Beyond Revelation

An Eschatology of the Kingdom

BENJAMIN F HOOGTERP

Most Scriptures, unless otherwise noted, taken from the

KING JAMES VERSION of the HOLY BIBLE All texts are in the public domain.

Some scriptures, where noted, taken from the

NEW AMERICAN STANDARD BIBLE® Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 By The Lockman Foundation. Used by Permission

Copyright © 2014, Benjamin F Hoogterp. All rights reserved. ISBN: 1499686501 ISBN-13: 978-1499686500

DEDICATION

Dedicated to Frank and my many other fathers.

2 Kings 2:12

CONTENTS

Acknowledgments i Foreward iii Preface vii Introduction 1

1 The Kingdom 9

2 Daniel 2 & 7 33

3 The Dominion 61

4 The Olivet Discourse 95

5 Daniel 8 & 10-12 129

6 Daniel 9 157

7 The First Prophecy 189

8 Revelation 12-16 217

9 The Great Harlot 239 10 The Millennium 251 11 The Future of Israel 285 12 The Threshing Floor 305 13 Jesus' Kingdom 325 14 Conclusion 353 DOCTRINAL STATEMENT 359 A Matthew 24 – A Structural Analysis 361 B New Testament Kingdom Scriptures 389 C 150 Chapters Document 407 D Summary of the 150 Chapters 435 E A Time-line of Relevant Events 469

ACKNOWLEDGMENTS

Michele

You have been always there

Words cannot explain what a faithful friend can be Thank-you for your constancy Through it all

Let us be

His.

FOREWARD

Oh what amazing times we are living in!

We are simply privileged to be able to love and serve our amazing Savior Jesus Christ in ways like never before. I don't think there has been such a time where things were in so much turmoil in our world at large and, at the same time, wherein He is releasing such a real, tangible, and availing manifest presence of Himself with power and glory. The amazing gift of Himself to His Bride is so evident among us, the everlasting Kingdom.

It seems we are even more seeing an increase of these realities of heaven coupled with the false and profane teachings that are so close to what we have been taught or even experienced in our personal pursuits. This is especially so when dealing with the subject of Eschatology. It appears to be a subject that is either avoided altogether by the church itself or, for lack of discernment, fear prevails and we just present the popular opinion of the church at large. Studying it thoroughly presents a problem for most individuals for fear of not understanding it or it just being seemingly too difficult to tackle on one's own.

Have we been instructed correctly? Have we been easily mislead by doctrines of man's visions and manipulated by

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propagandas of hype that have led us as a church to an expectation of escapism, one that leaves us in a place void of the true realities of His present Kingdom? Has there been such deception because as individuals we have not studied to prove all these things? Have we truly done Paul's words to Timothy?

Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.

2 Timothy 2:15

Benjamin's writing on the end times will leave you in awe of God's wonderful Word, the beauty of God's Holiness, seeing mysteries revealed, and seeing the fact that they are for everyone to understand--not just the scholar, teacher, or preacher, but for all who diligently seek Him. Benjamin's exhaustive research and extensive study of the scriptures and their history will leave you with a determination to know the plans of your Father for the future and the ones He has undoubtedly already fulfilled. It will encourage you to challenge the commonly accepted beliefs of end time events and their failings. This study will not only surprise you but lead you into a journey of truly grasping end times scriptures of the bible such as Daniel, Zechariah, and, of course, Revelation, answering scripture upon scripture, and questions of past, current, or future.

This book is a great resource for everyone's library, from the pastor to scholar or to the simple inquirer. Whether this is your passion or whether you are simply beginning to study Eschatology, this source is beneficial even for those of opposing viewpoints. This study presents itself so beautifully as a commentary for research for all views to use, for extensive study benefiting from the 'sola scriptura' approach, and will lead even the skeptics into a deeper study of His glorious Word.

I appreciated Benjamin's writing as a Word upon Word

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explanation of Scripture, without compromising his walk and experiences in dealings with the Holy Spirit.

For it is by the Holy Spirit all knowledge is taught. The anointing that flows through the writing will captivate you to realize that there is so much to this current reality of His precious Kingdom and that by not understanding and rightly dividing the truth from fiction, we put ourselves in a place to perhaps miss our own time of visitation. We can be doing our part of our calling but never really understanding all that is available to us in His current reality of His Kingdom today.

Turn now, and dive into this wonderful and exciting study and allow the beauty of the Holy Spirit to show you all that His Kingdom is and allow Him to establish a hunger in you for truth, and for that truth to present itself to you by the power of the unfailing Word of God!

Thank you Benjamin for your passion in the purposes of Kingdom. I love your faithfulness to helping those around you and now, through your writing, seeing the beauty of His Holiness and the constant pursuit of knowing the heart of the Father. For expressing so passionately the love He has for His Bride. It has been an amazing walk with you and I am thankful to Jesus for th journey with you my friend through these words.

May the heart of Jesus be revealed deeply in all who read this book with a passion for truth and the love of His Word that they would all begin to see Him even more in His Kingdom today.

Michele Lynn Grove VanTol Director Penuel Services

http://www.PenuelServices.com

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PREFACE

Somewhere around the turn of the century a liberal theologian (read, skeptic) named Albert Schweitzer proposed that Jesus didn't know what He was talking about. In his 1906 book entitled “The Quest of the Historical Jesus”, he asserted that the Jesus' message and ministry needed to be understood in the context of First Century Jewish Apocalyptic thought, and that He expected the immediate breaking in of a governmental Kingdom of God. Failing to see this, he asserts, Jesus moved to “force God's hand” by going to Jerusalem. Basically, he said, Jesus was wrong. His assertion was that the Kingdom would come in the future.

Come later, C H Dodd proposed a second theory in his book, “The Parables of the Kingdom” in 1935. Here, Dodd supposed that what he called “realized eschatology”, based on the idea that many of Jesus' teachings indicated a Kingdom that was already fully here. Thus, the Kingdom was brought in completeness in the time frame of Jesus.

Splitting the difference, somewhere in the middle, came another voice, George E Ladd, with his work, “The Presence of the Future”, in 1974. Known as the “already but not yet” approach, Ladd recognized many of the scriptures Dodd had, clearly indicating a Kingdom that was very much present in Jesus' day, but in it, he endeavored to balance out the claims of

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an eschatalogical end as well as the question of the apparent and expected immanency of the Kingdom.

In his approach, Ladd saw a tension between the Kingdom Jesus said He walked in, and what is present here, called the “already”, and that final eschaton, or a consummation of the Kingdom at the end of the age, the end of the World, or the “not yet”.

Attempting to accord between the clear expectations of the first century audience of a literal rule in of a physical Kingdom with the clear Scriptures that indicated that there was also something else going on, such as Mark 16:16, where men were said to be forcing their way into it in Jesus' day and Matthew 12:28, where the Kingdom of God in the deliverances of cannot be separated from the realm of power in which Jesus walked.

Thus, Ladd figured, Jesus' first coming constituted only the “inauguration” of the Kingdom of God, and that at the end of human history, the end of the world, the there would come the “consummation” of the Kingdom.

To some, it would seem that Ladd picked that safe middle, the balance between two extremes, making up the difference of the scriptures which either side in general paid little attention to. Indeed, for many, this idea of an “inaugurated” kingdom has become solid piece of eschatalogical understanding, bridging the gap between the hard-line dispensationalist and the extremes of the other as well.

Indeed, through this approach many thus understand both our victory over darkness and yet a continued struggle with the powers of darkness, helping to explain the difference of the overcoming and yet the hardships of this present life.

And, ultimately, the prayer of Matthew 6:10, that His Kingdom would come, His Will be done, “on earth as it is in heaven”, becomes a prayer that the Kingdom of the future would break into the present.

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Yet, lacking in Ladd's analysis is a key distinction—the Kingdom never ends.

Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:

Matthew 25:34, emphasis added

And, Thy kingdom is an everlasting kingdom, and thy dominion endureth throughout all generations.

Psalm 145:13, emphasis added

Despite apparently finding an acceptable middle of the road between the two extremes, we find that all three of these eschatological system suffer from exactly the same problem— they derive their frame of reference from the eyes of man, rather than from God. In fact, this is exactly what they, these liberal scholars, defined as their primary objective, to keep in their mind the mindset of the original first-century audience. It it any wonder, then, that they, building off those who primarily missed Jesus' first coming all fail in precisely the same way?

While man looks at things from the Earth, God looks at things from the heavens. Unless we change our perspective, and see things the way He sees them, we will never appreciate His understanding.

While each of these systems sees the Kingdom as it pertains to man, and the events of men, God's Kingdom is not the thing changing in the Gospels. God's Kingdom was established from the foundation of the world, and it will never end. While Ladd called his viewpoint an “inaugurated eschatology”, if one were so inclined to label it as something, one could call this approach an “eternal eschatology”, or, the “never-ending end”.

But, when Jesus said, in Mark 1:15 among other places, that the Kingdom of God was at hand, He was not referring to it's “inauguration” nor its beginning, but it's arrival, proximity, and its availability. The Kingdom hadn't changed, but man's relationship to it was changing by virtue of the man Jesus Christ being in the flesh.

When we consider that in 1 Chronicles 28:5 that the Kingdom of Israel was considered to be the Kingdom of God in a fashion, and that in Acts 1:6, where the disciples are asking, “Will you at this time restore the Kingdom to Israel?”, they are asking if the nation as a whole will be restored to its former state. While they themselves received the Kingdom, the nation did not, and they were asking when the Kingdom would be restored to the whole, and not merely themselves.

So, too, as “at hand” is speaking about access, because The Door was now knowable. When Jesus spoke of the Kingdom Coming at the end of the world, the focus was not on the Kingdom, but on it's coming. It would come, the holy angels and the glory of the Father would be there, the throne of His glory, and all that the Kingdom always had been would at some future “come”. But, the Kingdom? It has always had all of those, and the only thing that changed was its presence.

What began with Schweitzer's appraisal of how the Kingdom would be perceived by its first century audience produced exactly what he set out to do, as demonstrated in his clear disbelief of Jesus' own infallibility. Jesus, yet a prophet under the Old Covenant, would have had to have been stoned if He had spoken presumptuously in the name of the Lord. Had Jesus been wrong, not only would He have had to have been stoned, but He would not then be The Truth.

So, Schweitzer's approach is flawed from the foundation, because it sees the events of the Kingdom only as they pertain

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to man, and not God.

The Kingdom, there since the foundation of the world, appeared throughout history, most notably in the nation of Israel during the time of the First Temple. The crown was taken away in Ezekiel 21:27, indicating its removal, and the nation was no longer the Kingdom.

But, the Kingdom has remained unchanged, and will remain so.

Yet, what of the claims of each of these men? The first century audience did have an expectation of the Kingdom. Jesus clearly demonstrated that there was a real measure of the Kingdom that was “realized” in His ministry. And, as Ladd attempted to synthesize, how does the eschaton and the imminence affect our understanding of these realities? And, how does this help us to understand the dynamic tension between the victory and yet ongoing struggle that is the Christian Faith?

The reality can be found in exactly where Ladd put it. Matthew 6:10. “On Earth as it is in heaven”. The beginning of the prayer makes it clear: “Your Kingdom”. God has only one Kingdom, and this is it. This kingdom that v9 identifies as “The Father's” is also Christ's Kingdom. This is the Kingdom that, as the verse declares, already exists in heaven, so that we might pray it be “on earth”. This is the Kingdom that manifested in Jesus' deliverances (Matthew 12:28). This was the real Kingdom that conquered nations and kings when Israel had the it.

But, this Kingdom that already is, is in heaven! It is a spiritual Kingdom. It is neither a future Kingdom, because it “is” in heaven. They may, indeed, be the “powers of the age to come”, but same Kingdom that “will be” then “is” today. When that day comes, we will walk in them by “sight”, rather than by “faith”, but it is the same Kingdom with the same power, only we enter them now through a Spiritual belief.

One cannot define the Kingdom by the eschaton anymore than you can define a car by where you park it. Yet, too, you cannot get a blind man to describe a sunset, because he could never reach out and touch it. As Paul wrote that the carnal cannot understand heavenly things, for they are spiritually discerned, he further expressed in 1 Corinthians 2 that what hadn't even entered the minds prior to the Holy Spirit being given has now been revealed to us. You cannot use the lack of expectation of the heavenly as a justification for the earthly, for Paul himself this was what God did. What could not even be imagined was only revealed through the coming of Messiah—The Kingdom!

This is that Kingdom, then, that is all the subject of the Old Testament writers. This then, is that Kingdom spoken of in Daniel 2:44, that God the Father would “set up”, not “make” with human hands. This will be the Kingdom in the eschatological end, and the Kingdom in the age to come.

This Kingdom, then, is the very real realm and dimension of the Holy Ghost, God's heavenly hosts, and His rule.

When we pray for it to come, it does not change, but we do. The Kingdom doesn't alter itself, for it must be here as it is there, and so the here becomes “as there”, and models it.

What Earth becomes, what Israel was intended to be, was a reflection of that glory and reign. What happens, when heaven invades Earth, is the principles of there begin to govern here, and there there is no sickness, no disease, no poverty, and no death in heaven. The Earth does not become heaven, but it becomes its counterpart in perfect reflection and manifestation of the above.

When Earth is as heaven, Eternity is invading time, and all of sudden, miracles begin to appear, as we see them, because infirmities disappear. Things that are broken become mended, because He is the Great Physician. Things that are missing are restored, because He is El Shaddai.

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There simply is no interruption in the order of the Kingdom. Though mountains may fall, and the hills melt like wax, still the Word of the Lord abides forever.

But, of the eschaton, and the affairs of men, the Kingdom takes little regard, other than, IT WILL BE WHAT IT WILL BE.

So, when Christ comes, with the glory of God the Father, all that there is will be laid bare. When that fullness that is already full comes, in a way that the heavens that are “there” are not yet fully “here”, hence the need for the prayer, all else is revealed, for, in His light we see light.

Yet, still it is God's Kingdom, and the promises He has made He will fulfill. But, only when you appreciate the Kingdom can you see how they all interrelate.

No where at any time does the New Testament ever indicate in any way that the Kingdom itself is of the Earth, but of the Heavens. But, the plain truth is Jesus, in Mark 1:15, declared the Kingdom was now here, and in Luke 13:18 defined it. This Kingdom, the Kingdom, the only Kingdom that is God's, has always been this, and always will be.

The end that is studied, the end of what man sees, is but an open door. Man will pass through, some to everlasting righteousness, and others to everlasting contempt, but the Kingdom endures.

When the Kingdom, in its fullness comes, there will be no more night, because, as the scripture say, God will be the sun. When the Kingdom is fully here, all shadows of turning are fled.

The plain fact of the matter is, the Kingdom has always been, at least since the world. The simple declaration of the Gospel is that, through Jesus Christ, we can enter in. But, as the Sermon on the Mount describes “living by the Spirit”, and “keeping step with” the same, the man most living by the

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Spirit and teaching others to do so will find himself so completely obeying the Spirit of the Law of Moses, that He demonstrates his through His perfect keeping of it that He is the greatest in the Kingdom.

Yet, the man who is breaking the spirit of the least commandment of Moses and teaching others to do so demonstrates that, indeed, he quite clearly is not living by the Holy Spirit within, and, so, is the least in Him.

No wonder, of course, when we see people speaking about what the Kingdom is and isn't, we see them doing what Jesus in fact did—they are speaking about morality and His parables. This is, indeed, the focus of much of the study of Schweitzer, Dodd, and Ladd.

In doing so, they both agree with Christ in that these are the summary of the Kingdom, and they then, those who do, also admit their own foolishness in their failure to heed them. Some other theologians of similar interest go so far as to say that the original meaning of the Parables has been completely lost! Well, maybe to them, but God reveals them to us by His Spirit!

What of the “dynamic tension” of a life of overcoming and the struggle? It is merely revelation. As Paul wrote under inspiration, “It is no longer I that sin, but sin in me”. In this, Paul was in no wise justifying any sin, but, merely indicating, it was not truly from his 2 Corinthians 5:17 New Creature nature in which the sins of a growing believer originate, but of the old. Hence, the victory over the sin was the spiritual sight, the faith, to no longer identify with that old man, but to put him off entirely, and to live within the crucified life of Christ.

What is the victory of the believer? Even our faith. Where is the struggle for the Christian life? It is in listening to any other voices. If the light and momentary afflictions of this life are producing an eternal weight of glory, then what is a life lived without them producing? Yet, for the man in perfect faith, even a trial becomes a blessing. What it proves, in the end, is where your heart is. If you live for this life, you will have sorrow, but if for the next, you are free whether you live or die.

When we pray for that Kingdom to come and that will to be done, we do not pray a future realm to us, but to a very present help in time of need, to a King who the foundation of His throne is righteousness and justice. We pray to the present Kingdom, not a future one, and see current results.

Whatever the manifestation of the Kingdom, though, even when it was Israel itself, the Kingdom, the Kingdom itself, was never that. The Kingdom is the unseen, the invisible, the enduring, for the things which are unseen are more real than the things which are seen. Since no one who is not born again can see or enter the Kingdom, anything that can be seen or entered by a non-believer is not the Kingdom.

Whatever the Kingdom is, it is of the higher order. Even if some future on-earth reign were to come, its nature would still only be a manifestation—the true, the Eternal, never changes.

Whatever manner in which the Kingdom may manifest itself at any time, the manifestation is only ever a physical display of a heavenly reality. The true Kingdom will never at any time ever be of any form other than spiritual.

Whether you have agreed with the notion that there is no “future form” of the Kingdom already or not, what is certain is this. Jesus, when He came with the Kingdom, brought a Spiritual one (John 18:36), and when He taught His disciples to pray, He spoke of asking that the already existent heavenly kingdom would “come”. The Kingdom “is” Spiritual, in the very least currently, or there is no Kingdom. This, also, is the Kingdom Jesus brought, which by nature of His declaration, He defined it.

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It is also apparent, for those who have seen, that once you have tasted of the heavenly gift, as they say, and seen the “powers of the age to come”, as it were, there becomes less and less discussion of the future form of the Kingdom. Be it what it may, if it ever stops being what I have found it to be, it is not, nor ever will be the Kingdom. Unless the mustard tree is the one produced by the mustard seed, rather than, say, the acorn, it is not really the Kingdom.

So, our best argument is this: Do you know the Kingdom that is now not of this realm? Ladd was wrong. We do not pray some future Kingdom into the present reality. We pray a present Kingdom, that will also be in the future, into a present reality.

What we counsel is this. There is no denying that the Kingdom is here, except by a few ultra-dispensationalists. Learn what Jesus brought, seek first that Kingdom, because if any other Kingdom ever comes of a different order, of a different nature or essence, or of a different Spirit than the one that is here, it is decidedly not God's Kingdom.

Regardless of your rendering of John 18:36, of the treatment of Acts 1:6, or of any other passage of the New Testament (or Old), find out this Kingdom that comes into the heart of a believer as the “smallest of all seeds” but grows into the largest of all garden plants.

Our contention is that if you discover fully what that Kingdom is, the one we do have access to, there will be little or no debate as to the nature of the future eschatalogical presence of the future. We will simply be Christ's.

Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son:

Colossians 1:13

No matter the first-century expectations of a carnal, unseeing people, no matter whether Jesus fully “realized” anything, no matter some future “eschaton”, and no matter the interpreted “immanency” of any of it, Jesus brought a Kingdom, demonstrated it with His life and with His death, and bids us believe.

In whatever form this Spiritual Kingdom may manifest in the future, we can be sure of this—The Kingdom that Jesus brought, the one He spoke about, the one He defined and operated in in His life, (and the same one Paul was still preaching in the last verse of the last chapter of the book of Acts), is the heavenly Kingdom.

All other perspectives aside, the Jews missed Jesus precisely because they couldn't perceive this heavenly Kingdom, nor a heavenly King. The Jews failed to understand because of their expectations. Should it be any wonder at all that we see precisely these resurrected expectations through Schweitzer reasonings clouding the minds of those expecting Christ's return? The very same thoughts that made them miss Jesus are embraced intentionally in the name of scholarship, as a way to find Him? Really?

Indeed, as we see Luke 21:24 speak of the “times of the Gentiles” being fulfilled, do we now indeed see the Gentile church come full circle. From the belief of the early days of the Kingdom, now to the point where we have wholesale, and purposefully, and brazenly adopted the Jews own blindness? On purpose! It's as if we were in the days of the Pharisees and Sadducee, where half of the church believes in spirits and half do not, but then, again, that is where we are, is it not?. Either Jesus was casting out real demons, because they were there, or the Bible and He are both liars.

But, this is precisely why Schweitzer and the rest failed—they did not believe. The expectations of man was not important, but rather, the promise of God. Unless the text can prove that the only possible intended interpretation of a given prophetic Scripture was wholly a physical, natural reign, the clear

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testimony and ministry of Jesus, as the ultimate authority of the interpretation of Old Testament Scriptures, by virtue of who He was and what the Scriptures themselves said, define the Kingdom, thus, for us, as heavenly.

We will begin our study, then, and detail these points, but, considering the underlying tenet of our whole book. The study of Eschatology is the study of the Kingdom.

To define one will define the other, and vice versa, as we will see.

The end will come when it does. Despite what men expected, it is not apparent that it is for us to know the times and dates set by the Father by His own authority any more than it was the disciples when they asked in Acts 1:6-7. But, it will come. Sure as anything, it will indeed come.

But, until that day, we can safely say the very thing that Jesus did. The Kingdom of God is at hand.

It's not in a theology, it's in a reality. If all you have is doctrine, you haven't got it at all. You can quote it all day long, but until you have the substance of reality, it's only words. But, for those who believe, and those who are willing to speak, our declaration of the Kingdom is this. As death and life are in the power of the tongue, we speak words that, like Jesus', are Spirit and are they are life.

In that way, we say with Jesus,

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The Kingdom is Here

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INTRODUCTION

S

ometime around 606 BC, an empire was started which would dominate the world. It’s king was Nebuchadnezzar; the land, Babylon.

Because of the sins of the nation of Israel, and the rebellion of the prophet Hananiah (Jeremiah 28), God gave this king dominion over the entire world, including the animals. As had been prophesied concerning the judgment of God’s people, he conquered God’s land and destroyed their city. He enslaved the people. In his pride, he exalted himself, but God humbled him, until the time came when he acknowledged that God alone was on high.

Yet, in the middle of all of this, this king set up an idol on a flat plain and commanded everyone to worship it. He said, whoever does not bow down and worship this image will be thrown into this fiery hot place, the furnace. By this demonic act, this pagan king set the stage for the next 1,000 years of history. Erecting this idol erected a veil, and the eyes of men were drawn, through the spirit of Babylon, from the unseen to the seen. Men’s eyes were hindered even more from finding and seeking the one true God and were bound instead to the thing on the plain, to the worship of idols, and hence, to the wicked realms of darkness.

For nearly 1,000 years, this world-ruling dominion continued, through four successive empires, Babylon, Media-Persia, Greece, and Rome. They ruled known world, dominated all men, and trampled down the people and things of God.

But, God had a plan. He told this king, and later his prophet Daniel, that this thing was for a season and would come to an end. In the time of the fourth kingdom, Rome, God would shatter the glory of all four of these kingdoms together, together with the spiritual power behind them, and He Himself would set up His own Kingdom which would endure forever.

In the unfolding of God’s plan, we read of something that reminds us of what God had intended to do in the life of Nebuchadnezzar. Nebuchadnezzar had seen a glimpse of God’s real plan, and, in his human ability, somehow, someway, whether he knew it or not, attempted to act out what he saw. You see, in the establishment of God’s kingdom, God Himself set up His own image, Colossians 1:15. Jesus Christ is the image of the invisible God, and God has set Him up to be worshiped and adored by all, so that when they hear the music, all should fall prostrate and bow before Him. And, let it be duly stated, whoever does not bow down and worship this image, this image of the invisible God, the exact representation of the being of the Father, the man Jesus Christ, they will be thrown forever into His fiery hot place, the blazing furnace (Matthew 13:42, 50), the lake of fire.

Yet What Nebuchadnezzar discerned and attempted to do in his own flesh, by means of human agency, God demonstrates His own Kingdom’s superiority. As with the greatest fires available, a seven-fold heated furnace (which killed even the strongest guards), the sons of the Kingdom, Hananiah, Mishael, and Azariah (Shadrach, Meshach, and Abednego’s real names) were not consumed by the fires of darkness.

For a thousand years, this prophecy of these three Hebrew boys stood as a testimony to the coming destruction of the empires of Daniel 2, and, beyond that, to the greatness of the Kingdom of our God. What the greatest demonic nation of all time could not do was to overcome even the least in the Kingdom. Nebuchadnezzar’s greatness, and the kingdoms after him, were empowered by the judgment of God against His own people. Because even Nebuchadnezzar’s authority was only what it was, because it was given by God, he could not overcome what God had put into these three Hebrew youths. God is proved right, and every man a liar. But, God’s plans and purposes to bring forth Messiah were also put into motion, and a 490 year calendar was installed, waiting for the coming of the Prince, the anointed one, Jesus Christ, the Lamb and only begotten Son of God. He was setting up His Kingdom.

This was the waiting period of the Jews, the time to look forward to, and the time for hope. This was the promise of the restoration of the Kingdom of God to Israel, which had been taken from them when they had gone into exile. This was the hope of the nation, that they would be restored.

But, within the prophecy of the King itself, within its own verses, was not only the construction and rebuilding of Jerusalem, but also its undoing. Not only would it be rebuilt and lived in, with a street and a moat, but both it and it’s people, along with the sanctuary, would be destroyed, left desolate, and be abandoned.

This promised coming was not without cost, and even the Messiah Himself would face rejection.

But, the Kingdom of God, the hope of Israel, would be established. Somehow, in the midst of the storm, the light would shine in the darkness.

This, then, is the Kingdom we are living in, and of which we are a partaker of today. This is the Kingdom that delivered three Hebrew boys who would compromise and worship any but the true God of the Jews. This is the Kingdom that God set up through the coming of His Son two thousand years ago. This is the Kingdom in which He did His mighty deliverances and miracles. This is the Kingdom which crushed all four of those kingdoms. And, this is the Kingdom in which we boldly, joyfully, and with full assurance of faith go before the throne of God with confidence.

This is the picture of the Kingdom, as we see it laid forth in Scripture. We see a completely fulfilled Daniel, an Olivet Discourse that prophesied a 70 AD destruction and a yet future Second Coming, and we see a future hope for Israel, when, one day, all their backsliding will be healed, God will reign spiritually from Jerusalem once again, and the Holy Spirit, hence the Kingdom, will be given to all the Jews as they bow their knee to Messiah, Jesus.

We see Revelation as largely fulfilled, and we are presently somewhere in the middle of Revelation 20. We await a coming war over Jerusalem, and the future Second Coming. We believe in an at-face-value approach to Scripture, Scripture should be fulfilled in the plain reading of the text, with allowances for the normal customs of language. We may not have an official hermeneutic (Shouldn’t there be a better name for such a thing than one based off the Greek god Hermes, anyway?), but we believe the Bible was written to be understood, and that plainly. Therefore, our method of understanding is as follows.

First, it is that text stands as the authority, and it stands as it is. It means what it says and says what it means. If the text says such and such should happen, we should expect that to occur, unless there is some other thing to indicate otherwise. And, additionally, we understand that particularly Revelation makes use of prophetic titles of things, rather than their actual name. Some of these prophetic titles are clearly identified, such as when a city is “spiritually called Sodom”, we know “Sodom” is only a spiritual title, a parallel to it. In other cases, the parallels drawn are not as directly stated, such as Babylon, which we interpret as Rome.

Secondly, we must always interpret Scripture in a way that other Scriptures with known fulfillment have been interpreted. Does historically fulfilled prophecy support dual fulfillment? To what degree are other prophecies interpreted spiritually as opposed to primarily literally? Is there support for partial fulfillment and unexpected gaps in fulfillment? And, perhaps one of the most telling, if we used our interpretive model on a prophecy with a known or fulfilled result, would we have agreed with the known historical fulfillment using our method when it arrived? We keep in mind what God has already done with a mind to understand what God is saying. As Proverbs says,

All the words of my mouth are in righteousness; there is nothing froward or perverse in them. They are all plain to him that understandeth, and right to them that find knowledge.

Proverbs 8:8-9, emphasis added

To the person with understanding, and to the one finding knowledge, they words of Scripture are plain, righteous, and there is nothing perverse in them. They speak plainly, for the person who wants to hear.

But it is then the nature of the rock of Daniel 2 that is the starting point of our of study. Daniel is a sure foundation for any understanding of the End Times. It is the prophecies of Daniel that set the time table for Messiah, for the breaking of the power of the Jews, and the for the destruction of the temple. If we are to understand the fullness of what was prophesied, we should be able to find our footing in understanding what Daniel was shown.

So, that is what we are looking at. If it is to come, it is by Revelation; if it is to be understood, it is to be by faith! 1 Corinthians 13:2.

Our initial search consists of looking for as many identifiable markers in history as possible with which to identify that ageold question, “Where are we?” And, being knowledgeable of the Gospels, when one starts to talk about God having a Kingdom, then you’re speaking our language. A Kingdom was what was talked about, and when Jesus came, a Kingdom that was previously unavailable was suddenly here, or “at hand”. A dominion, while not always seen demonstrated today, was promised, and a victory over all the powers of darkness was stated, regardless of the belief and persuasions or even results of men.

Could this Kingdom be that Kingdom rock? Of course it could be, and it must be, but then what of this the common, modern commentaries of all these thoughts that put the rock falling and crushing off in some distant future? How could so many reputable scholars see the declaration in Mark 1:15 that the time was fulfilled and the Kingdom was here, and not see the rock of Daniel 2:44? We saw the language of Daniel, which said, “will set up a Kingdom”, and we see Jesus teaching His flock. We saw a Kingdom crushing Rome, as Babylon, and we see none of those four empires today. Rather, we see a church that, like a rock becoming a mountain, has filled the whole earth.

We do not set out to prove nor disprove any theory. But, rather, as it is seen, we need to understand why it was that so many theologians were attempting to take from us this concept of the Kingdom. What was it that they were seeing that precluded the possibility that the Kingdom was, in fact, here? What was being misunderstood with regards to this realm of the Holy Ghost?

So, we seek to divide which specific portions of scripture could readily be identified as historical, and which were in question or future. As it has progressed, we understood that these truths are knowable, as they are given by God, and as one diligently searches out the scriptures, they are indeed revealed–many of them, anyway. These are truths, and some of them must be known in this day and in this hour, and when you have the substance of it, that is faith, there is no doubt.

While we may not come to perfect faith in every detail any interpretation, simply because as it stands, there are probably portions that still need further insight. But, we have faith in the scriptures, and, if at some point here or there aspects of certain verses have been misapplied, it is the unbreakable Word itself we can come back to. If, by some stroke, the dispensationalists are totally correct, if we know the actual Word and not merely men’s interpretations, will recognize it when we see it, through the illumination of the Holy Spirit, and we will gladly agree with Him. If, in the course of events, we find myself raptured, or I start to see the seals start breaking in sequence, as it were, we will certainly not let our pride about being right keep us in our “doctrine”.

But, for now, let us concern ourselves with what is knowable. Let us make a diligent search and ascertain what was actually said in the text, and see what God reveals. If we lay aside the assumptions, the presuppositions, we begin a foundation of study on the Word of God that will provide a reliable foundation for developing the rest. Again, our study begins primarily in Daniel. For us, the subject made little sense and held less interest until Daniel.

What are the statue and beasts of Daniel? If the rock is the Kingdom, how could anyone say it isn’t here? If to “set up” means to “set up”, then what type of Kingdom are we looking for? If “set up” means to plant, then surely the Kingdom is here. If “set up” only happens once the tree gets to be three years old casts shade on the Earth, you’ve got some explaining to do.

And that, in essence becomes the focus of this interpretation: What is the nature of this Kingdom that Daniel foresaw crushing the statue of Babylon? To us, if you solve that riddle, you have understood the Gospels, in reverse, and if you’ve solved that, you are well on your way to something great.

That is to say, when we study the End Times, we are merely attempting answer the questions Jesus already did, What is the Kingdom of Heaven Like? And, to what shall I compare it to?

Luke 13:18

At the end of the matter, since the whole of the Gospel is the Kingdom, and Christ it’s only door, if our results don’t match Jesus’, in the plain and honest meaning of the text, haven’t we missed it along The Way?

So, let us look a little more closely at this Kingdom, this rock cut out, but not with human hands (Daniel 2:34)…

1

THE KINGDOM

The study of Eschatology is the study of the Kingdom.

Right understanding concerning the Kingdom of God and the nature of that Kingdom is at the root of most disagreement concerning the End Times.

Despite all the proof texts, and all the volumes of contradicting scholarly thought, the conclusions reached will either be based on, or lead to, an understanding of God’s Kingdom.

Now, in interpreting End Times events, someone who has a future explanation has things relatively simple. They simply read the text and say, “such and such will happen, and it will happen in the future in this way.” If an event has not happened to their knowledge, in the time frame and manner in which they expect, they can simply claim a fulfillment at a future time, saying, “Wait and see!”

Yet, for someone who ends up in any type of historical interpretation of the book, there are two things to consider. The first are whether certain events could seem to fit the book. Of course, many have claimed some form of this, and, yet, many futurists would still disagree with their findings. What is of particular interest, however, are the introduction of “limiting factors”, either for or against any particular historical fulfillment. Once you can Scripturally or historically limit the fulfillment of a certain passage, you begin to necessitate a certain historical time-frame. Of course, some of these limiting factors can be debated and some sections have multiple interpretations, but, the general outline of study of the topic is more or less developed on such a basis.

When it comes to the Kingdom of God, however, we have, as it were, the irrefutable evidence witness of the Word. Jesus said it, and, as it has been passed down to us, and we consider the Word to be infallible, although subject to interpretation. Bypassing the “idealistic” approach to the End Times as being dismissive of the Word, we must evaluate what the Bible records.

What is the Kingdom?

As said, it is the nature of the Kingdom that really either determines, or is determined by, one’s Eschatology. Regarding the Kingdom, we will eventually have to have opinions on several matters, including,

1. What is the nature of the Kingdom?

2. When is the Kingdom?

3. What does it mean that the Kingdom will come?

And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.

Mark 1:15

Clearly, from the verse above, we see a definite statement regarding the Kingdom of God. There was only one Kingdom of God, and this that Jesus was talking about was it. So, let us review what the Kingdom is that Jesus is talking about.

Daniel 2:44 and Daniel 7:14 both indicate a coming Kingdom. This promise of the coming Kingdom, echoed throughout the Old Covenant, was the hope of many in Israel, so that Israel was indeed waiting for Messiah to come. This time of waiting had been prescribed, and, at the outset of His ministry, Jesus came with this singular declaration.

First, He said that that “the time is fulfilled”. What time? The waiting time for the Kingdom. Since the time was fulfilled, we should not, therefore expect to “wait” for another time. Second, He said, “the Kingdom is at hand”, meaning it was near, or was here in some sense. And, finally, His instructions to us were to Repent, and believe the Good News, or Gospel, the Gospel of the Kingdom.

So, when Jesus made the proclamation of the Kingdom being here, what was He saying? He was saying that the waiting time was over and that the promised Kingdom of Daniel and the Old Testament scriptures was here, plain and simple.

The Kingdom is Spiritual

Now, let’s take a moment and examine what exactly this means, because this will set the stage for some of our limiting factors.

This interpretation of Mark 1:15 would require the nature of the Kingdom of God to be Spiritual. For many, this was already clear, but others hold often sometimes vastly differing views. Despite their case, if the understanding of the verse above is correct, we should be able to demonstrate reasonably that their understanding does not hold through to the whole counsel of Scripture. We believe we have done that here in this book. Yet, if on some place you disagree, by all means, disagree. This is how we see it.

We have to, of course, address a few objections right off. First, the phrases “Kingdom of God” and “Kingdom of Heaven” are demonstrated to be absolutely equivalent. Matthew uses only the latter, and the others the former. Matthew, addressing a Jewish audience uses the phrase “of the heavens” in relating to those who would understand such, while the writings addressed to a mixed audience use the more general phrase, “of God”. There is no confusion here, although there was some debate at one point.

Next, the issue arises that no Old Testament writer expected a spiritual kingdom, but rather a physical one. The simple answer, however, is that Jesus is the ultimate interpreter of the Old Testament Scripture, because He is the author of them. Very plainly, unless there is an explicit contradiction, the somewhat figurative language is perfectly interpreted by Jesus. Jesus said it very plainly that this was the Kingdom, and that the waiting time was over. Numerous times in His speaking, it was very clear that Jesus had the Kingdom there with Him in some very real sense.

So, in answer to the second question, the Kingdom is now, or the Kingdom is here.

Again, some would further attempt to develop the idea that the Kingdom was there in Jesus’ day, but its offer was withdrawn until the Millennium due to the Jew’s refusal. However, this is quickly disproved, as it was said that Paul preached the Kingdom of God, and he himself said the Kingdom of God was not a matter of words but of power (Acts 28:30-31; Corinthians 4:20). It is clear that the Gospel of the Kingdom that Paul preached was the exact same Gospel of the Kingdom that Jesus did, with the exception that the cross was in hindsight, rather than in fore-shadow.

Now, we need to be very clear. Jesus couldn’t have meant anything other than the same Kingdom that everyone is referring to. This is the same Kingdom that people point to in the Millennium, the same one that referred to in Daniel. This is the same Kingdom that will last forever.

Jesus, the Author of Scriptures

In light of who Jesus is, in light of His being Messiah and the Scriptures being what they are, Jesus could have meant absolute nothing other than the Daniel 2:44 kingdom when he arrived and said what He did. This is absolutely crystal clear. However else you interpret the time being “fulfilled” in Mark 1:15, it absolutely refers to the Daniel 2:44 and Daniel 7:14 time-tables. For Jesus to have meant any other thing by His statement in Mark 1:15 would have made Him a deliberate deceiver, a liar, and a fraud. The words are unmistakable for someone with a Daniel 2:44 expectation: The time is fulfilled, the Kingdom is at hand (or, here).

This may, in itself, be too strong of a statement for some, but as much as we do not feel it is not overstated, it is only one such piece of evidence that points to this conclusion. The fact is, all of these aspects we are to be bringing forth point to one definite and positive conclusion–that the first coming was the establishment of the Kingdom. Period.

Does this sound too strong? Well, take each piece as it comes, and evaluate each point as it is discussed and make your decision. While we felt strongly in this direction originally, not finding a textual support for the futurism that is so widely adopted today, it wasn’t until we started pulling the pieces together, all of which pointed in the same direction, that we began to have confidence in our understanding. Indeed, it boggled our mind what much commentary wrote, but we had to prove it to ourselves by the Word.

In support of this position, we find a fairly consistent pattern in the New Testament.

The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it.

Luke 16:16

And, again, And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.

Matthew 11:12

Now, here again, we see the distinction made by Jesus Himself. The Law the the prophets were concluded at the time of John, and now, not only is it the Kingdom, but “every man presseth into it”, or, “the violent take it by force”. Clearly, no man could press into or take it, if it were not available, nor does the language leave little else for consideration. The Law and Prophets continued until the time of John the Baptist’s ministry, and since that time it is the Kingdom. If the Kingdom not now, this statement would make no sense, and if it was offered and removed, this would leave no government at all upon the Earth. Since neither of these fit the situation, and Paul clearly preached the Kingdom, we can be sure that the Kingdom is both spiritual and it is here.

Further, Jesus said, regarding His deliverances,

But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you.

Matthew 12:28

The parallel of this passage is found in Luke 11:20 where Luke uses the expression “finger of God”, and they both also point to a present reality by which Jesus operated in the authority of His Kingdom to cast out the demons of another, lower kingdom.

Mark 1:15, above, then, is certainly not the basis for our argument, per se, however, it perhaps is one of the best at encapsulating the ideas which we are attempting to portray in a succinct and visible way. Again, unless there was deliberate deception going on, or some missing piece of information, Jesus’ declaration can only mean one thing: The Kingdom is Here.

A Kingdom “Set-up”

But, let us take one more side-journey into the discovery of the Kingdom, this was the Kingdom that predated Jesus’ first coming, only now to be ‘set up’ among men.

In Daniel 2:44, Daniel said that the God of Heaven would “set up” a Kingdom that would never be destroyed, nor left to another people. This is the Kingdom of Mark 1:15, or Jesus was wrong. In Daniel 3:1-2, we read of something like this. In v1, Nebuchadnezzar the king made an image, and in v2 he “set it up” on the plain of Dura.

The Kingdom of Daniel 2:44 was not like this, in that it was only “set up” “at that time”, but was not “made” at the time of being “set up”. With the statue of the king, it was recorded that both were done, but with the rock in Daniel 2:44, we read that the rock was cut out “without hands”, being not made by men. In some considerations, it could be said that the Kingdom was prepared from the foundation of the world,

Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:

Matthew 25:34

Whether that is the actual creation of the kingdom, the “making of it”, as compared to the statue of Daniel 3:1, it is clear that this was the Kingdom that was in existence in the time of Saul and David of Israel. It was understood that, at least in the beginning, Israel was the Kingdom of God.

Further, let us give brief consideration to the promises given to David. In 2 Samuel 7:11-16and 1 Chronicles 17:10-15, the promise given to David is recorded. In both, most of the promise concerns Solomon, and, as a foreshadow, Christ. The last verse of both concerns the everlasting establishment of their throne. We read in the first (the second is similar),

Your house and your kingdom will endure forever before me; your throne will be established forever.

2 Samuel 7:16 NIV

David is promised an everlasting Kingdom. Yet, we must consider the nature of this kingdom. What is this kingdom, and what is this throne? It certainly cannot be the physical, wooden bench, because that disintegrated to either dust or ash long ago. It is, however, specified as something distinct.

The Identity of David’s Throne

Everyone agrees that Christ will sit upon the throne of David, but what is in question what is David’s throne? Consider the following verses from the books of Chronicles.

• And of all my sons, (for the LORD hath given me many sons,) he hath chosen Solomon my son to sit upon the throne of the kingdom of the LORD over Israel.(1 Chronicles 28:5)

• Then Solomon sat on the throne of the LORD as king instead of David his father, and prospered; and all Israel obeyed him. (1 Chronicles 29:23)

• Blessed be the LORD thy God, which delighted in thee to set thee on his throne, to be king for the LORD thy God: because thy God loved Israel, to establish them for ever, therefore made he thee king over them, to do judgment and justice. (2 Chronicles 9:8)

• And now ye think to withstand the kingdom of the LORD in the hand of the sons of David; and ye be a great multitude, and there are with your golden calves, which Jeroboam made you for gods. (2 Chronicles 13:8)

Four times in these two books, it calls the throne that David sat upon the “throne of the Lord” or the Kingdom the “Kingdom of the Lord”.

What we begin to see is that the Kingdom of God was the nation of Israel during and before the first temple period. In fact, when David sat on his throne, he was actually seated upon the Throne of God! This is what the Scripture calls it four times, as we see above.

Now, the this was not the state of things when Jesus came. In fact, the disciple’s question after the resurrection can be seen in reflection of this fact.

When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?

Acts 1:6

The question was not when the Kingdom should be given to the nation, but when it should be restored! This word here means to be returned to its former state. It appears, then, that the apostles were asking about the Davidic Kingdom, about when the Kingdom would be returned to the nation as a whole, as it had been in the past. Keep in mind, this does not mean the apostles did not have the Kingdom at this point, for the question is merely when the Kingdom would be restored to the entire nation and not just the believers.

The Removal of the Kingdom from Israel

So, if the Kingdom belonged to Israel during David’s day, and it was not in Jesus’, we see that the kingdom was indeed taken away from the nation before they went into exile into Babylon, before Solomon’s temple was destroyed.

I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him.

Ezekiel 21:27

Speaking of the crown as representative of the kingly authority and jurisdiction, hence, the Kingdom, the Lord said that the king had become exceedingly perverse, and He threefold said He would overturn, or ruin it. It was to be taken away until the time of Christ.

So, here we have the context of the prophecies of Daniel. Daniel, as it were, comes at the end of the physical exile from the Promised Land. After the course of 70 years, the Jews were supposed to return to the land, and hence Daniel prayed in Daniel 9 that this might happen, despite the hearts of the people not turning back to the Lord in their captivity. At this time, the Kingdom had already been taken away, the temple destroyed by Nebuchadnezzar, and the people brought into slavery.

In the answer to the delay of the 70 years of Jeremiah’s prophecy (Daniel 9:2), Daniel was given a timetable for Daniel’s people and Jerusalem.

Seventy weeks are determined upon thy people and upon thy holy city…

Daniel 9:24a

Where Daniel stood at the terminus of the 70 years, Jesus came in the conclusion of the seventy sevens of years and declared that it was complete.

Thy kingdom is an everlasting kingdom, and thy dominion endureth throughout all generations.

Psalm 145:13

Now, as we shall see more here and in the next chapter, Jesus came with the Daniel 2:44“setting up” of the Kingdom, the rock. But, particularly, we must realize that this Kingdom, the Kingdom of God, is an everlasting Kingdom.

It’s “setting up” was not it’s beginning, and, according to Psalm 145:13, it will have no end.

So, let us reason about what it means then, that the Kingdom is “at hand”, in Mark 1:15.

Since we understand that the Kingdom was pre-existing, probably to the foundation of the world, and further, we understand that when it speaks of God on His throne, this is His Kingdom. When it says that righteousness and justice are the foundation of it, in Psalm 89:14, this is the same throne that David sat upon, spiritually, while he was sitting upon the wooden bench in Jerusalem.

Nearness, not Beginning

So, when Jesus said the Kingdom was “at hand”, He was apparently only talking about its proximity (nearness) and not its “inauguration”. It was not just then beginning, but rather, through Jesus, it’s only Door, it was drawing near to men.

This Kingdom was really only touched directly, for the most part in the Old Covenant, through the priests and the prophets, because, as we will see later, the Kingdom is directly linked to the outpouring of the Holy Ghost at Pentecost. Because, as we will see, the Kingdom being like the leaven of Matthew 13:33 speaks of the Holy Spirit within a believer, the Kingdom of God through the Holy Spirit was restricted to only the kings and prophets.

But, now, for the first time, the Kingdom had drawn near to all men, for, John prophesied that this Lamb of God would baptize not just with water, but with the Spirit!

So, too, we must consider what is meant in the Scriptures when it says that Jesus will come, such as in Matthew 25:31. Much of the reason for the debate about the Kingdom appears to be that there are different aspects to its’ “coming”. Clearly, as we have demonstrated, the Kingdom was present in Jesus’ reign, or men could not have taken it by force, or pressed into it. Further, if there had been no Kingdom there, there would have been no authority for true deliverance (deliverance is on the basis primarily of authority, not necessarily power).

But, the Son of man coming here refers to His future coming. Again, neither of these are the beginning of the Kingdom, and only the first Coming was the “setting up” of Daniel 2:44. While Jesus did declare that the Kingdom would not appear at once in Luke 19, this, likely, was not the reference to the Kingdom coming at all, but was either a reference to the endcoming, or, perhaps, to the disciples receiving a kingdom of their own, as Jesus described a few chapters later.

And I confer on you a kingdom, just as my Father conferred one on me, so that you may eat and drink at my table in my kingdom and sit on thrones, judging the twelve tribes of Israel.

Luke 22:29-30 NIV

Jesus had a Kingdom in His possession from the time that He came back from the Jordan. The disciples, however, did not receive their own Kingdom until Pentecost. Consider, again, the question of Acts 1:6. The question was when the Kingdom would be restored to the nation. Here, Jesus does not tell them, but notice the question was not in reference to when they would receive the Kingdom, but when the national promises concerning Israel would be fulfilled.

Two Time-Tables

As it turns out, as the promise for the return to the land took 70 years, and then the return of the Kingdom took another 70 sevens of years, so too, the return of the Kingdom to the Nation, which we can see at the end of Ezekiel 39 s Gog Magog′

war, has not yet occurred. Israel, as a whole, has not received the outpouring of God’s Spirit, as a people, but, for a little while, the hardening of Israel has occurred, so that the full number of Gentiles can be brought in.

To help to clarify the nature of the Kingdom, we need only consider some of the other Scriptures concerning it.

Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. … Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.

John 3:3, 5

And, Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.

1 Corinthians 15:50

Since the Kingdom cannot be seen nor entered unless one is born of the Spirit, born again, born from above, it would also imply, logically, that if it is visible to an unbeliever, that it is not the Kingdom of God. Further, if an unbeliever can enter into it, it is also, decidedly, not the Kingdom. In the second example, Paul clearly says that flesh and blood cannot inherit it.

These verses actually preclude a physical kingdom entirely. The Words of Jesus on the one hand, and Paul corroborates them in the other.

Consider, for a moment then, the verse that some use to substantiate a claim that the Kingdom will, indeed, be physical.

Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.

John 18:36

The NASB version, here, at the last clause, reads, “but as it is, My kingdom is not of this realm.” That is, where some take the last clause, saying “but now my Kingdom is not from hence”, meaning, it could be later, this is not a foregone conclusion, nor, possibly, even the best translation. The NASB seems to capture the understanding of the verse, as, no other place does the Scripture ever indicate that the Kingdom will ever be of any other realm or constitution than it was when Jesus came with it, or as it is now.

One could contend on this point, perhaps, but this verse alone, while it does not perhaps guarantee that it the Kingdom could never an earthly realm (although no other Scriptures support it), it does say that it certainly was not one when Jesus was there in His flesh. Indeed, as He said, it is the Spirit that quickeneth, the flesh profits nothing (John 6:63). Why, then, would we need to convert the Kingdom into a lesser form, anyway?

On Earth as It [Already] is in Heaven

But, let us consider yet another verse that has very direct bearings upon the nature, timing, and placement of the Kingdom.

Thy kingdom come, Thy will be done in earth, as it is in heaven.

Matthew 6:10

From this verse, we can immediately deduce the following.

1. The Kingdom already exists. “…in earth as it is in heaven”, applying to both previous clauses, demands that, when praying this prayer, we are asking that the pre-existing Kingdom would come upon the Earth.

2. The Kingdom is in Heaven. It is, therefore, a heavenly, or spiritual Kingdom. Or, the Kingdom of the Heavens. Suppose we see that heavenly, spiritual Kingdom come to Earth. What should we expect? Does heavenly become Earthly because it comes to Earth?

3. It is Christ’s Kingdom. The Kingdom of the Heavens, the Kingdom of God. It is the only Kingdom He spoke of.

4. This is the Father’s Kingdom. The verse begins with “Thy Kingdom”, meaning, the Father’s Kingdom. Therefore, Christ’s Kingdom is God’s Kingdom, and Christ’s throne is God’s throne.

5. The Kingdom is “daily”. As with the whole of the prayer, Jesus is instructing the disciples on what to pray for. There is not one thing in this prayer to indicate that Jesus intended the fulfillment of this prayer to be brought as anything other than as an ongoing, daily basis, as it is being prayed for.

Even as the deliverances were evidence of the Kingdom in their midst, and Paul said it consists of Righteousness, Peace, and Joy in the Holy Ghost, this, along with the whole prayer, is aimed at the “daily”. The Kingdom is present every time we see demons in the name of Jesus, and every time we experience the heart of God through His Holy Spirit. The Kingdom, then, is the heavenly reality, although invisible yet very real, which is the realm of authority and dominion of God. It is this realm that Jesus came to announce as “at hand”, and it is this authority of heavenly government that we have access to through the name of Jesus today. Any time we touch the miraculous and supernatural power of God, we have encountered the Kingdom, or it has encountered us. Even as Paul preached the Gospel of the Kingdom through to the end of the book of Acts (to the very last verse!), so, the only Gospel there is, is the Gospel of the Kingdom.

The Kingdom is Here

The Kingdom is Here.

But, what of the objection that none of the prophets expected a physical Kingdom? This was, actually, the point. Read this scripture carefully, as many mis-quote it.

But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.

But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.

But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.

1 Corinthians 2:7-10

Here, Paul says He is speaking the wisdom of God, that which was hidden. The fact of a spiritual Kingdom was, indeed, hidden from everyone, on purpose!

Think of the promises of Jesus’ life from John the Baptist. John had said that Jesus would baptize with the Holy Spirit and fire, but, in His “life-time”, before the cross, although He was only dead for three days, He never baptized a soul in the Spirit–not one! But, God had a mystery, called the cross.

The scripture here is plain, that if the adversary had known what he was doing, they wouldn’t have carried out God’s perfect plan in killing him.

And, what does Paul say here? Here, where many mis-quote him, he quotes the Old Testament, the Old Covenant position, that it had not entered into the heart or mind of man what God had prepared for those who love Him. But, that was before the Spirit. His actual point in bring that up is precisely this– God has revealed it to us! So, verse 9 does not apply to a believer.

But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned

1 Corinthians 2:14

A few verses later, Paul emphasizes the point again, saying that the natural man, the man without the Spirit, cannot receive the things of the Spirit of God, and hence, the Kingdom. Thus, the Kingdom, that which cannot be seen nor entered by those who are unregenerate through faith in Jesus’ name, is revealed, by the Spirit–to those who believe.

Unexpected, but not Unexplained

The fact that the people of the Old Covenant expected a physical Kingdom is fine, but the Scriptures never once promised it. In fact, they never specified what it would be.

But, Jesus, in Mark 1:15, said that the Kingdom had come, and in John 18:36, said the Kingdom was not of this world or realm, it was spiritual.

This, then, was the Kingdom that was promised.

And said unto him, Art thou he that should come, or do we look for another?

Matthew 11:3

Just as the disciples of John wanted to know if Jesus was the Messiah, many today ask whether the Kingdom He spoke of was the Kingdom that was promised. But, as we have seen, and will continue to see, there could have been no other Kingdom.

Further, other than John 18:36, which is questionable as to translation and original intent, there are no scriptures that indicate the Kingdom will now be Spiritual and later be Physical, but there are plenty that indicate that it is spiritual now.

So Where is the Kingdom?

Man is seen, but God and His Kingdom are not. If, in some supposed Millennium under dispensationalist thought, a governmental center is set up in Jerusalem, and a literal throne is set up, and Jesus physically sits and rules there, in Jerusalem, over the entire Earth, then where is Christ’s Kingdom? Is it the buildings? Is it the government as we see it? Is it the armies?

Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?

Matthew 26:53

This then, is actually one of the best portraits of the Kingdom in the New Testament. In John 1:51, Jesus told Nathanael that he would see angels ascending and descending on the Son of Man. In Luke 7:2-10, a Roman Centurion came to Jesus for healing for his servant, and saying he was not worthy, he said that he too was a man with authority, with people under him. This soldier, knowing the realms of authority in which he walked in, by faith, recognized the same in Jesus. To what was the man referring to, even if by instinct? It was this same realm of the Kingdom, to this same realm of the angelic hosts, to this same dominion of power. Jesus was submitted to His Father’s authority, and had the command of legions of angels. That is what the Centurion saw, even though his natural eye probably discerned nothing.

The problem is that Jesus came and demonstrated that he had a Kingdom. He came and announced it, and, although the natural man could expect no other kingdom than a physical one, this was never God’s original intent (Matthew 25:34; Psalm 145:13). The fact that it was not visible, not physical, and not of this world, is not a fault of the Kingdom, but of the expectations of natural man that could not receive the things of God, but only expect what they had been accustomed to.

But, this is, again, the same Kingdom that Israel had in prior days.

And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven. And Elisha saw it, and he cried, My father, my father, the chariot of Israel, and the horsemen thereof. And he saw him no more: and he took hold of his own clothes, and rent them in two pieces.

2 Kings 2:11-12

And,

And when the servant of the man of God was risen early, and gone forth, behold, an host compassed the city both with horses and chariots. And his servant said unto him, Alas, my master! how shall we do? And he answered, Fear not: for they that be with us are more than they that be with them. And Elisha prayed, and said, LORD, I pray thee, open his eyes, that he may see. And the LORD opened the eyes of the young man; and he saw: and, behold, the mountain was full of horses and chariots of fire round about Elisha. And when they came down to him, Elisha prayed unto the LORD, and said, Smite this people, I pray thee, with blindness. And he smote them with blindness according to the word of Elisha. And Elisha said unto them, This is not the way, neither is this the city: follow me, and I will bring you to the man whom ye seek. But he led them to Samaria.

2 Kings 6:15-19

In both of these occurrences, the Kingdom of God was seen, with its armies.

So, in Matthew 25, we read of the Son coming in His Glory. When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:

Matthew 25:31

This is not the coming of the Kingdom, as if it hadn’t ever been here, but the Son coming in the glory of it.

The Kingdom which had been prepared from the foundation shall endure forever. When Israel was first a nation, it was theirs, through David’s throne and through the prophets. When Jesus came, He declared it’s nearness. When He comes again, He will come in His glory and in the glory of the Holy angels.

Invisible, Spiritual, Everlasting, Powerful

It is invisible (John 3:3), un-enterable by the lost (John 3:5), not of this world but spiritual (John 18:36), and cannot be inherited by flesh and blood (1 Corinthians 15:50). The Gospel of the Kingdom is the only Gospel there is (Matthew 4:23; Matthew 9:35; Matthew 24:14;Acts 28:30-31; Galatians 1:6-9; 1 Corinthians 4:20). The Kingdom would not appear immediately, as some thought (Luke 19), but it was conferred upon the twelve even as one had already been conferred upon Jesus (Luke 22:29). It was particularly Jesus’ deliverances that demonstrated absolutely that the Kingdom was present (Matthew 12:28; Luke 11:20), and it was precisely the Kingdom that was responsible in the demonstration and daily operation of Jesus’ ministry (Luke 7; John 1:51). Yet, it was the the principles of God’s Kingdom (Matthew 5:3-10) in which Jesus taught, lived, and placed His confidence, so much so that, that, although He had the authority to call as many angels as needed for his own deliverance (Matthew 26:53), but chose rather to trust on the nature of the Father. The mysteries Kingdom were not revealed in times past, but they have been revealed now through the church (1 Corinthians 2:7-10; Ephesians 3:2-5; Colossians 1:25-27).

This spiritual Kingdom that Jesus brought was precisely not what the natural man expected, and the fact that those who do not have faith cannot comprehend it is precisely why the leaders of Israel missed it. Because they had not been baptized with John’s baptism of repentance, the proper preparation for receiving the ministry of the faith of God, they, expecting a physical kingdom, were utterly blind to it.

But, to those who are born again,

Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness.

John 3:11

Conclusion

Clearly, there is an only has ever been one Kingdom of God. Some point to the Millennium as a time of Christ’s reign, but, from a Biblical perspective, it cannot be the beginning. But, also, consider this. When Israel was God’s Kingdom, the Kingdom itself was still spiritual. Israel, in its original intent, was God’s to be the answer to the prayer of God’s Kingdom coming and His will being done on Earth as it is in Heaven. But, even while there was a physical manifestation of the Kingdom upon the Earth, the Kingdom, even then, never stopped being spiritual. Israel in the natural was only ever a manifestation of what was always heavenly, and God desired the unity between the two.

The angels and armies of Israel were also still the real demonstration of the Kingdom. While man always looks at the outside of things, such as the miracles, deliverances, and signs and wonders, John 3:3 says that none of these are truly the Kingdom. Just like when a high pressure center forces out a lower pressure center, we create a storm front, man looks at the rain, thunder, and lightning, and says, there is a storm. But, man does not see the high pressure center. The same is the Kingdom. When kingdoms collide, power changes hands, but the Kingdom of God is always the invisible, spiritual, and unstoppable realm of the Holy Ghost.

Summary

• Your understanding of the Kingdom will directly shape, or be shaped by, your End Times theology.

• One must draw conclusions on (at least) the following: Its Nature, Its Timing, Its Coming.

• Jesus demonstrated and preached a Spiritual Kingdom (John 3:3, 5). If it can be seen or entered into by the unreborn, it is not the Kingdom of God.

• Jesus said the time was “fulfilled” in His day, and that it was hand. Further, His deliverances demonstrated it’s presence.

• The Law and the Prophets were until John the Baptist, and since that time it has been the Kingdom (Luke 16:16).

• John 18:36 is the only Scripture that could be interpreted to mean that the Kingdom is of one nature now, but will be of a different nature later. Notably, the NASB version translates this in a way that does not suggest this translation. But, in this very verse, Jesus positively identified the Kingdom at that time as Spiritual, not of this world or realm.

• God only has one Kingdom.

• Jesus’ declaration of the time being fulfilled and the Kingdom being here could mean nothing other than the Kingdom referred to by Daniel and the Old Testament writers by virtue of who Jesus was. Jesus is the ultimate interpreter of Scripture, and the hiddenness of the nature of the Kingdom in the Old Covenant is explained by Paul in the new.

• It has been prepared for us from the foundation of the world.

• Israel was the Kingdom of God in a spiritual sense. David and Solomon sat on the Lord’s throne.

• Through the kings and prophets, during the time of the first temple, the nation of Israel operated in the power of the Kingdom, as recorded the prophets and others saw on occasion.

• The Kingdom would be restored to Israel as a nation at some time yet in the future (Acts 1:6).

• The Lord’s prayer in Matthew 6 demonstrates the Kingdom to be pre-existent (Matthew 6:10). ” . . . on Earth as it is is it is in heaven” admits that the “coming” we are praying for is for something that already exists “there”.

• The Kingdom is an everlasting Kingdom (Psalm 145:13).

• Jesus is reigning in His Kingdom now, seated on the throne of David, the throne of the Lord, at the right hand of the Father.

• Christ will come with all the glory of His Father and with the holy angels at the Second Coming (Matthew 25:31).

2

DANIEL 2 & 7

Thy kingdom is an everlasting kingdom, and thy dominion endureth throughout all generations.

Psalm 145:13

A

t Jesus’ first coming, the proclamation that the Kingdom was “at hand” was not it’s inauguration, for it had already been in time past, but it was it’s proximity and availability.

Having looked at what Jesus interpreted the Old Testament prophesies to be, we examine the prophecies themselves. Specifically, Daniel 2 and Daniel 7 speak of the Kingdom that would be established. Daniel 2 contains the vision of the statue with four parts, and Daniel 7 is Daniel’s vision of the four beasts. Many, if not most, consider them to be parallel, describing the same four entities, although some commentators do not. We take the belief that they are the same. We do not find a great burden to prove or disprove this at this point, simply because the bulk of the rest of the testimony of the case either requires or prohibits one way of interpretation or the other.

Nebuchadnezzar’s Dream

Daniel 2 is the first glimpse of the Kingdom in this book. This is Nebuchadnezzar’s dream, and Daniel is permitted to see it and receive its interpretation for the king.

Most of the dream is straight-forward. The king saw a statue of four parts, a head of gold, chest and arms of silver, waist and thighs of bronze, and legs and feet of iron, with the feet and toes of part iron and part baked clay. A stone is then seen cut out but without hands, and it falls and strikes the statue on the feet and toes, and the whole statue is broken. Daniel then interprets the dream.

Much of this dream is agreed upon. First of all, the first part of the statue, the head, is identified for us–Babylon. More particularly, the head is Nebuchadnezzar, Babylon’s first king.

Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold.

Daniel 2:37-38

The next two parts of the statue are identified as two successive kingdoms, and followed by a fourth. Most identify the second and third empires as Media-Persia and Greece, following the interpretation of ram and the goat of Daniel 8:20-21. The identity of the fourth kingdom is the subject of most speculation, with some claiming that it was historic Rome alone, some claiming it will be a future Rome, some saying that historical Rome foreshadowed a coming “revived Roman empire”, and other interpretations.

Broken To Pieces “Together”

In the case of Daniel 2, one of the primary factors to be considered is the following.

Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth.

Daniel 2:35

Here in this verse one of the primary limiting factors is presented. Take note, however, that the prominent NIV translation actually omits this very detail, which only speculation could explain as to why it is excluded.

In all other versions, this verse sets forward that the all four of the materials are broken “together”, or “at the same time”. Now, if one considers the historic time line of each of these, we see that Media-Persia conquered Babylon, Greece conquered Media-Persia, and Rome conquered Greece. Each one of these was a world-ruling government”, if you will, creating governmental system, starting with Nebuchadnezzar.

So, first, from this statue, we understand a little more of God’s perspective on the matter. The obvious interpretation from this statue is that even though Babylon was conquered by the Medes and Persians, and they in turn were conquered by the Greeks, according to God’s interpretation of this statue, the outward manifest glory of these remained, as is evidenced by their all constituting a complete statue which is broken “together”.

Indeed, as each kingdom conquered the next, the actual kingdom itself was not destroyed, but was “rolled into” the new one. This is especially true of the Greeks, who then attempted to “Hellenize” the nations they conquered. empire, a “one-world a continuous demonic Also take note that the transition between each of these elements of the statue was outward physical war, yet even though a nation is overtaken by another, the material of the previous kingdom actually still remains, since they are all ultimately broken together. This is different when the rock comes and overthrows the it because the materials of the four kingdoms is actually broken and replaced by the rock. Thus, we might suspect that unlike the transition between materials, the breaking of the statue by the rock might not constitute natural war, but something else. What natural war couldn’t do, whatever the rock striking the statue on the feet did do. In the same way, the actual striking of the rock, therefore, very well may not constitute outward war in the natural.

Now, as any statue represents man’s glory, so this statue represents the outward glory and splendor of each of these four kingdoms. What is also of note in this statue is that, according to the dream and interpretation which were given by God, the entirety of the statue actually comprised one whole “man”, or “system of a man”. This is the picture of the demonic statue. And, as will be mentioned several times, what you call the head, you also call the feet. Since Jesus sees this statue as representing one solid entity, it should not surprise us at all if we call the feet by the same name we call Nebuchadnezzar’s head of gold–Babylon.

Now, here is the issue. When the successive kingdoms conquered the others, the people were conquered and the cities taken over to assimilate into a new empire. When we see Greece conquer the Median-Persian empire, they assimilated the people and cities, and attempted to adapt them into the Greek empire. Then, we see the same when the Romans conquered the Greeks. So, while there was human conquest and overthrow, from the point of view of the statue, they all remained until the end. That is, something of the governmental structure, or outward glory, or human majesty of these kingdoms endured from empire to empire, through all four successive world powers.

But, we have to take note of the plain fact that, today, the outward glory and majesty of Babylon, Media-Persia, and Greece, and the entirety of their governing structure, have been removed from the Earth, in totality, for 1,500 years or so. Now, Daniel 2:35 says something to this, that there must be something of this empire that exists when the fourth, whatever it may be, is destroyed. Why? Because elements one through three must be destroyed along with it. But we see that “Western Civilization”, as we call it, disintegrated and fell apart, somewhere around 500 AD (the last Roman emperor was in 476 AD). In that, all of the outward glory and establishment of these prior nations has faded to absolutely nothing.

The verse makes no mistake saying that all four must be broken together. It not only says so, but also reiterates all four materials to help to emphasize this.

Three Quarters Broken

So, what becomes clear is that the first three materials statues have been completely, and utterly broken small, no place found for them, and carried away by the wind.

[T]hen broken small together have been the iron,theclay,the brass,thesilver,andthegold, and they have been as chaff from the summer threshing-floor, and carried them away hath the wind, and no place hath been found for them: and the stone that smote the image hath become a great mountain, and hath filled all the land.

Daniel 2:35 YLT, emphasis added

The Young’s Literal Translation uses slightly different, but more literal language for the exact description of the outcome of these materials. It isn’t that there wasn’t any remnant or trace that remained of these elements, but that they were make to be like the chaff on a threshing floor. You could probably find a bit of chaff out in the yard afterwards, but the body of it, the centralized assembly of it was completely removed.

As we will see in a moment, at its end, we read of the “Decline of the Roman Empire”, not its fall. Why? First, because the spiritual power of it was broken, and not it’s outward manifestation. But, no longer having the spiritual power, the beast, to back up the Kingdom and to animate it, and, further, having its outward visage shattered, it no longer could hold itself together. This is exactly the picture as described above, and in Daniel 7.

The only thing animating the Roman Empire was the spiritual beast of Daniel 7. This spiritual power or entity was all that animated, or controlled this nation, gave it its character and power, possessed and drove wicked emperors, and, when the nation was broken, along with the other three, the cohesiveness of the nation could no longer hold itself together. This happened in a relatively short time, perhaps 20 or 30 years, but, once the nation was shattered, the scattering of the kingdom took place over a century or more, so that we see and read about the slow decline and scattering of the nation, from a secular, historian’s point of view.

But, what of the four materials? It is clear that we are settling on Rome as our choice, but what is the motivating factor for this decision that precludes the others? Precisely, the absence today of the three other empires.

Consider this. Unless one can make a case that the Greek Empire still exists, along with the Median-Persian and Babylonian ones, we must conclude that they are destroyed. If we conclude that they are destroyed, which is the only conclusion we can see in the world today, since “Western Civilization” fell apart after the end of Rome for some 1,000 years, we have to conclude that the Gold, Silver, and Bronze, the first three parts of the statue, have been broken already.

If we conclude that the first three parts of the statue are broken, which could only be countered by the establishment of the continued existence of all three today, then we conclude two simple points. First, whatever broke the first three also broke the fourth, which limits its identification to the historical Roman Empire. Second, whatever broke them was the Kingdom of God, namely, Christ and His first coming, and, His church. Notice, it is in this time that the church grew to become a “great mountain” that filled the entire Earth, exactly as Daniel 2:35 describes.

Why Not A Revived Roman Empire?

Some would vie for a revived Roman Empire, proceeding a Second Coming establishment of the Kingdom, the rock cut out without hands. This, however, could never satisfy the vision, because you must break all four materials simultaneously. You would need to a revived all four empires, since all four of these kingdoms must be broken at the same time. But, further, reading in Daniel 2:38, we see that Daniel positively identified Nebuchadnezzar as the head of Gold. So, you need to have a revived all four empires, plus a resurrected Nebuchadnezzar, in effect, to be the head of the first. In essence, you would need the entire statue re-done, which, of course, destroys the original intent of the vision.

Since Nebuchadnezzar’s Babylon is completely removed from the face of the Earth, in all outward glory, manifestation, government, and majesty, so is the head of gold. Only Nebuchadnezzar’s Babylon, broken together with the three other materials of the statue fulfill the vision, so we conclude positively that the iron is Rome, and that Rome has been broken by the coming of the Kingdom, which is Christ’s first coming.

It is perhaps beneficial, also, at this point, to indicate the popular interpretation concerning the toes of this statue. It is sufficient, perhaps, to point out that there is no actual textual interpretation of these toes, but that ascribed meaning of them is merely speculation upon that of the interpreter. They may have significance, they may not, but it is important at this point to divide between what the text actually says and popular opinion.

Daniel’s Vision of the Night

We will come back to this chapter in a moment, but for now, let us look at Daniel 7.

Like in Daniel 2, Daniel sees four beasts, representing four empires. If these are taken to be the same four empires as in Daniel 2, this could be said to be looking at the spiritual power, or principality, over a nation, as opposed to the outward, visible manifestation of it. In the same way that Israel was a nation on the Earth, yet it was the Kingdom of God, so the statue represents the nation, while the beast represents the demonic kingdom in the heavenly realms, to use Paul’s language.

Notice in Daniel 7:11-12, when the judgment is issued against the fourth and final beast, it is apparent that the first three continued to exist in some measure. Although they had their authority stripped from them, after the fourth beast was destroyed, they were permitted a time to live. This shows that there were demonic-empowered, human-led governments in the Earth, even the same ones that had previously ruled the entire world, but their one-world governing dominion and authority had been taken away from them, and so they were unable to affect the entire world. As with the statue, all four were there at the judgment, but only the fourth beast was destroyed immediately.

Now, the mark of all of these empires is that they rule over the

Now, the mark of all of these empires is that they rule over the 18, Daniel sees that it is the courts of heaven that decide the fate of the beast. Some argue that this courtroom scene must be the same time and place of other similar passages of the throne of God, simply because of the mention of thrones and books, but this is not so. While the location may correlate, there is nothing to say that there is or will be only one sitting of the court of God. The fact that thrones and books are part of a judicial assembly indicate only that this is the throne of God and that judgments are coming forth, not that the same trial is being heard in each instance.

But, after the judgment of the beasts, we read about one like the Son of Man, clearly Christ.

I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.

Daniel 7:13-14

Here, we have one like the Son of Man coming to the Father. Note the remarkableness of this event, that a human being is allowed entrance into the very presence of Almighty God. For the Christian to understand this, in the light of the cross, perhaps this not too striking, but for a Jew, this is practically unthinkable. Yet, Jesus at His ascension was the first. So, the question logically would be, is this the ascension of Christ after the resurrection, or is it yet future?

Given Three Things – Authority

To answer that, let us look at what happens while He is there. He is given three things: Dominion, or authority; Glory; and a Kingdom. Let us examine the Word regarding these things as they concern Jesus after His resurrection.

First, the authority.

And Jesus came up and spoke to them, saying, All authority has been given to Me in heaven and on earth.

Matthew 28:18 NASB

After the resurrection, Jesus claimed that He had all authority in heaven and in Earth. This is not just heaven, and not just Earth, nor is it some, but the statement in this context certainly implies all in every realm. Jesus had all authority at the time of this statement. But this is not the only time that this is stated.

And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: And hath put all things under his feet, and gave him to be the head over all things to the church, Which is his body, the fulness of him that filleth all in all.

Ephesians 1:19-23

Here, Paul is praying for the Ephesians, and describing the great power of God at the resurrection. Paul states this in the past tense, that this is what God has already done. He has seated Him in the heavenly places, far above all other principality, power, might, dominion, and every other name. As if that isn’t enough, he says that it is above every name both in this world, and that which is to come, Eternal Life. Going on, Paul writes that the Father has put all things, past tense, under Jesus’ feet, and has already given Him to be the head over all things to the church!

Understand then, on the testimony of two witnesses, Jesus has all power and authority today.

The Second Item – Glory

Next, the man in the vision of Daniel 7:14 is given Glory. In John 17, Jesus prayed for this exact thing to be done. And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.

John 17:5

This is the very prayer that Jesus was praying before He went to the cross. Since the Father always heard Jesus’ prayers (John 11:42), we understand that the Father heard this one as well. The prayer is that He be given all glory, which is the glory He had before the foundation of the world. John 1:3 says that through Him all things were made and without Him nothing was made that has been made. This is all glory.

The Third Item – A Kingdom

Finally, the Daniel 7:14 vision says that He was given a Kingdom. This was evident on the day of Pentecost, as Peter stood up and spoke.

Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear.

For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, until I make thy foes thy footstool.

Acts 2:33-35

So, Jesus was exalted to the right hand of God, and received the promised Holy Spirit from the Father, and poured Him accordingly. As we have already seen, the throne of David and the throne of the Father are seen to be identical. But, this reference to Psalm 110, about sitting at His right hand appears in several other places, and its ramifications will be important.

This is referenced here, in Acts 2, but also in Hebrews 10 and 1 Corinthians 15.

But when this priest had offered for all time one sacrifice for sins, he sat down at the right hand of God, and since that time he waits for his enemies to be made his footstool.

Hebrews 10:12-13

Here, with the same language, the writer also makes it clear that Jesus has already sat at the right hand of God, and is sitting there until His enemies are made His footstool.

But each in turn: Christ, the firstfruits; then, when he comes, those who belong to him. Then the end will come, when he hands over the kingdom to God the Father after he has destroyed all dominion, authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death. For he “has put everything under his feet.” Now when it says that “everything” has been put under him, it is clear that this does not include God himself, who put everything under Christ. When he has done this, then the Son himself will be made subject to him who put everything under him, so that God may be all in all.

1 Corinthians 15:23-28 NIV

The Second Coming Is The Relinquishing, not the Setting Up, of the Kingdom

Many people say that Christ will remain at the right hand of the Father, which they do not equate to be David’s throne, and that He will remain there until it is time to set up His kingdom, at which time all His enemies will be made His footstool. On the contrary, taking Acts 2, Hebrews 10, and 1 Corinthians 15 together, we see that Jesus is already seated upon the throne of David, the throne of the Lord, at the right hand of the Father, and He is sitting there and will wait there until His enemies are made subject. Hebrews 10 makes it clear that He is already sitting and Jesus cannot leave that throne in an official capacity until His enemies are made subject. 1 Corinthians 15 says the same, but that He will remain there until the last enemy, death, is defeated, and at that time, He will leave the throne and return, in the Second Coming.

The futurist argues that the Kingdom will come in the middle of v23. They say that Christ will come, there will be the resurrection of the righteous, and that the Kingdom will be established. Then, in that Kingdom, the Lord’s enemies will be defeated, the end comes, and the Lord gives the Kingdom back to the Father. But, the verse, in context with the other verses, and connecting Christ’s sitting now with His Kingdom, we see the verse says the opposite. We see that Hebrews 10 says Christ must stay on the throne until the last of these enemies is defeated, even death. This means Jesus cannot come back until this happens.

But, rather, Christ was the firstfruits, and when Jesus comes back in v23 will be precisely when Hebrews 10, and all the other passages said He would, when all the enemies have been made His footstool. When He comes, those in Him will rise first, as it says. Then, as it seems rather shortly after that, the end of this present world will come with Christ handing the Kingdom back to the Father.

Whereas the futurist makes the claim that 1 Corinthians represents the Millennial reign as the time of subduing all of Christ’s enemies, Hebrews 10, along with the proper identification of the Kingdom and the Throne of David clarifies this and identifies now as that time, and that Christ cannot leave His throne until that comes. As we will look at later, we do, in fact, see Christ defeating death and hell, but it does not occur until after the Millennium, in Revelation 20:14. Furthermore, when we read of the Lord’s glorious throne, or the Throne of His Glory, in Matthew 25:31, we see the connection to the Great White Throne of Revelation 20:11. But, we will cover that when the time comes.

It is then, at His Second Coming, that Christ gives the Kingdom back to the Father, not takes it! There is no mistaking it, when studying it out. He is seated, and must remain seated until such time, at which He gives the Kingdom He currently has back.

A Priest On His Throne

The other proof of the throne of David being the throne of God is from a reference in Zechariah.

Even he shall build the temple of the LORD; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both.

Zechariah 6:13, emphasis added

Here, we see the prophecy that Jesus would be a priest and a king at the same time–He would be a priest while sitting on His throne. This is in contrast to the Old Testament, where the Kings were forbidden from participating in the temple service. This was Saul’s offense, offering the sacrifice himself before Samuel arrived, and it cost him the kingship.

But, in Hebrews, we read,

For every high priest is appointed to offer both gifts and sacrifices; so it is necessary that this high priest also have something to offer. Now if He were on earth, He would not be a priest at all, since there are those who offer the gifts according to the Law; who serve a copy and shadow of the heavenly things, just as Moses was warned by God when he was about to erect the tabernacle; for, “SEE,” He says, “THAT YOU MAKE all things ACCORDING TO THE PATTERN WHICH WAS SHOWN YOU ON THE MOUNTAIN.” But now He has obtained a more excellent ministry, by as much as He is also the mediator of a better covenant,whichhasbeenenactedonbetterpromises.

Hebrews 8:3-6, emphasis added

Here, we see Paul lay out plainly that if Jesus was on Earth, He would not be a priest. In fact, in v6, he indicates that the priesthood that Jesus has now, the heavenly one, is better, or a more excellent one. First, if a heavenly priesthood is better than an earthly one, then it would stand to reason that a heavenly kingship would be as well, and this is what we find. But, more directly from the verse, we see that in order to fulfill Zechariah 6:13, above, He must be a king in the heavens, and not upon the Earth. Since He would not be a priest if He was on the Earth, He would not therefore be able to be a priest upon an earthly throne, either. While this in itself may not be conclusive evidence on the matter, it stands with the body evidence for what is quite plain to some. Christ is already a King in His Kingdom and is seated upon the Throne of David, the very throne of God.

All Three Already Given

But, stepping back again to our original point, in Daniel 7:14, we see exactly what was prophesied, that at Christ’s ascension to the Father, He was given authority, glory, and a Kingdom. So, we see in respect to the elements of Daniel 7:14, Christ at His resurrection was given All Authority, All Glory, and the Everlasting Kingdom, seated upon the throne of David, which is the throne of the Lord, at the right hand of God. Since, if someone has ‘all authority’ they cannot ever be given more, this must be identified positively as Daniel 7:14.

Again, one may say that we’re making our case too strongly on some of these points. But, with all respect, all of these points soundly agree upon one conclusion regarding these prophecies–their fulfillment. What we haven’t pointed out yet is when and how, but that is the point of the book. The ultimate proof of these is their correspondence with the rest of the eschatological texts. Clearly, if we come up against a conflict, then there was a previous error, but, so far, all of the elements we have looked at are in agreement, at least by by our estimation.

Take another thought, which will have to be placed along-side everything else. There is no reason at all why Jesus would give His authority away, or that He should lose it, as some actually claim here. It is clear that in Matthew 28 that Jesus has all authority. God never gave away any authority to the devil, but God gave it to man, and tempted Adam and he lost it.

Think about this. Jesus has all authority now, completely. He is under no obligation whatsoever to give any bit of it away to any demon, serpent, or even the dragon. There is no Biblical context for doing so, under any notion or any realm. It is, honestly, a foolish notion to suppose that God for any reason should do such. The very fact that it took Jesus, through His death, to take back that which was lost by the serpent, winning the keys to hell and death and conquering the grave, should be a clear indication that he has no need nor inclination to give the enemy anything. In fact, to do so without a reason could very well speak against his justice in the first place, since justice and righteousness are the foundation of His throne, this being the reason He had to send His Son to redeem us in the first place.

An Analysis

But, let us look at the picture painted by Daniel’s revelations in Daniel 2 and Daniel 7 a little further.

In the Introduction, we laid down the larger story of the Kingdom of God. God empowered Babylon, through Nebuchadnezzar, to take over the world because of Israel’s sin. The reason for his totality of control was a punishment upon His own people, due to the sin of the false prophet Hananiah in Jeremiah 28. When he broke the wooden yoke of Jeremiah’s neck, God replaced it with an iron one, giving Nebuchadnezzar unprecedented power and dominion over all flesh.

For this reason, and this reason only, Babylon was what it was. And, what you call the head of a man, or of a statue of a man, you also call the foot. If you call the head Babylon, it is right to call the foot, or Rome, the same thing, considering the statue of Daniel 2. We will develop this further, but the Biblical precedent for calling Rome by the name “Babylon” is strictly Daniel 2 s vision.

But, in accordance with the vision of Daniel 2, for nearly 1,000 years, an entity entitled Babylon, through the four successive forms of Babylon, Media-Persia, Greece, and Rome ruled the entire known world, and dominated the people of God. When Rome ended, the outward glory and manifestation of these kingdoms ceased, was broken small, and no place was found for them. They were scattered. This was the context and the purpose for the statue of Babylon. Since God raised Babylon, the statue of all four elements, up for the sole purpose of punishing Israel, God also informed its head, and hence Israel through Daniel, of who and what it really was.

This was, as it were, the fruit of Israel’s disobedience, particularly through the disobedience and lies prophesied by Hananiah. The far-lasting fruits of the sins of the nation escalated, and punctuated with this demonic structure being elevated, so that its effects would last well beyond that generation, but would plague the Earth for centuries. Instead of seeing the Kingdom of God raised up, they got darkness, oppression, and wandering.

Then the prophet Jeremiah said to Hananiah the prophet, “Listen, Hananiah! The Lord has not sent you, yet you have persuaded this nation to trust in lies. Therefore this is what the Lord says: ‘I am about to remove you from the face of the earth. This very year you are going to die, because you have preached rebellion against the Lord.’ ”

Jeremiah 28:15-16

The Little Horn

Of other note in this chapter, of course, is the fourth beast and the little horn.

After that, in my vision at night I looked, and there before me was a fourth beast–terrifying and frightening and very powerful. It had large iron teeth; it crushed and devoured its victims and trampled underfoot whatever was left. It was different from all the former beasts, and it had ten horns.

While I was thinking about the horns, there before me was another horn, a little one, which came up among them; and three of the first horns were uprooted before it. This horn had eyes like the eyes of a human being and a mouth that spoke boastfully.

Daniel 7:7-8

If we identify the fourth empire/beast as Rome, the explanation here becomes fairly straight-forward. As we will see as we go, we are identifying Domitian as the beast of Revelation 13. We mark the beginning of the Roman Empire at 27 BC with the establishment of the Roman Principate, the “first period” of the Roman Empire, or the fourth material of Daniel (this is the one established by Caesar Augustus, and the only one that dominated the entire known world as such).

So, counting the ten horns of Daniel 7 as the Emperors of Rome, we see

1. Augustus (27 BC – 14 AD)

2. Tiberius (14 AD – 37 AD) – This is the one the reigned during Christ’s ministry.

3. Caligua (37 AD – 41 AD)

4. Claudius (41 AD – 54 AD)

5. Nero (54 AD – 68 AD)

6. Galba (68 AD – January 69 AD) – Thus began the “year of the four emperors”

7. Otho (January 69 AD – April 69 AD)

8. Vitellius (April 69 AD – December 69 AD)

9. Vespasian (July 69 AD – 79 AD)

10. Titus (79 AD – 81 AD) - Son of Vespasian, reigned 2 years and three months

11. Domitian (81 AD – 96 AD) – Also Vespasian’s son, and the “eleventh” horn of Daniel 7

Now, notice how quickly Galba, Otho, and Vitellius were removed from the Empire. Part of the reason for this is that Domitian was in the city of Rome while his Father was a general under Nero, carrying out the siege of Jerusalem. Nero committed suicide in 68 AD by his own sword to the neck, and we see that the power bid for the Vespasian name, as Titus and Domitian were both his sons, was driven by Domitian at the capital.

So, while the three horns before Vespasian were uprooted before Domitian, the verse says that Domitian had eyes like a man and spoke boastfully. Domitian, it must be remembered, along with Nero, were the first primary persecutors of the Christian church. We will study this more when we come to Revelation 13. It is also important to note that Domitian’s reign is well after the 70 AD epoch of the destruction of Jerusalem under the sieges of Nero, Vespasian, and finally, Titus.

These great beasts, which are four, are four kings, which shall arise out of the earth. But the saints of the most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever.

Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet; And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. I beheld, and the same horn made war with the saints, and prevailed against them; Until the Ancient of days came, and judgment was given to the saints of the most High; and the time came that the saints possessed the kingdom.

Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings. And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end. And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.

Daniel 7:17-27

In further consideration of the fourth beast, and the eleventh horn, we must read of the interpretation given to Daniel. At the outset of this chapter, we must take note that the destruction of the fourth beast is in correspondence to the saints taking the Kingdom. Notice in v18, above, that the KJV has the same language as Matthew’s statement, the saints “take” the Kingdom.

And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.

Matthew 11:12

But, concerning the beast and its horn, it is said it made war with the saints and prevailed against them. As mentioned, this is then the persecution of the Christians under Domitian. In v18, it is said that the saints take or possess the Kingdom, but no direct time correlation is related. In v22, we render the YLT, which reads, “…[A]nd the time hath come, and the saints have strengthened the kingdom.”

As for the eleventh horn, it is said he “puts down” three other horns, meaning the three emperors before his father. Further, Domitian is the one who exalted himself, claiming to be god himself. He persecuted the Christians, and changed the legal system and the Roman calendar, fulfilling the passage exactly. His persecution lasted three and a half years, and he was assassinated.

The empire continued on for some time after this, with its final dissolution a few centuries later.

An Outline of the Future

We are laying here a foundation for where we are going, right at the beginning. We are presenting a case for past fulfillment for Revelation 6-20, the first half of which was fulfilled much as traditional partial preterism describes. This will be developed as we go, but the basic outline is presented here.

And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.

Daniel 7:27

This then, again, describes the Kingdom of God, the Kingdom that Jesus brought at His first coming. Has the Kingdom been given? Certainly, or Paul could not have preached as He did in 1 Corinthians 4:20, saying that the Kingdom did not consist of words but of power. Both Jesus and Paul were clearly in possession of this Kingdom, and it is this same Kingdom that we are presented with today.

This is the dilemma. As John 3:3,5 indicate, it takes faith to see the invisible. If we do not be careful how we see, we, like those of many days prior, could be right in the midst of the chariots and horsemen of Israel, but be totally blind to them. But, a Roman Centurion could understand their presence, whether or not he could see them, he saw the realm of authority on Jesus and recognized it. Like all the poor who came falling at His feet, they saw Jesus for who He was and worshipped Him. Like the disciples, and Peter, who told Him, “You are the one with the Words of Eternal Life”. Do we see Him?

The study of the Kingdom is worthless without it’s realization.

Right theology about the Kingdom is not the same as the possession of it. The question is, do you know the Kingdom, or merely about it?

That, in the end, is the most important question, not whether or not you get your End Times doctrine right.

I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth?

Luke 18:8

Outline of Revelation

So, with that, the outline of Revelation we are presenting is as follows:

 Revelation 1-3: Introduction and letters to the churches. Introduced as “what must soon take place”.  Revelation 4-5: The Throne Room Scene.

 Revelation 6-9: Judgments on Israel and on Jerusalem. What must soon take place.

 Revelation 10: Another scroll, “Prophesy Again”.  Revelation 11: The fall of Jerusalem at the 7th trumpet, 70AD.

 Revelation 12: The Second Prophesy Begins, Some Recap and Christians flee to Pella. This will stretch through the fall of the Roman Empire and the Millennium, onto the Second Coming.

 Revelation 13: Domitian is Nero reborn, c80-96 AD. The Cult of the Emperor is the False prophet.

 Revelation 14: The church safeguarded and the firstfruits are passed away, and the wine press is the fall of Betar in 135AD, led by the false Messiah Simon bar Kochba.

 Revelation 15: Seven plagues are revealed.

 Revelation 16: The seven “last plagues”, last in that they conclude the wrath on Babylon/Rome, are released, in what history records as the “Crisis of the Third Century” and the Plague of Cyprian, between 235 AD and 284 AD. The end of this period sees the state of Rome split into three warring factions. While the empire comes back together and continues to exist for almost 150 years, the Principate is never recovered, and many mark this period as the true beginning of the Middle Ages. This truly is what broke Rome.

 Revelation 17: Babylon, Rome, is seen.

 Revelation 18: Babylon, Rome, is burned.

 Revelation

celebrated.

19: Babylon’s, Rome’s, destruction is The marriage supper of the Lamb is

interpreted as Constantine conquers in the sign of the cross.

 Revelation 20: c313 AD, The serpent is cast to the pit. The spiritual power of Rome, the fourth beast, was certainly broken at Constantine’s conversion, if not before. Not by might, nor by power, but by My Spirit, says the Lord! The one world government that had been on the planet for nearly 1,000 years was spiritually defeated, which resulted in the physical kingdom falling apart. And the mastermind, not all demons, was locked up for 1,000 years. In this time, the only governing power was the church, mind you. You must conclude one of two things, ultimately. Either the church is Rome, and the Catholics are the antichrist, or, imperfect as the church is, the thousand year reign began with Constantine’s era, and, as Foxxe’s book of Martyrs records, there were no martyrs to remember for 1,000 years. It is called the “Dark Ages” in reference to the “Light of Rome”, and the Renaissance, therefore, is more clearly seen as the rebirth of the serpent. And we call it art and science, mind you.

 That leaves us at the middle of Rev 20, possibly before or after the Gog Magog war. Some awesome stuff has already happened in regards to Israel again being a nation. But, it leaves us just a little bit before that great day, when the elements melt with fervent heat, and the Son comes with His Father’s glory, to judge the nations of the Earth, at the last trumpet (which is not the Seventh one of Revelation 11:15).

 Revelation 21-22 then stretch out into the age to come, Eternal life (as defined by Jesus in Luke 18:30).

Conclusion

While debate will undoubtedly continue, the deliberate layout of the points in the case seem to point cohesively towards a single end, that is, a completely past fulfillment for these two chapters of the book of Daniel. Taking them one at a time, however, many traditional dispensationalist viewpoints are systematically disproven, especially those relying upon the place where Christ is now seated not being equated with the Throne of David, or Christ not having a Kingdom now. The problem is, of course, the text. We have to look beyond the Old Testament expectations, because Paul said they were conveyed in a mystery, and were not revealed to any prior generation before the Apostles. This same Paul also satisfactorily defeats the argument that the Gospel of the Kingdom was put on hold in some way, and the church age is a “parenthesis”, as claimed by the dispensationalist, by continuing to preach this Gospel in the last two verses of the book of Acts (Acts 28:30-31) and elsewhere. This further demonstrates that the same Gospel of the Kingdom was the same Gospel that Jesus preached, and Paul was now repeating. It was accompanied by the same signs, as explained by Paul in His letter to the Corinthians, and it is the only Gospel put forward by the New Testament. This Gospel of the Kingdom is the same message preached today, with chief importance, Christ’s death for our sins (1 Corinthians 15:3).

Summary

 Nebuchadnezzar’s dream is of four world-ruling empires.

 The first is identified in the Word as Nebuchadnezzar’s Babylon.

 The Second two are inferred from Daniel 8 as MediaPersia and Greece.

 The statue statue represents the outward glory of these kingdoms, or their government. Since this was given to a pagan king, this is what an un-spiritual man would perceive. This is contrast to the beasts of the vision given to Daniel, which represents the spiritual powers behind those kingdoms.

 The vision states first of all that all four materials must be broken together and second that the head was Nebuchadnezzar.

 Since we see no trace of the first three of these Kingdoms, nor of Nebuchadnezzar’s nation of Babylon, we can positively conclude that the entire statue, including the fourth element, is completely broken.

 Because of these things, we can positively identify historical Rome alone as the fourth Kingdom.  What you call the head, you also call the foot. This is the Biblical rationale for calling Rome ‘Babylon’ in Revelation.

 A revived Roman empire cannot fulfill the vision, because you would need to revive all four, and resurrect Nebuchadnezzar to be the head. Since this is not what God intended by giving the vision to Daniel, clearly, the statue is broken.

 From the vision, we see the thing that broke the statue was the Kingdom of God. Christ, of course, was the rock cut out without hands, and He has crushed this statue. His church, the representative of His Kingdom upon the Earth and His government, has grown to be a great mountain and filled the Earth.

 Only historical Rome fulfills this vision, and therefore, there is no future application to Daniel 2 or 7.

 In the four beasts, at the destruction of the fourth beast, the other three were allowed to live for a period of time, meaning, there were human governments still upon the Earth after the destruction of the fourth.

 When Christ ascended to the Father, as the first human being ever to do so, He was given All Authority, All Glory, and the Kingdom.

 Christ now sits upon David’s throne, the throne of the Lord, and is ruling in His Kingdom.

 When Christ comes back, He will not begin His reign, but end it! He will hand the Kingdom back to the Father and become subject to it.

 The Second Coming comes in conjunction with with Revelation 20:11-15, when the last enemy, death, is throne together with hades into the lake of fire.

 The little Horn of Daniel 7 is identified historically as Domitian, the 11th Roman Emperor in the Roman Principate.  Domitian changed the Roman legal code and the calendar.

 Three Emperors fell before him, whether directly or indirectly. Domitian worked in the city of Rome, the Capital, as his father Vespasian besieged Jerusalem after Nero’s death in 68 AD. Nero and Domitian were the first persecutors of the church, and Domitian required “emperor worship”, declaring Him as “Lord and God”, on the penalty of death.

 The most important thing about the Kingdom is not understanding it correctly, but finding it and living in it day-by-day.

3

THE DOMINION

L

et us look again, before going further, at the foundation of the kingdom of Babylon. Again, this nation was established, but it was endued with such tremendous power for the sole reason of Israel’s sin. Because Israel’s sin was so bad, the punishment God placed upon them was equally as terrible. As if a yoke of slavery was not bad enough, the wooden one was replaced with an iron one.

Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon. Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up.

Daniel 3:1-2

Chapter three is traditionally referred to as the story of Shadrach, Meshach, and Abednego. Again, in verse one, the king made the image in the plain. In verse two, using the same verse as the Kingdom of God being “set up” in Daniel 2:44, the king set up the image in the plain of Dura. This difference highlights the difference between this kingdom of the king, and God’s Kingdom.

But, we can consider that God called this king a “head of gold” (Daniel 2:38). This is in direct contrast to the allegorical representation of Christ in Song of Solomon.

His head is as the most fine gold, his locks are bushy, and black as a raven.

Song of Solomon 5:11

What we read in Daniel 3 is the familiar story, but we must recognize the deeper parallel here in order to further recognize the significance. Once again, this kingdom is the pinnacle of demonic power and man’s kingdom. The reason this kingdom reached the height it did was for one and only one reason–to punish Israel for the defiant disobedience and deceptions, and willful rebellion. Because God promoted Nebuchadnezzar, for the sole purpose of dominating Israel, he was that head of gold that continued for the next several centuries, until God’s Kingdom broke it. But, consider what Nebuchadnezzar did.

In the story of Shadrach, Meshach, and Abednego, the king erected his image upon the plain, and, to summarize, said all who do not bow down and worship this image will be thrown into a fiery enclosure, the furnace.

A Kingdom Set Up

God also had a Kingdom, and was planning to set up. What Nebuchadnezzar picked up by instinct in his interaction with the Lord, He did not truly understand. But, what he envisioned, he recreated. But, what he saw was the Kingdom of God.

The Son is the image of the invisible God, the firstborn over all creation.

Colossians 1:15

God the Father, in and around 33 AD, had an image that He ‘set up’.

And I, if I be lifted up from the earth, will draw all men unto me.

John 12:32

Jesus was the image of the invisible God. Jesus was the image that the Father set up, and, remarkably, with the same command. Whoever does not bow down and worship this Image will be thrown into another fiery hot place, the lake of fire (Revelation 20:15).

The True and False Images

Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.

1 Peter 1:12, emphasis added

From the best of our discernment and understanding, what appears to have happened here is that after the king received a true revelation from God, he then stepped into the realms of divination. It is said that even the angels desire to peer into these things, so the same would be true of the demonic fallen ones. Nebuchadnezzar, under the influence of the prince of this world, caught a glimpse this great mystery of the cross, and applied it to his own ego. Perceiving by his soul the dimensions of heaven, but not Christ, he recreated the truths of heaven through his own power, and created a golden image. This is the essence of religion, and so Babylon became the mother of harlots.

Considering this spiritually, the establishment of the idol on the plain erected a barrier in the eyes and minds of man because the simple spiritual principle that Jesus stated that the “light of the body is the eye” (Matthew 6:22), and, “If therefore the light that is in thee be darkness, how great is that darkness!” (Matthew 6:23). Once man’s eyes are fixed upon something in the natural for worship, he becomes blind to worship of the divine. Once man’s eyes are trapped by the first and even the second heaven, even if it is in the name of God, he can no longer perceive the God of Glory.

This then, is also the power of the Babylonian kingdom, it’s religious service. Since it is idolatrous to the core, no good could ever come from Babylon in any of its forms. As God the Father “set up” a Kingdom, as per Daniel 2:44, corresponding to Christ’s first coming, so, Nebuchadnezzar effectively set up his enduring kingdom with this act. We understand that the only reason a one-world government was possible upon the Earth was simply because of God’s enablement. The enemy comes only to kill, steal, and destroy, and while he may be able to coordinate to a large degree, his primary method is deception for the purpose of destruction. The enemy is simply incapable of creating something new, but has only ever demonstrated his ability to counterfeit the genuine.

With the establishment of the idol, and its subsequent blinding, we see the veil it cast over the next kingdoms, as well. The pantheons of these nations are still well known in history, and the secular records them in detail. All to the the hiding of the light of the one true God.

So, in essence, we see re-created in a soulish, fleshly capacity, the Kingdom of God in Babylon. This was not a righteous thing, but was a deadly counterfeit. More to the point, when the three Hebrew boys refused to submit to the demonic idolatry, they were brought before the king (v13). This is a picture of the final judgment. On their righteous defiance of the kings decree, the furnace was heated to seven times the normal temperature. Yet, though the heat slew the guards that carried them in, even the fires of unrighteousness could not harm the children of light. Instead, they entered into a communion of sorts with a pre-incarnate Jesus, as it seems.

Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God.

Daniel 3:24-25

Whatever the fourth kingdom is, and we see fairly conclusively through these and the further proofs that it must be historic Rome, it is without a doubt inferior to this (Daniel 2:39). While the subsequent kingdoms may have covered vaster regions of land or more greatly dominated the people, it was said of the Babylonian Kingdom that it was superior to the others.

The King In the Field

When we consider Daniel 4, we see perhaps yet a more clear connection, yet no less important. The king received another dream, and Daniel interprets it as meaning that the king would go mad, be driven from men, and live like a beast for seven years. This happened literally, and Nebuchadnezzar lost his mind for a period of time, only at the end to look up to heaven and acknowledge God as supreme over all the Earth. But, the word spoke to Nebuchadnezzar, when he exalted himself was this,

While the word was in the king’s mouth, a voice came from heaven, saying, ‘King Nebuchadnezzar, to you it is declared: sovereignty has been removed from you, and you will be driven away from mankind, and your dwelling place will be with the beasts of the field. You will be given grass to eat like cattle, and seven periods of time will pass over you until you recognize that the Most High is ruler over the realm of mankind and bestows it on whomever He wishes.’

Daniel 4:31-32

The words “sovereignty has been removed from you” speak of the independence of agency and thought and the ability to make one’s own decisions and will. Like the statement of being a ‘head of gold’, this is also spoken of the Lord, and, to a measure, each one of us, to have our own sovereign will. But, here, the sovereignty that rested upon this kings life was lifted, and the full weight of the kingdom came upon him without any protective covering or the ability to do anything about it. As a result, the king simply lost his mind. And, it was precisely because he exalted himself in pride because of his many revelations (by supposition, not only the dream of the kingdoms, but the inferred greatness that comes from knowing how to administer a kingdom and the great and vast empire of Babylon, which he took credit for in his own strength).

This could be compared with Paul, who, in God’s mercy, supplied the thorn to keep him from becoming vaulted up with pride because of his own great revelations. Whatever Paul’s discomfort was, and there are many speculations, God said His Grace was sufficient, and that His strength was made perfect in weakness. This, too, is precisely what Jesus said in Matthew 5:3, Most Happy are those who are poor in Spirit, for theirs is the Kingdom of Heaven. When you’re at the end of your rope, Jesus is right there with His. But, for Nebuchadnezzar, he did not get the benefit of a thorn.

Wisdom to a King

Of profound significance, however, for all of us today, is the wisdom God gave Daniel in this regard. On relating the interpretation to the king, he counseled,

Therefore, O king, may my advice be pleasing to you: break away now from your sins by doing righteousness and from your iniquities by showing mercy to the poor, in case there may be a prolonging of your prosperity.

Daniel 4:27

According to Daniel, what took place twelve months later could have been avoided by a two-fold approach. As much as we may tend to dislike formulas today, this one is as good as ever. Break from your sins by doing good, and from your bentness towards it (iniquity means ‘bent’) by showing mercy to the poor. Repentance and helping the poor are the prescription both now and then both for revival as well as keeping ones self from, well, going insane and having a great fall. No one should think themselves beyond the need for these two simple keys.

But, in it all, even the greatest ruler of all time had to look to God above and admit that He alone is in charge of the universe.

But at the end of that period, I, Nebuchadnezzar, raised my eyes toward heaven and my reason returned to me, and I blessed the Most High and praised and honored Him who lives forever; For His dominion is an everlasting dominion, And His kingdom endures from generation to generation.

All the inhabitants of the earth are accounted as nothing, But He does according to His will in the host of heaven And among the inhabitants of earth; And no one can ward off His hand Or say to Him, ‘What have You done?

Daniel 4:34-35

The Supremacy of the Kingdom

What is interesting is that Daniel 3-6, while not containing elements directly applicable to the End Times in terms of revelatory content, all four demonstrate in their own way the supremacy of the Kingdom of God as a foreshadowing of what was to come.

We have already looked at erection of the image in Daniel 3

and the humbling of Nebuchadnezzar in Daniel 4. But, Daniel 5

demonstrates another aspect of the Kingdom of God.

In this chapter, Darius the king attempts to use the things that are dedicated to God and praised the gods of gold and silver, of bronze, iron, wood and stone. At this, they dinner party saw a hand appear in mid-air and write on the wall, “MENE, MENE, TEKEL, PARSIN”. Thus, Daniel interpreted this text, meaning, “Numbered, Numbered, Weighed, Divided”. Meaning, the king’s days had been numbered, he had been weighed and found wanting. His kingdom would be divided. So, we see demonstrated God’s holy jealousy for the things of His house. When the king abused and misused the things of God’s kingdom for his own glory and for the realms of darkness, God stood up, and judged him. Thus, God defends His own.

And, in Daniel 6, we see God’s sovereignty even over the schemes of man and the animals. In this chapter, Daniel is threatened with the den of the lions if he worships God. Instead, he continued his custom of praying at his window. The king, having been tricked into making an evil decree against this, was forced against his will by his own decree to cast Daniel into the den. Yet, as a demonstration of the power of God and a foreshadowing of what would be demonstrated in the Kingdom of God for believers, the God of Daniel was proven stronger than both the king’s decree, as well as the power of beasts themselves.

So, we see the Kingdom of God triumphant over the will and sovereignty of the greatest pagan nation ever as well as the elements (fire), the greatest pagan king ever (Daniel 2:38) and the pride of man (hence, Leviathan, Job 41:34), over false worship and that He is jealous for His own (us, the vessels of His house, 2 Timothy 2:20), and over the legislative jealousy and schemes of an evil Kingdom and even the beasts of the Earth themselves. So, that, in every way, the Kingdom that God was bringing forth was demonstrated to be better, more powerful, and capable of overcoming any and every obstacle that would ever present itself against men.

Truly I say to you, Among them that are born of women there has not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.

Mathew 11:11

The Dominion

When many have looked through the Old Testament prophecies, they have seen a great and dread conflict coming, particularly through the prophecies of Daniel 2 & 7. They have rightly seen the great “showdown of the ages”, as it were, and that the pinnacle of wickedness must be countered by the manifestation of the Kingdom of God (Daniel 2:44).

What they have discerned, of course, is the fact, but the difficulty lies in “when”. The problem with the futurist interpretation lies in the fact within the text that shows, in fact, this conflict must be past. First, if, as we have claimed, the first three materials have been broken or even are missing, then the fourth is broken (making it Rome), and the thing that broke it was the Kingdom. In Daniel 2:44, however, we also read that the Kingdom will not be left to another people. God has given the Kingdom to the saints of the church, and this Kingdom is not to be taken from those saints who have not wavered in it, nor faulted, especially those who have already fallen asleep in Christ.

We first of all cannot assert that the iron kingdom, even if it wasn’t Rome, will be the devil’s greatest empire, because each successive empire was weaker called inferior, even if more violent. Second, since we see that the nations were capable only of this world-wide dominion as a result of God’s hand, and that as a punishment to the true Kingdom of God. It is wrong to blame the greatness of Babylon on the wiles of the devil. Since this Kingdom will not be left to another people, there remains no precedent for God empowering a nation like Babylon again. Third, since we equate Babylon with Rome, and the outworking of the second half of the book of Revelation with this fourth Kingdom, we see that the dragon had given his authority to the beast, or to Rome and its emperors (Revelation 13:2, 4). This was why the downfall of Rome was so important.

The key is that there was a prophesied great conflict of Kingdoms, it already happened, and it is now historical. Basing a future expectation upon a fulfilled prophecy is nonsense, because God is not bound to re-create the whole thing, simply to fill someone’s wrong interpretation, assuming that it is that. However, from all we have studied through this prophecy, and where we will continue to develop, all the parts point towards Rome. The great conflict that Daniel 2foretold happened around 1,500 years ago.

The Place for Watchfulness

Now is the place, however, that many people miss the point. Whether you agree with what we’ve written, let us come back to where we can all agree. Namely, as many point out, World War II did not fulfill the prophecies of the End Times. Few would argue that the attempted Nazi takeover and attempted extermination of the Jews in anyway accomplished the books of Daniel and Revelation, yet, we all agree that they happened. And, this is the point.

Around the turn of the century, a new “optimism” had emerged upon the world scene, and, in fact, many in Eschatology began to embrace an idea that things were just getting better. But, with the onset of two world wars, the enthusiasm quickly wore off. But, God never said there wouldn’t be horrible wars and atrocities, just that those which were prophesied and fulfilled were already completed.

We must approach this with a right understanding. WWI and WWII did happen, and they were horrendous. But, whether you believe the events of Eschatology are already fulfilled or not, it was not the teaching on the End Times that was supposed to prepare the church, but simply the regular watchfulness of the New Testament. With WWII, the church was unprepared. But, no amount of true End Times teaching would have prepared the body for these, but they came nonetheless. Despite our conclusion that the great conflict of the Daniel 2 statue is destroyed, we also see that great conflicts continue, and are yet prophesied.

And what I say unto you I say unto all, Watch.

Mark 13:37

And, while we see no Biblical case for a future “super-villain”, as some have created him, we see all of history is replete with many antichrists. Just as Hitler and Stalin were precisely that, and they were not the beast of Revelation (for we see him as historical), these demonized world rulers did appear, and, more than likely, there are and will be more in our future. As for the specifics, we will cover them in a moment.

So, while WWII convinced many people with historical interpretations that their blind optimism was not wise, so too a blind futurism which can only bring for the necessary sobriety and alertness required in every generation bears little usefulness for the Kingdom in the midst of the world’s events either.

The Spiritual is More Real

But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.

Hebrews 8:6

We must make a consideration here, however. God is Spirit (John 4:24), and His Kingdom is by nature a Spiritual Kingdom.

We discussed in the last chapter that the transition between the four elements involved a natural overthrow of Kingdom in outward, physical overthrow. This resulted, however, not in the replacement of the previous kingdom, but the amalgamation of it, and the creating of the four-part statue. When the rock of Daniel 2:44 struck the statue and destroyed all four together, then, it was not through outward war and conquest.

Rather, consider the beast of Daniel 7 to be the spiritual power, and when the Spiritual Kingdom of God overthrew it, the manifestation of the result was sure to follow. After all, that is how all of faith operates. Since faith is the substance of what is hoped for (Hebrews 11:1), faith is not the same as hope. When one has the spiritual “substance”, if you will, of a thing that one has been hoping for, it is the same as possessing it, and this is called faith. So, when something is yours in the spiritual dimension, spiritual forces are put into motion to fulfill the laws of God, ensuring that you possess it.

Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me.

Mark 10:21

The one thing the man lacked, as it were, could be said to be the treasure in heaven. When our treasure is located heavenward, we can be sure that our physical needs will be well taken care of.

But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.

1 Corinthians 2:14

You see, there must be made a distinction, even as John 3:3 says that no one can see the Kingdom unless they are born again, the natural man does not, and cannot receive things of God’s Spirit. They may claim some sort of spirituality, but they never truly perceive spiritual things.

It is only the new creation (2 Corinthians 5:17) that is able to perceive the Spirit, and truly have spiritual conversation, comparing spiritual things to spiritual things (2 Corinthians 2:13).

Therefore we say that there is that which is earthly, or of the Earth, and there is that which is of another realm, heavenly, which is not enter-able nor even discernible by those who are not saved. This realm, or dominion, is properly called, The Kingdom. It is by function of the new-birth, being born again, that we are made alive, and able to enter again into the perfect plan of redemption of God, and to so enter the Kingdom of Heaven.

Every believer, from the youngest in Christ to the oldest, has this Kingdom living within them, through the work of the Holy Spirit. The new believer does not have a part of the Spirit of Christ, but all of Him, even if not tested or proved. There is simply nothing a seasoned believer in Christ can do that an hour old convert cannot do, so long as they believe. The principle is the same, whether new or old, only the knowledge of God’s Word and faith in the same are required. Experience and teaching may help to eliminate doubts, so as to build upon the sure foundation of God’s Word, but it is simply believing that motivates heaven when we pray.

So, as we are instructed through the Epistles, we are to grow up to become mature sons, capable of knowing our right hand from our left–discerning faith, and separating soul from spirit, discerning what is the good, acceptable, and perfect will of the Father. As we grow and mature in the Word and in the Faith, the Kingdom itself within us produces its fruits, according to the parable of Jesus in Mark 4:27. Understanding, of course, that only some soils will continue on to productivity, it is not a failing in the seed of the Word that causes unfruitfulness, but only the heart of faith in the individual.

Of course, there are those who are babes, and those who are mature in Christ, as Paul laid out the distinction in 1 Corinthians 3:1 and Hebrews 4:15. It is important that we make a constant, careful, diligent, reverent, and prayerful study of God’s word. But, the Kingdom is available now, to all who believe, and the forceful take it by force.

If there is no quickening of your Spirit, if the Word of God does not come alive for you, if you do not hear His voice, if you do not experience, at some point, his chastening, blessing, and refreshing, in a real, tangible way, what Kingdom are you serving?

Very truly I tell you, we speak of what we know, and we testify to what we have seen, but still you people do not accept our testimony. John 3:11

Jesus, and His disciples, testified to a realm that was the Kingdom from a first-hand basis. They had entered into that dimension of the Holy Ghost that is the reign of God, and experienced the dramatic results of watching that Kingdom destroy the yokes of the world’s Kingdoms.

Matthew 7:22 indicates that many will call Jesus Lord, and will move in power, but will never have submitted themselves to this realm, the dominion and reign of Christ. Jesus said it was only those who do the will of the Father that will enter the Kingdom, and merely to walk in the gifts is not what Jesus came and demonstrated. The precepts of the Kingdom that Jesus laid out were of greater severity than that of the Law of Moses if for only one simple reason, that while it was meant to be walked out literally, it was meant only to be walked out through the power of the Holy Spirit. Living by the Spirit, we do not gratify the desires of the flesh (Galatians 5:16), so that whoever is keeping in step with the Spirit would not break the law of Love, which is the principle upon which the whole of the Mosaic Law is based upon.

Certainly, all who truly love Jesus are not the ones who are in view in Matthew 7:21-22, but, the text does say that many will be surprised that though they had done miracles, signs, and wonders, even deliverances, they will be shut out of the Kingdom.

If we study the life of the apostles, we see that they moved in the miracles and the anointing of God so long as Jesus was there. From the cross at Passover to baptism of the Spirit at Pentecost, they did not move in the supernatural power, because, as it seems, Jesus had been their source. In one way of putting it, the apostles, and the other disciples who did miracles, would be likened to deputies of Sheriff Jesus. While He was physically on the Earth and operating in the Spirit, they moved in His anointing and dominion. At His ascension and departing from the Earth, the anointing which they had walked in went with the Lord. They had the preparation and the teaching, and even a measure of the Spirit (John 20:22), but not the power of the previous three and a half years. So, too, while we are around anointed ministers of the Kingdom, and can operate in a measure of their anointing simply through relationship, we must be careful to be approved of God alone, being diligent to both know and do the will of the Father alone.

Likewise, we who are ministers, who have a dispensation of the Kingdom, authority, and might of the Gospel, must circumcise our own lives, and be diligent to watch ourselves, as Jesus said,

Be on your guard! If your brother sins, rebuke him; and if he repents, forgive him.

Luke 17:3 NASB

Seeking first God’s Kingdom and His righteousness, both, we shield ourselves from both evil and harm. It is in the protection of the shelter of His wings, Psalm 91:1, that we are shielded through the protection of the Kingdom, from all harm, that it might be said, ‘Not one hair of your heads shall be harmed.’

Real Appointment of a Real Kingdom

So, it was at the end of His ministry that Jesus appointed a Kingdom to the twelve (Luke 22:29). With the conference of a Kingdom, a measure of His Kingdom, they were then able to operate in their own measure of power. While never separate from Christ, they were able then to operate in the gifting and the power that Christ provided, separate from His physical presence, through the agency of the Holy Spirit. Let us never, then, be those who are merely ‘working in the ministry’, able to flow in the gifts, without first the real, vital, and ongoing, life-giving relationship with Jesus. For, unless we do and make this our priority, there is the chance that on that day, He may say to us as well, “Depart from me, I never knew you, you worker of iniquity.”

This understanding of the Kingdom of Heaven becomes a practical necessity, first of all, through salvation. Many a sinner might think of no need for a savior, or, being of some other religious persuasion, might feel their own religious adherence and devotion to be sufficient to merit whatever particular religious concoction of “tomorrow” might bring. But, it is the realm of the Spirit, the spiritual things, that proves them wrong.

You in yourself cannot prove a man a sinner to himself if he doesn’t want to see it. Or, worse, if he thinks his own efforts, his own religious tradition, or his own piety is sufficient to merit his reward, there is little in the realm of mere men that could convince Him otherwise. But, man was not created thus. Natural man, as he is now, is dead (Colossians 2:13). How does a dead man see, but through the dirt, and that, not at all?

For all have sinned, and come short of the glory of God;

Romans 3:23

And, As it is written, There is none righteous, no, not one:

Romans 3:10

How does a man come to know this?

And when he [the comforter, the Holy Spirit] is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged.

John 16:8-11, edited for clarity

It is the job of the Holy Spirit to bring the truth of God’s conviction, righteousness, and judgment to the world. While it is the job of the preacher to preach the Word, that faith might come (Romans 10:14-17), the conviction and resulting conversion of the soul, death to life, is a thing wholly of God’s Living Spirit. While the mortal man may try all the while to do this and that, it is the Spiritual New Birth, regenerating the spirit of a man, that makes him whole again.

For,

For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:

Ephesians 2:8

This faith, then, is a Spiritual thing. It is what is accredited to us as righteousness before God, faith in His Son. It is this realm of the Spirit, above and beyond all feelings, thoughts, powers of this present age, and beyond even the elements themselves, that is the order of the Kingdom.

Paul correctly identified the object in his own revelation of the Kingdom with these words, “Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances,” (Colossians 2:20). Where “rudiments of the world” could also be translated various ways, including “elemental spirits”. Ultimately, as much as the Kingdom is ours by Faith (Romans 12:6), and as it is in the will of the Father, we are not subject to the basic laws and ordinances, nor even the rudiments or elemental spirits of this present world. Consider, for a moment, Jesus walking on the water. The rudiments or elemental spirits of this world include sinking in water. And sickness. And lack and poverty. And heartache (Matthew 5:4).

The Spirit – A Higher Dimension

The purpose of this chapter is to outline the spiritual dimension of this Kingdom that Jesus brought. The accuser of both this line of argument, and of the Gospel of the Kingdom itself, would always try to take the focus away from the invisible, and get it on the visible, to get it on the problem instead of the invisible God, who is the solution. Even as the children of Israel complained in the desert, thinking they were only led there to die, they couldn’t see beyond their own circumstances, to a God that was bigger, who brought them through, to bring them out.

Jesus said,

For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith.

Mark 11:23

Modern commentators, including some whom I respect in other areas, have tried to minimize this passage, claiming that Jesus meant “spiritual” mountains, as if “spiritual” is easier. But, really, what is Jesus trying to say? He picked something extremely large on purpose, to show the efficiency of even the smallest amount of uncompromised faith towards the largest of obstacles. He is trying to prove the ordinary by stating the extraordinary, because if you do the great with only a little faith, then anything smaller would likewise be possible. Any attempt to make the “mountain” any less extreme, such as by calling it spiritual, only weakens the argument. And, of course, this goes against the original purpose of the statement. No, Jesus meant a physical mountain, and the only reason to suppose differently, is, well, to put it plainly, doubt.

Some have said, “Well, I tried that, and it didn’t work”. Well, obviously, from the scripture, they either didn’t have any real faith in their activation, or, undetected and unperceived due to its familiarity, they had some doubt. It shows up in statements or thoughts that follow, such as, “I knew that wouldn’t work.”, or, perhaps suppressed fears and inhibitions that prevent the fullness of the release of that faith that is in there, which we often don’t even let ourselves acknowledge inwardly.

But, the scripture is there, and it means what it says it means. If we are attempting to study Eschatology with the principle that Scripture says what it means and means what it says, we should simply agree with this through Jesus’ speaking of faith as well. History shows that people have walked in this kind of power. Perhaps there are few recorded mountains being moved, but, as we have seen, it is not for our own use anyway. The mantle of the Kingdom is to do the Father’s will, and Jesus was only stating an extreme case to remove all possibility of confusion. If it were God’s will that a mountain be moved, then it certainly would be through faith. But, if it is merely a demon or a cancer to be removed from a body, which certainly seems like a smaller thing moving a much shorter distance, then certainly, the same faith which COULD move a mountain is sufficient to remove that!

Moving Mountains in the Kingdom

We talk of the dominion of the Kingdom. This is an extreme, mountain moving faith, but not an exaggeration. Nor is it the limit by any means–if God wanted to move something larger through faith, a mountain is not the maximum. But, for those who would want to discredit or minimize what the Spiritual Kingdom is, we must be aware of the potentials.

What it comes down to is that the Spiritual Kingdom holds dominion over every aspect of creation. It not only dominates over the physical creation through mountain moving faith, for those who find it, and also, walking on water, transforming water to wine, and translation like Phillip in the book of Acts (Acts 8:39), but it is transcendent over all the basic principles of this world, including the elements themselves. Beyond that, it is powerful beyond the exterior, to the inward heart of man. It is efficacious to the righting of every wrong thought, emotion, and a discerner even of the thoughts and intents of the heart.

Beyond the physical and the emotional, we also see that it conquers all things in the heavenlies as well, overruling them all.

That power is the same as the mighty strength he exerted when he raised Christ from the dead and seated him at his right hand in the heavenly realms,far above all rule and authority, power and dominion, and every name that is invoked, not only in the present age but also in the one to come. And God placed all things under his feet and appointed him to be head over everything for the church,which is his body, the fullness of him who fills everything in every way.

Ephesians 1:19b-23

So, physically, internally, and in the invisible spirit world, both of God and of darkness, Christ is triumphant, and holds complete dominion. To call the Kingdom ‘spiritual’ is not to call it ‘make-believe’.

Spiritual, not “Ethereal”

Some like to object to a spiritual Kingdom, and use words such as “ethereal”, which give the impression of imaginary. But, only so long as you call casting out a legion of demons from a single man and having him clothed and in his right mind, able to evangelize an entire ten-city area (the Decapolis), can you call that imaginary.

This is, in fact, the problem with the Western mind, and much of the modern church. Jesus criticized the Pharisees because they know “not the scriptures, neither the power of God?” (Mark 12:24). In all honest consideration, not attempting to vilify anyone, we must say the same thing about many commentators, both evangelical and even Spirit-filled ones, who simply cannot see the Kingdom standing amongst them. Many deny, avoid, or misinterpret the Scriptures that clearly depict the Kingdom as in our midst, as a realm of power, and yet as that Spiritual Kingdom yet still set to “come”, and they have little to no knowledge of the operative power of God that casts out demons and sets captives free. These who have set themselves up on the matter of authority of the Kingdom selfadmittedly have no experience with it. They know not the Scriptures concerning it, in an experiential way, nor do they know the exercise of the power of it in their own lives, let alone in the rule and government of the church. How would one expect them to have an informed opinion on the subject?

But, all this remains as a Scriptural proof, and not an experiential one. While we wholly base and subsist our doctrine upon the Word of God, it is the Word of the New and Old Testament that firmly support the experience of this dynamic of God which is His Kingdom. Those who have tasted of this heavenly gift, and been partakers of the powers of the age to come, as it is said, find little reason to argue with the Book. It is in there, so it’s for me. But, it is clearly demonstrated that many yet disagree, despite what is seen, perhaps because they saw the real or perhaps because they saw the fake, but the Scriptural merit of the case stands entirely on its own.

But, ultimately, if you want to call what Jesus spoke of in Matthew 12:28 and Luke 11:20, demons cast out by the finger or Spirit of God, if you want to call that “ethereal” or “imaginary”, go right ahead. I just don’t think that level of unbelief meets with anything but rebuke from the Master.

The Totality of Rule

This is then to demonstrate, even further, the dominion of this Kingdom, that Christ is the chief among them all, and the ruler and the chief amongst the entire world. As Paul wrote in Colossians,

Who is the image of the invisible God, the firstborn of every creature:For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: And he is before all things, and by him all things consist. And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. For it pleased the Father that in him should all fulness dwell;And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.

Colossians 1:15-20

For what purpose? That in all things he might have the preeminence. And Paul finishes this with the following,

And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight:If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister;

Colossians 1:21-23

The message of Salvation through Jesus Christ alone is the message of the Kingdom, even if it is only the “door”. That is to say, Christ Jesus Himself is The Way, The Truth, and The Life, and no one comes to the Father but through Him. John 14:6. These three titles are said to correspond to the entrances of the tabernacle. The way into the outer courts where the altar of sacrifice was is called The Way. The way into the holy place was called The Truth. And the way into the Holy of Holies, with the ark of the covenant, was called The Life. We do not leave Christ to go to deeper truths of God; on the contrary, He is the entrance into the very depths of God, into the glory of God Himself!

But, The Message is the Gospel of the Kingdom, the whole thing, from outer to inner, and He Himself is our only Lord. It is from the first germination of the seed of faith in the heart, to the growth of produce of faith in the life. The fullness of the Gospel is realized, in this life, through the germination of the Word of Faith in the heart, that grows, prospers, and produces fruit that manifests into this life, through the hearing and obeying of the Word of Faith.

The Gospel of the Kingdom

It was the Gospel of the Kingdom that the disciples preached in the days of Jesus, and it was the Gospel of the Kingdom preached through to even the very last verse of the book of Acts,

He proclaimed the kingdom of God and taught about the Lord Jesus Christ–with all boldness and without hindrance! Acts 28:31

The message has never changed, never deviated, and never been altered. There is one Gospel, and one salvation, and no other name given under heaven whereby men must be saved.

As it is the work of the Holy Spirit in the inner heart of every man, who are all sinners before God before repentance, to bring to them an awareness of their desperate condition before God, this same Spirit-Life-Kingdom, when fully grown, through the agency of faith, produces the very same results in a life that Jesus demonstrated in His.

He said to them, “Go into all the world and preach the gospel to all creation. Whoever believes and is baptized will be saved, but whoever does not believe will be condemned. And these signs will accompany those who believe: In my name they will drive out demons; they will speak in new tongues; they will pick up snakes with their hands; and when they drink deadly poison, it will not hurt them at all; they will place their hands on sick people, and they will get well.”

Mark 16:15-18, emphasis added

The impact of the Gospel is most felt when it is accompanied by signs and wonders following. As Jesus said,

If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. But this cometh to pass, that the word might be fulfilled that is written in their law, they hated me without a cause.

John 15:22-25, emphasis added

Even Jesus said that if He had not done among them the works which no one else could do, they would not have had sin. The true, apostolic preaching of the Gospel has always been intended to be accompanied with the witness of signs and wonders following (2 Corinthians 12:12, Romans 15:19).

That being said, we see as “spiritual”, that which pertains to God, the heavens, and His throne. We do not count what the world sees as “spiritual” as anything of the sort, for it is only a fallen, perversity of witchcraft functioning of unclean spirits, prophecies. These are but a counterfeit of the real, and are perverse, demented, and evil concoctions, appealing only ever to the sensual, the earthly, and to the soulical nature of man. But, those who are in Christ are free!

For, there has always been only one true God, and He revealed Himself through Israel, only. The church, as it was told by Paul, is the root of Israel, with some branches broken out, and Gentiles grafted in, to make of the two One New Man (Ephesians 2:15).

But, the Spiritual is what is above. It is that true light, the only true light, that comes into the world, that gives light to every man (John 1:9). This is different than allegory or symbol, in that the spiritual is the more real. As it is written, the things which are seen were not made of things which do appear (Hebrews 11:3).

For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are:That no flesh should glory in his presence. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: That, according as it is

and spiritism, relying the of divination, and false

written, He that glorieth, let him glory in the Lord.

1 Corinthians 1:26-31

Allegorization vs Spiritualization

And so, there is allegory, which is mere fable. This does not make up the subject of prophecy or scripture. We deal with Truth, not myth–Allegorization of scripture is never intended. Next, we have the language of symbolism, or prophetic titling. To call Jerusalem Sodom (Revelation 11:8), or to call Rome Babylon (Revelation 17:5) is merely another name to attribute to something. But, to call it by another name merely adds another dimension to our understanding, it does not change the original, and actual, thing that was being named.

And, finally, we have the dimension we call “spiritual”. As per above, spiritual is not allegory, and it is not symbol. It is the real, actual, and dynamic dimension of heaven, the place of God’s very actual throne, and His Holy Ones.

Do not let anyone confuse allegorization of a passage with a “spiritual” interpretation. True spiritual interpretation actually corresponds to the truth of a higher dimension, not lessening the impact of a passage, but heightening it. Not minimizing, but increasing it.

For example, Jesus read and declared as fulfilled by His appearing,

The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.

Luke 4:18-19

In the recorded ministry of Jesus, we never have a record of him visiting a prison, such that “deliverance to the captives” would be preached to those in jail. Yet, spiritually, all men were “captives”. This is not allegory, this is the Truth, as Jesus corrected the people.

Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed;And ye shall know the truth, and the truth shall make you free. They answered him, We be Abraham’s seed, and were never in bondage to any man: how sayest thou, Ye shall be made free?

Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin. And the servant abideth not in the house for ever: but the Son abideth ever. If the Son therefore shall make you free, ye shall be free indeed.

John 8:31-36

The Jews said that they had never been slaves, but Jesus said that whoever sins is a slave to sin. Even as a sinner, every man, is dead in their trespasses and sin apart from Christ, so every man who sins is a slave to sin. Whether a man is aware that they are damned and destined to an eternal hell has nothing to do with the fact that a just God will judge this Earth, and all the kingdoms and men of it, for what they did in the flesh. In the same way, those who do not know they are captives are some of the hardest to bring to repentance.

I came not to call the righteous, but sinners to repentance.

Luke 5:32

The difference between a spiritual interpretation and an allegorical one is the difference between a supreme truth and absolute make-believe.

Right Seeing is by the Spirit

We agree that the allegorization of the text is a degradation that does not hold the Word of God in high regard. However, a spiritual understanding of things pertaining to scripture is absolutely essential to its understanding.

Without an understanding of Spiritual things, how could one ever hope to understand the wheels of Ezekiel, the Throne Room of Daniel and John, and the many theophanies throughout scripture, including the one where all of the leaders saw God and ate and drank (Exodus 24:11). Without a spiritual understanding of these mysteries (we say mysteries because to the un-regenerate they are foolishness, or as nothing), we see nothing at all.

God has a throne, and it is real. Much of the visions of Ezekiel, John, and those who saw the heavens, merely saw the scenery and the furniture. Without an understanding of a real heaven and a real throne, we might mistake the scenery for the narration, and attempt to make something of it that we ought not.

It must be understood, that every person who has ever been born, at one point, could not perceive this Kingdom, this dimension. It is only in being born again, that we are able to see and enter. And, as has been said previously, if it is see-able or know-able by the unsaved, it is not God’s Kingdom.

Conclusion

So, as we go forward in our discussion of the Kingdom, and the times prophesied by Daniel, Revelation, and the various other passages associated with End Times study, we will continue to understand that the Kingdom remains on high, transcendent, unyielding, and eternally unchanging.

And, if some people’s experience with the things of Faith shows to be less than what is expected, dare we take God at anything but other than His Word? He said, plainly, the faith of a mustard seed, without any doubt, could do anything. With God all things are possible (Mark 10:27). Regardless of our apparent results, the proclamation of the Kingdom is Dominion. Yet, to each man according to the measure of his faith.

If we pray, and find we do not witness the results that Jesus promised, we must conclude, meekly, that we either lack faith at that particular juncture, or our doubt and unbelief remain unchallenged, and our love must grow in knowledge and in depth of insight, until we can perceive.

In the Kingdom, and many who are first will be last. Those who lift themselves up will be abased, and those who humble themselves will be exalted. The way forward, according to John 3:19-21 is transparency and honesty, of clearly coming into the light, so that our deeds might be exposed. It is in being completely revealed, that we are freed from the power of shame and hiddenness, and can witness boldly for the Lord.

It is only thus that we can have every dark corner of our hearts cleansed, and witness that full, manifest light like the light of a lamp shining on us, which is His anointing.

It is only in the purity of heart that the dominion of a Holy God is manifest in our lives. It is not our effort, or our struggles, but it is merely the clarity of a pure heart that sees God above all else. As it is written,

Anyone who loves their life will lose it, while anyone who hates their life in this world will keep it for eternal life.

John 12:25

Summary

 The story of Shadrach, Meshach, and Abednego at the furnace is a picture of the judgment of Christ.  Both Nebuchadnezzar and Jesus were called a “head of gold”.

 Both Nebuchadnezzar and God set up an image.  God’s Image is Christ’s Son, Jesus. Colossians 1:15

 Whoever did not bow down to either image ended up in a “fiery hot place”.

 The sons of God’s Kingdom could no be hurt by the greatest of the Kingdom of pride.

 This was the greatest pagan Kingdom, and it was the greatest because God was punishing Israel by it, and for no other reason.

 Nebuchadnezzar’s had his sovereignty taken, and so lost his mind.

 Daniel’s advice, apparently unheeded, was to break from sin by righteousness and from iniquity by helping the poor. In this way disaster can be averted.

 Even Nebuchadnezzar had

sovereign over all people,

to admit that God was

including himself, the greatest king of the greatest kingdom ever, other than God’s.

 Many see a great conflict of kingdoms in Daniel 2 & 7. But, what they fail to realize is that it is now for us today historical.

 On the other hand, many taking such a view let down their watchfulness, but WWII, which was not the End Times, should stand as a sober reminder that wicked things come, and we must always stand ready, waiting, and watching.

 God is Spirit, and His Kingdom is Spiritual.

 A Spiritual Kingdom is better than a natural one, in the same way that the Spiritual Priesthood of Jesus is better than an Earthly one.

 The Gospel of the Kingdom is the message of salvation. All Have sinned, and the gift of God is Eternal Life through Jesus Christ our Lord.

 Jesus had a real Kingdom, and conferred one upon His disciples.

 Faith is the entrance into the Kingdom, even as Mark 11:23-24 says.

 Trying to make the “mountain” of these verses be anything other than a physical, literal mountain is simply a “mountain” of doubt. Albeit, we should consider that Jesus never did it in His recorded ministry for the simple fact that He only did what He saw the Father doing.

 The Kingdom is not “ethereal” in some imaginary sort of way, but is powerful and active. It was this Kingdom by which Jesus and His disciples did all of their miracles.

 Many people err on their interpretation of the Kingdom because they do not know the Scriptures concerning it in context with real, practical experience, nor do they know the actual operation and function of the power of God in their own lives. Yet, these people attempt to determine our theology based on their own lack of experience.

 The Gospel of the Kingdom is the Message Jesus, the disciples, and Paul all preached. It always had signs and wonders following.

 We must not confuse allegory with spiritual interpretation.

 Allegory is story or make-believe. Spirit is the nature of God and His Kingdom. The visible was created by the invisible, so we should not dismiss it as less important.

4

THE OLIVET DISCOURSE

T

he Olivet Discourse is Jesus’ address to the Disciples concerning the things to come. For some, the text of Matthew 24 (along with the parallels of Mark 13 and Luke 21) are considered to be the backbone of End Times Prophecy.

Having first looked at some of the foundational material in Daniel and elsewhere, we look now to this prophecy and see what it says.

The Questions

And Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple. And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down.

And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world? Matthew 24:1-3

The questions asked by the disciples are the context for the entire dialogue in this and the next chapter. They are recorded slightly different in each of the three Gospel accounts, but they are

interested in drawing a

essentially the same. For those parallel of these accounts, it is

interesting that both Matthew and Mark record that they sat on the Mount of Olives for the discussion, but Luke’s account omits this detail. Clearly, they are all the same discourse, with Luke’s account missing the detail that discussed it outside of the temple.

But, it is the discussion of the then visible buildings that this discourse is in reference. As we will see, one has to break break several customs to make several of the leaps of logic that futurists do in interpreting this passage. Particularly, Matthew’s Gospel records these questions:

1. When shall these things (the destruction of the Second Temple then visible) be?

2. What shall be the sign of thy coming?

3. And of the end of the world (or age)?

Now, the whole of the Olivet Discourse, Matthew 24-25, comprises one literary unit, and no one is suggesting that it be broken apart at will. What is clear, however, is that multiple questions are asked. In that, it shall be seen that in this one text Jesus addresses each of these things in turn.

End of the Age

Now, regarding the “end of the world” or “age”, the phrase is “sunteleia tou aionos”. The word “suntelia” is the equivalent of the word “telos” with the prefix “sun-”. Both suntelia and telos both mean “end” or “conclusion”, but “sun-” supposes a “coming together”, a synthesis if you will, or “combining”. Many have supposed that the “end of the age” here would refer to the Jewish “age” or “dispensation”, but the specific application of those words finds no textual merit here.

And He said to them, Truly I say to you, there is no one who has left house or wife or brothers or parents or children, for the sake of the kingdom of God, who will not receive many times as much at this time and in the age to come, eternal life.

Luke 18:29-30

Despite much commentary to the contrary, Jesus here explained what He meant by the “age to come”–Eternity. Further, the application of “sunteleia” indicates a summing together of the age. Some go so far as to question which “age” the Jewish temple represented, but this misses the point entirely. The definition of “age” does not seem to indicate that it is the Jewish Temple or any other thing could represent it. But, it seems simple enough that the specific use of “sunteleia” here indicates the world that was created in the same week as Adam. The same world that will be destroyed at Christ’s Second coming by fire, as described by Peter.

What is Being Answered

But let us look first and see what the futurist generally concludes concerning this chapter. The problem is that vv1-3 set the reference to be the then standing buildings in language that there is no getting around. What the futurist generally does, then, is claim,

1. Matthew’s and Mark’s account answers questions 2-3.

2. Only Luke’s Gospel addresses question 1.

But this approach has no textual basis and is much worse than even some attempts to break the single literary unit of the passage. The Gospels were not originally intended to be “combined” in this fashion, except, maybe by God Himself. Now, God’s providence aside, the original readers of Matthew would have read Matthew. Luke’s readers would have read his. We have the benefit of multiple witnesses, but they were not written with that original intent. But, the argument here fall short, and it becomes fairly apparent in a straightforward reading of each of these texts that these are indeed the questions being answered.

However, because of the very clear indications of the text, despite their obvious similarity, Luke’s account is considered largely historic, if for no other reason, than for it’s reference in v24 to Jerusalem being trodden by the Gentiles until the time of the Gentiles being fulfilled. Since this theologically and historically can only have a reference to the historic, 70 AD destruction of Jerusalem, many attribute to Luke 21 s account to history. However, when one looks at Matthew’s account, nearly everything there could be construed to have occurred, except for the Second Coming of Christ. For this reason, the entirety of it is put off into the future.

The only thing that we can see, however, in the reading of the text to justify such extreme measures of many futurist interpreters is the extreme need to do so, ion the context of the chapter. The need is that nearly all of the events in Matthew 24 have occurred, except for the obvious Second Coming ones.

For most reading the traditional translations of the text, this has been the only way to stay true to the text and still attempt to interpret these passages in any way other than what many Preterists falsely do in saying that the Second Coming events also pertained to 70 AD in this passage. This is, indeed, the “ditch on the other side of the road”.

But, we must say, without the case we are here to present, we ourselves would most likely have had to conclude with the futurists that that would be the only plausible explanation, without disregarding the text.

However, we do present this recourse here, as not only a viable possibility, but, in reflection, what appears clear and away simply an unexplored avenue lost in a nuance of Greek translation.

In the course of studying this out, what began to appear as a mere possibility has come to now stand out as the clear and understandably original intent of the passage. That is, read what is presented here, and study it out, and you should be able to see that the burden of proof lies upon those who would say that the Discourse should not be interpreted as such.

The Problems

Remember, this passage is one literary unit, but is answering multiple questions. Suppose you asked someone in high school when their last class would be, and what they would do right before they went to bed, they would then proceed to answer both questions in a single conversation, but, at some point, they would switch from one topic to the next. This is precisely what we see here.

While most would agree that there could be plenty and ample

While most would agree that there could be plenty and ample 22, the outstanding issues for many people are as follows:

1. v14 says the Gospel will be preached to every nation and then the end will come.

2. v15 lists the “abomination of desolation” spoken of by Daniel as the sign to watch for.

3. v29-31 indicate that “immediately after” the Great Tribulation (v21) of those days is the Second Coming.

Now, our contention is that all of the events leading up to v22 are past, and completely historically fulfilled. Many of these correspond to the seals of Revelation, and have clear, indisputable candidates for historical fulfillment in the timeframe leading up to the destruction of Jerusalem in 70 AD. In Luke’s account, these preliminary signs are listed but v12 changes things up, saying “before all this”. Luke’s account then inserts a parenthesis into his account that the others do not have, which apparently ends at Luke 21:19, where it then continues with the outcome of Jerusalem.

As for the first supposed problem listed above, it turns out to not be a textual problem at all. The reason is Paul clearly indicates this was completed, more or less, by the time he wrote the letter to the Colossians.

If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister;

Colossians 1:23, emphasis added

Now, for those who would desire to be contentious and say that Paul was, here, using a figure of speech, the same argument could be applied to the Olivet Discourse. However literal or figurative you wish to take this statement is simply how literal or figurative you can take the other. To the point, that, there is no discrepancy here. Whether it meant the civilized Roman empire, we can be assured that Paul knew what he was speaking about. Or, if it meant the literal entire globe, certainly, God, as with Phillip in Acts 8, could have simply translated missionaries around the globe through the Spirit. Regardless, Paul, inspired by the Holy Spirit, indicated that this task had indeed been accomplished in his earthly ministry.

It is, of course, a noble task to attempt to bring the Gospel to every people group, as missions organizations are today. It is right, and it should happen. But, it does not have to be in the context of Matthew 24:14 to make it happen, but, rather, Matthew 28:19. The command is there, and elsewhere, to the point.

The Abomination

Now, the abomination presents an issue. There is no clear Biblical definition of this term, the Abomination of Desolation, or the Abomination that makes desolate. The Scripture references are in Daniel 8:13; 11:31; 12:11. Some make Daniel 9:27 into another reference, but we do not recognize this as a viable reference.

Considering this last reference, we dismiss it on these grounds. First, the word “temple” appears to be completely supplied by the translators. Second, the grammar does not seem to support this. Compare any version other than the NIV and you do not see the phrase. As the majority of translations we compared do not even translate this verse in any such manner, we find no need to either. We will examine Daniel 9 in more depth later, but, for the present, only the other three references to the abomination will be considered.

As for the Olivet reference, the biggest problem in Matthew 24:15 and Mark 13:14 is that the portion of Daniel 8 and 11 that referred to the Abomination had a clear historical fulfillment already by Jesus’ day of speaking. Historically, Antiochus Epiphanes erected a statue of Zeus in the Most Holy Place of the temple and desecrated it and the historical events concerning this leader so astoundingly fulfill this prophecy that it is hard to conceive that this was not the total completion of this event.

Since the text indicates Jesus prophesied this as a yet future event, we have one of three choices:

1. Despite the strikingly accurate fulfillment of the previous instance with Greece (the third empire of Daniel), it was not actually the real fulfillment, and we should expect to see the apparently fulfilled portions of Daniel 8 and 11 completely fulfilled again.

2. The concept of “Dual Fulfillment”. That is, although the prophecy was fulfilled historically, it will, either in part and in full, happen again. Many have taken this approach, and use this very verse as the primary justification for the theory of dual fulfillment of prophecy.

3. “Something Else”.

The first seems hardly likely, at least to us, but it is supported by a large number of people. The interesting thing is, however, if that you take this approach, you cannot really use the Antiochus event with the statue in the temple as a descriptor of what will happen. The fact that number of days coincided was merely coincidence, and so one would still have no interpretation of what the abomination would look like. This pushes the entire thing into a completely futurist approach, but cannot define it.

The second sounds plausible, but it has its own difficulties. The problem is that dual fulfillment is not clearly spelled out or justified throughout Scripture. What we have is a fulfilled prophecy that is being referenced as yet future. Nearly all Jews would have known of this fulfillment, as it is what is celebrated in Hanukkah, or the festival of lights.

So, we would have to ask, how much is to be “dually fulfilled”? Is it merely the abomination? Is it the whole chapter (remembering chapters were invented many centuries after Christ)?

If it is dually fulfilled, how similar to the first event must it be, and must the abomination be recognizable as the first? None of these really have any precedent or corresponding answers in Scripture, as this is the only real, identifiable instance of dual fulfillment. Since dual fulfillment of this nature does not have any other clear precedent in Scripture, we find this, too, to be doubtful.

But, we have what we have come to through the course of our own study, which is that we see is two Abominations in Daniel’s text.

We will develop this in greater detail in the chapter dealing with Daniel 11 & 12, but what we see is that the prophecy of Daniel 11 begins in antiquity, clearly in the second kingdom of Daniel. It then progresses forward through several kings of Greece, specifically highlighting the reign of Antiochus Epiphanes, again with the Abomination in Daniel 11:31. Up to v35, most commentators agree that a historical fulfillment is fine, more or less.

What we find, however, is that vv40-43 clearly depict the Battle of Actium between Octavius and Marc Antony in 31 BC, which marked the end of the Roman Republic and the beginning of the Roman Empire. This, then, is the transition from the third beast to the fourth.

While it is not directly evident that such would be the case directly from the text alone, the case can be made through history that the last few verses of Daniel 12, vv11-12, refer to the time of 66 AD when the daily sacrifices to Caesar (not the Jewish ones) were stopped. While this is a break from the immediate reading of the language, it nevertheless fits what is written.

At this time, in the unrest caused in this short span, Roman soldiers breached the temple and took out 17 talents of gold (roughly $35 million by our current accomplishing a “second abomination”, temple with the presence of these Romans. estimate), thus

and defiling the In response to this, then, we see Luke’s sign also fulfilled, as Cestius Gallus was then dispatched to put down the rebellion in Israel. He reached as far as the walls of the upper city, but, after only a few days, decided to turn and flee.

Thus, Jerusalem had her abomination, and was temporarily surrounded armies, fulfilling both signs required for departure, but giving the Christians ample time to make their hasty flight to the place in the wilderness prepared by God for them, the city of Pella to the North East of Jerusalem.

Does Daniel in fact prophesy two Abominations? It appears so. We see that the abomination in Daniel 8 & 11 were specifically in the third kingdom. In the prophecy in Daniel 12, while it is not as clearly laid out, we see evidence that it is corresponding to the time that the power of the Holy People is totally shattered. As Daniel 12 starts with the fourth kingdom, it would follow that the Abomination contained therein is a reference to that time period, and not the prior, thirdkingdom abomination.

Let the Reader Understand

Additionally it is useful to call to attention the “disclaimer” contained upon both references to the Olivet Discourse mention of the Abomination. In both of these cases, the writer of the Gospel has included the phrase, “Let the reader understand”.

In no other Old Testament reference to prophecy does the Gospel writer find the need to qualify the the reference, so, why here?

In both Matthew and Mark’s accounts, the abomination is referenced, but in Luke’s, the sign to watch for is Jerusalem surrounded by armies. These signs almost seem to be used interchangeably.

First of all, the references to Daniel’s abomination should not come at any great lack of familiarity to a Jew. The Daniel 8 & 11 abomination was a well known, historic events from 168 BC when Antiochus Epiphanes set up a statue of Zeus in the temple. The reconsecration of the sanctuary was still celebrated by the Jews then (and now) as the festival of lights, Hanukkah.

So why, when referencing a understood and even celebrated event does the Gospel writer feel the need to qualify his reference to this particular Old Testament event? Possibly because they were so well known.

The ambiguity of the original prophecy of Daniel can be as much by design as by anything. The concealment of the second abomination could be just as much of an intent of the original prophecy as anything, and it’s restatement by Jesus, despite it’s apparent historical fulfillment, appears as if it could be speaking of the Daniel 12 abomination, and not the third empire one.

Again, this makes sense with the rest of the flow of the text, looking at it from the time period of Christ. While most would agree with the first three kingdoms of Daniel 2 & 7, the abomination of Daniel 8 & 11 are in the third kingdom. Since the agreed upon identification of the third Kingdom is Greece, and the abomination of those two chapters are in the Greecian Kingdom, the abomination of Daniel 12, the one warned about by Jesus, remains in the fourth.

What is clear is that Roman soldiers breached the sanctuary, followed very quickly by Jerusalem being surrounded for a short time by the armies of the Roman general Cestius Gallus.

After Cestius’ retreat, the Jews would have had ample time to depart the city, relatively unnoticed, as the rebels turned and attacked the retreating twelfth legion. As many rushed out in arms, the Christian’s fled in the ensuing chaos. Had there not been such a diversion, in the state of the city then, the rebels could have either detained the fleeing Christians in an attempt to conscript them or they could have fled along with them in awareness of some of the Christian prophecies or simply to “wait it out and see” what the Romans might do. As it were, the rebels were encouraged by their apparent conquest of the Roman troops and were set all the more on intent to create Jewish independence.

So, after investigating the difficulties surrounding Matthew 24:4-22 in regards to their fulfillment, we come to the “larger problem”, the lack of Jesus appearing in the clouds.

The Answer

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 the heavens 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 a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.

Matthew 24:29

The question first asked was “When?” Then, they asked what the signs are. So far in this discourse, Jesus has not apparently focused on the “when” of the first question. This will come, but first let us look at the structure of what we have seen.

In Matthew 24:1-3, the discourse is set up with the then visible temple and the questions. In Matthew 24:4-22, Jesus describes the signs leading up to the destruction of Jerusalem. This is, in fact, the beginning of telling them “when”, because, by their signs, you will know the times. But, v22 ends with the destruction of the city. So, this section describes the signs leading up to and the fall of Jerusalem. So far, Jesus is only relating details concerning the first question, the coming destruction, but has not directly answered it.

After v22, Matthew 24:23-28 then begins to transition. He begins contrasting what He has just been talking about with what is coming. Whereas before, when talking about the coming fall of Jerusalem, He instructs people to flee to the mountains to escape what will befall the city, He now says, “at that time”, meaning after the fall of the city, He says it will no longer matter where you are. This is at the Second Coming. In the Second Coming it will not be like the localized trouble at Jerusalem, but will be world-wide. Rather, like lightning in the east is seen in the west, so it will be at His coming. So, this section is a transition, contrasting what He has just described with what He is now about to talk about.

Eutheos De Meta

And, this leads us to Matthew 24:29-31.

The traditional reading of this text read “Immediately after the tribulation of those days…” The connotation that this evokes is that there is little or no time between the fall of Jerusalem (the Great Tribulation) and the Second Coming. Indeed, this is what the English word “immediate” means– without middle.

But, the text of the Greek reads “Eutheos de meta ten thlipsin ton hemeron ekeinon…” These first three Greek words become the focus of our debate.

“de meta” is a simple enough phrase to translate, and means “but after”. The first word “eutheos”, however, comes from the Greek word “euthus” meaning “straight”. This is sometimes translated as “immediately”, but also as “straightway”, “directly”, “at once”, “next”, or “soon”. This word, and its variants, is used many times in the Gospels, especially during the miracles of Jesus where they were said to happen “immediately”.

But, the particular wording here has led most translators to translate this as “immediately”, even in some translations where nearly all other uses of the word 'eutheos' were more directly translated as “straightway”. This is presumably due to the grouping with “de meta”. It is cumbersome to say “straightway but after” in English, and so the more generic “immediately after” appears to have been used.

However, what is lost in this translation is precisely the nuance that is applied. But the word “Eutheos” comes from the root word meaning “straight”.

What profit is there, in English anyway, to say “but after” after saying “immediately”. The entire thing has been building on a sequence of events, and so the use of the terms seems a bit redundant. What is really going on, here, is something altogether different, however.

Looking at the Louw-Nida Lexicon, it describes the words eutheos and euthus as describing “a point of time immediately subsequent to the previous point of time (the actual interval of time differs appreciably, depending on the nature of the events and the manner in which the sequence is interpreted by the writer).”

What eutheos (and euthus) is not is “immediately”. Immediate means no middle, and eutheos describes a straight line, which could be more aptly put as “directly”, but always includes a middle. What is apparent through a casual look through of the New Testament usages of this word is that Eutheos demands a middle, a time gap, the duration of which could be a few moments to hours, days, and even months or more!

Consider, for example, the boat ride of John 6:21, where the boat “immediately” reached the other shore. This has a parallel account in two other Gospels (Matthew 14:34; Mark 6:53), but in those accounts, it says they rowed. Additionally, as pointed out by Ted Noel (author of “A Brief Primer on Revelation”--see the Appendixes for his Structural Analysis of Matthew 24, from where we gleaned this insight into this passage), all other miracles in John’s account were clearly identified as such. Even more telling, the boat is the subject of the verb. In all of John’s accounts of the miracles, God is always the active subject of the verb, and not the thing being acted upon. Had this been a miraculous crossing, the verse would have read that God moved the boat, not that the boat simply arrived immediately. It is clear from the context and parallel accounts that in this instance there was a period, probably in hours, of rowing. This was, by all accounts of inquiry, most likely not a miraculous transport. And, this was the writers intent of the use of the word eutheos to convey that they rowed. You could say, rather, they rowed directly to shore (without any side-trips).

A second example, using Euthus, is Mark 1:21, where Jesus “immediately” began preaching on the Sabbath. They had been out fishing. We know that synagogues meet during the day, and not on a Friday night (Saturday being the Sabbath). So, we know that for Jesus to preach He would have had to wait at least overnight. It could have, in fact, been a few days. Yet, this is also often translated as preaching “immediately” on the Sabbath. Some translations catch this, and render it to the more understandable English, that Jesus began preaching on the “next” Sabbath, that is, as soon as Saturday’s service came around.

In that example, the meaning of the text is plain enough, but what begins to become clear is that “eutheos” is apparently more concerned with sequence of events, rather than with timing. This is indeed what is the case throughout the New Testament usage of the Word. “Immediately”, as is commonly understood by an English reader is an unfortunate translation at best. Some translations, again, picked upon this, and translated nearly all occurrences of 'euthoes' as 'straightway', except for the Matthew 24:29 one. This, again, probably was due either to favor the traditional reading, or because of its more comfortable language with the “de meta”, or “after”.

A few other examples of Eutheos implying a time gap are as follows: Matthew 13:5 and Mark 4:15, where the seed “forthwith” (eutheos) sprang up, Luke 6:49, the house built on sand falling “immediately” (eutheos) when it might have lasted for some time in the storm before failing, and 3 John 1:14, in which John is writing in a letter that he trusts he shall “shortly” (eutheos) see them, not “immediately”. Very clearly, this could have been weeks or months in the mind of John, or no set time duration at all—he could have simply intended to indicate that he would try to get there as soon as he could.

In the boat ride (John 6), we could say that the disciples rowed directly to shore. In the case of the Mark 1 Synagogue, we could read that as Jesus went to teach on the next Sabbath. So, too, when we come to the interpretation of Matthew 24:29, we must consider that Eutheos here merely means “next”, “directly”, or “straightway”, but does not convey timing. This, then, is exactly what Jesus is getting at–He is beginning to answer the first question “When?”.

Next, but after… Not Immediately After

So, consider the proposed translation of “Next, but after the tribulation of those days, …” in the place of Matthew 24:29. What Jesus has been doing so far is describing the events leading up to the fall of Jerusalem (vv4-22), and then He begins to contrast the conditions before that fall with those after it (vv23-28).

Now, in v29-31, He introduces the topic of the second and third questions, His Coming and the End of the Age (or World). He describes His glorious appearing, visible to everyone at every place at the same time. He has spent the first part of the chapter, thus far, describing the first, and now briefly describes the second (He will pick this theme back up in v37 and following). But, He blocks out both sets of events from each other with His introduction of them with “Eutheos de meta”. That is, they will occur in sequence next, but the second will follow positively “after” (de meta) the first.

Thus, “Eutheos de meta” finally begins to answer the original question, “When?” by establishing “sequence” and “order”. It question, “When?” by establishing “sequence” and “order”. It 22 had been building in sequence together, and this is set apart as distinct.

So, after the Second Coming events are briefly described in three verses, vv32-33 describe in short a parable of a fig tree that they should be able to discern the signs of His coming. They will know it because of the signs they see.

And, then, in v34-36, comes the more detailed answer to the first question.

Now, keep in mind, Jesus has just explained in some detail the coming destruction in 70 AD, contrasted it with what was about to come, and then briefly described the final day of His appearing.

Generally speaking, though the explicit phraseology does not hold in Mark’s account, it can be used as a good rule of thumb to say that the phrase “these things” applies to the “when will all these things happen?” of Matthew 24:3, and “that day” would generally refer to the Second Coming. “That day” could not refer to the vv4-22 events, because none of them, not even the final overthrow of the city, occurred on a single day.

The Time Texts

So, then you have Jesus’ answer to the question. As simple as it may appear, many people get caught up on the first verse here, and fail to see v36. Having first laid out what Jesus is doing, first describing the two groups of events both in contrast and in relation to one another, He then answers the question. Yet, the clarity with which He has done so is also often overlooked. To help simplify this, we have quoted v34 & v36, and omitted the admonition in v35 here to demonstrate what is being said.

Verily I say unto you, This generation shall not pass, till all these things be fulfilled. … But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.

Matthew 24:34, 36

What He said was, more or less“this generation won’t pass away until the events of v4-22 are fulfilled, but of that day, the v29-31 ones, no man or angel, but only the Father knows the timing of.”

Once you have recognized that the v4-22 events are separate from the v29-31 ones, the language of vv34&36 make perfect sense. Some still insist that the “all these things” of v34 must include the v29-31 events, but they are explicitly excluded by v36. These will happen, but that one wont. Where “these things” goes back to the v3 “When will these things happen?”.

So, there you have it, in plain speech which is only confused by an imprecise translation in Matthew 24:29 and an interposed verse of Matthew 24:35. “These things” will all happen within a generation (and they did 37 years after He said it), but, and excluding “that day”, no one knows the hour.

So, consider the hypothesis we have proposed with “eutheos”, which throughout the New Testament often implies a time gap of some duration (and, yes, this also imposes a possibility of some kind of small time gap on the miracles of Jesus).

We already have demonstrated that the use of this word can indicate a gap of hours, days, and possibly even months (3 John 1:14), so, we must ask ourselves, what is the limit for this time gap? Precisely, there isn’t one, except in the normal confines of speech.

But, we must ask ourselves, still, can it justify a near 2,000 year gap? Well, keep in mind v36, above. The actual timing of the second event, the Second Coming, is completely unknown here. The Lord Himself didn’t even know the day. What is indicated, however, is merely that “in a direct course from here to there”, things are progressing, but after the fall of Jerusalem. Hence, while some may consider it to be a stretch to describe two millennia as “eutheos”, it falls directly into the ambiguity expressed by the Lord Himself regarding His Second Coming–no one knows the day or hour.

In this way, what the Lord is saying further is clarified. The two groups of events (whether the disciples knew they were two groups of events is not relevant at this point) were described, contrasted, and related in sequence. The second is said to be “straightway” afterwards, which simply means, it is the next in the chronology of events of which Jesus was discussing. And, He answered “When?” through it all. Since the second is unknown, it is simply stated as 'eutheos', but after the first.

An Overview

This, then, is the breakdown of the passage. Jesus describes

This, then, is the breakdown of the passage. Jesus describes 31), first contrasting them (v23-28), and then specifically and emphatically indicating their sequence (eutheos de meta, v29). Only then, after relating both topics, does He continue to answer their questions to the best of His own knowledge–the one will happen within a generation, say 40 years, v34, but the timing of the other event is completely unknown (v36). From here on, v37ff, and on into Matthew 25, Jesus then only describes the Second Coming.

This understanding not only fits perfectly with the other accounts (especially with Luke’s account where the “time of the Gentiles” is clearly interposed between the two sets of events), but it also solves the riddle of v34 s use of the term “genea”, or generation.

It simply meant what it appeared to mean, the generation of Jews alive while Jesus spoke it, the ones who saw the then visible buildings. Further, it avoids the need to juggle the texts in order to avoid the appearance of answering the first question as futurists do, because Jesus clearly did. This is a text that even CS Lewis defaulted on, claiming it to be quite embarrassing to see Jesus wrong–but He wasn’t! And, it keeps one completely out of the turbulent and heretical waters of full preterism, which claims that the Second Coming of Matthew 24:29-31 already occurred (which, it hasn’t).

The most notable, to us, aspect of this all is that it does it without any injustice to the text, unless you disagree with the specific use of Eutheos to imply as long as a gap as we see, in consideration of the uncertainty of v36. What is clear is that Eutheos can support a gap, and it seems that mere convenience of language has been the steering force behind the use of “immediately after”, rather than the more literal “straightway but after”. It is, after all, a simple matter of definitions, and, while not all lexicons may list “next”, “directly”, or “straightway”, many of them, in fact, do.

But, looked at this way, in light of the v29 translation issue and seeing that v36 automatically excludes the v29-31 Second Coming events from the “all these things” of v34, this interpretation of this passage is simply what fits. It may be somewhat complicated at first, but once you grasp the structure, the various elements not only fit but make perfect sense, to the supremacy of more traditional translations and interpretations.

The Immediate Ramifications

This, of course, is a blow to futurism, if adopted. Take note the following,

For then shall be Great Tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be.

Matthew 24:21, emphasis added, including capitalization

What the immediate outcome of this is, if correct, is that the Great Tribulation is positively in the past (while the Second Coming is future). We will see that this, indeed, appears to be the case as well when we look at Daniel 12 s description of what appears to be the same. There, Daniel 11 appears to end with the Battle of Actium in 31 BC in vv40-43, which corresponds to the beginning of the Roman empire, the fourth empire of Daniel. This places the beginning of Daniel 12, and Daniel’s Great Tribulation, precisely at the same point as Matthew 24, or at the time of Christ.

For these be the days of vengeance, that all things which are written may be fulfilled.

Luke 21:22

Luke speaks of these days as the “days of vengeance” and fulfilling all the things that were written. And, of course, context is everything. Luke is clearly speaking of Jerusalem, and, unless this is the end of all history, this cannot be speaking of anything other then the fulfillment of all things which are written concerning Jerusalem. Further, although some still postulate that this must be the ultimate fulfillment of everything ever prophesied, it fails its own prophecy, because there are events written, in this very chapter, which happen, by some translations, “immediately after”. What is clear is that, by whatever interpretation of Matthew 24:29 you take, that the events of Matthew 24:29-31 must occur at some interval distant from the Great Tribulation. That is, the Tribulation must end, and “after”, whether soon or later, there must be a gap, and then the Second Coming. Since the Second Coming is certainly “written”, Luke 21:22 can only be seen to be pertaining to those things written concerning the present context, Jerusalem's destruction. These were, then, the days of Vengeance.

The Scope of the Disaster

A common argument that the trial of Jerusalem in 70 AD could not have been the Great Tribulation is that the Nazi Germany killed some six million Jews in the 1940s, and that in the 70 AD, only about 1.1 million Jews were killed. But, we find this to be a bit disingenuous. Consider the widow’s mite–it was not the quantity, but the portion of the whole, as well as the degree of sacrifice–it was all she had to live on. Which one gave more?

With WWII, most modern people have seen at least several hours of documentaries in their lives of the horrors of the concentration camps of the Third Reich. What no one has seen is direct photographic and video footage from the siege of the Romans around the capital of Israel. This is what makes the above argument seem plausible. But, consider the following facts.

There were over one million killed 70 AD for the simple reason that the siege walls were erected during the annual feast of Passover. Nearly the entire nation was gathered together in the city for this required, national feast of the Law of Moses. The percentage of Jews killed was phenomenal, although not complete. Second, the degree of suffering of the Nazi death camps was unthinkable, but how do they compare with the Romans? During the last months of the siege, Titus crucified 500 Jews daily outside the city to discourage the rebels. While we are rightly horrified with thoughts of firing squads, gas chambers, and mass graves, how does that every compare to emperor Nero tying living Christians to poles wearing waxen shirts, lighting them on fire, and using them as street-lights for his parties?

An entire nation compacted together in one city, with even their food supplies set fire by one of their own rebel leaders to force them to fight. The starvation, the stench, the suffering, the murder, and the boiling wrath of God poured out upon one small patch of earth. Had God not ended it, not any flesh would have been saved.

In fact, as unthinkable as these acts are, the very fact that they are so unthinkable, and that a Nazi Germany couldn’t even out-do the crazed violence of Rome shows the effect of Christianity on the world in the past 2,000 years. Men are capable of great evil, and even the horrible evils of Auschwitz, but, historically, and Biblically, you’ve never watched the Jerusalem documentary on a historical channel. Thank-God you never will.

Some have objected to this reasoning, citing the Jews own testimonies of the atrocities committed against themselves. I will never diminish the suffering and hostility committed wrongly against this people from nearly a century ago, over and above what they deserved, but I will appeal that it is not to another people group that this claim is applied, but to the sufferer’s own fathers. Let their arguments come face to face with that of their own ancestors who suffered, and let them fight out whose was worse. I, for one, believe the Biblical record on the matter.

Jacob’s Trouble and the End

Some have also made the case that a time of trouble immediately followed by the Messiah’s Kingdom is further supported throughout other texts in the Old Testament. Some take the end of Isaiah 26 and the beginning of Isaiah 27 to be speaking of this.

In that day the LORD with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea.

Isaiah 27:1

In the last verses of the preceding chapter, the prophet talks about hiding from the wrath of God. Here, we see the Leviathan, or the dragon, is slain in the sea. Some have equated this to Christ’s return and the establishment of His Kingdom in Revelation 20:1-6. This, however, does not appear to be that time, for the simple reason that the dragon is thrown alive into the pit in Revelation, not slain as here, so this appears to be a different reference.

Other similar arguments from other diverse places are used to pull together a case for such, but, in direct Scriptural evidence, it relies almost entirely upon the texts of the Olivet Discourse, as we discussed here, and that of Daniel 11-12 to establish the Great Tribulation and the Second Coming in concrete concordance with each other. Further than that, it is specifically only Matthew 24:29 s translation of “eutheos” as ‘immediately’ which supplies us with the direct time connotation that one must follow the other with little pause.

As we have seen through our analysis, however, the New Testament case that the Tribulation must be followed without significant delay by the Second Coming is at least suspect, if not altogether not supported by the text.

It is our belief, here, that this breakdown of the Olivet represents the case in the most straight-forward manner, and that, once understood, represents the plain reading of the text. If one can agree that (a) “eutheos” often implies a time gap which can be significant (3 John 1:14, for example), and (b) due to the nature of the timing of the second event being completely unknown it can therefore substantiate a roughly 2,000 now year gap, then the rest of the reading of the text follows most directly and plainly, in all three accounts, as described above, in perfect accord with the questions asked by the disciples.

The fact that this can be established, outside of the need for discussing many of the periphery items, including directly addressing the “genea” of v34 which has been the debate of many preterists and futurists, the burden for finding a more simple, genuine reading of the text falls, in our opinion, on both the traditional preterists and futurists. The preterists, must support a 3 1/2 year tribulation followed by historical Second Coming of Christ after some durable gap, and the furturists, on their attempt to extricate v4ff from the questions in vv1-3.

Paul’s Argument

A striking corollary of this is found in an unexpected place, Paul’s “Man of Lawlessness”, 2 Thessalonians 1-2.

In this book, Paul deals with these same two events, but in reverse order. In 2 Thessalonians 1, Paul is speaking of the Second Coming. As he turns into 2 Thessalonians 2, he appears to be using the same argument as Matthew 24:29, that the Second Coming must come after the trial of Jerusalem.

Apparently with additional revelation from the Spirit, Paul says that the Second Coming cannot occur until the after the rebellion occurs. Many have interpreted this to be a future End-Times antichrist, but what appears to fit the case better is that Paul is speaking of the apostasy, or rebellion, of the then living Jews in what would be the great apostasy and rebellion that led to the destruction of the city. The Man of Lawlessness was likely one of the rebel leaders of that rebellion, and the restrainer of their madness was the Jewish Priesthood. The rebels set up their headquarters in the temple itself, and, once they had killed certain of the priests, they sealed their own destruction from the hands of the Romans.

And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming:

2 Thessalonians 2:8

Consider, then, this man’s two-fold destruction. He is first consumed with the spirit, or breath, of his mouth, and then, additionally, he shall be destroyed with the brightness of his coming.

In the first place, the spirit overthrew the man at the fall of the city. In the second, he shall be eternally destroyed on the Second Coming, which was the topic in the previous chapter.

Hence, the prophecy is literally fulfilled, but the text never specified that they must happen conjunctively, but simply that both will occur.

Many, of course, will object to the lifting of this verse out of the context of a future antichrist, however, as we will detail a little later, there remains no substantive evidence of a specific, end-times “super-villain”, if you will, other than the evil leaders that have come up. Of course, this does not preclude in the slightest that there will not be someone worse than Hitler, Stalin, or some such evil leader (again, it seems for the most part, American culture can envision no greater evil than what they have watched on TV. The fact is, there have been much more evil men than these, but perhaps, these others simply lacked the significant industrialization to accomplish what these men did in their day).

Be that as it may, there fails to be any need to connect this passage, and many other passages, together into the framework others have described. If what we have been presenting is sound, and continues to be so, these, and the other texts often associated with an end-times antichrist leader each have had their place on individuals throughout history, and we are yet commanded to be on the lookout for the wiles of the enemy in our day.

Reflections

Of all the atrocities of history, none have compared to Nero’s insanity. While Hitler gassed, gunned, and burned hundreds of thousands, he never tied Christians to poles, lit them on fire, and used them as street lamps for his parties. As gruesome as history demonstrates itself, the Romans, at the height of the siege, were crucifying 500 a day outside the walls. On top of that, the overcrowding, the famine, the warring factions, and the other factors pressing on Jerusalem were the worst judgment the world has ever seen, or will ever see, on any city.

This is the punishment for the city who forgets God. As gruesome and as horrible as it is, which the modern pupil can not usually even begin to understand, it stands in history as a marked reminder of both the goodness and the severity of God.

In Romans 5:8, it says that God demonstrates His love for us in this, that while we were yet sinners, Christ died for us. Yet, at the same time, we are reminded that great and horrible destructions await those who continually, willfully, and obstinately turn and harden their hearts when they hear His voice.

The greatest devastation and resulting desolation came because the Jews rejected Jesus. As John’s Gospel records, He came unto His own, but His own received Him not (John 1:11). He came unto His city, but He Himself said they had missed the time of their visitation.

God had prepared the prophecies of Daniel to show them the time of His visitation. Jesus appeared on the scene and said that that time was fulfilled, and that the promised Kingdom was here. He demonstrated the presence and superiority of the Kingdom through His signs, wonders, and miracles, such that all the people said, “He does all things well.” Yet, the one thing required to see the spiritual Kingdom, repentance that leads to faith and the new birth, was the one thing the proud heart of man could not do.

Faith as a Mustard Seed

Jesus said that it was easier for a camel to enter the eye of a needle than for a rich man to enter the kingdom of heaven. Cyril of Alexandria noted that the Greek for ‘camel’ was ‘kamelos’ and the word for ‘rope’ was ‘kamilos’, a difference of only a letter. But, what appears to be in view is that Jesus is intentionally making use of the play on words, the Greek pun as it were, to illustrate His point. This is indeed impossible with man, but with God, all things are impossible. Not only was a rope an impossibility, it was that much more of a possibility as that of a camel.

It is only through the faith of a simple child that we truly come into the Kingdom, as Jesus said, unless you humble yourselves, you never will. If Jesus only came to save sinners, then who are you, oh man, to stand and claim innocence. You will only find yourself unable to receive.

But, I found myself one time in ‘envy’, if you will, of the woman who kissed Jesus’ feet. I was disturbed at the thought that those who were forgiven much would love much, and that those who were forgiven little would love little. I set out to make a thorough list of things to repent of, hoping that, in my young understanding, that being forgiven of many little things would result, as well, in loving much. What I failed to realize, however, was the depths of my sin.

In my zeal, right or wrong, I found that I, in all honesty, was the one truly in need of a deeper work of Grace. As James writes, there is a greater grace, and the way to it is humility. And, true to what I desired, as I have discovered my own forgiveness more and more, and come to know and believe the Father’s love for me, I indeed have begun to love more and more, forgive more and more, and to live, and that abundantly.

Walking in Love

Ultimately, if we get nothing else right, let us walk in love. Not the love you hear on the radio in a song, but the love of God from the heart that makes your insides warm. Not passion, but peace. At the end of the day, let us have Kingdom hearts as well as Kingdom teaching, and thereby grow up in all things in to Christ, who is our head.

God won’t much care if you get Matthew 24 right, if you don’t love Him. I am sure, through the course of this book, I have made at least a few blunders in my own interpretation. What I am sure of, I have tried to indicate, and what is opinion, I have tried to leave as such. But, my hope is for more than simply right understanding, although it is that. But, my hope is that right understanding of God’s Kingdom would be preached, released, and established.

If it is not already clear, I am in no way advocating a “Kingdom Now” approach. Rather, if the heart of your Kingdom teaching is not in line with the Beatitudes, the Sermon on the Mount, and all of the New Testament, as all fully binding upon the church today, it is fully flawed. To the teacher of the law who said the two greatest commandments were loving God and others, Jesus said He was not far from the Kingdom. If the scope of your understanding does not lead one to live like Jesus lived and to love like He loved, free from bondage and manipulation, what good is it?

Kingdom Here

I prefer to call myself “Kingdom Here”. The Kingdom always has been, at least since the world has, and to call it ‘Now’ is no more descriptive than to say an hour has 60 minutes. No, Jesus said the Kingdom was here, at hand, meaning, we could touch it, enter it, and take it. In the future, it will come, with the glory of the Father and the angels of heaven. At that time, too, it will be different than it is now, and we will be received as full sons.

While there is a dominion through the realm of faith, let us never fail to remember the example of our Lord,

Jesus, knowing that the Father had given all things into His hands, and that He had come forth from God and was going back to God, got up from supper, and laid aside His garments; and taking a towel, He girded Himself. Then He poured water into the basin, and began to wash the disciples’ feet and to wipe them with the towel with which He was girded.

John 13:3-5

Jesus, when He finally had everything, stripped himself of everything, and took the lowest position. In the same way, let us who are first prefer to be last, and those who are last, first, and learn to be a servant, a disciple of love.

The world shook, and nations crumbled, because a man allowed Himself to be crucified. He didn’t save the whole world by going to every nation personally, but He was faithful to the specific thing God had entrusted to Him, and was faithful with it to the end.

In the same way, likewise, let us take on the role of a servant, and serve God, and in so doing, serve others. It is only in this way that we do truly enter into the service of the King, and hence, the Kingdom. This then, is how we should live.

In your relationships with one another, have the same mindset as Christ Jesus: Who, being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness.

And being found in appearance as a man, he humbled himself by becoming obedient to death– even death on a cross!

Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father.

Philippians 2:5-11

Summary

 The Olivet Discourse is found in Matthew 24, Mark 13, and Luke 21.

 The context of the discourse is the coming destruction of the visible Second Temple complex.

 Jesus asked three questions: When? What are the signs of your Coming? And the end of the World?

 The “end of the age” signifies the end of the cursed Earth, not the end of some supposed “Jewish age”. The “end of the world” is synonymous.

 Some futurists propose that Jesus did not answer the first question at all in Matthew 24, but only in Luke’s account. This is not the clear reading of the text.

 Many of the events are clearly demonstrated historically, and there is no real debate about some of them as possible fulfillments.

 The main problems presented for any past interpretation are three-fold.

 The problem of the Gospel to every nation in Matthew 24:14 is solved by Colossians 1:23.

 The problem of the Abomination of Desolation is most likely the Romans soldiers breaching the temple. This is directly followed by Luke’s sign of Jerusalem surrounded by armies.

 The problem of “immediately” is solved by a deeper study of the word “Eutheos”.

 Eutheos often implies a time gap.

 This gap can be hours (John 6:21), days (Mark 1:21), or even weeks or months (3 John 1:14).

 Eutheos in Matthew 24:29 definitely implies a gap.  The question regarding Eutheos is how long that gap can be.

 v36 indicates that Jesus didn’t know when the Second Coming would be, which makes the case that the gap for Eutheos could extend for nigh on 2,000 years.

 The structure of the Discourse shows Jesus first describing His the 70 AD destruction, contrasting it with His Second Coming, and then describing the Second Coming in vv29-31.

 This indicates the sequence, not immediacy of these events, but begins to answer the question, When?.

 The clear indication of the timing scriptures, vv34,36, shows that “these things” (v4-22) will happen within a generation, but that day (v29-31) is unknown.

 The rest of the chapter, on into Matthew 25 speaks only of Christ’s Second Coming, for which are told to “Watch!”.

 This definitely places the Great Tribulation in the past, in 70 AD.

 70 AD was the worst time in human history ever, including the future, because the Bible says it is.

 WWII did not surpass the proportion nor degree of suffering of 70 AD. While WWII was bad, 70 AD was much, much worse.

 Nearly the entire nation was gathered for Passover when the siege was erected.

 Nearly the entire population of the nation was gathered.

 The rebels burned their own food to try to provoke the Jews to fight the Romans.

 Titus crucified 500 Jews daily outside Jerusalem.  Over one million Jews died.

 Passages such as Isaiah 27:1 do not necessarily indicate that the Tribulation must be directly followed by the Messianic Kingdom. There is enough discrepancy in the verses that this could clearly be applied to another time period, either past or future, depending on context.

 Paul’s argument in 2 Thessalonians 1-2 bears striking similarity to the structure of the Olivet. The reasoning behind the Second Coming not having happened yet is that the rebellion and false leader has not appeared yet. If this was indeed part of the fall of Jerusalem, this would indicate that the reason the Second Coming could not have happened yet was exactly what Jesus said in Matthew 24:29, that it must be “eutheos de meta”, “straightway, but after”.

 The only thing that counts is faith expressing itself in love.

 If we are truly to see and understand and grasp the Kingdom, we must see it with new eyes, Kingdom eyes, in the Spirit.

 Since the greatest in the Kingdom is a Servant, let us seek the low place, and humble ourselves, that He can lift ourselves up.

 Jesus, knowing that the Father had given Him everything, stripped Himself, and put on a towel, and washed the disciples feet.

 We can have all the teaching right, but if we fail to have His heart, we have failed at love.

5

DANIEL 8 & 10-12

D

aniel 8 and the cumulative revelatory content of Daniel 10-12 represent a sizable body of prophetic scripture. It is said that Daniel 11-12 contains the longest continuous prophecy regarding the end times. These two chapters are more detail-oriented, and sometimes less studied in the research into Daniel than the previous ones, but they contain many specific and accurate prophecies which have now been fulfilled.

When studying these prophecies, it is good to keep in mind the general background of Daniel 2 & 7, that these seem to be informing us on the second and third kingdoms, largely. The details are verified through a study of history, so much that these are considered by some skeptic scholars to be history disguised as prophecy.

The Ram and the Goat – Daniel 8

The interpretation of Daniel 8 is more commonly agreed upon, although variations continue to exist. Many find sufficient historical fulfillment in the events of Antiochus Epiphanes in the Greecian empire.

The vision consists of two animals, a two-horned Ram, and a shaggy goat. The two-horned Ram was the second empire of Daniel 2 & 7, and it ruled over the entire world. Then, the goat crossed the entire earth and shattered the horns of this ram. But then, its own horn was broken off, and replaced with four other horns.

Beginning with the interpretation given for the vision, we read,

Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, Iwillmaketheeknowwhatshallbeinthelast endoftheindignation: for at the time appointed the end shall be.

The ram which thou sawest having two horns are the kings of Media and Persia.

And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king. Now that being broken, whereas four stood up for it, fourkingdomsshallstandupoutof thenation,but not inhispower.

Daniel 8:18-22, emphasis added

The Ram with two horns is interpreted as the kings of Media and Persia. As said, this is the second Kingdom of Daniel 2 and 7. The goat is king of Greece (Grecia in the KJV).

The vision is rather simple, in light of history. Alexander the Great was the first king of Greece. His rapid conquest of the Earth was likened to crossing the Earth without touching the ground (v5), and it shattered the kings of Media-Persia (v6-7). Yet, at the height of his power he died at only 32 years of age.

In his place, he left his kingdom to his four generals, who each raised up a nation to themselves. They were Lysimachus, Cassander, Seleucus, and Ptolemy. Out of these, the Seleucid empire became the largest, and out of which, eventually, came Antiochus Epiphanes.

The Little Horn

Now, in the dialogue of a future antichrist, many have made an attempt out of the following verse to describe a future individual.

And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land.

Daniel 8:9, emphasis added

Because this is similar language to that of Daniel 7, they claim that it must be the same horn.

I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things.

Daniel 7:8, emphasis added

This is to us, however (forgive us we overstate our distaste), extremely bad study. It is reading into the text.

The argument goes that since the language is similar “little horn”, that they must be the same individual. But, two things must be considered. First, both chapters are discussing horns as kings (a common metaphor throughout the Old Testament, especially in the Psalms). This is the focus of these chapters, so the use of the word horn in the two-word phrase “little horn” is certainly not uniquely identifying anyone. The other word, “little”, however, merely describes size. We must ask ourselves, since “horn” does not uniquely describe anyone, does “little”? While there could be some relationship, it does not seem that there is enough in a single adjective to make the case. However, there is plenty of additional reasoning why it is not, and that far outweighs the case made by the use of the common adjective.

In Daniel 8, by nearly everybody’s interpretation, we are dealing with the second and third kingdoms exclusively. Where is the little horn of Daniel 8? In the third Kingdom, Greece. There is no avoiding this detail in the text. Where is the little horn of Daniel 7? In the fourth. For us, we have interpreted this kingdom as Rome, but that is not important for this point. Clearly, the two horns are kings of totally separate and distinct empires. there should be no discussion here, they are not the same king.

To us, the notion that the little horns of both chapters could be equated is simply a matter of certain interpreters wanting it to be so.

As we will see, the entire scope of interpretation of either of these as a future antichrist, though is suspect altogether.

The Ram-ifications of the Goat

Excuse the pun.

vv9-12 describe the activity of this little horn. Again, as stated, so well do these prophesies at times describe the details of these events that accusations have been made that this is history, not prophecy, but there is no reason to believe that a God who created the universe could not also predict future events.

This little horn is Antiochus Epiphanes, a crazed leader of the Seleucid Greecian Empire. He grew in power in the direction of the land of Israel and persecuted the saints (indicated by casting the stars to the ground). He demanded emperor worship by his name, “epiphanes” which means ‘god manifest’, and desecrated the temple of God in Jerusalem. v12 says that because of the rebellion of the Jews the daily sacrifice was given over to him, and “truth was thrown to the ground”.

The interpretation of the vision confirms these facts, all the way through to his death, but not by human hands. Antiochus Epiphanes died of disease in 164 BC.

In particular, we find the first mention here of the Abomination of Desolation in Daniel 8:13. The vision concerning the number of days proved to be accurate, as the exact number of evening and morning sacrifices corresponded to the length of time from when the sanctuary was defiled by Antiochus to the time of it’s cleansing and reconsecration.

But, the ramifications of this whole chapter, as well as chapter 10-12, are the direct effects upon Israel, and, in particular, Jerusalem and the temple.

It could be understood, through all of the revelatory portions of Daniel is that they are all related to the city and the Holy People. While various wars and conflicts were raging all around, Israel and Jerusalem found itself, more or less, in the middle of the path of the armies. While the kingdoms stretched from Egypt in North Africa to the South and most of Europe to the North, the Mediterranean forced any movement upon the land to travel to the east and through the Promised Land.

In all of this, then, the four-part statue is played out in and around the land that God chose. Keeping in mind that the exaltation of these kingdoms was largely the result of the sin of Israel, we must understand that the hardships brought about by these conflicts were part of the consequence of the rebellion. Even as v12 indicates, it was the transgression (or rebellion) that was the cause of losing even the sacrifice.

A Word to Us Today

Throughout all of this, as we will get fully in to in Daniel 9, we see that the sins and failure of Israel to fully repent were prophesied through Daniel. In Daniel 9, not only is the rebuilding of the city prophesied, but so too clearly is its destruction.

God was not surprised at Israel’s failure to repent. Certain spiritual laws had been set into motion which were, for man, seemingly national, around, but, the hold of the iniquity upon the people was so great that these were prophesied by God to happen well before the people or the leaders themselves were even born.

For us today, however, we have the cross. As Moses wrote, But if from thence thou shalt seek the LORD thy God, thou shalt find him, if thou seek him with all thy heart and with all thy soul.

impossible to reverse. This isn’t to say that fervent repentance couldn’t have turned things

Deuteronomy 4:29

And, Jeremiah, And ye shall seek me, and find me, when ye shall search for me with all your heart.

Jeremiah 29:13

If today, the church would seek God with all of its heart, asking for repentance, asking for mercy, asking for cleansing, and keep on asking until God showed up, the church would be cleansed. We believe the same for Israel in their day. Yet, for us, we can find deliverance on a deeper, and more profound level, if we keep searching, and do not give up. The iniquity and patterns over our lives do not need to be continued from generation to generation, as the blood of Jesus breaks the yoke, and sets us free from the law of sin and death.

While the cross breaks the power of the curse of iniquity, it is through patient prayer and supplication that we find the roots, shut the door to them, and break them off our lives. Just as healing is part of the atonement (Isaiah 53:4-5; Matthew 8:17; 1 Peter 2:24), the full manifestation of what is rightfully ours (Psalm 103:2) is not always seen demonstrated in our lives.

But, let us not be found slack concerning the things of the Lord. We must be mindful of ways of God of dealing with His people. If, for the sins of the nation, God sent the nation into exile for 70 years, let us be mindful that He did not bring them out beforehand. Further, as we will see in Daniel’s prayer in Daniel 9, as the people did not cry out for repentance in bondage, repenting of their sins and their ancestor’s sins (Leviticus 26:40), God is seen administering another timetable, a time-table of failure.

This 490 year prophecy (70 sevens) is for the establishment of the New Covenant, the Messianic Seed, but the failure of the city is placed right in the midst of it, and these prophecies. Yet, likewise, Jesus is also seen to weep over the Jews, claiming they did indeed miss their day of visitation (Luke 19:41-44). Perhaps things could have been different. Perhaps they yet could for us in our day.

The answer lies within each one of us, and not our neighbor. As we will see towards the end of the study, the time tables have not yet ended for Jerusalem. In the end of Ezekiel 39, we read of one of the most frightful prophecies I think I have encountered. In the last two verses, after the Gog Magog war of Ezekiel 38-39, which we believe corresponds to Revelation 20:7-10, we see that God will no longer hide His face from His people, but will pour out His Spirit on the nation as a whole. We believe this to be yet-to-come, because, at no time since the day of Pentecost has the Spirit been poured out upon national Israel as a whole, but it will be. But, consider the perfect justice of God, much further beyond our own comprehension. As hinted at in the question in Acts 1:6 asking when God would restore the Kingdom to Israel, God is still hiding His face from them to this day, no longer 70 years, or 490 years, but now nearly 2,000 years since that day.

Let this be a sober warning. We do not always get as many changes to make changes or amends in our life as we might think. Sometimes, an opportunity to “sell all” for the Gospel, however you want to interpret Matthew 13:44, only comes around once every five or ten years. Maybe more, maybe less. But, say it’s seven. How many seven year cycles of failure and defeat do you have left in your life? Not nearly enough to miss even a single one.

Jesus’ words are clear enough. If you do your best, you will do fine, but, often, the best we have is quite a bit further than our flesh wants it to be.

Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.

Luke 13:24

Daniel’s Fast and His Vision

In Daniel 10, Daniel is in mourning and fasting, and receives revelation. Many people talk of a “Daniel Fast”, and it can either refer to the fast of the type of Daniel 1, where the Hebrew children only ate vegetables, or here, where Daniel ate no pleasant bread, meat, or wine. Some combine the two references into a single definition, but really, there are two separate fasts in the book of Daniel.

In the vision, Daniel is visited by the angel Gabriel, and the angel reveals some of the dynamics of the warfare of the heavens. Specifically, it is said that the Prince of Persia resisted him for twenty-one days, and that finally the angel Michael, called one of the chief princes, came to help him.

What we see here is most likely the reality that Daniel saw in Daniel 7, with the four beasts. The Prince of Persia does not refer to a human ruler, but it speaks of the spiritual power, or demonic principality governing Persia, probably through the human king. This perception into the reality of the demonic order also is the background for understanding how David’s throne was truly the Lord’s throne. While the human prince of Persia, sitting upon the human throne of the land of the Persians, was truly seated upon a demonic throne empowered by the second beast of Daniel 7, David sat upon the Lord’s throne, and was endued with the Holy Spirit, God Himself, in the Lord’s Kingdom.

In another aspect of this warfare, then, we see that Gabriel, when he leaves, will return to fight against the prince of Persia. We readily admit that what we have is only one facet of the situation, and it does not yet represent the whole. Even while God has raised up Babylon as a punishment against Israel, it is yet God’s armies that war against these very powers and principalities, specifically in response to the prayers of the saints.

As it seems, the mess we and our fore-fathers have created, we also have to opportunity to reform, if we choose. After Gabriel leaves, the Prince of Greece, the third kingdom, will come.

But, Gabriel’s purpose for coming, before he leaves, is to give Daniel understanding.

The Book of Truth

Daniel 11-12 then compromise, it is said, the longest continuous prophecy concerning the End Times. It is clear where this prophecy starts, the second kingdom.

And now will I shew thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia.

Daniel 11:2, emphasis added

This progression thus recaps for us the scenario of Daniel 8 of the conflict with the Ram and the Goat, before moving forward into more detail.

The progression of this chapter moves then, to the third kingdom, again, with Alexander the Great and his four generals. As it goes, most agree that vv2-35 more or less follow the development of the Persian and then Greecian empires very specifically and accurately. A close eye for history and the detail of the text show an accuracy that is startling.

The chapter talks of the King of the South and the King of the North. Again, understanding that Israel is located between Northern Africa and the regions of Syria and Europe, these are the geographic regions of the Kings of the North and South. Through the prophecy, although the specific identity of the individual king changes as each is replaced by successive rulers, the geographical regions remain the same. The impact is always felt upon Israel as these two factions war back and forth across their land, and the results upon the Jews and the temple are probably the main reason that this information is conveyed to Daniel.

There is discrepancy when it comes to the end of the chapter. Some futurists claim that the focus switches in v36 from Antiochus Epiphanes who is apparently mentioned in the a fore verses to a future antichrist. Some say that Antiochus was only a foreshadow in the previous verses, and that much of Daniel 11 will be repeated.

However, a fresh look at a few of these verses should prove to shed some significant light upon our subject.

Caesar Augustus and The Battle of Actium

When we come to v36-45, while many people do not find a fulfillment historically, there is a direct and clear case in history for the fulfillment. This focus will continue to progress through the line of rulers from Antiochus to the end of the Greecian empire, and begin to focus on the transition between the third and fourth beasts. The historical record actually does convey these events and demonstrates their fulfillment.

So, we see the focus of the chapter again changes. No longer are we focused on Antiochus Epiphanes in v36, but we now address an individual known as the “willful king”.

There are, of course, a wide variety of individuals selected for this person from Herod the Great to a future antichrist.

But, after careful consideration of the history, we select Caesar Augustus as the willful king. The situation becomes clearer as we we look a little further in the text.

We have here what appears to be three individuals, the King of the North, the King of the South, and this willful king Caesar Augustus, then Octavius, who became the first Roman Emperor (Julius Caesar was before him, but the nation was still a Republic until Octavius).

And at the time of the end shall the king of the south push at him [Octavius, the willful king]: and the king of the north shall come against him [Octavius] like a whirlwind, with chariots, and with horsemen, and with many ships; and he [Octavius, and throughout] shall enter into the countries, and shall overflow and pass over. He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. But he shall have power over the treasures of gold and of silver, and over all the precious things of Egypt: and the Libyans and the Ethiopians shall be at his steps.

Daniel 11:40-43, edited for clarity

What is clear is that vv40-43, above, describe the Battle of Actium in 31 BC. At the end of Greece (the third kingdom), the Roman Republic had been brought to its second Triumvirate, or rule by three kings. This did not last long, as the three rulers began to vie for power amongst themselves, specifically, Octavius, later called Augustus, and Marc Antony (the third party of the Triumvirate, Marcus Aemilius Lepidus, settled in relative peace and lived in the Roman Empire).

The Battle of Actium in September 2 of 31 BC was the beginning of the Roman rule. Through it, not only was the Roman Republic transformed into an empire a few years later, but the ruler-ship of Greece was overthrown. Hence, this marks the transition from the Bronze waist and thighs to the legs of iron.

In the discussion of the text above, we again see the King of the South being that of Egypt, which would have been Cleopatra at that time. The King of the North would have been Marc Antony, who had control over the regions of Syria.

What we see described is exactly the battle that marked the beginning of the fourth empire, Rome.

We see the King of the South, Cleopatra from Egypt, pushed at Augustus. The King of the North, Marc Antony, attacked with chariots, horsemen, and many ships. Specific in this description is the lack of foot-soldiers. Indeed, this aptly describes the makeup of the troops involved, as the large number of infantry that were available were never engaged in this battle.

Moreover, Augustus did take control of the land of Israel, and yet, in the movements, Edom, Moab, and Ammon were left untouched, exactly as Daniel’s prophecy prescribed.

Because Augustus conquered both Marc Antony and Cleopatra in the battle of Actium, he assumed authority over their regions, and their treasures. This included Egypt.

Realizing this, we see that this “time of the end” (v40) represents the end of this third empire, Greece, and the beginning of the fourth Kingdom, again, positively identified as historical Rome by our previous discussion. It also marks the beginning of the end of the statue, as it would be around 100 years from that time until the power of the holy people would be shattered in 70 AD. 100 years may seem long to us, but it can be considered relatively short for the things of God.

The Roman Beast

Caesar Augustus then is the king who did as he pleased, and magnified himself against the God of gods.

What is interesting is the phrase “and shall prosper till the indignation be accomplished: for that that is determined shall be done.” from v36. This is the “time of wrath” (NIV) against Israel, and, again, points back to the establishment of the statue of Babylon in Daniel 2, the punishment upon Israel as a nation. Further, it speaks not only of the first Roman Emperor, but of the line of emperors, even as the “King of the North” and “South” represented thrones, and not just the specific ruler upon them.

“[F]or what has been determined must take place.” is the NIVs rendering of the last phrase of this verse. What God had said would take place would, and this is stated as such, all the way from the beginning of Daniel’s prophesying. “For judgment will be merciless to one who has shown no mercy” (James 2:13).

But, notice, again, the corollary to this. It was God's decree that these should prosper. It is doubtful that prayers would have moved these world-rulers, except possibly through widespread national repentance, simply because they had been put in place as punishment for sin. So, we see clearly that this 490 year window is either the “indignation” itself, or the lead-up to it. But, either way, both of these points demonstrate our point. The 490 years were not simply decreed as a blessing, although they were that in some respect, but they were the time of extended punishment upon Israel. And, what had been determined must take place.

Caesar Augustus did not rely upon the ways of his ancestors, nor the Greecian system for rule. He did not vie for a republic, but sought to establish a Roman empire. Additionally, it is recorded that the worship of Caesar as a god had begun as early as the time directly following Actium.

v39 may then very well speak of the battle of Philippi, to which Antony and Octavius sent 28 Roman legions to combat Brutus and Cassius in October of 42 BC. True to the text of the verse, Augustus greatly honored those who acknowledged him. After promising discharge to some tens of thousands of veterans from the Macedonian campaign, Octavius chose to forcibly dispossess Roman citizens from their land and distribute it to the retiring soldiers. As many as eighteen towns had either complete or partial evictions to make room for the settling of these soldiers without offense.

Signifying the Change

Th victory of Octavius over Marc Antony marked the end of the Roman Republic and the beginning of its Empire. This marks what is the first stage of Roman Governmental Rule, called the Principate, which stretched from 27BC – 284 AD. This is the “beast of Rome”, the fourth kingdom, and the legs and feet of the statue of Daniel. One could make the claim further that, perhaps, the toes of iron and clay could be marked by the beginning of the next phase of rule, the Roman Dominate, which began after 284 AD. As we see a few of the last years before the Edict of Toleration before Constantine. We could see how the claim that such a divide could be justified in the explanation.

It is clear that the head, chest, and waist have all been destroyed, and completely removed from the Earth. This means, as developed earlier, that the entire statue has been destroyed, from the top of the head to the soles of its feet, simply due to Daniel 2:35 saying they must all be broken “at the same time”.

For the last two verses of Daniel 11, the context appears as if it may shift yet again. Instead of focusing on Augustus, some have suggested the text at this point, as previously in the chapter, shifts forward to another king in the line of Caesars. Quite possibly, the last two verses of Daniel 11 speak of the emperor Nero, also Caesar, and descended from Augustus.

As the kingdom progressed, we see that reports from Gaul (to the North) and the land of Israel (to the East) alarmed him, and Nero set out in rage against these with his armies.

While he himself was not physically present, Nero’s generals set their tents between Jerusalem and the sea, in approach to subdue the Jewish rebellion.

Ultimately, amidst his many atrocities and apparent madness, Nero was declared an enemy of the state and sentenced to be executed. Instead of his awaiting judgment, he committed suicide by his own sword in his own neck, the head-wound of Revelation 13, and died “with no one to help him”.

Thus, we see that the whole of Daniel 11 begins in antiquity with the kings of the Median-Persian Kingdom, stretches through the reign of Antiochus Epiphanes as also detailed in Daniel 8, and ends with details of the establishment and development of the Roman Empire.

At That Time

So, we at last come to the last chapter of Daniel, Daniel 12.

And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. 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.

Daniel 12:1-4

From the words in last half of v1, we see a similar description of an unparalleled time of trouble coming upon the Israel as we did in the Olivet Discourse. It would be greater than ever before, and never be topped. By nearly all accounts, this is the same as Matthew 24:21 s Great Tribulation.′

The passage is opened with the phrase “at that time”, and so, we must determine which “time” this is then talking about.

For the futurist, it becomes necessary that the end of Daniel 11 be wholly future, then, because it is that chapter which determines what “that time” is. But, as we have detailed, by all historical accounts, with incredible historical accuracy, without any deliberate mis-handling of the text, we see that Daniel 11 concludes its discussion with the height of Rome coming to the time around 70 AD.

This, then, is exactly the time where we saw the Great Tribulation of Matthew’s Gospel, or the time leading up to the destruction of the temple and the city.

In the last phrase of Daniel 12:1, we read that Daniel’s people would be delivered, everyone whose name was written in the book of life. This is important, because by the very verse that promises the deliverance, it is explained that it is only those who believe in Jesus, the ones who have their name written in the Lamb’s book of life, that are delivered here. No other case, in light of the New Testament revelation, can apparently be made here.

We must give pause and consideration to v2. Daniel is told that many who sleep shall come to life, some to everlasting life and others to everlasting contempt. In the scope of the whole previous chapter, and this final proclamation of deliverance, salvation, to the Jews, is this saying that this apparent resurrection must immediately take place? Not really. But, even as Jesus came and assured that it would, this summary at the end of the prophecy could merely be taken to indicate that the way for this salvation had been made, and that the summation of all this would then take place at its appointed time. It may be a fine line, deciding when the chronological portion leaves off and where the yet future speculative resumes, but we make that distinction here.

In note, v2 and v3 also begin the shift from speaking of the temporal to the eternal. Where v1 spoke of a time of trouble, v3 is clearly speaking of an eternal state of the wise shining like the stars. This, then, is seen in conjunction with the transition beginning in v2, which speaks of the ultimate hope and promise for the believers, as it were, the Christians.

v4, then, ends the direct revelation that began in Daniel 11:2 and promised in Daniel 10:21. Daniel is then told to seal up the book until the time of the end. While there are a few more pieces that are revealed, the direct narration of Gabriel stops here.

The Dialogue in the Vision

Having thus received the revelation, Daniel observes another conversation. He sees one ask another how long it will be for the fulfillment of these things.

As a side note, some (heretical) hyper-preterists attempt to make use of precise language of vv6-7 which says “all these things”, and thus make the claim that everything, including the resurrection, must have been completed at this time. However, this ignores the plain customary use of language of “all these things”. Clearly, in the full scope of what Daniel was just shown, if it is true that Daniel 12:2-3 then point to a yet future hope, the full accomplishment of this resurrection and the ultimate shining as stars for eternity to not need to be fully accomplished, only their contextual establishment.

This is simple rhetoric used by unstable people in an attempt to make their case appear better than that which it is. Full Preterism, claiming that the totality of Scripture, including the resurrection, Second Coming, and New Heaven and New Earth, is as heretical as it always has been, and denies a host of relevant Scriptures (not withstanding, they try awful hard to show a positive fulfillment of every one).

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.

Daniel 12:7

The man clothed in linen indicated that it would endure for three and a half years. This is precisely the duration of the trial of Jerusalem leading up its fall in 70 AD. This, then, as history shows, was the scattering or shattering of the power of the holy people, the Jews.

Daniel asked for wisdom, but was not given any more. Instead, he was given one more part of the prophecy.

And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.

Daniel 12:11-12

This then constitutes the likelihood of this passage.

On first glance, this appears to be a re-cap of the previous references to the abomination of desolation of Daniel 8:13 and Daniel 11:31. The difference here, however, is both in context and in the number of days. In Daniel 8:13, it is said there were 2,300 days until the sanctuary was reconsecrated. Here, it says that from the daily sacrifice being taken away and the abomination of desolation being set up there would be 1,290 days. This is not saying there would be 1,290 days between the two, but that from when both of these two things occurred, there would be 1,290 days “until”. Until what?

A Second Abomination?

Well, there raises a distinct possibility. We have Jesus’ references to the abomination of desolation in Matthew 24 and Mark 13, which we looked at earlier, which could be speaking of a dual fulfillment. But, as it were, most people would have assumed that the Abomination of Daniel 8 and 11 occurred with Antiochus in 168 BC.

If we step back and allow for another possibility of interpretation here, we see that the “daily sacrifices” referenced here, while most would assume this to be the Jewish ones, might actually refer to something else.

What we do see in history is that in the month of Av in 66 AD, the priest Eliezar ben Hanania stopped the daily prayers and sacrifices to the emperor at the temple. According to the historian Josephus, this “was the true beginning of our war with the Romans.” Additionally, in the midst of the unrest, Roman Soldiers breached the temple and took 17 talents (1275 pounds) of gold, claiming it for the Roman Governor Gessius Florus.

Consider, then, if this violation of the temple by the Roman soldiers during this unrest could very well be the Abomination of Desolation spoken of by Jesus. It marked the invasion of the temple by the beast of Rome, and, similar to other attempted claims of the abomination, would most likely have involved the bringing in of engraved images into the sanctuary, since these would have been worn and carried by the soldiers.

This, then, indicates not one, but two distinct Abominations referenced by Daniel. Further, this would make Jesus’ words in the Olivet point to a then future Daniel 12, but not be a reference to the Abomination of Daniel 8 & 11. This language fits perfectly in with Luke’s sign to watch for, the city surrounded by armies, as Cestius Gallus was then sent to subdue the city in the uproar surrounding all of these events.

Upon reaching the upper city walls however, Cestius suddenly, and with no reason whatsoever according to Josephus, turned and retreated, leaving time for the Christians to recognize the signs and have fled by the time the great trouble arrived.

1,290 days after the stopping of the daily sacrifice to Caesar by the rebellious Jews, in 70 AD, the Roman armies arrived at Jerusalem to begin to besiege it. 1,335 days after it, the Romans began their assault.

What we see, then, is a strong case that the “daily sacrifices” being abolished in Daniel 12:11 refers not to the Jewish sacrifices, but the sacrifices to Caesar. We see an abomination of desolation, as prophesied by Jesus, when the Roman soldiers breached the temple to steal roughly the equivalent of over thirty-five million dollars worth of gold from the temple treasuries (as of May, 2014, gold is roughly $1,800 / ounce, at 16 ounces per pound and 75 pounds per talent. 17 talents * 75 pounds * 16 ounces / pound * $1800 / ounce = $36,720,000 in modern currency).

This then compromises a second abomination of desolation spoken of in the book of Daniel, separate from the one of Antiochus, and meets the signs required for Matthew and Mark’s Olivet Discourse, followed immediately by the sign given in Luke’s Gospel of Jerusalem being surrounded by armies, apparently of Cestius Gallus.

The first was already past, and this one was what Jesus spoke of as a yet future event in 33 AD.

The Conclusion of the Matter

But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.

Daniel 12:13

No man can receive anything unless it is given to them from heaven, John the Baptist said (John 3:27). Daniel did no record any more revelations beyond this one, but was told, rather, to seal up what he had been given.

But, consider what he had been shown.

In Daniel 1, many Hebrews had been taken prisoner by the Babylonians. Determining in their heart not to be defiled by the portion of the king’s meat, the four Hebrews, Hananiah, Mishael, and Azariah all determined in their heart not to eat the Babylonian’s food. Instead, through the wisdom of Daniel, they were given only vegetables to eat for ten days, and they then proved to be ten times greater than any of the other diviners and wise men of Babylon.

This, then, is the context of God’s people in captivity. Those who choose to live like the world are swept away and never mentioned again, but those who are wise shine like the stars in the heavens “forever” (Daniel 12:3).

The choice is ours. It may require faith and courage to stand up against the tide of the culture around us, but look at the benefit, in the long run, for these four youths. They were all promoted to high levels of honor in the government, and Daniel received some of the primary revelation of what we are studying today.

Looked at another way, Daniel and the other’s consecration and sacrifice in Daniel 1 prepared him to be positioned rightly to be able to save not only himself but all the other wise men and enchanters in the Daniel 2 vision. Had he not been prepared thus, he would have more than likely died that day. The benefit of this success, however, gave Daniel favor and position with the king.

In Daniel 3-6, the supremacy of the sons of the Kingdom is demonstrated again and again, as nothing can stop those who are consecrated and devoted to the Lord. Not only is Daniel spared through all of this, he continues to have a place in the court of the king, giving him interpretation of his own visions, and the visions of his successors, even to their destruction.

Daniel 2 & 7, then, constitute the body of the work of Daniel. He is shown Babylon, the very empire he is captive in, for what it is. This is not for the purpose of overthrow, but rather for illumination. It can be said that the rest of the visions all fall within the framework of these two visions, the four-nation statue.

Daniel 8 & 10-11 explain the second and third kingdom, with some emphasis upon the last, and Daniel 12 begins to describe the conditions concerning the salvation of the Jews through Messiah.

Finally, in the last chapter we have not discussed yet, Daniel 9 represents the other great calling of Daniel as an intercessor. Though the nation had not turned back from their transgression and iniquities, Daniel prayed on their behalf, and the 70-year banishment from the land was replaced with a 490 year timetable towards Messiah, even knowing that the city would still be destroyed. We will look at Daniel 9 in more detail shortly.

But, the whole of Daniel, from start to finish, represents and falls into the framework of the nation of Babylon. God has prepared this judgment against Israel because of her sins, “for what has been determined must take place” (Daniel 11:36).

Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief.

Hebrews 4:11

Summary

 Daniel 8 describes the Median-Persian Empire and the empire of Greece.

 Much focus in Daniel 8 is given to Antiochus Epiphanes.

 While some see parts of this chapter to be yet future, or only a foreshadow of what is to come, we see this chapter as completely fulfilled.

 The two horns of the Ram were the kings of Media and Persia.

 The large horn of the shaggy Goat (Greece) is Alexander the Great.  When Alexander died at age 32, he gave his kingdom to his four generals.

 Antiochus came out of the Seleucid empire.

 The “little horn” of Daniel 8 is not the same as that of Daniel 7.

 Daniel’s 7 11th horn is in the fourth Kingdom, and the little horn of Daniel 8 is clearly in the third.

 Since “horn” is the operative metaphor throughout this chapters, it is not a sufficient parallel to base the identity solely upon the adjective “little” or “small”.

 Daniel 8, then, is historically fulfilled prophecy, including the abomination of Daniel 8:13.

 Many of the judgments of Israel had been set into motion centuries before their enactment. We read of the failure of the Jews in the writings of Daniel, long before those generations were ever born.

 Let us take heed, by the power of the cross of Jesus Christ, that we “make very effort”.

 Daniel 11-12 is said to be the the longest, continuous prophecy regarding the End Times.

 The revelation was given in response to Daniel’s fast in Daniel 10:2-3.

 Gabriel was restrained for 21 days during the duration of Daniel’s fasting. The fasting kept Daniel in the position of receiving, even though God had determined from the first day that he should receive it.

 The Prince of Persia represents a spiritual power, not merely a human being.

 The Prince of Persia represents, more than likely, the second beast of Daniel 7.

 This is also a parallel of how David sat upon the Throne of the Lord.

 Daniel 11 starts with the kings of Persia, but ends with the Kings of Rome. This progress from the second kingdom to the fourth.

 Daniel 11:40-44 describes the Battle of Actium in 31 BC.

 The willful king was Caesar Augustus and the King of the North and South, respectively, appear to be Marc Antony and Cleopatra. After either of these were defeated, Octavius became Caesar Augustus and Rome transitioned from being a Republic to being an Empire, or the fourth beast.

 Augustus fulfilled the prophecies of the willful king, even confiscating land from Roman citizens and distributing it to his retiring soldiers.

 The Roman Principate, or the first stage of Roman Government, lasted from 27 BC to 284 AD.

 The last two verses of Daniel 11 appear to shift context then, from Augustus to Nero, just as the context has shifted without explanation throughout the chapter.

 Nero’s armies, but not himself, were camped between Jerusalem and the sea, preparing to make war on the rebellious factions.

 Nero was condemned by the Roman Senate and so he decided to kill himself. Nero died of a head-wound, dying by his own sword to his neck. This we will see in Revelation 13.

 This puts Daniel 12 at the beginning of the Roman Empire, specifically, at the time of 70 AD.

 Daniel 12 describes the end of the time of indignation of Daniel 11:36. Daniel’s people would be delivered, but the power of the holy people would be shattered after a 3 1/2 year trial.

 The 70 AD great tribulation of Daniel 12 coincides with Matthew 24 s timing of the same.

 Daniel 12:11-12 appear to point to a SECOND abomination. The Abomination of Daniel 8:13 and Daniel 11:31 was fulfilled in 168 BC, but the abomination of Daniel 12:11appears to be a second one, fulfilled by Roman soldiers breaching the temple and taking 17 talents (1275 pounds) of gold for the Roman Governor Florus.

 This also fits the Scripture, since Cestius Gallus was then commanded to surround the city. After briefly coming around it, he mysteriously (according to Josephus) withdrew, allowing the Christians to escape to Pella. No Christians were recorded to have died in the siege.

 The whole of Daniels’ prophecies appear then to fit within the framework of Daniel 2 & 7 s four kingdoms, Babylon, Media-Persia, Greece, and Rome.

 The various scenes conveyed within Daniel depict either greater depths of details for the second, third, and fourth kingdoms, or provide glimpses into what Sons of the Kingdom, Christians, will be like. Of course, this was available to anyone who believed, but it is specifically in the New Testament where these things are revealed (1 Corinthians 2:10).

 Since the whole of Daniel is really conveying the predetermined judgments of God upon Israel, beginning with the iron yoke of Nebuchadnezzar through to the time of wrath as indicated by Daniel 11:36, we should walk in reverence of God, knowing that even as He punished Israel so severely for their continued, willful, and hateful sin, He is yet the same today. Yet, through the cross, we can find deliverance, healing, mercy, and life.

 Let us, as Hebrews 4:11 says, labor therefore to enter into that rest.

6

DANIEL 9

T

he last chapter of Daniel that we have not specifically addressed is Daniel 9.

This chapter describes the heart of Daniel through his entire ministry in the government of Babylon, as well as contains what many consider to be the core verses related to Eschatology.

What is contained in this verse in terms of revealed content is relatively small. Only the last four verses, Daniel 9:24-27, contain actual prophetic utterance. The rest is Daniel’s prayer, and the description of the encounter he had as a result.

Daniel’s Prayer

In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes:

Daniel 9:2-3

Here, at the beginning of what many consider to be one of the central End Times passages, we have to examine Daniel’s heart. Daniel has been reading the words of the Lord in a foreign land, and realizes that the captivity that the nation has been experiencing for seventy years is expired.

Through reading the words of the prophet, Daniel realizes that the captivity he has lived under is to come to an end, and that the time is fulfilled. From a different perspective, we can compare this understanding from reading Jeremiah with Jesus’ declaration that “the time is fulfilled” in Mark 1:15. Here, Daniel turns his revelation into a prayer to God for mercy because Israel has been unrepentant. In Mark 1:15, Jesus is the King bringing His Kingdom.

From the contents of Daniel’s prayer, however, it appears that the hearts of the people have not turned back to God. In the midst of their trials, they have not turned to God and have continued to live in their rebellious ways.

So, Daniel turns to intercession and stands in the gap on behalf of his people. He repents the sins of his people, including himself in the prayer. Daniel identifies with the sins and failures of his own people, and their rejection of the covenant.

I prayed to the Lord my God and confessed: Lord, the great and awesome God, who keeps his covenant of love with those who love him and keep his commandments,

Daniel 9:4

The Messenger

Daniel’s answer came by way of the angel Gabriel. It is said that a word went out at Daniel’s prayer, and that Word from God was delivered by this messenger. The substance of the Word that was sent to bring insight and understanding and is contained in only these four verses.

Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.

Daniel 9:24-27

These four verses are the revelation delivered to Daniel that day. In terms of interpretation, just about all agree on the main significance of the first three verses, although there is a difference of opinion on v27. The varied interpretations is complicated in this passage then by the different translations as well. The message itself is cryptic enough, but to add to it, the actual way that it is translated into English is debatable.

The body of the revelation is this. Seventy sevens, or weeks, were determined for the people, the Jews, and the city of Jerusalem. That is, 490 years, as seventy times seven is 490. There is no “day-year” principle here (or anywhere in Scripture), as some might hold, but a “seven” or “week” is merely a Hebrew idiom for any group of seven. But, this period of time is given for the express purpose of the bringing forth of Messiah. Specifically, six things, or three pairs of things, are listed to be accomplished in this time period in v24.

1. To finish the transgression

2. To make an end of sins

3. To make reconciliation for iniquity

4. Bring in everlasting righteousness

5. Seal up the vision and the prophecy

6. Anoint the most Holy (the “kodesh kodesh”, same as the “Holy of Holies).

Let us consider more deeply what we have already pointed out at various places already. Daniel is now at the end of the 70 years of Babylonian exile for the transgression and sins of the people, but the people have not repented and turned from their sin. Daniel is now asking God for mercy, even though they do not deserve it.

And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins.

Leviticus 26:18

God had told His people that if they would not listen to Him, He would add seven times the punishment to them. The appears to be exactly what He has done, albeit, their continued sentence would be carried out no longer in Nebuchadnezzar’s Babylon, but under the world-wide rule of Babylon, in all four forms, in their own country.

Whereas the punishment that Daniel lived under came to a close, God did not simply multiply the original punishment by seven, He added seven-times the punishment (for a total of eight 70 year periods). Four times in Leviticus 26 God says He will do this.

If they confess their iniquity and the iniquity of their forefathers, in their unfaithfulness which they committed against Me, and also in their acting with hostility against Me–I also was acting with hostility against them, to bring them into the land of their enemies–or if their

uncircumcised heart becomes humbled so that they then make amends for their iniquity, then I will remember My covenant with Jacob, and I will remember also My

covenant with Isaac, and My covenant with Abraham as well, and I will remember the land.

Leviticus 26:40-42

God required that His people, not just Daniel, confess their iniquity and that of their forefathers. God wanted them to realize that where they came from was as important as where they were and where they were going to. He needed them to realize that their forefathers had sinned, and that they themselves were born under sin. As Paul later wrote in the New Testament, there was no one righteous, not even one (Romans 3:12).

But, while the people would be returned to their land, their punishment wouldn’t cease, not until the end (Daniel 11:36b, “what has been determined must take place”).

The Six Things

The six things listed by Daniel did, in fact take place. Some are contestable, others are plainly not.

The first two, finish transgression and make an end of sin correspond to the ministry of John the Baptist. His message of repentance for the remission of sins was the necessary forerunner to Christ’s Gospel of the Kingdom. For those who were baptized by John’s baptism, the way was made for them, bringing high things low and low things high, for the message of faith to find firm root in the hearts of Jews.

This is directly analogous to the first two foundations of the faith given by Paul (Hebrews 6:1-2). Paul said that the first two foundations of the faith, which once laid allow one to go on to maturity, are repentance from dead works and faith towards God. Paul understood by revelation from God what was required, even as the Apostles themselves had been taught.

Then He opened their minds to understand the Scriptures, and He said to them, “Thus it is written, that the Christ would suffer and rise again from the dead the third day, and that repentance for forgiveness of sins would be proclaimed in His name to all the nations, beginning from Jerusalem.

Luke 24:45-47 NASB

The next two requirements, to make reconciliation for iniquity and to bring in everlasting righteousness can only be seen as the cross.

But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was on him, and by his wounds we are healed.

Isaiah 53:5

And,

In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS.

Jeremiah 23:6

There is no other explanation for these other than the finished works of Calvary. Any other claim would strip the cross of its power.

The last two, sealing up vision and prophecy and to anoint the most holy, can likewise be seen.

Jesus clearly expressed the first.

The Law and the Prophets were proclaimed until John. Since that time, the good news of the kingdom of God is being preached, and everyone is forcing their way into it. It is easier for heaven and earth to disappear than for the least stroke of a pen to drop out of the Law.

Luke 16:16-17 (see also Matthew 11:11-15)

The law and the prophets spoke of Christ, and His fulfillment of them sealed up their day as the day of the Kingdom was dawning. The Law was not done away with, as v17 indicates, but it was sealed. The Law came through Moses, Grace and Truth came through Jesus Christ (John 1:17).

The last one can be seen fulfilled on the day of Pentecost. Oil has always been considered a type of the Holy Spirit, and the church is the temple of God. It is not stretch of things to imply such, but a recognition of God’s original intent, to have a people that are His.

The Complaint

The futurist at this point would say that all of Israel did not enter into these things, and they all did not receive of the promises. They would then go on to say that the providence of God has provided a “gap” between the 69th week and the 70th, and that the plan of God has been “put on hold” until the Jews acknowledge Jesus as Messiah.

The major problems stemming from this argument are not actually the lack of mention of a gap, but the larger context of the chapter.

First, the seventy weeks were appointed for the people and the Holy city. This time period initiated with the decree sent out to rebuild the city, and included its entire rebuilding. As we will see, the last verse of this chapter includes its destruction. How does it hold, therefore, that the city was rebuilt, lived in for many years, and was destroyed, even as written, and that prophesied, and yet this is not enough.

What appears to us is that if the first building of the city was contained within the 490 years, then any subsequent building must be contained within it as well. If the city was destroyed and rebuilt, it would follow that all of these would also likely be contained within the entirety, but the bulk of modern futurist commentators see only the final seven years outstanding. This, to us, presents a problem.

Next, however, look at what the prophecy specifically says about the rebuilding. The city will be rebuilt with a “plaza” and a “moat”, using the NASB translation of v25. These indications seem to indicate a specific city, namely, the historical Jerusalem, and not a future one.

Further, we can look at the whole scope of the prophecy. 490 years are determined for a dispossessed people and a destroyed city. Six things are to be accomplished during that time. The whole of the futurist debate against a contiguous 490 years is that the Jews, as a people, did not complete the six things required, but, in our opinion, that was never promised. The decreed Word from God was only the 490 years. Albeit, whether this is considered additional punishment, probation, or release, it must be stated that if you are told specifically that you have seven days to get three things done, the only guarantee you have is the seven days, not that your assignments will be completed on schedule. That is, in fact, what is going on here. God promised 490 years, not even the completion of these six things by anyone, according to the text.

And, yet, even further on this case, when the 490 years are viewed as a 7-fold extension of the punishment of Israel in addition to the 70 years, the notion of a “gap” here makes even less applicable sense. The original idea for the gap was in reference to God's mercy regarding the nation of Israel. But, when seen as a continued punishment, while mercy is woven all throughout the 490 years, there does not seem to be a justice related issue in the requirement of the completion of these six things.

Manifestly, if God appointed 70 years of punishment in the first place, and didn't pause the clock in the last year when they hadn't accomplished their repentance and humility in the first place, He certainly is under no likewise requirement to do so for the 70 sevens. In fact, such a notion, when viewed as primarily an enlarged punishment of Israel, seems contrary to the point of it.

But, as we read in Daniel 12:1, only those whose name were in the Book of Life were going to be delivered. Since we see that the six things were done for those who believed on Christ, we see that it truly was only these. The fact that the majority of the nation did not receive Christ, but rejected Him, is not the fault of the prophecy, nor of Christ, but is the fact of history, even as Paul wrote that many Jews were broken off of the cultivated Olive tree.

So, on the one hand, we have the fact that no one accomplishing these six things would not have invalidated the promise. But, on the other, we also see that the first church of believers did.

Further Rationale For Fulfillment

But, consider also our other arguments, based upon what we have been building.

As we read in Daniel 12:7, the time of 70 AD was the time that the power of the Holy people was totally shattered. Considering the introduction of this prophecy, in Daniel 7:24, it would therefore merit no understanding to say that the prophecy of the seventy weeks for the people would have extended beyond this. Instead, just like Saul, after the favor of God left his person (people), it was a downward spiral until their failure consumed them and overtook them. Just as Saul had to die before David could take over, Jesus had said that it would be for that generation like an evil spirit driven out of a person only to have it return with seven spirits more wicked– Jesus spoke this about the generation. This was not merely as a teaching on deliverance, but a prophecy regarding that generation.

The other plain reason for the non-gap appreciation of the Daniel 9 seventy weeks is that it was at the end of God's sevenfold punishment that the restoration of the Kingdom would come--the restoration of the Kingdom that was taken away at the beginning of the Exile.

Yet, through this punishment, notice God’s mercy. This 490 years was for the establishment of Messiah. The Jewish nation was not turning around after seventy years of punishment, and, even after their seven-fold increase, they still would not. The end of the city is right there in step with it’s construction. God knew in advance of its failure.

But, what God had said was that it was time to reveal His Kingdom through His Son, and this 490 year window was the period of time for the replacement of the “Saul” of the humanled leadership leadership, to returning to God’s original plan for Israel as seen in Judges, where the people had no king, except God Himself. God was going to be replacing a merehuman King with His own son in human flesh, and He would be their king. He was replacing a naturalistic kingdom mindset with a heavenly one that would rule over all peoples. He was bringing an end, in one sense, to what Israel thought was to be their Kingdom, and replacing it with His true Kingdom, the heavenly one.

In the midst of one of the greatest punishments against Israel, right before the last, God was releasing the greatest hope, Jesus Messiah. Yet, many with hardened hearts would never see it. Many who could not acknowledge their own sin would never recognize God in their midst.

The Kingdom was restored at the end of this 490 year period, but not to the nation as a whole—only those whose names were written in the book.

God had raised up and empowered the Jewish people, and in Daniel 12:7, God shattered it.

So What of Israel?

One of the main complaints dispensationalists and others make against some End Times thoughts is the belittlement of Israel. Namely, what is known as replacement theology, where the church replaced Israel, is seen as taboo.

We intend to spend an entire chapter on this subject, but, because it has bearing here, we will make a few remarks.

First, we consider the prophesies regarding national Israel to be binding and in effect. We believe they will be fulfilled as written, as a nation of Jews. That said, the primary fulfillment of these prophesies must be seen only ever as in relation to them turning to and accepting their Jewish Messiah, Jesus Christ.

When we read Daniel 12, we see that the power of the Holy People was utterly shattered in 70 AD. We do not see the church replace Israel, but we see that the church is Israel with branches broken off and others grafted in. And yet, as Paul clearly wrote, all Israel shall be saved.

We do not expect that there will ever be a vibrant Israel with any true spirituality without their national salvation in the name of Jesus. The power of that people lies broken. What we see of modern Israel is like that corpse in Ezekiel 37. All the dry bones have come back together, with sinew and muscle and skin, but there is no life in them. They are all, the whole country that does not acknowledge Jesus, dead in their transgressions and sins. And, as a prophetic and healing movement after WWII birthed that dead body, Ezekiel was told to prophecy again and breath, or the Spirit, came into the body, signifying salvation, as the whole nation believes in Jesus, as per Ezekiel 39:28-29.

But, as for this prophecy here, the Jews are only a valley of very dry bones, come 70 AD. What God had given them was taken away to those who would produce fruit for the Kingdom.

As we will see in greater detail, there is plenty of space for and the expected fulfillment of every outstanding promise for the Jews. Has God given up on the Jews? No. But, on the other hand, He still hasn’t restored His face to them, and when He does, it will only ever be in context to the church. Maybe not the church as we understand it today, but the church as it was always supposed to be, life from the dead, saints in joyful assembly with myriads and myriads of heavenly hosts in joyful procession.

God has only one Kingdom, and He has placed it into the government of the church. He said it will not be left to another people, and so, what we see of the church is “it”. We are not the whole church, we are only a part of it. What Jesus wants of the church is what He will get out of it, not man.

The Purpose for the 490 Years

Considering, also, the range of the prophecy of Daniel 9. Israel had found itself dispossessed from it’s land, with its city destroyed. They had forsaken the covenant of Daniel 9:3-4, and were were in exile for the prophesied 70 years, as understood in Daniel 9:2.

The 490 years, then, specify the time in of the interim between this desolation and the coming of Messiah. The city would be built up, lived in, Messiah would come, and, as the prophecy records, would be destroyed. It is also important to understand that, just as the true kingship was removed from the nation in Ezekiel 21:27, it was not to be restored until the coming of Christ. In this, we see that while Israel was independent in some right, it was governed and controlled, and, at the time of Jesus, was not sovereign in its own right. Quite literally, the nation was given a window of opportunity to bring forth the promised seed.

So, the fact that all these things have happened in Israel still leaves us in a question. The futurist says that since Israel didn’t accept it, the postponed, while the fulfillment sees no problem with only those who entered the Kingdom receiving, and those Jews who did not believe, who did not come to faith in their Messiah, were broken off to make room for the Gentiles. There is only One Way to the Father, and there is only One Door. As Jesus said,

He that believeth and is baptized shall be saved; but he that believeth not shall be damned.

final “seventieth week” has been one who looks at having a partial

Mark 16:16

This is the salvation that is offered to everyone by the true and living God,

For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.

John 3:16, 18

For the Jew first, and also for the Greek, the only salvation there is is through the cross of Christ, and whoever does not believe is condemned already.

The clear evidence is, however, that, for those who believe, these six things have occurred, as is evidenced by our own salvation. The very fact that the Gospel is the power of God unto salvation, Romans 1:16, testifies that I have finished transgression (Romans 7:17), an end has been made of sin (1 John 3:9, 1 John 5:18), reconciliation has been made for iniquity (2 Corinthians 5:18), everlasting righteousness has been brought in (Jeremiah 23:6, the Lord our Righteousness), vision and prophecy have been sealed up (Luke 16:16, the law and the prophets were until John), and we have anointed the Most Holy, Jesus Christ, the true temple, the living stone, and set Him up on high, and the true temple has the oil of the Spirit poured out upon it. So, while the nation as a whole perhaps did not receive Him as King then, the people of this Prince Messiah have.

The Seventy Weeks

Now, concerning the 490 years, we turn our attention to the actual dates.

There are several factors to consider in determining the the actual dates from history, but only a few real choices. By and large, most people fall into one of about two or three categories.

First, v25 indicates that the 490 years will commence with the issuing forth of a decree. This verse also indicates that the first 69 weeks will be broken up into two segments of 7 weeks and 62 weeks. v26 indicates that after the 69th week (7 + 62 is 69), Messiah would be “cut off”. The seven and sixty-two is simply the division of the time to build the city within 49 years, and the 434 years in which it was then lived in after that. So, we have but to look to Scripture to determine when the decree was, and the history surrounding the Gospels to determine when the end of the 69th week was.

Concerning the ministry and crucifixion of our Lord Jesus Christ, we can rely on the Scriptural account. The scripture states that Jesus was approximately 30 years old when he began ministry, and ministered somewhere between 1 and 3 1/2 years. Since we know Pilate was governor for the crucifixion, and we know the date of his rule, we know the crucifixion took place between 26AD and 36AD.

Next, we know from Luke 4 that John the Baptist began his ministry in the 15th year of Tiberius Caesar. This would pinpoint John’s ministry’s beginning at 29AD, since this is well documented. The only caveat to this is the possibility that Luke could have been using a different calendar system, which could make it be between 27AD and 29AD. The date of the rule is not in question, but depending on how Luke was marking time, it could have been 27AD. These two scriptural clues limit the timing of the close of the sixty-ninth week.

Next in line for the counting of the 70 weeks is the date of the decree. Historically, there are four dates recorded in Scripture that have to do with Jerusalem. These four decrees are:

1. Ezra 1:1-4 at around 536 BC.

2. Ezra 6:1-2 at around 520 BC.

3. Ezra 7:12-16 at around 457 BC.

4. Nehemiah 1-2 at around 444 BC.

Sir Robert Anderson devised a system “prophetic years” wherein he supposed that the Jewish year was only composed of twelve 30-day months, and so the Jewish calculation of a year should be figured on a “year” of only 360 days, as opposed to the solar year of 365.25 or so days. Using this method, he figured the number of days in 483 years (69 * 7) and calculated that from the decree of 444 BC, and found that, according to his calculations, this corresponded to the very day of Jesus’ triumphal entry into Jerusalem. For him, this certified that the 69th week ended on that day, the very first day that Jesus allowed himself to be publicly recognized as a King, and was what he believed proved his case.

While that is certainly a most dramatic result, it does not, therefore follow, that this counting method is foolproof. As it seems to us, the calculation of a “prophetic year” seems to violate the normal reading of what a “year” is. While it is true that the Hebrew calendar had 12 30-day years, usually, it is not true to say that this was the only Hebrew year. What the Hebrews did was to simply add an extra month of 30 days whenever the calendar came too far disconnected from the actual seasons. This was based on the ripening of the barley harvest each year, and the determination of whether a year would have 360 days or 390 days depended solely upon the rabbis' determination.

This distinction of some years having 360 days and some having 390 days (at an interval of approximately every six or seven years) could very well explain, then, why some scriptures list three and a half years explicitly, and some appear to list the same period as either 1,260 or 1,290 days. This could very well be the same period, with or without the inclusion of a Jewish “leap month”.

When we are examining a short period of time, therefore, we should be well aware that most Jewish years have only 360 days, but when we consider longer periods of time, in our understanding, years should be reckoned as years rather than reducing that to a count of days. While we appreciate Sir Robert Anderson’s work, we differ on his methods and his results.

“Cut Off”

Proceeding onward in our study, we further differentiate between various aspects of counting these days and what exactly they point to. v26 is an often pointed to reference the cross because it mentions that Messiah will be “cut off” after the 69th week. Much is made of this, because v27 indicates that the sacrifices will be stopped in the middle of the week.

We then have a few options. Either the 69th week points directly at Jesus’ death (whether you count by Sir Robert Anderson’s method or not) or the 69th week points at the baptism of Jesus. If the former is the case, then the 69th week ends at the end of Jesus’ ministry, and if the latter, then it ends at the beginning of it. Traditionally, while some have argued either way, most people acknowledge that Messiah, Jesus, is cut off “after” the 69th week, at an undisclosed interval. Hence, there appears in this distinction little to differentiate between these two positions.

But, this brings up yet another distinction of v26 which we must also uncover.

Now, the text says Messiah is to be “cut off”. By and large, the majority opinion on this phrase is that it refers to execution and, hence, Jesus’ death on the cross. But, while this is a term used of execution, this same word, Karath (H3772) in its third use in the Old Testament is the word used for circumcision,

Then Zipporah took a sharp stone, and cut off [karath] the foreskin of her son, and cast [it] at his feet, and said, Surely a bloody husband [art] thou to me.

Exodus 4:25, emphasis and editing added to bring out detail

Hence, in our understanding of the phrase, the image, probably, should be that of2 Kings 6:1-2. Elisha is overseeing the building of the chambers for the school of the prophets, and they needed more space for the people. One man was cutting wood by the river, and the iron ax head fell in. On the instruction of the prophet, a branch was “cut off”, literally, and was cast upon the waters. Then, that which was lost was found. Because every miracle in the Old Testament was a picture of Christ, this branch was Jesus Christ being cut off at His baptism (karath), and cast upon the waters (the people). Thus, He restored that which had been lost. As karath is used of circumcision an because of the spiritual meaning of Baptism both as 'circumcision of the heart' and as a cutting off of the world, Jesus, often referred to as THE BRANCH in the Old Testament, is seen here separated for His Earthly Ministry and cast out upon the people.

This makes the case that the 69th week's “Cut off” does, possibly, indicate His baptism, and not His death.

On the Dates of the Birth and Death of Jesus

As you have probably seen, we are looking at a 69th week that ends at the Baptism of Christ. Based on what we have already presented, we understand that the 490 weeks are contiguous, with no gap between the 69th and 70th week. There is no gap suggested in the passage, and we find it breaks the original intent of the decree of 490 years, especially in the historical light of the destruction of Jerusalem in 70 AD. Therefore, if we are looking at a 69th week that ends with the baptism of Jesus, and a crucifixion that stops the sacrifice in the “midst of the week”, we should expect to see a baptism after the 69th week, followed 3 1/2 years later by the crucifixion, followed by another 3 1/2 years afterward.

To this, then, we must consider carefully the date of the crucifixion and the birth of Christ.

Traditionally, the year of 33 AD was looked at as the date of the crucifixion. Because we can calculate the phases of the moon back to this period, we can accurately determine the dates of the feasts of Israel. With a 33 AD crucifixion, this means that Christ would have been crucified on a Friday and raised from the dead on a Sunday morning.

All this being the traditional understanding of these things, many have raised the inquiry concerning the prophetic statements of Jesus saying that He would spend “three days and nights in the belly of the Earth”. If, in fact, that crucifixion was not in the 33 AD, but, say, the 31 AD, the cross would have been on a Wednesday. With Jesus being buried that night, the beginning of the first day, He would have then been raised up that Sunday, spending a full three days and nights in the grave. Thus, for someone looking for a literal fulfillment of three days and nights, 31 AD is the best fulfillment considering the date ranges available.

While these arguments are notable, they still appear to fail to meet the criteria, as well as being unfounded in their requirements. First of all, it must be recognized that the “three days and nights” is a Jewish idiom, and not a specific count of days. Just as in English, the phrase “two weeks” is common, the proper translation of this phrase to Spanish is “fifteen days”. It is simply cultural. To illustrate this point, Luke records in Luke 24:7 & 46 that He would be raised on the third day, not after it. Thus, either the phrase “three days and nights” is either an idiom, or it refers to the total of His suffering at the hands of men as well as being in the tomb. Regardless, it is not after the third day that Jesus was to rise, but on it, according to Luke’s Gospel.

But, for what we consider to be conclusive proof of a 33 AD crucifixion, including a Friday death and a Sunday resurrection, we have to look at history.

In recent times, the excellent study on the Star of Bethlehem (http://www.bethlehemstar.net) has provided profound insights into the factual accuracy of the account of the star. In this study, looking at the conjunction of certain constellations and the planet Jupiter, research has shown that the birth of Jesus was likely in 3/2 BC. This fits with the symbolism of Revelation 12:1-5, describing a sign in the heavens, which turns out to be an arrangements of constellations, among other things. The woman clothed with the sun is Virgo with a crown of twelve stars and the moon at her feet, symbolizing Mary giving birth to Christ.

But, most compelling is the similar astronomical signs given at Christ’s death. These are what are directly alluded to by Peter, when he stood up 50 days later at Pentecost and declared the following from the prophet Joel,

But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: For these are not drunken, as ye suppose, seeing it is but the third hour of the day. But this is that which was spoken by the prophet Joel;

And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams:

And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy:

And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke:

The sun shall be turned into darkness, and the moon into blood, before the great and notable day of the Lord come:

And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.

Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know:

Acts 2:14-21

Peter is talking to the men of Jerusalem, who knew full well what had recently transpired. Acts 2:22 seems to make the case that the prophecy Peter was referring to was fulfilled to the knowledge of those listening.

Jesus was well-known enough that His death was fairly common knowledge (Luke 24:18). Moreover, Peter was specifically referring to the signs that were mentioned by Joel in this passage. We see of course the sun being darkened at the death of Jesus, as per v20, but in particular, we must take note of the moon turning to blood. Peter’s reference here indicates that of a Lunar eclipse. Since eclipses are well predictable events as well, it takes but a short research to determine that there was in fact a lunar eclipse rising the day after the crucifixion date of April 3, 33 AD.

But, additional to the lunar eclipse was the aforementioned Solar Darkness. The plain fact of science is that a lunar eclipse cannot happen at the same time as a solar eclipse, because they require the moon to be on opposite sides of the Earth, one towards the sun, one away. But, even the secular historians of that day record a period of unexplained darkness during the full moon in the year of 33 AD.

In the 4th year of the 202nd Olympiad, there was a great eclipse of the Sun, greater than had ever been known before, for at the sixth hour the day was changed into night, and the stars were seen in the heavens. An earthquake occurred in Bythinia and overthrew a great part of the city of Nicæa.

Phlegon of Tralles, a first century secular Greek historian

This 4th year of the 202 Olympiad was 33 AD, and is referenced by Africanus,

During the time of Tiberius Cæsar an eclipse of the sun occurred during the Full Moon.

Africanus

Thus, we see that Peter’s testimony, as well as nearly all the traditional church fathers, all point to 33 AD crucifixion, on April 3rd.

Establishing The Time Frame

So, at the end of 69 weeks, probably 29AD, looking at a 33AD crucifixion, Christ was “cut off”, baptized, as baptism is called a circumcision of the heart. He was “cut off” from the world of men and into the realm of the Kingdom, exclusively. He lived as a man alone, because He could not trust His heart to anyone, because He knew what in the hearts of all men. Truly, it was at His baptism in water, and then in the Spirit by the Father that cut Him off from ever living as a man ever again. He was cut off “not for Himself” or “had nothing”, as alternate translations relate, because while He had always been God, He now was only about His Father’s business. He could be nothing else. From then on, He had to rely wholly upon the leading of the Spirit, to live by the Spirit and keep in step by the Spirit.

It is possible that there would be another possible date for the crucifixion, but as the times indicated, and much evidence suggests a 3 1/2 year ministry of Jesus, probably beginning shortly after the ministry of John the Baptist (within a year or two, certainly, if not a few months), there is a fair amount of certainty that the crucifixion happened, probably in 33AD, as the traditional historical account goes.

So, for the beginning of the seventy weeks, we look at the decree of Ezra 7, or around the year 457AD.

Understanding that the year of the decree is debatable of plus or minus one or two years, this fits the account close enough. Perhaps it is not as stunning as Sir Robert Anderson’s calculations with 360 day years, but it is nevertheless an accurate portrayal of the anointed Prince coming.

In this way, after the 69 weeks are complete, we see that Messiah the Prince is “cut off”, baptized, circumcised and ‘cut off’ from this world solely into the realm of the Kingdom, alone, possessing nothing, leaving a full week (seven years) to go. Now, the rest of the v26 concerns us,

and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.

Daniel 9:26b

If it is understood that “cut off” is not the death of Jesus, but the beginning of His ministry (His baptism), and if we understand that the Romans are no longer in view after Christ’s rule (see the previous chapter on Daniel 2 & 7), then we must examine both the “prince that shall come” and the “people” of that prince. Dispensationalist thought leads one to see that prince as a coming antichrist, and, perhaps, it still could be a reference to Titus and the Romans destroying the city, but we could ask ourselves why there is this reference in this point of the text? The anointed one is cut off just before, so could this be His people, instead? Why is the future destruction of Jerusalem and the “sanctuary”, and the end with wars determined, mentioned after the 69th week?

If we are looking at a purely Messianic interpretation of the text, that is, the Prince in v26 is the same as in v25. This is much more plausible if “cut off” is His beginning, rather than His death. In this regard, “the people” of that prince would be the Jewish nation as a whole, or, perhaps the disciples of this Prince, namely, the sons of the Kingdom.

Also, in question, is the rendering of “kodesh”. Previous in the chapter, the phrase was used of the need to anoint the “kodesh kodesh”, or “most holy”. Here, only “kodesh” is said. Much conjecture has come that this must mean the “temple” or “sanctuary”, and some go so far as to interpret it to be a “wing of the temple”, but it seems as though they get ahead of themselves, as there is no direct mention at all of the temple at all in v27, despite one popular version.

Our preferred interpretation of v26 follows on the text of the passage. Following the idea that the event of ‘cut off’ was indeed His baptism, it is noted that Jesus immediately began acquiring disciples, beginning with certain followers of John (John 1:37). Thus, in the same way that Noah condemned the world through His faith, according to Hebrews 11:7, so these disciples were built into an ‘ark’, as it were, the church.

As the disciples were joined together into a living temple, and as their testimony and witness became a light, they, in one sense, caused the destruction of the city and the sanctuary by virtue of their faith and their prophetic testimony (Psalm 149; Revelation 19:10). Even as Christ said that other cities would rise up in witness against the generation, and as faithful Abraham was present and witness at the destruction of Sodom, so these first-fruits of the saints of God were on hand to witness and, in some sense, cause the destruction of the city and the temple. Their faithfulness condemned that generation, even as Noah did.

For those who do no follow this understanding, there is also record of the Jews doing the physical destruction, so that the prophecy need not apply to the Romans. Josephus does record that in the years after Jesus, before the “end”, the destruction of Jerusalem, the following,

[Y]et were these men that now got together and joined in the conspiracy by parties, too small for an army, and too many for a gang of thieves; and thus did they fall upon the holy places and the cities;

Josephus, The Wars of the Jews, Book 4, Chapter 7, 408

In addition, Josephus elsewhere records that it was the Jews, in their own rebellion, that destroyed the city and temple, and the Romans merely stopped the rebellion. So, it could also be said that the people of the prince referred to the Jews destroying themselves. What is apparent is that the prince to come need not be a future antichrist here, as many other interpretations of this text would do well.

The Confirmation of the Covenant

But, it was from the very beginning of Jesus’ ministry that things began to not be well-received, and even as the prophecy was recorded, even given 490 years, the nation as a whole did not turn to the Lord, but rather stayed in rebellion. It is no question that the first 69 weeks are fulfilled. The futurist sees a gap between the 69th week, as well as some preterists. I see no need for a gap, for, by this reading, in the midst of the 70th week, Messiah put an end to sacrifices through His own blood, and, as we read in the last verse of Mark’s Gospel,

And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following. Amen.

Mark 16:20, emphasis added

Mark indicates that the Lord Jesus confirmed the covenant, the Word, the Message, both before and after His death. Clearly, the signs and wonders continued well after that, and the Lord clearly confirms the Word in like manner today, but, for that full week, for sure, the Word, the Covenant of the Law of the Spirit of Grace was “confirmed”, exactly as predicted. Precisely, it is understood that He still confirms it, but the specific confirmation within that seventieth week was concluded 3 ½ years after his death.

In the end, we read in the second half of v27,

and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.

Daniel 9:27b

This matches the lament of Jesus on weeping over His city,

And when he was come near, he beheld the city, and wept over it,Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side,And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.

Luke 19:41-44

Messiah had to die, one life for the good of the people, for the remission of sins. But, had they then believed, and repented, in the time afterward, surely, God would have spared them. But, it was already foreseen and foretold that they would not. And so, for the overspreading of abominations, because their sins had become so heinous, it was made desolate, even unto the consummation, until that which was determined, what Jesus determined in Luke 19, was poured out upon the desolate. That, until the end, probably 70 AD, the city was made desolate. And, then, by 135 AD, with the second Jewish revolt, the final end was poured out on that one made desolate, and all Jews were banished from the city and region.

The Parallel of the Last Two Verses

Most importantly concerning Daniel 9:26-27, in our understanding, we see the disciples of Jesus caused the destruction of Jerusalem and the temple by their faith, prophecies, and sacrifice. Once Messiah was cut off, the end of Jerusalem would come, even though it would take an additional near 40 years to do so. Wars would continue until then, and the desolations that would come were determined, and could not be stopped. This verses seems to begin with the beginning of Jesus’ ministry, and illustrates what the disciples will do.

The next verse, however, describes what Christ will do. He will strengthen or confirm the covenant for the final week. This would seem to speak of His 3 1/2 year ministry, coupled with the immediate 3 1/2 years following His death. Following perhaps on some such event such as the death of Stephen in Acts 6-7, we might consider his testimony to signify the end of the 490 years, followed by the conversion of Paul who took the Gospel to the Gentiles.

But, for the rest of v27, we read that it appears to say that Christ made the city desolate because of the overspreading of abominations, even until the very end, when that which was determined was poured out upon the desolate, Jerusalem. Thus, what was determined in v26, it appears, or elsewhere, is poured out the city in the end.

So, v26 then seems to highlight the disciples, the people of the prince, and v27 highlights the Prince Jesus Himself.

Conclusion

This text is by far one of the more detailed and complex ones in the study of End Times. As we see it, it describes the period that was decreed, starting with the 457 BC decree to rebuild the city, and ended some time around 36 AD or so, understanding that there is no zero year and there is a some degree of error concerning the date of the decree.

The 69th week concluded probably in 29 AD, at the baptism of Jesus, followed by a April 3rd, 33 AD crucifixion on a Friday and a Resurrection Sunday on the third day, which would have been at the 3 1/2 year mark. Jesus then continued to confirm the Word, or the covenant, with the disciples, especially in the next three and a half years following, and continues to today.

To us, this is the most reasonable conclusion, that all 490 years are completed, if for no other reason than v24 says that they were decreed for the people and the city. The city, a specific city with a “plaza” and “moat”, was destroyed after the 490 years, within a generation. Since the building and the destruction were both prophesied as to be contained within the 490 years, and we find ample interpretation that fits it, we see little reason why any of Daniel 9:27must be postponed into the future.

Additionally, since we consider the scattering or shattering of the power of the Jews to have taken place in 70 AD, we do not find much recourse, if any, to say that, somehow, this time period will simply resume in the future.

In consideration of all that we have seen before, therefore, having looked at every chapter in Daniel at some point thus far, we make the conclusion that all of Daniel is fully fulfilled (plus or minus a few small details), and that the whole body of it speaks of the time from the exile into Babylon through to the rebuilding and eventual destruction of the city in 70 AD (as well as the subsequent fall of Rome through the power of the Kingdom of God, Daniel 2:44).

Summary

 Daniel 9 contains one of the key prophesies for the End Times.

 Daniel 9 contains only four verses of actual revelation.  These verses are open to many different interpretations, as well as translations.

 Daniel realizes the captivity of Israel is to end.  Daniel responds with repentance for his people and prayer.

 Daniel is visited by Gabriel, who gives him insight and understanding through the last four verses of this chapter.

 Daniel 9:24-27 say that the Jews and Jerusalem are to be given seventy sevens, or 490 years.

 This appears to be the seven times greater punishment after Israel failed to repent during their 70 years of captivity.

 Israel is assigned 6 things to complete.

 The 490 years are what are prophesied, not the accomplishment of the assignment.

 All six things were done in the life and ministry of Christ.

 The fact that some did not fulfill them does not invalidate that only the time frame was prophesied, or that the believers did.  There is no need for a “gap” before the 70th week.

 The city was built, lived in, and destruction was determined within the 490 years, just as prophesied. 37 some years after the end of the 490 years, it was destroyed, as determined.

 A specific city is referenced, historical Jerusalem, as indicated by the “plaza” and the “moat”.

 As the prophecy was regarding the people and the city, and the power of the people was destroyed in 70 AD according to our understanding of Daniel 12:7, then there is little chance the prophecy extends beyond that, even with a “gap” approach.

 The 490 years were both the fulfillment of the promise of the coming Seed, but also the seven-fold punishment of Israel for their failure to repent in the 70 years of captivity.

 God shattered the power of national Israel in 70 AD with the destruction of the temple.

 God is not done with Israel, but will no longer hide His face from her, and will pour out His Spirit upon her.

 The promises that God would deal graciously with Israel, and as a national people, were not transfered to the church, but will be fulfilled literally.

 The promises to the Jews will only ever come in relation to their accepting Jesus as Messiah. The Church is God’s plan for the world now. Not as a replacement, but as a “One New Man”. All of Israel will be saved.

 The 490 weeks have to be determined on a number of bases.

 Of the four decrees, we agree with the 457 BC one.

 Concerning Sir Robert Anderson’s work, we do not see a “Prophetic Year” principle in Scripture, because only most of the years had 360 days, but some had 390. A year is a year, based on the transit of the Earth around the Sun, or we would lose our seasons.

 “Cut Off” could refer to Christ’s crucifixion, or His baptism. The picture could well be of the branch cut off to retrieve the lost axe head.

 The date of the Birth of Jesus, as confirmed by the study on the Star of Bethlehem, would have been 3/2 BC.

 The date of the crucifixion of Jesus is the traditional date of April 3, 33 AD.

 The idea of a 31 AD crucifixion with three literal days and nights in the tomb seems like a possibility, until we consider all the evidence.

 The Lunar Eclipse happened in 33 AD.

 The inexplicable darkening of the sun at the same time is also recorded as being in 33 AD, or the 4th year of the 202nd Olympiad, as recorded then.

 So, with some room for error based on the decree, we see the 490 years from roughly 457 BC to 36 / 37 AD.  This possibly coincides with the stoning of Stephen.

 The last verse of Mark’s Gospel indicates that Jesus worked with the Apostles and confirmed His Word, by which could be indicated, His covenant.

 v26 deals appears to deal with either what the disciples did in destroying the city through their prophesying, or what the Jews themselves did in the rebellion and destroying the city.

 v27 deals with what Christ did, in making the covenant, ending the sacrifice midway in the week, and making the city desolate, even to the end, until that which was determined was poured out.

7

THE FIRST PROPHECY

F

rom history and the background of the study of Daniel, we see that the major concerns at the time of the Revelation of John were apostate Jerusalem and Rome, or the fourth kingdom of Daniel’s Babylon.

This is the background into which John received and wrote down his revelation, and those are the conditions which any reader of his day would have read into them.

The Dating of the Book of Revelation

There are two generally accepted time frames for the writing of the book of Revelation. The earlier of the date places the writing before the 70 AD destruction, and the later date places it in the latter part of Domitian’s reign, which ended in 96 AD. The sources outside of the Revelation are inconclusive. In support of a later date, about the only reference we have is one statement made by Iraneaus which is altogether inconclusive. Several other writers referenced this statement, which could be read as indicating a late date, but it is not clear. In support of an earlier date, one commentator said this,

In support for the early date, the Syriac version of the New Testament (dating back to the 2nd century A.D.) says the book was written during the reign of Nero. The Muratorian Fragment (170-190 A.D.) and the Monarchian Prologues (250-350 A.D.) claim that Paul wrote to seven churches following the pattern of John’s example in Revelation, placing the book of Revelation even before some of the Pauline epistles (Expositor’s Bible Commentary, Vol. 12; p. 406).

Mark Copeland, http://executableoutlines.com/rev/rev_00.htm Accessed 5/23/2014

The internal evidence, that from inside the book itself, also seems to point to an early date. We first see that the temple appears to be still standing in Revelation 11, with no explanation of it having been destroyed. Second, we read in Revelation 17 of the eight kings, five who have fallen, one who is, and another who will come. Understanding this to be the emperors of Rome, even as Daniel saw them (with the exception that the three short-lived emperors are not mentioned–it is said that they did not rule in Judea), then this would point to a time after the death of Nero, the fifth king. This, indeed, is our line of thinking, placing the writing of the book sometime between the death of Nero in 68 AD and Titus’ destruction of the the temple in 70 AD. This is our preferred date of interpretation.

Of interest, is this quote by Phillip Schaff concerning the early date,

The early date is best suited for the nature and object of the Apocalypse, and facilitates its historical understanding. Christ pointed in his eschatological discourses to the destruction of Jerusalem and the preceding tribulation as the great crisis in the history of the theocracy and the type of the judgment of the world. And there never was a more alarming state of society.

The horrors of the French Revolution were confined to one country, but the tribulation of the six years preceding the destruction of Jerusalem extended over the whole Roman empire and embraced wars and rebellions, frequent and unusual conflagrations, earthquakes and famines and plagues, and all sorts of public calamities and miseries untold. It seemed, indeed, that the world, shaken to its very center, was coming to a close, and every Christian must have felt that the prophecies of Christ were being fulfilled before his eyes.

It was at this unique juncture in the history of mankind that St. John, with the consuming fire in Rome and the infernal spectacle of the Neronian persecution behind him, the terrors of the Jewish war and the Roman interregnum around him, and the catastrophe of Jerusalem and the Jewish theocracy before him, received those wonderful visions of the impending conflicts and final triumphs of the Christian church. His was truly a book of the times and for the times, and administered to the persecuted brethren the one but all-sufficient consolation: Maranatha! Maranatha!”

History of The Christian Church, Vol. I, pp. 836-837

The Two Prophesies

This would, then, set the stage for what the book is speaking prophesying. John would have been aware of Nero’s persecution of Christians, and the fall of Jerusalem is what is primarily in view.

What is made plain through the reading of the book of Revelation, however, is that the book actually contains two prophecies, and not just one. The first prophecy is commissioned in the first chapter by Jesus,

Write the things which thou hast seen, and the things which are, and the things which shall be hereafter;

Revelation 1:19

This prophecy will detail the things which must “soon take place” (Revelation 1:1). Looking at the time-frame of the likely writing of Revelation, the immediate concerns, and the distinct overlap between the seal judgments of Revelation 6 and the signs leading up to the destruction of Jerusalem in the Olivet Discourse, we understand that this is specifically referring to the destruction of Jerusalem.

By and large, much of the detailed interpretation of these chapters, Revelation 6-11, is much more thoroughly studied out in the wider body of Preterist thought. While we will make our remarks about them, especially where they differ, it is generally not that difficult to build a case for a Preterist understanding of these chapters, if one ignores or minimizes the rest of the book, (or regards it as a recapitulation of the first half as some do). But, for specific and detailed historical references, including period writings and citations of the specifics of certain events, we do not feel a need to repeat here what is readily available elsewhere.

But, where we differ strongly with the typical preterist, either the partial or heretical full preterist is on the basis of what should be recognized as the Second prophecy in the book of Revelation. It’s commission is listed in the tenth chapter,

And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings.

Revelation 10:11

Throughout the book, just before the last of a series of seven judgments, God releases a hope or a promise of something good in the future. This commission of the Second prophecy to John is part of that promise, and falls between the sixth and seventh trumpet of Revelation.

We realize this to be a second, distinct prophecy from the first in that the contents are only here delivered to John. It is not to say that it is unrelated to the first, but the angel specifically said “prophesy again”, and the scroll that John ate are undoubtedly the contents of the revelation which He recorded.

Thus, as we see the seventh trumpet in Revelation 11 symbolize the final destruction of Jerusalem, God had instantiated His prophecy concerning the judgment of the early Church’s other main concern–the Roman Empire.

The Second Prophecy, from Revelation 12-20 or thereabouts, encompasses the continuing wrath against the apostate Jews and the coming destruction of Babylon, Rome, along with a thousand years of the rule of Christ, and onward. We tend to indicate the end of the Second Prophecy in Revelation 20, or thereabouts, because at the end of Revelation 20 we see the end of this natural world. The elements are destroyed by fire at Christ’s coming, and Revelation 21-22 are about the New Heavens and the New Earth, and Jesus Himself sealing the book. The words of Revelation 22:20, then, refer specifically to the “soon” of the first prophecy, and the general onset of them all.

Of note, as another commentator pointed out, so long as one takes a literal view of Revelation 20:1-6 s millennium, which we do, the entire contents of the book cannot ever be seen to be “soon” in our understanding, because what is before it must always be at least be 1,000 years separated from the events listed after it. In this regard, Revelation 20:7-15 and beyond could not ever be “soon” in regards to the writing, by cause of the millennium.

The Prologue and the Throne

The first three chapters of the book are not generally look at as Chronological. While the first chapter is introductory, the second and third are written to the churches of Asia. These were literal churches to which letters needed to be written, as well as conditions of the church throughout the ages. Some, also, have considered them to be ages of Church development. Whether that is the case or not is not clearly spelled out via Scripture, but we agree one could make the parallel.

Revelation 4-5 depict the scene before the throne. This is similar to the throne room that was seen by many others throughout Scripture, including Micaiah in 1 Kings 22:19. John is seeing the heavenly reality. As such, we must make a clear distinction. John is seeing a vision here, but the vision is of a specific place. He is seeing a certain time in that throne room, opening of the scroll by the Lamb, and so the passage certainly is prophetic, but the description of the throne room of God is most likely simply what the room looks like. How much future, revelatory content one wants to extract from the room itself is debatable. To us, the description of the throne room speak more of the Lord Himself and His courts, which always is, rather than, specifically, something coming.

Now, consider for a moment the first verse of these chapters.

After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will shew thee things which must be hereafter.

Revelation 4:1

Now, some have concluded that this must correspond to some sort of rapture of the church at this point. While I suppose God can interpret His Word however He chooses, it appears to us that the primary purpose of this chapter is to indicate the narration of the revelation, not the content of it. To clarify this, when one reads Daniel 9 where it says that the angel Gabriel visited Daniel, one does not confuse the narration of the receiving of the revelation with the actual revelatory content of Daniel 9:24-27. While we may seek to understand why he came at the hour of the evening sacrifice (Daniel 9:21), we do not try to read future details into this fact, or say that Daniel’s record of Gabriel’s arrival is somehow a prophecy that Gabriel will arrive sometime in the future.

So, the same goes with the prophecies of Revelation. To someone unschooled in the language of heavenly encounters, the idea of being “in the Spirit on the Lord’s day”, or a door standing open in heaven, might seem like just as much metaphor and symbol as anything else. But, we do not regard God’s throne to be anything but a throne. So, too, when we begin to understand the dimension of God’s Spirit, and the doors, voices, and travel that is a part of the realm of that Kingdom, we begin to recognize that John here is merely conveying the method of his receiving the revelation. Again, whether there would be any future significance to how John received the revelation is debatable, but basing a doctrine such as the Rapture upon it seems doubtful at best.

So, if the door standing open in heaven was merely the conveyance of the revelation, the content seems then to begin in the next verse.

And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne.

Revelation 4:2

When John was caught up into the Spirit, then we understand that the future revelatory portion of the prophecy begins, for he was in the Spirit. The content of these two chapters depicts the throne room and the Lamb receiving the throne. While we do not definitively attribute any specific chronological attribution to the timing of the receiving of the scroll, we believe that it was probably the same receipt of the Kingdom in Daniel 7. This distinction is not a point a division, merely a speculation, based on various factors. But, as for the actual progression of the chronological portions of the book of Revelation, we look to begin in Revelation 6.

The Seven Seals

Beginning in Revelation 6 are the seven seals. The first four of these are regarded as the “four horsemen of the apocalypse”. In general, these are regarded to be a parallel of the things listed in Matthew 24, and, from all appearances, it appears that the intent to make these equivalent seems satisfactory.

We do not need, for the purpose of this study, to positively identify the four horsemen, of the white, red, black, and pale horse, bringing conquest, war, famine, and death.

What is noted here, is the use of metaphor and symbol. For example, in the hands of third horseman, that of the black horse, was a pair of scales. This rider represents famine. But, the scales here merely represent famine. They may have some specific spiritual significance, but simply understanding that the trade of food will be affected in the symbol of the scale is sufficient. The text does not explicitly say that the scale is merely a symbol, but it is clear from the context. In reading it, then, we do not expect to see a literal “scales” brought to the Earth, but we understand, simply from a plain reading, that both the horseman and the scales represent something coming on the Earth, not as something specifically visible and manifest in the physical realm.

Of further note here is that the rider of the fourth seal, or the pale horse, had power over only over one fourth of the land. This will be in contrast to one third and the whole of the land for the trumpets and bowls, showing a progression of severity.

These things, as said, parallel the beginning of “birth pangs” in Matthew 24:4-8 and are seen to be synonymous. This, indeed, is the purpose of these things. The seals for the final judgment upon Jerusalem, which will signify the complete transition from the age of Israel and it’s temple to the Kingdom of God and Christ. Revelation 11:15, at the seventh trumpet, the city will be destroyed, and the strength of the Jewish nation will be broken. After this, history shows at least nearly 2,000 years have transpired without them being a nation.

The fifth and sixth seal show forth and continue to bring the ominous foreshadowing of the doom coming to Jerusalem. The fifth seal sees no direct correlation to the Earth, as it is the martyrs under the altar, but the sixth seal shows forth a great shaking. As with all the ‘earthquakes’ in Revelation, the Greek merely says ‘shaking’, and so it is not immediately apparent whether it is truly an ‘earthquake’ or merely a ‘shaking’ in the spirit, except perhaps by context. As such, we do not need to see a direct correlation here to a physical earthquake, although it would be hard to pinpoint one anyway. But, the text itself does not require one.

The sixth seal seems, at least to us, that the language must be somewhat figurative. It is coming to the time of the last of the birth pangs, and the signs demonstrated, as dramatic as they seem, do not prefigure the totality of what they seem. The stars falling to the Earth and the heavens receding as a scroll, and every mountain being removed must be taken as somewhat figuratively or as a figure of speech by all or most interpreters, simply because this is not the end of anyone’s chronology, past or future.

A Preterist Reasoning

We do not, generally, like the label ‘preterist’, although our conclusions would generally fall in the mildest end of this. One could try to classify them as “historicist”, but that usually is an effort to implicate the Catholic church and often uses a year-day” principle not inherent in Scripture. However, for the most part, the only reason that non-preterists disagree with the preterist interpretation of events leading up to 70 AD as fulfilling the seals and most of the bowls is that 70 AD did not seem to culminate the fullness of the prophecies.

It should be understood that it wasn’t that the preterist events for the lead up to 70 AD do not fit the prophecies, it is that 70 AD does not adequately meet the remainder of the outstanding words. In particular, here are the words of a prominent futurist of the Apostolic Pre-millennialist thought, Mike Bickle.

The events of 70 AD do not fulfill the prophecies about the End Times. Jesus prophesied that the Great Tribulation will be the most severe time in world history. It will surpass all other times of crisis. Some seek to minimize this prophecy by reducing it to symbolism or by seeing it as being totally fulfilled in 70 AD. The Great Tribulation will be so severe that God shortens it to three and a half years to keep the entire human race from being physically killed (Mt. 24:21-22). One million people died in 70 AD and in World War II, 50 million died. Neither 70 AD nor World War II came close to threatening the existence of the human race as the Great Tribulation will, and neither of them was the worst time in history. The events of 70 AD were clearly a prophetic foreshadowing of the Great Tribulation. However, they did not fulfill most of the details given about the Great Tribulation in Scripture. For example, Jesus said the Great Tribulation would not happen until after we see the abomination of desolation that results in an unprecedented number of deaths (Rev. 6:8; 9:15). The details concerning the abomination of desolation in Revelation 13:11-18 include a talking image, the mark of the beast, a healed head wound, mandatory worship of the Antichrist that is worldwide, and a false prophet. None of these details were fulfilled in the Jewish revolt against Rome (66-70 AD). In that crisis, Jerusalem and the second temple were destroyed in 70 AD (Masada fell in 73 AD). Then in the Bar Kochba rebellion against Rome (132-135 AD), the Jews revolted against Rome again, resulting in 500,000 Jews being killed and 1,000 villages being destroyed. Israel was driven into exile (the Diaspora) and Jerusalem was rebuilt and renamed as Aelia Capitolina.

Mike Bickle, 150 Chapters on the End Times

While we have already presented a case why 70 AD was, in fact, the Great Tribulation, and was indeed far worse than WWII in terms of proportion and degree of suffering, we also take note that many of the above introductory statements rely heavily upon the assumption of a “world-wide” context of application, as understood by us today, and not then. For example, when it spoke of the time being shortened lest no flesh would be saved, is it speaking of Jerusalem, Israel, the entire Roman empire, or the entire globe of the Earth. Many commentators today say only the last possibility fits, but this would not have been the necessary conclusion based on the language John was using, in reference to his day. So, as with many things, context is everything.

But, specifically, the writer is absolutely correct concerning the failure of 70 AD to meet many of the criteria of Revelation. We disagree with the connection of the abomination to Revelation 13 (see our discussion elsewhere), but Revelation 13 does speak of the erection of an image, the mark of the beast, a healed head wound, mandatory worship, and a false prophet. Just from Revelation 13 we see that 70 AD did not fulfill these events. This doesn’t stop the preterist from offering supposed fulfillments, but most of them are laughably weak and not in any way a convincing evidence of their fulfillment.

So, while we do not see any either coherence or substance to the Preterist claims of the event after Revelation 11, we do see that the events leading up to Jerusalem in wider Preterist thought tend to be the accurate fulfillment of these things.

The author, above, was right, in part. The events of 70 AD do not fulfill the prophecies of the End Times. However, the events of 60 AD – 320 AD, or so, do fulfill Revelation 6-19, and the thousand years after fulfill Revelation 20:1-6 & 7.

The Church of the 144,000

Revelation 7 takes a break before the seventh seal, and the opening of the scroll. Of note, are the 144,000. This is seen as the first century church by us. This is because, in Revelation 14, the apparently same 144,000 are called the first-fruits. They are, thus, the ‘first-fruits’ church, the church that was alive during Jesus’ life, or who got to see in person the apostles of the Lamb as the church was founded. Calling any other group other than the first church a “first-fruits”, to us, seems to miss the mark. At the end of the beginning of birth pangs, this church was led forth from Jerusalem at the predicted warning from Jesus. History records that community fled from Jerusalem when surrounded the city and then unadvisedly withdrew. The Christians then fled to the city of Pella and it is quite possible that none of them perished in the siege when Titus came back later and set up a siege wall around it and destroyed it.

The 144,000 are sealed before the breaking of the seventh seal. The seventh seal will bring forth the trumpets, signifying judgment. This sealing it seems, then, signifies their protection from the coming siege, and their physical removal from Jerusalem to the place prepared for them in the wilderness (Pella).

And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.

the Christian Cestius Gallus

Revelation 7:14

Regarding the great multitude also found in this chapter, it is seen as the church of all ages. The words ‘came out’ could also be translated ‘grew out’ or ‘who are coming out’, in that, they are what is produced from or coming out from the tribulation. They are not necessarily those who have personally gone through it, therefore, but those who are coming, as it were, from those who did.

When he opened the seventh seal, there was silence in heaven for about half an hour. And I saw the seven angels who stand before God, and seven trumpets were given to them.

Revelation 8:1-2

After the Christians were protected, the end of the birth pangs would begin. The trumpets, signifying the judgments concerning the 70 AD destruction and the 3 1/2 years leading up to it are now in view. This, again, follows the general preterist line of thought, with the difference that they do not include the events after Revelation 11. In our study, we see Jerusalem and the temple destroyed at the end of Revelation 11, and the Revelation 12-19 stretching out for the next couple hundred years.

The Seven Trumpets

As the trumpets sound, various judgments on Jerusalem are in view. These are cataloged through the fall of Jerusalem, through the activity of the siege and the work of the Roman army.

The first trumpet sounds and hail and fire mixed with blood are hurled to the Earth. Even in a futurist position, this is not, most likely, literal blood being cast at the Earth (although some would still claim it does). But, like the scales in the hands of the rider, this indicates the war of the Romans. True to their normal tactical procedures, the Roman’s ‘scorched earth’ procedure would have seen that they would have destroyed and burned the country side, using available timber for their fires and various war engines, and destroying anything else to put down the rebellion.

Of note is that this involves 1/3 of the Earth. Remembering that the prophecies of Daniel 11 indicate the “King of the North” and the “King of the South”, we see the Israel is located squarely between these two faction, Rome and Europe and Syria to the north of Israel and Egypt and Africa to the south. Israel, and the land surrounding the Jews represent the third of this land, and is the focus of this conflict, in our understanding.

For the second trumpet, a third of the waters turning to blood, this very likely could refer to the war at Gennesaret. During the putting down of the rebellion of the Jews, there were so many bodies slain in and around the region that the water of the lake seemed to be as blood, according to the record of Josephus.

The third and the fourth trumpet indicate the a third of the waters becoming bitter and the sky being darkened. These are seen reflected in the ongoing siege of the city and the first Jewish rebellion.

The last of the three trumpets, referred to as the three woes, are what come next.

The Three Woes

These three trumpets prophesy the final siege of Titus on Jerusalem, lasting five months. There will of course be differences of opinions.

However, in what appears to be the case, the locust army of the fifth trumpet, while it appears to be a demonic hoarde in the text, and could represent both, it appears as if it also speaks of the Roman legions surrounding the city. In particular, there were four legions that attacked and surrounded the city. Here, the text records “twice myriad myriad”, where myriad is often ten thousand, but is also a somewhat indeterminate number. What appears from the text is that, indeed, while there were to be only two legions, Titus gathered two more, making it “twice”. As a legion is typically in the order of about 5,000-6,000, but can be of variable size, it would fit the text quite well to call them a ‘myriad’ instead of by their clearly identifiable Roman designation. Hence, twice myriad myriad could well entail twice two legions, or, for legions.

The leader of the locusts is Abaddon, or Apollyon. While this appears to be a demonic leader, it is also signified by Titus, who was the “destroyer” of the temple and the city. Further, it is interesting to note that Titus commanded the Apollo legion, and that these legions, according to some commentators, were assigned certain zodiac symbols. As such, the characteristics of the army such as the hair, crowns of gold, lion’s teeth, and the other descriptions in Revelation 9:7-11 could very well refer to the zodiac emblems that they represented.

Thus, it was the Roman legions, and possibly an invisible demonic storm, that was released against the city for five months that destroyed it. And, Titus, the destroyer, at their lead them. This was the first two woe’s, or the fifth and sixth trumpet.

The Second Commission

Now, like with the seals, God saw fit to make provision before the end of the old. That is, before the final death blow of Jerusalem, John is given another prophecy.

It is our position that Revelation constitutes two distinct prophecies. The first prophecy was of the things that must ‘soon take place’, and happened within a few years of the prophecy. Here, however, John is given another commissions, separate from the Revelation 1:1 one,

Then I was told, You must prophesy again about many peoples, nations, languages and kings.

Revelation 10:11

It is not clear that the Seven Thunders speaking has any bearing on history. It may be that they were merely part of the visionary experience, much like the coming of the angel. With the coming of each messenger, we do not expect to see this repeated in history, but it was merely bringing to John, in the Spirit, the next portion of the vision. The thunders speaking, then, may be something that will happen, or it may only have been what John saw while receiving the scroll, and not part of predictive prophecy.

But, where Revelation 9 brings us to the 6th trumpet, Revelation 10 is the preparation for the next prophecy which will begin in Revelation 12. Revelation 11 will then finish the series of trumpets and its results, and the new prophecy that John just received will begin.

The Two Witnesses

Revelation 11 opens, then, with the two witnesses. Before the last trumpet sounds, the two witnesses are said that they will be given authority.

This for us is, admittedly, the weakest point of our interpretation. While we do not have a clear identity for the two witnesses, we also do not find the preterist understanding adequate as well. Now, bear in mind, of course, every system of interpretation out there has weak spots, which is, of course, why there is so much a variety of opinion. This is ours, and, as it stands, we do not have an answer. We think the standard preterist interpretation of these things is empty, and yet we have not found a suitable alternative. But, while the futurist yet chimes in and says, “wait and see”, all we can do is say “we have not found a solution, yet“. Our understanding is growing, research is expanding, and some things simply come in the course of time and study. In the weight of the bulk of the evidence, a few loose ends are part of the process. We have, however, seen, more and more “loose ends” cleared up, the longer we have looked. These haven’t been in trite or trivial ways, but in ways that make sense with the text, and with the apparent original intent of the author.

For us, then, we while we do not have a positive answer on the first half of this chapter, we have two avenues of thought which seem appealing. First, is that these two, which are seen to reflect those of Zechariah 4, are merely two ‘prophetic offices’. Established at the building of the second temple, they were the means, spiritually, which guaranteed the building and protection of the temple. These would have been two ongoing roles throughout the 490 years of the construction and life of the Second Temple period which would have safeguarded the temple and been the institutions whereby God guaranteed that His purposes would be instilled upon the Earth.

In this way, it was said to Zechariah, that it would be not by might nor by power, but by His Spirit. That is, God had spoken it, and established two prophetic offices to continue to speak the Word of the Lord concerning the rebuilding and maintenance of the temple. These two prophetic offices, of course, would have been filled by different individuals throughout this time, but their role would be in the spiritual safeguarding of God’s house, and the speaking forth of His purposes in its protection. In this perspective, the specifics of their abilities, namely those of Revelation 11:5-6 are not what they specifically will do during the three and a half year period, but what they have done throughout the existence of these offices. They could not be killed, but would destroy people with their prophesying if someone tried to harm them. Their role was to safeguard the temple, and see to its full 490 year role. The giving of authority at the end of the 490 years, then, if this argument is correct, would be the last 3 1/2 years of their ministry, before the offices were completely removed from the Earth.

In a second avenue we have yet for investigation, it is noted that v7 says that it is the beast of Revelation 13 that will kill them. As we see Domitian as this beast, it is possible that, since this is the interim between the sixth and seventh trumpet, that their time of prophecy falls towards his reign, which began in 81 AD. Because the bulk of the efforts to the identification of these are specific human individuals has searched in the time period leading to 70 AD, it may very well be that the giving of authority to these two fell after the destruction of the temple, and not before. In this way, if Domitian indeed was the one who killed them, and if this was during his reign, the identity of these might be found a decade or two later than expected.

Regardless, it is also quite possible that they are symbolic in some way, without specifically resorting to the standard preterist definition, which identifies them as the Law and the Prophets, or some such thing. While this view is not nearly as satisfying, we recognize that in it does lie some possibility, nevertheless. As this is only one detail out of hundreds, we have adopted a “wait and see” attitude. The honest pursuit of these things should reveal them in due time.

The Seventh Trumpet

Finally, the seventh trumpet sounds, which we reckon as the final 70 AD destruction of the city.

The seventh angel sounded his trumpet, and there were loud voices in heaven, which said: The kingdom of the world has become the kingdom of our Lord and of his Messiah, and he will reign for ever and ever.

Revelation 11:15

The kingdoms of the world are now said to be that of Christ, in that, even as David was crowned king and had to wait for the death of Saul, Jesus’ Kingdom had come, but it appears there was something specific about the physical destruction of the Jewish temple that made it be established. So, too, at the end of the chapter, we see that, as we understand it, the physical temple was destroyed, the one in heaven was opened.

We need to point out here, however, that the seventh trumpet, being the “last” in the series of seven, is by no means the “last trumpet”, spoken elsewhere in Scripture. Too much has been made of this unnecessary connection, which then attempts to make Revelation 11 the end of the book, rather than Revelation 22. Simply because this is also the last mention of a trumpet in Scripture by no means makes it the last that will sound in human history. Rather, when Christ comes back, which we see at the end of Revelation 20, we have already been told there will be a trumpet sounded. That will be the “last trumpet”.

As we see Revelation 11 being the conclusion of the judgment upon Jerusalem, and there have certainly been many trumpets blown since, at least physically, this would not be the last trumpet of history. The uniting of the two is simply interpretive for those who want to see this as the end of history (which still won’t generally work, because there would more than likely be a trumpet of some sort blown during the Gog Magog war of Revelation 20:7-10).

The 24 elders however make a few interesting points in their declaration.

And the twenty-four elders, who were seated on their thrones before God, fell on their faces and worshiped God, saying: We give thanks to you, Lord God Almighty, the One who is and who was, because you have taken your great power and have begun to reign.

The nations were angry, and your wrath has come. The time has come for judging the dead, and for rewarding your servants the prophets and your people who revere your name, both great and small–and for destroying those who destroy the earth.

Revelation 20:16-18

The elders say that at this point Jesus takes His power and begins to reign, here, apparently at 70 AD. As we indicated, this appears to be because of the removal of the “Saul” type leadership, and its replacement with the true “David”, namely, Christ.

Second, we see that God’s wrath had come (v18). This ties us back to Daniel 11:36, where it said that the Roman Emperor would be successful until the time of wrath was completed. The rest of v18 is seen as a whole of what will come due to the scattering of the Jewish power and the full reign of Christ being initiated.

Considerations On The Timing

If we look back at the statue of Daniel 2, we can now begin to make some further conclusions, at least in supposition, about some of the actual timing of some of the events that we have only heretofore briefly passed over.

We understand that the statue stood, as it were, as a whole, and was destroyed through the rock striking the statue on the feet and toes.

Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth.

Daniel 2:31-35

So, we have a progression that is listed here. Some might find fewer or lesser stages, but, for the sake of demonstrating the sequence, we will enumerate our list here.

1. The statue stood before Nebuchadnezzar and beheld it.

2. He saw a rock was seen that was cut out without hands.

3. Then, the rock fell, perhaps taking a period of time to fall in and of itself.

4. The rock struck the statue on the toes, shattering it. 5. The statue was shattered, becoming life chaff, and the wind carried it away.

6. The stone became a great mountain and filled the Earth.

In the first, we see no particular time reference, simply because it existed at the time of the stone’s appearance. This was the state of Rome.

Next, we consider when it was that the “stone cut out without hands” was seen. While various aspects of this must be considered, we look to Mark 14:58, where Jesus was apparently misquoted by his accusers, but the point is made here that Jesus indicated He would build a temple made without hands. What we see, then, is that the Rock was certainly Christ, and Christ came as an example of the Kingdom, but we see that the rock set against the statue was at His resurrection and that it probably began “falling” at 70 AD. A similar case could be made for Pentecost, but specifically, the statue was what the rock was coming against in Daniel 2.

Now, differentiate this, as well, from the coming of the Kingdom to the Disciples. From the parable of the leaven of Matthew 13:33, we understand that the Kingdom of God was the Holy Spirit operating through the life of a believer. This is in contrast to the typical Old Covenant type of leaven being sin, because, before Pentecost, the only spirit a person had was a human spirit or an unclean spirit. Jesus said the Kingdom also worked on the same principle of an active, invisible agent like leaven, in that the Holy Spirit would come in and change an individual from the inside.

So, while we see that Jesus operated in the Kingdom, and that the apostles most certainly had the Kingdom after Jesus’ ascension (Paul preached the Gospel of the Kingdom in the last verse of Acts), the Kingdom did not necessarily fall against the statue of Daniel 2 until now.

As it appears, there would have been a time of falling, as the proclaimed judgments against Rome, Babylon, were decreed, but in the process of coming forth and fulfilled. The rock was falling, but had not yet hit the statue on its feet.

Ultimately, the rock striking the statue resulted in the worst catastrophe the kingdom of darkness could possibly imagine, the conversion of its emperor, Constantine. This was the ultimate defeat, as, whoever you submit yourself to, you are slaves to obey. The conversion of the emperor meant the dragon and the beast were defeated. In fact, there are even coins minted from Constantine’s era showing him riding atop serpent, defeating it, in apparent proclamation of the victory of Revelation 20:1-6. Whereas there was open conflict between the materials of the statue, it was a spiritual overthrow in the conversion of Constantine that, if nothing else, marked the destruction of the statue of Rome. Interesting to note, too, is that the Principate, the first phase of Roman rule, had shortly expired in 284 AD, whereas Constantine did not make Christianity legal until 313 AD, with the Edict of Toleration. This shift in government may well be the toes of iron mixed with clay, as the Roman government never recovered from the “Crisis of the Third Century” (235 AD – 284 AD), seen to be the outpouring of the bowls of wrath against Imperial Rome from Revelation 16. The last portion of the statue was not even of the same material as the first, although it still had some in portion.

So, when the spiritual power of Rome was shattered, it was “broken together small” (YLT), and its pieces were scattered to the wind, and no place was found for them. This is indeed what happened. The fact that the Eastern Roman Empire continued is a part of this. There were still human governments, but there was no longer the Roman Empire. There were still demonic factions that attempted to control regions, but they lacked government dominion that Nebuchadnezzar. Lacking the spiritual unity to maintain a cohesive whole, the Roman empire did not “fall”, but we read that it “declined”. The wind, over a few centuries, scattered the broken fragments of the empire, and they became the various nations of the Earth. This then, would explain the continued existence of the Eastern Roman Empire until the 15th century. This also corresponds to the beasts of Daniel 7, where the fourth beast, Rome, was immediately destroyed by fire, but the first three, the previous three demonic governments, were allowed to continue to exist for a “season and a time”, but with their authority or dominion, their ability to rule the whole world, stripped.

This then, also reminds us of Nebuchadnezzar in Daniel 4, where Nebuchadnezzar had claimed that by his own arm he raised up Babylon the great. God merely declared that his sovereignty was removed from him, and he went insane until he recognized God Almighty. This then, is why the other three beasts could no longer rule the whole world, because God, in perfect justice through the whole process, took it from them (after having given it them in the first place to punish Israel). At no point in any of this was the devil in control of anything, the world-wide, one-worldhad existed since the day of but, rather, by the decree of the Sovereign Lord, all these things were established and perfected, from start to finish.

Finally, in the last step, the rock grew and became a huge mountain and filled the whole Earth. As we will see in the next chapter, Constantine’s legalization of Christianity so secured it that it would be 1,000 years from that time until Foxxe’s Book of Martyrs records another martyr. Literally, for a millennium, the church of Christ grew into a huge mountain and filled the whole Earth. Right or wrong, whether you want to associate the historical fact with Daniel 2:35 or not, this is precisely what happened, and fits the Daniel and Revelation prophecies exactly.

Conclusion

The only thing left, then, is the second half of the book. Do the prophesies of Revelation 12-19 fit with any reasonable history in the time line of Rome between the periods of 70 AD and the conversion of Constantine in 312 AD, a year before Christianity was legalized? In every detail we have encountered, they do.

This concludes the first prophecy of Revelation, the things that must “soon take place”, which was commissioned in Revelation 1:1 & 19. Revelation 12-20, then, will fulfill the mandate given in Revelation 10:11, and John will ‘prophesy again’.

Summary

 The two major concerns in John’s day to his audience were apostate Jerusalem and Rome.

 There are two dates generally looked at for the writing of Revelation: 60-70 AD and 90-96 AD.

 The external evidence is inconclusive on the date, with

Iraneaus possibly indicating a Domitian era date (95-96 AD), and the Syriac version pointing to the time of Nero.

 The internal evidence appears to support an early date, with talk of the temple, eight kings representing the Roman Emperors, etc.

 The book of Revelation really contains two prophesies.  The seal judgments coincide with the signs leading up to the fall of Jerusalem from the Olivet Discourse.

 There is a need to differentiate between the transmission of the vision and the contents of the vision. John being caught up to the throne was apparently part of how he received the vision, not necessarily part of the vision itself. As such, we do not need to equate the “come up here” with a future rapture.

 The preterist understanding of the events leading up to 70 AD seem to suffice.

 The events of 70 AD, however, do not fulfill all of the End Times.

 The events of 60 AD – 320 AD, however, do.

 Through a brief study of the beast of Revelation 13, it becomes fairly apparent that 70 AD does not fulfill the requirements of Revelation, despite the attempt of some preterists.

 The 144,000, also referenced as the first-fruits in Revelation 14, appear to be the first church. Their sealing apparently is their removal from Rome and subsequent flight and provision in the city of Pella.

 The trumpet judgments commence, consuming 1/3 of the world, probably the whole region of and surrounding Judea.

 The last three trumpets, the three woes,

 The fifth and sixth seals seem to detail the five month siege of Titus, the “destroyer” it appears, against Jerusalem. This was the length of his siege of the city.

 The name could be a play on words representing the Apollonian legion of which he commanded.

 The makeup of the locust army with their descriptions could be indicative of the astrological signs that identified the legions that surrounded Jerusalem. Each legion was identified with a zodiac symbol from their astrological system for the gods they worshiped, and the arrangement could indicate which legions would be present.

 “Twice myriad myriad”, 200,000,000, could simply be surrounded Jerusalem.

often translated as the four legions that

 Before the seventh trumpet, John is given his second commission to prophesy. The seventh trumpet will sound, and then the second prophecy will commence in Revelation 12.

 We see no clear identification of the two witnesses, nor do we prefer the traditional preterists approaches to this passage.

 This is admittedly, our weakest point.

 The two witnesses could be two prophetic offices, stretching back to Zechariah 4.

 They could also be two individuals towards the reign of Domitian instead of 70 AD, as it written that the beast back from the pit will kill them.

 The seventh trumpet marks the fall of Jerusalem.  The Elders say that Jesus has begun to reign. Judgment for the dead would be coming.

 The progression of the rock of Daniel 2 falling can be seen in the progression through history of the resurrection and triumph of the church over Rome.

 The church became a great mountain and filled the whole Earth.

8

REVELATION 12-16

A

s we previously looked at Revelation 6-11, many preterist approaches to these parts have been demonstrated adequately (with disagreements of course), showing their correspondence to the destruction of Jerusalem in 70AD. It is our opinion, that these are the things which “must soon take place” (Revelation 1:1).

This period leading up to 70 AD was also the Great Tribulation, as we have seen in our study of the Olivet Discourse as well as Daniel 11-12.

The Second Prophecy

And they said to me, You must prophesy again concerning many peoples and nations and tongues and kings.

Revelation 10:11 NASB

Revelation 10 ends with a new prophetic commission, to “prophesy again”. In our view, this is where John’s prophecy changes. As another commentator points out, very clearly with a literal interpretation, the entirety of Revelation must not be understood as “soon”, because the events after the Millennium in Revelation 20, v7 through the end of the chapter, must, of course, be at least 1,000 years from the date of John’s prophecy! That’s not “soon”.

Further, the focus of John’s prophecy changes (hence, a second prophecy). It is said in his second prophecy is to be concerning many peoples, nations, tongues, and kings. Where Revelation 6-11 appears to have been concerning Jerusalem, we now see a shift to many other things.

In that light, it is a matter of historical inquiry to see where chapters of Revelation 12-20, including a literal Millennium, transpired. We have the general framework of after 70 AD and the terminus of approximate 313 AD, when Christianity was legalized by Constantine.

Why an Early Fulfillment Fits Best

Considering a roughly 68-70 AD time for the writing of Revelation, the most important things in view are Jerusalem’s pending desolation, the fate of the Jews, and the Roman occupation. These are the things that are in focus, and so it is right that God should encourage His people through these words.

The Spirit of Prophecy has not departed from His people. God laid out a general overview of what would happen through the church before He came, but as it says in Revelation 19:10, the testimony of Jesus is the Spirit of Prophecy. God is also wanting to speak to each of us to tell us what to prepare for in our day.

Additionally, in Revelation 14:4, the 144,000 are called a firstfruits unto God. In our understanding, this is the first generation of the church passing, or those who lived during Christ’s day and in the age of the first apostles. Assigning another generation to be a ‘firstfruits’ would seem to belie the term.

Further, in Revelation 17:10 indicates that the sixth king, Vespasian, is currently reigning. We do not find any textual need to translate ‘kings’ into ‘kingdoms’, for everything else, including Domitian as the beast of Revelation 13 lines up. Seeing as they do, the burden of proof comes upon those who would say that Domitian isn’t the beast.

We further dismiss the ‘historicist’ claims using a ‘day-year’ principle as this has no warrant in scripture. Indeed, as the chapter on Daniel 9 brought out, Daniel 9:24 no where mentions ‘days’, but only ‘seventy weeks’, a Hebrew idiom for any group of seven, including seven years. As this does not establish a ‘day-year’ principle, and there are no others that suitably do so either, there is no reason to artificially adopt one. Further, the studies of Daniel 2 & 7 show, fairly substantially, that the events contained therein are indeed fulfilled, as well as the rest of Daniel, and so the application of such an idea seems not only artificial, but also false.

Standard preterism fails, as we indicated earlier, in that 70 AD does not provide sufficient fulfillment in itself for the body of End Times prophecy.

While the body of proofs are found in the Daniel texts, they prove to be consequential. The basis for the futurist claim is on the lack of a historical fulfillment for the Revelation text as well as a non-fulfillment of Daniel, particularly the six things of Daniel 9. Many further the claim with notions of a primarily physical Kingdom. Since we have showed what we believe what is a sound demonstration of the fulfillment of Daniel, and now Revelation, and additionally that the Kingdom is indeed spiritual, we remove the at least the requirement of a future fulfillment. Going beyond that, however, the various limiting factors already displayed, as well as the fact that a early fulfillment not only would fulfill the prophecy in all the details we are providing but and that it would thus prove to be the simple explanation of such, the body of proof shifts over to the futurist to demonstrate that this fulfillment is not correct. Leaving a margin of error on the part of the interpretation, in that some details are yet unresolved, and some, of course, might be interpreted wrongly or insufficiently, we yet see that the simplest explanation of events is what follows.

We further have no implication of the Roman Catholic church as the beast or antichrist, but we also make no claims at all as to its positive or negative essence. One fact of note, though, would be that if one were to consider Roman Empire to be the Daniel’s fourth beast, and if you some how still thought it was future, while we disagree with the conclusion, we do agree that the only way you could make this conclusion is by the implication of that institution. The statue is not missing its shins and ankles, but is a complete statue.

For what it was, the Roman Catholic Church was the predominant church that spread through the world. Yet, as Jesus taught, and history demonstrates, there were always weeds in among the wheat. Is it unexpected that there were some errors committed in the name of the church? Of course not. Does it make the wheat wrong? Again, no. Precisely, the church is the expression of God’s government in the Earth, but everything done in the name of the church is not the church. We demonstrate ourselves to be sons of the Kingdom to forgive and bless the tares, while at the same time not harboring offense and bitterness at the whole field.

The Larger Picture

Piece by piece, through the demonstration of this position, not only our position of the End Times strengthened, but the logical possibility of the futurist and other cases is slowly worn down more and more. Since the point in view is Jerusalem, the Jews, and Rome, and since the passages seem to deal directly and suitably with those, then attempting to apply them to another scenario, especially in view of the increasing number of limiting factors, in our opinion, places weight of evidence more and more in our favor than for who would claim a future fulfillment. Not only that, but the direct logical inconsistencies presented throughout this book seem, to us, to demonstrate notable hurdles to which I have failed to see any exegesis overcome.

 The Daniel 2 statue is destroyed, so the fourth Kingdom is destroyed.

 The standard Futurist interpretation has little to no solid understanding for the “season and time” that the first three beasts occupy after the conquest of the fourth beast.

 The most plain reading of the Olivet Discourse, in light of the translations issues in Matthew 24:29 regarding ‘eutheos’, is that the Great Tribulation occurred in 70 AD.



 43 clearly depict the battle of Actium, or the beginning of Rome.

 The argument that WWII was worse than 70 AD falls short, because it is not just about numbers, but proportion and degree of suffering. There was no time as bad as 70 AD, in our mind.

 The nature of the case for Israel and the Kingdom is wrong. God has always had a Kingdom since the foundation of the World, and it is an everlasting one. The Millennium is not the fullness of the Kingdom, only a period of it.

 The Kingdom is, in fact, Spiritual (Matthew 6:10; John 18:36).

 The Gospel of the Kingdom is the only Gospel and only Kingdom there is (Acts 28:30-31).

 These facts indicate that all of Daniel, more or less, is fulfilled.

 The plainest reading of Revelation 6-11 is that they were fulfilled in the fall of Jerusalem. But, Jerusalem is not Babylon!

 Revelation 12-19 will show the fall of Babylon, which is Rome by interpretation of Daniel 2.

This is just a brief overview of some of the larger points already discussed. At the forefront, of course, is the opening remarks of our book.

The study of Eschatology is the study of the Kingdom.

Only with a right understanding of the Kingdom of God can we reach the right conclusions, and, as John 3:3-5 says, in reverse, if an unbeliever can see it or enter it, it is not the Kingdom! Could this, then, be the explanation behind why there are so many varied opinions not only on the understanding of the Kingdom, but also on the End Times?

But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.

1 Corinthians 2:14

We believe that it is. While a great many of well-intentioned people have studied these things, including myself in the past, it takes a spiritual mind, not a carnal one (Romans 8:7;Colossians 2:8), to understand the things of God. This is precisely the reason why the Pharisees missed it. Their sin was not their legalism–God was the original legalist! Their problem was their hypocrisy (Luke 12:1) in claiming to be righteous all the while every single one of them knew how much they broke and hated the law in its true form. The could tithe out of their herb garden, but they couldn’t manage righteousness or justice. So, for the same reason the Pharisees missed Jesus’ first coming, man often misses the full implications of the Kingdom today–often while being a part of the very Kingdom they don’t understand in the first place!

The Transition

And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.

Revelation 11:15

With this verse, a transition is made from the time of national Israel to the primarily the church. The church is not a parenthesis, but is the body of which Christ is the head. It is the bride that He paid for with His life.

This is a key scripture in the transition. As the seventh trumpet signifies the destruction of the capital of Israel and the physical temple, it marks a transition in the government from the Earthly rule of Israel to Christ, as this verse indicates. Those Kingdoms of the Earth, that by virtue of being God’s, Israel was the head and not the tail. With its fall has now become the Kingdom of our Lord and His Christ, and His reign is now fully transferred. No longer is physical Israel the seat of David’s throne (not that that was ever truly what was meant), but it is the throne upon which Christ is now seated, high above all authority and dominion. With the passing of Jerusalem and the God-established nation of Israel, things have been transferred, as it were.

Christian histories record that at the time of the destruction of Jerusalem, in answer to the prophetic warning of Jesus and others, every Christian was saved by fleeing the city before the worst of the destruction came. Perhaps not even a single Christian perished.

Revelation 12 begins,

And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered.

Revelation 12:1-2

What we see is a picture of the constellation Virgo in the sky, with the moon under her feet rising and a crown of twelve stars under her feet. While this is not astrology, this is the demonstration of the providence of God in that the time of Christ’s birth was indeed marked by these signs in these very heavenly bodies. What God had ordained from the foundation of the world was carried out precisely and exactly at the very time God decreed it would be as demonstrated by the astronomical precision and it was carried out both by humans on the part of those surrounding the birth of Christ, as well as the evil demonic world in Christ’s death, coinciding perfectly with the counter sign of a lunar eclipse and an unexplained darkening of the sun at the crucifixion.

The next sign, Revelation 12:3-6, indicates the birth of Jesus and the church. As soon as Christ was raised, He was caught up to the throne of God. The woman, the then new church, fled to the place in the wilderness that was prepared for it. This was the place God had provided for her, Pella, through the time of the tribulation concerning Jerusalem, notably, a three and a half year period.

This was the war that broke out, casting the dragon to the ground. In a rage, he set out to destroy the rest who keep God’s commands and hold to the testimony of Jesus.

The Two Beasts

The next chapter then appears to flash forward after the time of 70 AD and the flight of the Christians to the reign of Domitian. We claim Domitian as the beast of Revelation 13. Let us consider the facts.

We first understand that the images of the animals given are merely the conglomeration of the first three beasts of Daniel. This again, implicates Rome and its emperors.

When we read from history on Domitian, we see that many even non-Christians actually referred to him as a “beast”. More than that, a decade or so before his rule, the Emperor Nero had been the first major persecutor of the Christians. When he died of a self-inflicted sword to the neck (to keep himself from being executed), many looked at Domitian as Nero back from the dead. In this way, the fatal head-wound had been healed (v3).

In particular, Domitian also persecuted Christians heavily for the end of his reign for a three and a half year period.

The emperor of Rome was worshipped as a god by the people. In this, it is demonstrated that the dragon gave him his authority, in that they persecuted the Christians and accepted worship as a god himself, just as satan did at his fall.

As for the second beast, the false prophet, it is presumed to be the cult of the Emperor. Not only has all of the signs so far been literally fulfilled, so the sign of the image was fulfilled as well. Emperor Domitian, by way of the cult of the Emperor, had a 25 foot statue of himself erected in Ephesus.

On top of that, Domitian required the worship of himself by every citizen (world-wide). Every citizen was required to burn a pinch of incense to the Caesar and to say that “Caesar is Lord”. Those who participated in such worship, as we have studied, were apparently given a writ of paper signifying their compliance with the order. This piece of paper was called the emperor’s mark. Since the law was required, and the citizens had to perform this rite yearly, this mark was required for participation in regular trade. Since this was a blasphemous statement, usurping God, the Christians had no part in it.

And, finally, the mark of the beast, the number of his name. While many have conjectured Nero, and devised an alternate spelling of his name that would fit the beast’s number, Domitian’s name also fits, but without the need for a nonstandard spelling.

By all accounts as we have seen, Domitian fits the beast of Revelation 13 here, and, in Revelation 17, appears as the eighth horn, or the eighth real emperor since Caesar Augustus.

Hence, the beast that was, now is not, and will be again, is Domitian–Nero back from the abyss.

The Church, The Three Angels, and the Jews

Chapter 14 indicates there is a remnant church that refuses to submit to Babylon. They do not worship the beast, and are willing to die to maintain their purity. These are the ‘firstfruits’, because they are the church alive to know Jesus and the first apostles. Applying this to an end-times generation denies the concept of ‘firstfruits’ of v4. We see here, as the time of Domitian comes and goes, that this first generation church is passing away, and goes on to be with the Lord.

The three angels that come forth are seen as messengers to that generation. The are edified by the first, being told to worship God. They are encouraged by the second, being told that Babylon will fall. And they are exhorted by the third, being told that to take the mark of the beast is to receive damnation.

At the end of this chapter, we encounter another prophetic picture, the great wine press of God’s wrath.

Another angel came out of the temple in heaven, and he too had a sharp sickle. Still another angel, who had charge of the fire, came from the altar and called in a loud voice to him who had the sharp sickle, “Take your sharp sickle and gather the clusters of grapes from the earth’s vine, because its grapes are ripe.”The angel swung his sickle on the earth, gathered its grapes and threw them into the great wine press of God’s wrath. They were trampled in the wine press outside the city, and blood flowed out of the press, rising as high as the horses’ bridles for a distance of 1,600 stadia.

Revelation 14:17-20

We are looking, now, at the destruction of the Jews and of Rome. In Revelation 17, we will see that Babylon the Great is indeed Rome, and it’s destruction, and overthrow, looking realistically at the Third and Fourth Century (although the last emperor officially was in the Fifth), are the context for where we are looking. These few chapters, then, span this period, highlighting various events of importance. They are, after all, though, right there in the histories.

After the destruction of Jerusalem in the first Jewish Revolt of 70 AD, there was a Second Jewish revolt 55 years later, under a false Messiah. The Jewish records, however they are to be interpreted, record of the leader of this rebellion,

What was an example of Bar Koziva’s great strength? He would block the catapult stones with his knee and hurl them back, killing many soldiers.

From Jewish Talmud, Gittin 57.

He led a rebellion that culminated in a city called Betar outside of Jerusalem. Just as the text indicates, which resulted in the brutal slaughter by the Romans of hundreds of thousands of Jews to stop the uprising. The aftermath of this Second revolt resulted in the Jews being banned from Jerusalem completely, and many of the people being deported to the nations, in final fulfillment of the judgments spoken against them. This was the the ultimate culmination against Israel and Jerusalem, what was already a desolate and destroyed city. It was the final judgment was poured out upon the rebellious Jews. The number of those slaughtered devastated the Jews, and the loss of access to the Holy City demoralized them, as they throughout the world. It is importance of this event. were scattered and spread important to recognize the

In this way, it is only fitting that this would be one of the events recorded in John’s second prophecy, seeming to stretch from the immediate present, the environs of 70 AD, to the fall of Rome at the beginning of Revelation 20. So, we see in the record of the Jews the manner of their destruction, and of the Winepress of God.

The account of the Bar Koziba’s death is fascinating, yet the manner in which he is recorded to have died corresponds exactly to another scripture, often thought to pertain to the end-times,

Bar Koziva became very angry and kicked him [a fasting rabbi], causing him to die. A voice was then heard from Heaven, saying: Woe to the shepherd of the idol, who has abandoned the flock, a sword on his forearm and on his right eye (Zechariah 11:17). You have broken the forearm of Israel and blinded her right eye. Therefore the forearm of that man [Bar Koziva] shall wither and his right eye shall be struck. The Jews’ own sins thus brought it about that Betar was captured and Bar Koziva was put to death. From Jewish Talmud, Gittin 57.

So, here it is, that the “idol shepherd” prophecy of Zechariah 11, which many associate as a description of the antichrist of the book of Revelation, is completely, historically fulfilled, even in the Jewish histories corresponding to the year 135 AD.

And, while the record of the siege of Betar is fascinating, it is the end of this text that brings sharp attention to the book of Revelation. It was in this city, several miles outside of Jerusalem, where more than 500,000 Jews were killed.

Eighty thousand Romans entered Betar and slaughtered the men, women, and children until blood flowed from the doorways and sewers. Horses sank up until their nostrils and the rivers of blood lifted up rocks weighing forty se’ah and flowed into the sea where its stain was noticeable for a distance of four mil.

Hadrian had a large vineyard, eighteen mil [approximately 11.5 miles] by eighteen mil – the distance between Tiberias and Tzippori and he surrounded it with a wall made from the bodies of those slain in Betar. He also ordered that they not be brought to burial. The Sages taught: for seven years the gentiles harvested their vineyards without having to fertilize them because of the blood of Israel.

From Jewish Talmud,Gittin 57, emphasis added.

These are publicly available Jewish texts. Yet, the description of the slaughter, outside the city, is the same, excepting, of course, the distance of the river of blood. The image, as it is explained, is not that liquid blood itself is as high as the horses’ nostrils, but it is an image of how high the blood splashes upon the horses as they walk through it. The similarities are striking, yet, where distances are in question, the correct answer is, of course, that the Bible is right, or that the Jewish text is representing something else. The near 200 miles of Revelation’s distance could be accounted for in any variety of different ways, including all directions combined, some representation of area rather than distance, or some other method. Additionally, this very well correspond to Daniel 9:27, that that which had been determined had been poured out on the already desolate city, and all Jews were banished after this point.

The Bowls of Wrath Against Babylon

After the wine press of wrath through the city of Betar, crushing the last hope of liberation of the Jews, the focus turns towards Babylon. As the Jews were finally crushed in 135 AD, the next major event in focus is the destruction of the oppressor, the complete removal of the Daniel 2statue. The Rock had appeared, and, as it appears, it is falling. It was ‘set up’, and it will destroy completely the statue.

This is the principle for the operation of the bowls of wrath.

I saw in heaven another great and marvelous sign: seven angels with the seven last plagues–last, because with them God’s wrath is completed.

Revelation 15:1

Modern commentators, futurist ones, make the assumption here that “God’s wrath” being “completed” is an at-last, onceand-for all thing. Rather, it is God’s wrath at Rome that is completed. The text does not specify either way, and while either could be viewed as assumption, for us, it is proved in its fulfillment.

Chapter 15 shows forth the seven vials. As this is a narrative section, not depicting anything that has actually happened, there is not as likely to be a historical marker in this text for what takes place. It doesn’t meant there isn’t, or that it isn’t significant, simply, if you are looking for a historical fulfillment, one would do better to look for the physical things that happened on the Earth, rather than the temple that is in heaven.

Chapter 16 begins then, the vials of wrath. When to look in history can be a question, but since we see Rome spiritually defeated through Constantine’s conversion, and that this is likely the scene in view in Revelation 17, we begin to look between 135AD and 300AD.

During this time, there were two major plagues that swept through the Roman empire. The first of these was the Antonine Plague, or the Plague of Galen in 165-180AD. This plague was likely either smallpox or measles, and literally decimated (1 in 10) the Roman army. While many look to this plague as the beginning of the end of many things to do with the glory of Rome, it is the later plague of 250AD to which we look.

In particular, historians refer to the period of 235AD – 284AD, and that time period, as the ‘Crisis of the Third Century’. Rome nearly completely collapsed from the combined forces of plague, invasion, civil war, and economic collapse. In fact, some historians consider this period as the true beginning of the Middle Ages, and not the latter date of 476 AD, when the last emperor officially was removed from the empire. From this period, also, the Principate was never recovered, and the Roman form of government changed to the Dominate.

Most notably, at the end of this period, the empire had split into three separate and warring factions, in fulfillment of the words towards the end of this chapter,

And the great city was divided into three parts, and the cities of the nations fell

Revelation 16:19a

But, let us look at each of these seven bowls. As discussed before, while the seals and bowls affected one fourth and one third, respectively, these plagues are said to affect the whole world, or land. This, of course, refers to the known, or civilized world, or that of the Roman Empire. These events, too, would have been of great concern for the Christians. There would be churches throughout the empire through to its fall, and these words were meant to encourage, exhort, and encourage God’s people in the time of crisis.

This, then, is our current understanding of the seven bowls of wrath poured out upon the world power of Rome, with the intent of breaking it’s power.

And the first went, and poured out his vial upon the earth; and there fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshipped his image.

Revelation 16:2

The first bowl was a plague of sores. The Plague of Cyprian, presumed to probably be smallpox, swept through the nation. The nation had experienced the earlier Antonine plague, but this one, a hundred years later, devastated the land. At its height, some 5,000 a day were dying. But, the devastation of the plague was it’s length. It lasted for at least 20 years, raging and killing its thousands. It alone would have been devastating, but it was compounded by the other elements of the other bowls, which served to break the power of the spirit of the empire.

And the second angel poured out his vial upon the sea; and it became as the blood of a dead man: and every living soul died in the sea.

Revelation 16:3

The second bowl and third bowl are, perhaps, our greatest stretch. For someone who will be satisfied with nothing less than literal blood, perhaps our answers will not suffice. However, this is our case.

The actual water turning to blood may be in question, but the results are clear. What we find, historically, though, in this period, the results of a change in the waters and seas. The many fisheries and fishing industry is reported to dry up. In studying the production of ‘garum’, or fish sauce, historians have documented a dramatic decrease in the fishing industry, through the decrease in the garum, in the period of the crisis. While it is not nearly as cut and dry as some of the other aspects of these bowls, it is clear that something drastically affected the fishing, such as a mass dying of fish.

And the third angel poured out his vial upon the rivers and fountains of waters; and they became blood.

Revelation 16:4

With the coming of the plague, the many public baths and aqueducts supplying the water supply of Rome would have become contaminated. Water-borne illnesses, or illnesses of any kind, thrive in un-isolated water supplies, and so the very thing that was Rome’s strength, with it’s abundant water and public baths would have been its own curse. The public baths would have been breeding grounds for disease, all the while a culture uninformed of modern standards of cleanliness would have been open prey for such germs. Further, Christians shunned the public baths, because they were debaucherous in their nudity. Thus, the water would have turned to blood to those who drank it, both in the city and in the land.

And the fourth angel poured out his vial upon the sun; and power was given unto him to scorch men with fire.

Revelation 16:8

The other thing that this period is remarked for is climate change. Farm lands once very fertile were left deserted, and other factors from changing a environment dramatically affected the Roman countryside. This is evident in this period, and the effect on properties and people is well documented.

And the fifth angel poured out his vial upon the seat of the beast;

Revelation 16:10a

The other marked thing about this period was the throne of the Kingdom. This period marked the end of the Roman Principate which had begun with Caesar Augustus. In this crisis of the third century, some 25 emperors reigned in 50 years. The confusion and chaos created by all of the soldier emperors promoted for such a short time brought such an instability to the region that it was never again to regain its grip of power. Considering that this was the express purpose of these plagues, to dismantle Rome, it is seen historically as the judgment of God upon that nation through the seven bowls of wrath in Revelation 16.

And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared.

Revelation 16:12

This reference, unbeknownst to the average casual, modern reader, is a well-known historical reference to John’s audience. Babylon, situated on the literal Euphrates, was dried up for it’s capture by Cyrus. This historical fact, being so well known, makes this a more than plausible candidate for being a typological metaphor for something else, most probably another river. Since it was the Euphrates that protected the actual city of Babylon, and now Rome is in view, the actual Euphrates here is not likely the subject. Rather, it is noted that in this time, the invading forces of the Goths and other Germanic tribes pressured against the front of the empire, and, at this time, began to cross the Rhine and invade. Many great battles were fought, including the battle of Abritus, which sent such a shocking defeat to the Romans that they didn’t fully know how to handle it. Hence, while we do not see the literal Euphrates dried up again as it was in ancient Babylon, we do see it fulfilled in historical Rome.

As we look at the place of the battle, ‘Har Meggido’, or ‘Armageddon’, we see that a literal mountain of Meggido does not exist. The valley of Meggido does, but there is no literal place called Armageddon. As such, it, too, bears at least a strong likelihood of representation of one of the battles, possibly Arbitus, in this period of history.

And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done.

Revelation 16:17

By the time the crisis was over, the empire was staggering. While soldier emperors continue to rule for another 200 years, the Principate was never restored. The empire split into three parts (thus, we see that the “city” being split in three portions was most likely a prophet metaphor for the nation itself as a whole), although they were later reunited in some form, but the power of Rome was undone. Shortly thereafter, within another 50 years, we see its empire converted, which marks spiritually the complete defeat of the beast of Rome, the ruling principality of Daniel 7.

Conclusion

As we look over these chapters, then, we see the Christian’s flight from Pella, followed by the rise of the Domitian beast rule, as the beast back from the pit in Chapter 13. In chapter 14, the last of the first generation church would have passed away (John lived slightly beyond Domitian’s end), and so the first-fruits offering to God was complete. At the end of Revelation 14, we read about the wine-press of God’s wrath in 135 AD, just outside the city, at Betar with the Second Jewish Revolt. While over a million died in 70 AD, some say around 500,000 Jews died then. Finally, after another hundred years, the bowls of wrath were poured out upon Rome.

But, that is still not the end. The end of Rome, though it tarries, will still come. God’s mercy in not too quickly removing it and perfect justice to wait until He is fully justified to remove it completely remains. While the Spiritual power of the kingdom is about to be completely removed, the remains of human government in some form have always been around, as Paul indicates that governmental leadership is from God Himself.

Summary

 John was told to “prophesy again”.

 John was to prophesy over many peoples, nations, tongues, and kings. This indicates that he is no longer speaking of just Jerusalem.

 Preterism fails because they see everything end in 70 AD.

 Futurism fails because while 70 AD does not fulfill these prophesies, the time period of 60 AD – 313 AD does.  As stated in the opening of the book, eschatology is the topic of the Kingdom.

 Christians fled to Pella before the Tribulation.

 Domitian is the beast of Revelation 13, and the Cult of the Emperor is seen as the Second Beast, the False Prophet.

 Domitian fits the prophesies of Revelation 13 very well, including the 25 foot statue in Ephesus.

 The first-fruits church all would have died shortly after Domitian.

 The wine-press of God’s wrath is Betar in 135 AD.  Simon Bar Koziva was the idol shepherd of Zechariah 11:17.

 The bowls of Revelation 16 were poured out upon the Roman Empire from 235 AD to 284 AD.

 The final result was the nation split into three parts, and the Roman Principate was never recovered.

9

THE GREAT HARLOT

We come now to look at Revelation 17-19.

And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication.

Revelation 17:1-2

These three chapters all deal with the great whore Babylon. We come to the conclusion, on a number of factors, that the identity of the harlot is Rome.

Rome Is Babylon

The primary reasoning for our understanding is the Biblical text of Daniel 2. In Daniel 2, the four kingdoms represented all comprise a single statue, of which the head is Babylon. Logically, what you call the head, you also call the foot. Hence, to call Rome Babylon, assuming Rome is the fourth Kingdom, is absolutely scriptural. But, let us look further for the rest of the proof.

Next, we need to define what we mean when we say ‘Rome’.

First, Rome was a nation or an empire. At its height, it ruled the entire known world, and eventually declined and fell apart, with its last official emperor in 476AD.

Second, Rome was a city, the capital of that nation of the same name. The city existed well before the empire began in 31 BC, but was not a world-ruling power.

Third, and finally, Rome was the name of the city of Rome’s chief goddess, or the ‘dea Roma’ (Roma is also the Roman spelling of the other two, and is the word ‘amor’ spelled backwards, which means ‘love’).

It is interesting to note here, though, that more commentators do not pick up this last difference. The Roman goddess was said to personify the city itself, and sometimes, all of civilization as well. She was further depicted on coins as seated upon seven hills, beside waters (namely, the Tiber river), and was deified in the city in many temples. In fact, whenever temples were built in honor of the emperor, they often honored her as well, or, sometimes, greater.

So, consider the description of the harlot,

So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration. And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns.

Revelation 17:3-7

Now, when we look at the Roman gods, including Roma, we must understand that they did not make up their own gods, but merely reincorporated the existing ones from previous pantheons. Spiritually speaking, these characters and personalities referred to as gods actually referred to specific, demonic entities which were ruling and reigning over the Earth. Simply changing their name didn’t change who they were, and, in the case of Rome, we find the correlation through the house of the gods of other cultures the same personality, namely, in Diana, Artemis, Minerva, Venus, and a host of other identities. Same demon, different dress.

The Harlot’s History

But, what of this particular harlot from the Revelation? We see her seated upon a scarlet beast, indicating the nation of Rome, and also the city. She was said to be the ‘great city’ in Revelation 17:18, and, this is indeed what she was, because Roma personified the city. Further, she was the mother of harlots and of the abominations of the Earth. This, in fact, she was, since she also personified civilization.

But, more interestingly, we see that this same Roma is the same ‘Queen of Heaven’, which was the goddess of Babylon. This, again, links Rome with Babylon, in confirmation of the Daniel 2 text. What this appears to indicate is that while the humanistic governments changed, and went from one government to an inferior government, the ruling principality over the land remained the same. This is, again, why Rome is still Babylon.

What we see, then, is that this is a principality, or ruling power, that has followed the successive empires down through history. While names changed, what this influence was did not. But, what is more striking is where this demon most likely came from.

Then the angel who was speaking to me came forward and said to me, “Look up and see what is appearing.” I asked, “What is it?”

He replied, “It is a basket.” And he added, “This is the iniquity of the people throughout the land.”

Then the cover of lead was raised, and there in the basket sat a woman! He said, “This is wickedness,” and he pushed her back into the basket and pushed its lead cover down on it.

Then I looked up–and there before me were two women, with the wind in their wings! They had wings like those of a stork, and they lifted up the basket between heaven and earth.

“Where are they taking the basket?” I asked the angel who was speaking to me.

He replied, “To the country of Babylonia to build a house for it. When the house is ready, the basket will be set there in its place.”

Zechariah 5:5-11

You see, the spiritual wickedness that ruled in Babylon, according to Zechariah 5, seems to have come from Israel itself! What other way for John to be astonished when he sees what is truly ruling Rome.

It only takes a little understanding to see what is really in view here, spiritually. What John sees seated upon the Roman empire, as it would seem, is none other than the same Jezebel who married into the kingly line through Ahab. Remember, when Israel was a nation of its own, the throne of David was the Lord's throne. So, when Ahab married Jezebel, not only did he sin, but he empowered the demonic force of her in the nation, and enthroned her as well. This marriage gave a oneflesh bond, through Ahab, for the queen of heaven through Jezebel to rule over God’s Kingdom. When the Word says that Ahab did more to provoke the Lord in1 Kings 16:33 than all that were before him, it really means it.

You will notice, that for nearly all the history of Israel in the time of the first temple, there were golden calves and idol worship. Yet, when it came to the 490 years of Daniel, and the Second Temple, this was virtually absent. They did not build golden calves as they had before, and they didn’t nationally enter into the same level of sin that they had before.

What happened, then, to the iniquity on the land? It was taken to Babylon to rule there. Further, was this mercy, or was this judgment? Perhaps it was both. The principality was removed from the vicinity of Jerusalem, but it was brought in to empower the nation that ruled over Israel.

The Mother of Harlots

The Roman goddess Roma, therefore, is Jezebel, or the animating demon behind her, called by the same name. The principality over the city of Rome, personifying the city, was the same wickedness that had been empowered in Israel, and dominated it. And, this is what John saw.

This is why it is said that she was the mother of all harlots, because that is who Jezebel is. This is why she was drunk with the blood of the saints, because that is what she is, both historically and then in John’s day. Jezebel is the one who killed the prophets, raised up the prophets of Baal and Asherah.

But, additionally, this is why the beast and the ten kings hate her, according to Revelation 17:16.

Nothing would make a satanically possessed male emperor hate something more than for it to be honored in his own temples as much, and sometimes more, than himself. Nothing would make a spiritual war and rivalry than a luciferian spirit in the same vicinity as a jezebellian one. This is why they, and the ten kings, hate her.

Rome, the city everyone would have thought of as the city on seven hills, was ruled and controlled by Jezebel, much like much of the world today is coming under a similar influence. This is why the parallels to a ‘harlot system religion’ speak so well to what we see forming, because, while the reality of Revelation 17 is fulfilled historically, the same pattern and influence is happening here in the text.

But, Revelation 17 is not the prophecy for our day, but that day, but it is God’s Word, speaking of the same circumstances, but we must seek Him for His instruction for our own time.

Many have made too much of a deal of the both Revelation 11 and Revelation deference, this statement that chapters call something a ‘great city’ does mean much more than saying both New York and Los Angeles are big. But, rather, what are the two chapters saying? Revelation 11:8 is talking about the “great city … wherein their Lord was crucified”, and Revelation 17:18 is talking about the “great city which reigneth over the kings of the Earth”. The qualifier is not just “great city”, but is the entire phrase, and should be taken as such. We can call New York the “big city on the East coast” and Los Angeles the “big city of California”. Both are “big”, but they are not the same city.

17 calling things the ‘great city’. In all is an inaccurate and slightly misleading many people make. Simply because both

The Seven Heads

Settling, therefore, both historically and Biblically on the identity of Rome as Babylon, we see the seven heads of the beast as the first seven emperors, not counting the three who died in the same year in the ‘year of the four emperors’. These three, all who reigned only a short time, can be said to have never reigned in Judea. John, writing to his audience, is merely recording what he is told to, and the vision overlooks these three emperors.

And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition.

Revelation 17:9-11

The hills, of course, are the hills of the city of Rome. The fifth emperor was Nero, and the one at the time of the writing was Vespasian. The one to come would be his son, the destroyer, Titus, who reigned only for two years and three months. The eighth, as was in Revelation 13 and Daniel 7, is Domitian, regarded as Nero back from the dead, who had died of a selfinflicted head-wound.

The Ten Horns or Kings

And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast.

These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. Revelation 17:12-14

The ten horns, most likely, would refer to the ten persecutions of the church before the time of Constantine. It is assumed by many futurist commentators that these must reign concurrently, but this does not follow from the text. Rather, these ten future kings, not having yet received a kingdom, reigned for their ‘hour’ upon the earth, and gave their ruling power to the demonic beast of the nation of Rome, the fourth beast of Daniel 7. There is a free interchange of symbols that is not always expressed in the text, although context makes it clear. These, indeed, made war with the Lamb, but the Lamb overcame them, and the church of Christ did not fail.

These ten persecutions were,

1. Under Nero A.D. 54-68

2. Under Domitian A.D. 81- 96

3. Under Trajan A.D. 98-117

4. Under Antoninus Pius and Marcus Aurelius Antoninus A.D. 138-180

5. Under Severus A.D. 193 – 211

6. Under Maximus A.D. 235-238

7. Under Decius A.D. 249-251

8. Under Valerian A.D. 253-260

9. Under Aurelian A.D. 274-287

10. Under Diocletian A.D. 292-304

With the possible exception of Nero, since he was earlier, making the ten comprised of Antonius and Marcus, these ten emperors all persecuted the church.

The Lament And Praise of Babylon’s Fall

Revelation 18 records the lament at the fall of Babylon, as well as it’s prophesied utter destruction and perpetual desolation.

Here, we see two possibilities, as the city of Rome is still inhabited. In the first, there could yet be coming a desolation to the city of Rome, in particular, the Vatican. This is one possibility. In the other, the focus of the prophecy could have shifted to the original city of Babylon, without other textual indication, which is not without precedent Biblically. The indication, which is not without precedent Biblically. The 24 and it would make perfect sense to have the ultimate destruction reflected where the statue of Daniel 2 began.

Finally, Revelation 19 records the rejoicing of the saints as Babylon’s, Rome’s, ultimate fall. This would mark the first time since Nebuchadnezzar that there was not a ‘one-world government’ upon the Earth. The statue of Daniel 2 had been completely broken, and the church would begin to grow throughout the whole Earth.

One last point of interest in this chapter is the marriage supper of the Lamb.

Then I saw an angel standing in the sun, and he cried out with a loud voice, saying to all the birds which fly in midheaven, “Come, assemble for the great supper of God, so that you may eat the flesh of kings and the flesh of commanders and the flesh of mighty men and the flesh of horses and of those who sit on them and the flesh of all men, both free men and slaves, and small and great.”

And I saw the beast and the kings of the earth and their armies assembled to make war against Him who sat on the horse and against His army.

And the beast was seized, and with him the false prophet who performed the signs in his presence, by which he deceived those who had received the mark of the beast and those who worshiped his image; these two were thrown alive into the lake of fire which burns with brimstone. And the rest were killed with the sword which came from the mouth of Him who sat on the horse, and all the birds were filled with their flesh.

Revelation 19:17-21

Here, we see the final conquest of Constantine over the rival emperor.

When Constantine, the first Christian Emperor in Rome, ruled over the nation, it marked the spiritual defeat of the beast of Rome. In a vision, Constantine saw a cross, and was told ‘in this sign conquer’, meaning the emblem of the cross. Placing it upon his shields, he became the emperor, and the power of fourth beast of Daniel 7 was overthrown.

Interestingly, coins were minted at this time, showing Constantine riding a horse atop a serpent on the Earth, piercing it with a spear. They understood, in some form or another, that the dragon had been cast down, and, indeed, for the next 1,000 years, Christians were relatively free from persecution.

Summary

 Babylon, the great whore, is Rome, or, more specifically, the goddess Rome (Roma), aka, Jezebel.  Roma was the ruling principality of this city, and is none other than the queen of heaven from Babylon.  She was depicted on coins as seated on the seven hills of Rome and beside the waters (of the Tiber).  She personified the city of Rome (and the empire), as well as ‘civilization itself’.  This deity was worshipped along with the emperor, hence, hatred.

 By interpretation, Zechariah 5 seems to indicate that the reason Roma came to power originally was through her marriage to Ahab. Roma is the woman, wickedness, in the basket taken to Babylon.

 The term ‘Great City’ is not a unique qualifier. Revelation 11 and Revelation 17 speak of two different cities.

 The seven heads are the seven hills of Rome.

 They are also the seven emperors of Rome, not counting the three short-lived ones. Domitian is the eighth.

 The ten kings are likely the emperors who persecuted the church before Constantine.

 The final overthrow of Babylon in Revelation 18 is either a yet future judgment or switches context back to the original city of Babylon, which was left utterly desolated around that time, and has never been reinhabited.

10

THE MILLENNIUM

T

he Millennium and the rapture are how many identify their eschatology. The Millennium is spelled out in Revelation 20:1-6. The typical

Millennium are Pre-Millennial,

categories of view on the believing that Christ will return before a literal millennial reign, post-millennial, that it will be after, and a-millennial, that there will be no literal thousand year period.

The Kingdom in the Millennium

If we look at the Millennium from a Kingdom perspective, we tend come to a different conclusion than some.

We are here looking at two aspects of the Kingdom. First, as we have already developed the nature of the Kingdom as being spiritual, this will have a strong bearing upon what we are looking at when we come to these verses. While we believe in a literal period of 1,000 years (it is stated six times in seven verses), it’s nature, substance, and manifestation, as well as it’s beginning and ending, are all important and must be considered.

Second, as we will develop, it is demonstrable that, quite likely, the Millennium is actually already behind us. This is shown through history, and we will see it in a moment. But, for now, let us focus on what the text actually says about the Millennium.

And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season.

And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshiped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.

Revelation 20:1-6

These six verses are the only direct references to this thousand year period. Many, many scriptures are attributed to this period, but whether or not they actually apply here is a matter of interpretational perspective.

So far, we have been building a case for a fulfillment of the book of Revelation that led us to the destruction of the Harlot Babylon, Rome, ending probably in 312-313 AD when Constantine was converted to Christianity and then made Christianity legal throughout the world. But, beyond that, we have been looking at the Kingdom that brought about this change.

Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son:

Colossians 1:13

Here, again, we are confronted with the clear Word from Scripture that the Kingdom is Spiritual. The Gospel of the Kingdom is the only Gospel there is (Acts 28:30-31). The Kingdom cannot be entered into except by those who are born again (John 3:5). Flesh and blood cannot inherit the Kingdom (1 Corinthians 15:50). And, most importantly, the Kingdom is not of this world (John 18:36, wherein it is not really saying the Kingdom will be of another order some other time).

It was the Kingdom by which Jesus cast out demons (Matthew 12:28), and if we do not have the Kingdom of God, we do not have life (Matthew 7:21-23).

Therefore, if the Kingdom is here (Mark 1:15), it is not relegated to a future time. If the Kingdom is here, we are not merely looking for it’s establishment in the future. If it is now, it is not only in the Millennium, but since it is everlasting (Psalm 145:13), it will continue through it, and beyond! And, most importantly, if it is a spiritual kingdom, which Matthew 6:10 says it must be, we must look at it from a spiritual perspective, recognizing it for what it is.

Revelation 20 states one thing, that certain saints of God will come to life and reign with Him. The only guarantee from this text is that the saints will reign, and that for 1,000 years. Now, since it says they will reign with Christ, we know that Christ will also be reigning in this 1,000 year period. From this, then, many have taken this, wrongly in our opinion, to be “the Kingdom of God”. But nothing of the account indicates this. What is expressly not stated in this passage is the following: Whether the Kingdom existed before this time, whether Christ was reigning before this time, whether Christ continues to reign after the 1,000 years, or whether any of the saints of that period continue to reign after the 1,000 years. It also does not specify the type of reign, the location of the reign, or any other parameters of that time period. Only that certain saints will reign with Christ for 1,000 years, specifically. We are purposely breaking this down into its parts because it is necessary to see what has been built up in the traditional interpretation of this if we are ever to rightly ascertain what the Word actually says, and what man has built upon it, either rightly or not so square.

The Nature of the Millennium

In our estimation, to claim that the Millennium is ever to be of any other order other than the Kingdom that Jesus brought is to do a great dis-service to the text. Consider the case of the miracles in Jesus’ day. As we gave the metaphor of a storm front before, one points to the lightning, thunder, and rain, and says, What a storm! No one points to the sky and says, Look at that high pressure center! That is, unless they are trained to see beyond the signs to what is behind them.

But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you.

Matthew 12:28

This is not a part of the Kingdom, a down-payment of the Kingdom, not an inauguration of the Kingdom, not a seed or invisible form of the Kingdom, or any such thing. This is the Kingdom, the only Kingdom there is, the only Kingdom God’s got, and the one we pray for in Matthew 6:10 to come to Earth.

This was also the case with the nation of Israel when they had the Kingdom under the Davidic kingship. There was the earthly nation, but it was endued with and corresponded with the divine.

When Israel cooperated with heaven, nothing could hinder the Lord from saving whether by many or by few (1 Samuel 14:6). At times, when even just Achan sinned, the Israelites lost the battle at Ai (see Joshua 7).

The Kingdom of God was spiritual all the time, but when Israel walked in step with the Spirit, they saw the works of God. The physical was in correspondence with the Kingdom, but it itself was never the heavenly Kingdom. Only the Spiritual was the Kingdom of God. But, notice, a spiritual kingdom has its profound effect upon the Earth. This was the point of Jesus' statement in Matthew 12:28.

Just as when Jesus said the Kingdom was “at hand”, He was not declaring it’s inauguration but it’s proximity, so too, when Revelation 20:4 says that the saints will reign with Christ, the emphasis is on them reigning, not the beginning of the Kingdom or Christ’s reigning. The operative change in this passage is the position of the saints and their authoritative ruler-ship over and through the things of the Kingdom. Perhaps the metaphor might break down, because even in this, the essence will not change from faith, hope, love, and servant hood, but the position of these saints will go from merely a servant, to being a public servant, a governmental servant, one who is no longer merely entrusted with unrighteous mammon, but with cities (Luke 19:17, 19)!

So, when we consider the resurrection in relation to the Millennium, of what nature are those who are raised to rule?

So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.

1 Corinthians 15:42-44

Many commentators also pick up on the fact that, in the Millennium, those who are raised are raised with heavenly bodies. We already do know that those who have heavenly bodies can interact with the physical order and can eat and be touched and speak, because Jesus did this before His disciples.

But, many who have attempted to make Christ to be ruling on a physical throne in Jerusalem also then build that into the case here, and say that Christ must be ruling on a physical throne from Jerusalem and therefore so must these ones. As we have seen however, should Christ be living on the Earth, He would not be a priest, because He is not of the tribe of Levi. But, since He must be a king and a priest upon His throne, His throne as well is in the heavens. As Hebrews 10 says, He must remain there until His enemies are made His footstool.

So, you see, much of the case for the Millennium comes directly from the various aspects that we have studied, and come to different conclusions. If what we have presented thus far is accurate, then the reigning with Christ in the Millennium is a heavenly rule as well.

The requirement of an earthly rule presented by the premillennialist falls, then, solely on the backs of the expectations of the Millennium, rather than the text. Of these we will show our understanding of their true placement a little later in this chapter. But, what you have is a whole lot of expectation placed upon this verse based on a wrong pretense. The Kingdom has been, will be, and never will end. There are many promises yet to be fulfilled, such as the Lion laying down with the Lamb, those who die at a hundred being considered accursed, and many others. Additionally, there is even the hope expressed, not a promise but a hope, in Romans 8:22-23, that even the Creation itself might be liberated from its bondage to decay. Where and exactly how this is to be fulfilled, if it were, remains to be seen.

But, in all of this, the underlying assumption is that this thousand year period somehow represents Christ’s Kingdom.

In fact, in some circles, people talk about praying “Your Kingdom Come” as a reference to a future hope of a Messianic Kingdom. All of these thoughts, however, fail the basic fundamental point that the rest of the verse says “as it is in heaven”. Christ’s Kingdom will be represented through a thousand year time of reigning with certain saints, but the Kingdom existed well before that, and will not cease (Daniel 7:18).

And, in these misconceptions of the Kingdom, many having missed the very Kingdom they are actually born again into, many have misappropriated this rule as the time of the fulfillment of many yet-to-be-fulfilled Scriptural prophecies.

No where in scripture is a physical Kingdom guaranteed, but only assumed. Stemming back to the discussion of David's throne, when we realize that Christ sitting on David's throne must have meant that David truly sat on Christ's throne in the first place in order to fulfill Ephesians 1:9-10. This is, indeed, what the books of the Chronicles says four times, as we have already developed elsewhere.

But, in every statement of Jesus, and in the revelation of Paul, the Kingdom is only ever presented as a spiritual one. There will never be a 'physical' Kingdom of God. It is simply wrong teaching, based on the same wrong assumptions of the Jews of Jesus' time. The only time that the Kingdom can be restored to the Jewish nation is when God restores His face to them, and they all come to a knowledge of Jesus Christ, and are born again and baptized in the Spirit as an entire nation.

The case is simply absent from the Scriptures, as even when Jesus speaks of returning, He speaks of returning with the angels of heaven. Again, the Kingdom is Spiritual, not ever to be of a different form than it is now, for flesh and blood cannot inherit it, nor can it ever be done away with—it is everlasting! Psalm 145:13.

The Literal Millennium

So, where we see the Millennium of Revelation 20:1-6 is right in the Chronology of the text.

As it is recorded by Foxxe’s Book of Martyrs,

Maxentius was the last Roman persecutor of the Christians whom Constantine set free after three hundred years of oppression and death. Constantine so firmly established the rights of Christians to worship God that it would be a thousand years before they would again suffer for their faith.

The Tenth Persecution AD 303 – ABRIDGED – “Foxxe’s Book of Martyrs”, emphasis added

We want to be extra careful in laying this out, without making jumping to unnecessary conclusions on any side.

Revelation 20:1-2 says that an angel (singular) came down from heaven and had in his hand a great chain (singular). This angel then bound the dragon called satan for a thousand years. Revelation 20:3 then says the angel threw him (satan, also singular) into the abyss and locked and sealed it over him (singular), that he (singular) should not deceive the nations anymore. and, at the end of that period, he (singular) should be loosed for a little season. Finally, at the end of the thousand years, Revelation 20:7 says satan (singular) shall be loosed out of his (singular) prison.

Despite popular interpretation, the passage says nothing of other demons being bound, but only satan himself. No where does Scripture expressly indicate that anyone other than satan, the dragon himself, will be bound during this period.

What specifically the devil was prevented from doing was found in v3, “so that he would not deceive the nations any longer, until the thousand years were completed”. This, then, is the scenario we are presented with.

Imagine a mafia crime circuit headed by a godfather, the dragon. The head of the organization, the murderer himself, is throne into prison. This organization, however, was not run by anything other than fear and coercion. You still have, then, many different crime leaders who can still operate, but they lack the mastermind, the ring leader. Further down, you have the individual demons, each with an intelligence and will of their own, each seeking something. But, when you remove the conductor, you destroy the coordination of the ensemble.

What we see historically, then, is that with the murderer himself removed from the world stage, first of all, we see an evidence of his removal in the lack of religious persecution in in the church as a whole. But, what is more compelling than this is what is not seen in the world for the next 1,000 years.

Calling the Light Darkness and the Darkness Light

The time after the fall of Rome was called the “Middle Ages”, or the “Dark Ages” for some. But, considering the latter phrase, what does “dark” refer to? For those who have not thought this through theologically, the answer is a bit telling– the darkness referred to is in reference to the light of Rome! Isaiah 5:20 says “Woe” to those who call darkness light and light for darkness, but this is precisely what secular historians have done, not only in this area, but in many others concerning this topic. As we like to say, if Rome is light, I’ll take the darkness. A beastly light for sure!

Consider the history we have been developing. For nearly 1,000 years, from the foundation of Babylon by Nebuchadnezzar until the fall of Rome, there was a one-worldgovernment upon the face of the Earth. These were the outward dominance and glory of man (Daniel 2), but, behind the scenes, they were demonic beasts (Daniel 7). So, for somewhere close to 1,000 years, the enemy dominated the entire face of the Earth through this evil entity called “Babylon”.

Now, comes Constantine’s legalization of Christianity, and the decline of Rome over the next 200 years. This period is marked by no great civilization (remember, the goddess Roma symbolized civilization), and there were no great governments on the Earth for 1,000 years. Except, that is, that the church grew, and became the only ruling government in the world.

Now, consider this. Since we know that all four materials of the statue of Daniel 2 must be destroyed together, the only way one could possibly claim that they can still be destroyed together is to implicate the Roman Catholic Church as being Roman Babylon. We do not agree with this, but, it does appear to us that unless you implicate the Roman Catholic Church as the demonic statue of Daniel 2, that you have no other choice but to recognize the that the statue was broken.

What becomes apparent is this, that for 1,000 years after the end of Rome, there were no great beasts ruling upon the Earth. This was, in fact, God’s original intent for Israel, where they had no king throughout the book of Judges.

And, as said, unless you implicate the Roman Catholic Church, only the church had world-wide dominion, and it is representative of the Kingdom.

So, it is secular history that calls the thousand years of the Kingdom of God ruling over the whole world the “Dark Ages”. Now, we haven’t explicitly called this the Millennium yet here in this chapter, but we do, because it is. For everything that the church is, and the Kingdom is, this is exactly what we have just said. It is the thousand year reign of Christ over the entire Earth, through resurrected saints as well as the church, immediately following on nearly 1,000 years of rule by the dragon through the four beasts.

There were of course nations in the Earth, but no beast reigned over them all.

And, what did this mean? That the effects of that statue set upon the plain of Dura in Daniel 2 no longer had the blinding effect upon the people's of the Earth. Without being submitted to the social and governmentally (and demonic, mind you) systems, the children of the Lord were free in their minds to think for themselves, seek God in their own lives, and not be controlled.

No King but Who?

It is an intriguing parallel to our current state today. It is for freedom that Christ has set us free, and it is for us to call no one teacher, no one rabbi, no one father and so forth. But, what does man do? Man wants a king. Man wants a priest. Man wants a teacher. There are places for teachers in the body of Christ, but not after the way of the world. Rather, the teachers are called to equip the saints to bring them to maturity and the unity of the faith, not to perpetuate infancy and lack of independence.

But we see today, if one looks into the background, the deliberate efforts of corrupt and devilish men who intentionally made slaves of men for their own profit. One man is on record as saying that he did not want any man who simply “had a job” working for his company, but that the job would have him. In essence, no man should be free to think, act, and behave as they discern in their heart, but only to succumb to the mind of the “beast”, the literal ruling power of the company, culture, and society in which they live.

Further, as a prophet from the last century pointed out, it is often not too far removed from the source of a revolution in the body of Christ that you find Christians gravitating back to forming denominations, writing their own bylaws and doctrines, and setting up their own hierarchy and church government. And yet, time and again, it has proven to be demonic, counterfeit, and the prime deceptive tool for the enslavement of the people.

Listening to a popular Bible teacher talk about his proof of the Rapture, one could quickly be lured in by their slick talk and many Bible references. But, only after you have picked apart all of the precepts and laid them out side-by-side do you realize what he's done. He talks so fast as to keep one engaged, as much as a man running a ball and shell con-game. But, where is his proof? He really has none, and that is the point. Each part, piece by piece, if you pick it apart, there is no logical proof to the whole thing, no substance to the topic of his conversation, only a giant nimbus thing he talks around that he says these all prove.

He is convincing enough to have people hear him, he gets the people to identify with him through his humor, and, by and large, is speaking to people who already believe what he is saying already, but is there proof of a rapture? No, of course not. But many of the things he is saying are true, because he is often referencing the Word. They are the puzzle pieces, but he is merely presenting bits here and there and claiming a fit. Or, that they will fit.

The problem is that, as far as we understand it, his whole premise is a falsehood. The same with people who spend great lengths speaking of the antichrist. As much as we might love them, the topic of their discussion, however detailed and thought out, is simply fantasy.

But, the point of it all is does it correspond with the Word? Why do you need to go to all those lengths to supposedly prove something that you claim as plain? In all of those texts, the pieces are right, because they are the verses, but do they all fit in where you say they mean and correlate in the manner and way in which you would need them to in order to prove your theory? Do the arguments come from or lead to the conclusion you seek to make?

But, again, you can raise all the dust you want, but what we have endeavored to do, strictly, is to present our case on the plain evidence of the Word, and to make our case stand on it alone. Hours of teaching can be pulled from single verse such as Daniel 12:4, about knowledge increasing, and actually are, but that doesn't really mean that is what the verse is about.

In the case of the rapture teacher, the pieces of the puzzle, assembled a different way, indicate a drastically different picture. And, we believe, a more accurate picture. But, in the end, the difference in nearly every major discrepancy of the development of the End Times, the difference lies in the definition of the Kingdom.

I think the worst thing that men could do with an eschatology is put it in a book and treat it as their doctrine. The best thing a man can do is to take the living word, and place it in his heart, and let that be his reality. The two things are worlds apart.

So long as someone takes the facts of this book and considers the subject a “done deal”, and does not assimilate the concepts into their character, the work is pointless. And, yet, this is precisely what generation after generation of denominations have done, and have grown stale, cold, and dead. Having formed their opinions, they closed their souls, and no longer sought prophetic revelation.

Doctrine exists for the setting of order and the establishing of boundaries. Yet, we should seek the Lord to have revealed to us what was revealed to Paul, so that we could, perhaps, someday come to the point where we agree with what Paul wrote on the basis of living revelation in relationship with the Lord.

Each of the Scriptures are written out a place that was birthed in the Spirit. These are not facts to be memorized, truths to be learned, but the very heavens and spirituality themselves.

As John was taken to the throne, so was Ezekiel, and Isaiah, and so too can we. As John gave this prophecy to the seven churches, should Jesus prompt, He could lead us to tell someone something.

There is no need for additional Scripture, but there is a need for prophetic utterance (1 Corinthians 14). There is no need to re-interpret the texts Paul wrote, but, as we discover what was really intended, they bring us deeper into love with Christ.

Why do we plumb the depths of God? Just to write a book, or to make a name for ourselves? Certainly not! But, because, in doing so, in right doctrine, there is peace. In new revelation, there is freedom and deeper insight.

If we could only live up to what we have already attained, the written Word. If only we could know the revelation and the realm of the books already given. If only we could say, like Paul, It is no longer I that live, but it is Christ who lives in me. The life I live I live by faith in the Son of God, who loved me, and gave Himself up for me. (Galatians 2:20). When we can say that by revelation, in Spirit and in Truth, no one will really care about whose doctrine this is, or whose teaching what.

And, we would find the need to denominationalize, and to return to the very same old stale and dry systems of we detest. Someone will always need to clean the church toilets and take the trash out. But, beyond that, any teaching of the church that is elevated above the place of the Word is a dead work that needs to be repented of and is an idol (or worse).

When man is free to encounter the Word of God himself, and is led into revelation, He comes to know God for himself. It is at that place that faith grows, His Kingdom comes, and the Spirit is pleased. All church work that does not directly lead a believer to encounter God himself is a demonic strategy of hierarchy, anarchy, and rebellion against the Kingdom. It is Babylon to the core, and is utterly abominable.

A church that will not lead a man to freedom has not led a man to Christ. The Kingdom is righteousness, peace, and joy in the Holy Ghost. And the 'ekkelsia' is it's “called out ruling body”.

The Rebirth of the Dragon

Considering the placement of the Millennium in the book of Revelation, then, we do then consider the thousand years after Constantine as the Millennium of Revelation 20:1-6. Is this to say that it is the “Millennial Reign of Christ”? Not in the way most would have considered it, because most of that has been a conjecture based on an interpretation of this passage. The reign of Christ, then, began long before, and this 1,000 years fits with Daniel’s stone becoming a great mountain and filling the Earth.

Interestingly, at the end of this thousand years of history is a period called the Renaissance, meaning “re-birth”. Modern history, again, has attributed this period to what they called the re-birth of modern civilization, through learning, arts, science, and culture. But, we have come to the opinion that, at its heart, what this period represents is the rebirth of the dragon from the pit.

Our reasons stem back to the tide of societal and cultural forces that have come forth. What began in this period was humanism, pride, and rebellion. From this time, men began to divorce “knowledge” from “science”, with the belief that truth could be found apart from God. Where the Bible was the basis for most science prior, men turned away from the Bible, with the set purpose to wrest science from Moses.

The scale of these things must be seen over the centuries, as they are plans long-laid. The adversary had worked hard to first destroy the foundation of the Biblical world view, and then had to bring forth many concepts in order to take men’s minds away from God’s revealed Word.

For instance, Charles Darwin’s Origin of the Species would not have been accepted at an earlier time, nor would the previous works that he built his theories upon been available. But, in the 1800 s, he brought forth his warped version of the origin of life, which to this day there remains not a single piece of substantive proof, so that by our day, it is accepted as common knowledge, and those who would disagree are seen as fools. This kind of process takes time, the kind of time the dragon has had since his release.

But, we said the period is marked by rebellion, because that is what it is. As said, people wanted to separate truth from God’s Word and today we accept it as normal. Beyond that, most of all, men wanted to throw off God’s commands, and live as they chose. So much has been the trend in this that many of the things we have come to believe about the church of that time were simply not true.

This quote from an online encyclopedia actually shows this exact thing:

The caricature of the period is also reflected in some more specific notions. One misconception, first propagated in the 19th century and still very common, is that all people in the Middle Ages believed that the Earth was flat. This is untrue, as lecturers in the medieval universities commonly argued that evidence showed the Earth was a sphere. Lindberg and Ronald Numbers, another scholar of the period, state that there “was scarcely a Christian scholar of the Middle Ages who did not acknowledge [Earth's] sphericity and even know its approximate circumference”. Other misconceptions such as “the Church prohibited autopsies and dissections during the Middle Ages”, “the rise of Christianity killed off ancient science”, or “the medieval Christian church suppressed the growth of natural philosophy”, are all cited by Numbers as examples of widely popular myths that still pass as historical truth, although they are not supported by current historical research.

Wikipedia, entry “Middle Ages”, accessed 6/20/2013 http://en.wikipedia.org/wiki/Middle_Ages, emphasis added

Even modern historians point out that most of the claims that the church being the main proponent in teaching falsehood about science is actually untrue. What is the source of this disinformation? The rebellion and rage of a pagan undercurrent that no longer desired to be subjected to the authority of God.

Rejecting righteousness, they rebelled, and, in every generation, have found someone willing to propagate the lie. Until today, the lie has become so prevalent, that, even like Evolution, you could prove it empty and devoid of all scientific merit, but, because people prefer the lie rather than face the concept of a creator, they continue in their willful ignorance, their departure from truth and reason, they put on the veil.

So, the world, and even much of the church, believes a lie. They believe a lie because there is an unseen evil in operation, knowing its time is short. They believe a lie, because the deception is thick. They believe a lie, because their neighbor does, and it sounds reasonable.

The Coming Glory

So we find that, if all we have studied is correct, this is where we are.

Revelation 20:7-10 indicate the time when satan will be released from the pit, and will go out to deceive the nations to bring them together to war. For a variety of reasons, this is where we see things.

Yet, if you are aware of the arguments, this is where one could hear a cacophony of complaints against this viewpoint. What of the Millennium? What of the Kingdom? What of the promises? What of the prophesies? What of the scores of Scriptures relating it? In this, we also agree against the viewpoints that disregard these things.

What we see is a war in Revelation 20:9 involving Gog and

What we see is a war in Revelation 20:9 involving Gog and 39 of the same. After the dragon is thus defeated in this war, he is finally and completely banished into the lake of fire in Revelation 20:10. This is what we see on our prophetic horizon.

What that leaves us then is an interesting interlude between Revelation 20:10-11. Consider the implications.

If our understanding of the Olivet Discourse is correct in unhitching the Second Coming from the Tribulation, then Revelation 20:11-15 is the Second Coming of Christ. The Great White Throne is the Throne of His Glory, just as the last enemy, death, is defeated and throne into the fire, according to 1 Corinthians 15. But, since the Second Coming need no longer follow on the heels of the Tribulation (being now 2,000 years removed from it), then there is no need to assume the Second Coming follows directly on the heels of the Gog Magog War. This time period, between Revelation 20:10-11, then, is completely unknown.

We prefer to call this view “Extra-Millennial”. With Pre-, Post-, and A- millennialism, the focus of all the “Kingdom” Promises, and there are many, are all directed at the Millennium of Revelation 20:1-6. However, as we see it, instead, they are all directed here, at what we like to call the “extra” millennium, or the “second” millennium of Revelation 20. It is not that the time period literally is 1,000 years, but because so many have attached the unfulfilled prophecies to the Millennium of Revelation 20:1-6, the name seems appropriate.

What seems to be appear here, then, is that all the promises of what this so-called 'Kingdom age' would be like would no longer fall in the first Millennium, but would fall here, between the Gog Magog war and the Second Coming. This “extra” millennium is at least 7-years long, as described in Ezekiel, but could be another 1,000 years, or more! Since the Second Coming is not connected temporally to the Tribulation, and the day and hour of Christ’s return is fully unknown, the length of time between these two verses could be very short or very long.

It is interesting, however, to note, though. It would seem, rather, that those who had attributed the prophecies to the first Millennium were wrong, but they weren’t too far off after all. They were only off by, say, five verses!

Due to the nature of this topic, we have devoted the entire next chapter solely to the distinction of “What of Israel”? In it we will in depth detail the specifics of the Kingdom of God, and see how and why this is actually the greatest confirmation of this view of the End Times there is.

The Study of Eschatology is the Study of the Kingdom

As already stated, the Kingdom of the millennium must be of the same nature as the one that cast out devils. No supposed interpretation of Old Testament promises can ever change the fact that, whatever the Kingdom is, Jesus by virtue of who he is claims “this is that” by his declaration at the beginning of His ministry. Further, He never indicated in His earthly ministry that the Kingdom would ever be anything other than what it was then. Not only is the Kingdom not one way now, only to become something else later, to do so would actually be to make it of a lesser quality, even as Hebrews 8:6 says that Jesus’ spiritual priesthood is better than an earthly one.

The Kingdom, then, is spiritual. The flesh profits nothing, it is the Spirit that gives life.

And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all? And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. And the second is like, namely this, Thou shalt love thy neighbor as thyself. There is none other commandment greater than these. The scribe said unto him, Well, Master, thou hast said the truth: for there is one God; and there is none other but he: And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbor as himself, is more than all whole burnt offerings and sacrifices. And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God. And no man after that durst ask him any question.

Mark 12:28-34

“Thou art not far from the Kingdom of God” is probably one of the better compliments that could be given to someone yet without. His heart was prepared, softened, and ready for the seed. We can only assume that such a man heard, believed, and brought forth much fruit, but we are not told.

But, the lessons remains for us. Who is the man closest to the Kingdom? The man loving God and others, hence fulfilling the Law. This picture, again, depicts the nature of the Kingdom. When does salvation in the Gospel of the Kingdom come to a man? When he believes in his heart and confesses with his mouth. In the same way that the prince of Persia had influence in the Earth coming from a demonic source, man was created to have dominion. And, the operation of that realm of authority and power come on the basis of the authority of the individual. As a man believes in his heart, so is he, and as he confesses with his mouth, declaration is made either unto life or damnation. Every man is given with individual authority and responsibility, and as a man responds in the power of faith or of self, so is his eternal destiny determined.

What does the Kingdom look like? We must recognize that these are the secrets hidden from the foundation of the world. In such, whenever national Israel experienced a miraculous deliverance, had a judge that brought a great salvation to the nation, it was God’s Kingdom that was in operation.

In the Beatitudes, Jesus taught His disciples that it was to the Poor in Spirit and the persecuted for righteousness sake that the Kingdom belongs. So, every miraculous deliverance from God of yesterday, today, or forever is an entrance of the Kingdom. These are the secrets, the keys of the Kingdom, laid out from the foundation of the world, in accordance with the heart of Jesus. You do not get the Kingdom without them, and you do not see the miraculous power of the cross apart from the anointed Word of God, coming forth in the midst of these situations, except as we live, and abide, and have our being more and more in Christ.

This is the “mystery” of the Kingdom. Not some strange hidden form, but the mysteries of God’s heart towards the broken and persecuted, and His preference of the simple, child-like faith. This is the mystery, that these things have always been the motivation of God’s response towards His people. The only difference today is simply that we are all anointed like Elisha to hear, speak, and obey.

The Millennium in History

Now, again, not all demons were enslaved, only the “ringleader”. We still see nations, but no nation has ever been able to rule the whole Earth as did the four empires of Daniel 2 and Daniel 7. Instead, after almost four kingdoms of demonic domination, for 1,000 years, only the church was a ruling “kingdom” over the world, infiltrating every nation with it’s influence and government. Good or bad or otherwise, no matter what the impression of the church that did these things, or their obvious errors, this is what happened, as the church became a great mountain and filled the whole Earth.

It was not perfect. It incorporated politics and the flesh of men, and eventually succumbed to politics and the plans of man. And, as it was written, the dragon had to be released. Whether one caused the other, and which one which, at this point, is still merely speculation. But, regardless, the dragon has been released. By judging the time frame of this release, it would then appear that the “renaissance”, with its bawdy, lustful, and filthy literature, it’s sensuality of art and what western civilizations calls “culture”, as stated before, is probably best understood as the “rebirth” of the serpent previously bound. For those who would think this is too extreme of a statement, let us not forget the admonition of the “apostle of love”,

Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.

1 John 2:15

What is clear is that from this period, the rebellion started, and men began separating their search for “truth” from God, and hence, modern “science” as we understand it. In a very slow progression (to men, that is), like a step-by-step plan traceable over the generations, you can watch the construction of the evil of evolution, and it’s false premises. Today, it is so widely accepted, that questioning it’s veracity is almost guaranteed ridicule by the scientific community, despite the plain fact that no one actually has even the beginning of any evidential or even circumstantial proof of it either happening or the plausibility of its proposed mechanisms operating in history.

This is but merely one of the more deadly lies being woven into our culture and minds that has been built in the last few hundred years to undermine truth of God’s Word. The enemy realizes that these measures take time, and these systems of belief and disbelief take time to build and unbuild. A generation does not throw away its foundation overnight, without a great stimulus, and, in the same way, a nation built upon righteousness is not immediately moved into sin. Rather, in every generation, the enemy has sought to find a man willing to sell out for lust, power, pride, or some other temporary reward. Exchanging the offer of eternity for the temporary and mundane, men have formed societies, and entered into agreement with the deceiver, to whom he, the enemy, has endued a temporary and faulty power.

And, every 50 to 100 years, each generation, we see another step towards the establishment of beliefs such as evolution, in the contrast to truth of the God’s Word and of Christ. Evolution is the enemies watermark, because with it, Stalin murdered his hundreds of thousands, and Hitler’s Nazi’s viewed men as apes and saw no problem with the slaughter of those animals. In fact, if it hadn’t been the power of the Gospel, the world would be German. During the war, God had raised up a man named Rees Howells, a simple intercessor, who covenanted with a group of others at his school, and prayed a simple prayer, “God, bend Hitler”. That was the one time that Hitler, a demonized man, chose not to listen to the satanic voices guiding him, and heeded the voice of men, rather than his devils. Had Hitler followed his voices at that time, the very outcome of the whole war very likely would have been different. Men prayed, God moved, and history was changed.

Thy Kingdom Come

When I think of the Kingdom, there is only one thing I think of, prayer. When I think of governmental intercession, I do not mean praying for the government. That is “prayer for government”. Governmental intercession is prayer that is from the government of heaven, praying for whatever need arises. Whether it is a sore toe, or whether it is the shaking of continents, as the Father leads, it is prayer from a real government, prayed into the Earth, that changes the world. At the Second Coming, there will not be a need for the government to operate as such, for all the enemies will be defeated and overthrown, and all that offends will be removed.

There is a vanity that says we will always have what we want when we are “in the Kingdom”. That didn’t work for Jesus, and it didn’t work for any of His apostles. Those who want to be first for God, will be last. John the Apostles managed to not die, but it wasn’t for their lack of his enemies trying. In this life, there will be persecutions. And, those who are persecuted for righteousness sake are Most Happy, because God is going to show up, which means His Kingdom (Matthew 5:10).

To take a “Kingdom Now” message that eliminates all suffering may appeal to a Western audience where persecution is rare, but it is not a complete message, as the world-wide church testifies. Rather, Jesus said that all who desire to live godly in Christ Jesus will have persecution.

But, a man like Rees Howells managed to touch something of heaven that most people do not. He found an entrance into the Kingdom, where the God of heaven listened to his cries, and moved at the sound of His voice.

And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me.

John 11:42

Jesus knew that His every prayer was heard. He didn’t show off His power, or mis-use it, but submitted all to the Father. But, in this very verse, He shows His humility, that the Father always hears Him. This is where Israel missed it. This is where the church sometimes misses it. This is, indeed, also where Adam first missed it. Let us not miss it.

An Example from Revival

Daniel Nash prayed for Charles Finney, and, when Father Nash said the breakthrough had come, after two weeks of covenanted fasting and prayer, Finney came, and without fail, the Spirit of God fell. When Daniel Nash died after several years of their partnership, it was only a matter of months before Finney left the itinerant ministry, because the power was gone.

These men knew what touching the government and Kingdom of heaven was about. These men, when they prayed, saw the Kingdom of Heaven come touch the Earth. Like Jesus, when they prayed, God’s Kingdom came, and His Will was done, on Earth as it is in Heaven. God’s Kingdom and will are established firmly in the heavens.

What happens when a man prays is he begins to bring the will of God from there to the Earth. When the power of God touches a person, and heals them, it is because the Kingdom of the Heavens, in which there was no sickness or brokenness, has come upon the Earth, even as it is in heaven.

It is a fine thing to know that in the heavenly dimension that things are perfect, peaceful, and in control. But, upon the Earth, we pray, and we pray to see that His Kingdom would be upon the Earth, even as it is there.

There is no coming physical kingdom of God, nor has there ever been at any time. The Kingdom prepared from the foundation of the World has made it's appearance throughout history, and is and always will be Spiritual. Just as these men learned, what is unseen is more real than that which is seen.

Rees Howells and Daniel Nash both found the Kingdom of Heaven, and changed the world through their prayer and fasting. They entered into a “governmental intercession”, praying from the government of heaven, and bringing that authority to the Earth. Surely, if there were no Kingdom, there would have been no government there, and nothing for them to have connected with. There would have been no power with which they could have moved heavenly powers. There would have been no heavenly messengers to direct and divert traffic to and away from certain points. There would have been no ability by which they could have affected the Earth.

But, because we have a heavenly Kingdom, any believer can change the world, and anyone with faith can raise the dead. Who rules the world?

For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.

Ephesians 6:12

For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:

Colossians 1:16

Though the enemies’ power is overcome through the blood of the Lamb, it is the invisible, spiritual dimension in which the ruler ship over the men of the Earth has been lorded over them. Whether it is through Masonic or Illuminati type organizations, or through demonized leaders of nations, or evil on the more local level, the enemy finds people willing to partner with him to bring about the wickedness upon the Earth, but it is the unseen, infernal powers of the prince of the air that silently, and occultly blind, enslave, and corrupt the children of men.

While, for a thousand years, there was no one world government over the children of men, the first three beasts did remain though stripped of their dominion. Yet, now, we see such an ambition of evil, and accepted virtue of rebellion become more ingrained in the culture. And, through the media, a more rapid deployment and universal scope of ideas and ideologies, by whomever has the largest voice.

It now seems that the dragon who had for so long been chained and bound, unable to coordinate the wicked schemes against men, is again at work deceiving the nations. And, his time is short.

So, in the end, we write refer to this time with the words of Eusebius, who wrote concerning the time of Constantine,

And besides this, he caused to be painted on a lofty tablet, and set up in the front of the portico of his palace, so as to be visible to all, a representation of the salutary sign placed above his head, and below it that hateful and savage adversary of mankind, who by means of the tyranny of the ungodly had wasted the Church of God, falling headlong, under the form of a dragon, to the abyss of destruction. For the sacred oracles in the books of God’s prophets have described him as a dragon and a crooked serpent; and for this reason the emperor thus publicly displayed a painted resemblance of the dragon beneath his own and his children’s feet, stricken through with a dart, and cast headlong into the depths of the sea.

In this manner he intended to represent the secret adversary of the human race, and to indicate that he was consigned to the gulf of perdition by virtue of the salutary trophy placed above his head. This allegory, then, was thus conveyed by means of the colors of a picture: and I am filled with wonder at the intellectual greatness of the emperor, who as if by divine inspiration thus expressed what the prophets had foretold concerning this monster, saying that “God would bring his great and strong and terrible sword against the dragon, the flying serpent; and would destroy the dragon that was in the sea.”This it was of which the emperor gave a true and faithful representation in the picture above described.

Chapter III.–Of his Picture surmounted by a Cross and having beneath it a Dragon, emphasis added.

As it was recorded, even Constantine made reference to the dragon being cast into the abyss. Could it be that today, after the statue has been shattered for near 2,000 years, that a dragon has been at work, scheming again, and working over the centuries, to convert and corrupt men to no longer recognize their hearts, their spirits, and their barren condition? That the enemy would work so hard to ingrain such rebellion even into the history that men would even blame the church of his deceptions?

Conclusion

What was the Millennium? It was a time of a thousand years when “the murderer” was in prison. His under-generals were still causing destruction, and the church wasn’t perfect, but the Kingdom reigned. Christ was already reigning, and the saints reigned with Him. And, now, we are in a short period of time, where all eyes are on Jerusalem.

Time will tell, shortly, if this interpretation is correct. The best thing to do is always to study, showing ourselves approved. The best thing to do is to know the text, so that if we am wrong, or someone else is wrong, you at least know the Word itself. I know personally, if I start to see the seals fulfilled, one, two, three, I’m jumping ship and getting on board with the Apostolic Pre-Millennialists! That is to say, if we know the Word, and have a humble and sincere heart, we will shortly know if this was wrong or right and understand. But, If we am right, and others were wrong, perhaps they will join with us. But, regardless, it is those who know the actual written Word, the whole Word, and not simply the interpretations of men in the popular explanation of End Times that are those who are diligently preparing.

Let us not submit to any leadership, or call any man our covering or our head. Let us merely relate to those governmental offices that Christ has placed in our midst for the grace-gifts that they are, and allow them to shepherd us into one, even Christ.

Let us understand, it is organization that kills revival and the move of God, and it is not in our efforts that the Kingdom is produced.

Rather, faith comes by hearing, and hearing by the Word of the Lord.

Proverbs 13:10 says that only by pride comes contention. Argumentativeness and debates are not the subject of prophecy. Leave that to the carnal. Rather, we attempt to obtain spiritual revelation and understanding, and, even though we see “something”, we then often attempt to interpret what we are seeing through the pattern of our expectancy.

In the same way, it is our understanding that many wellmeaning, prophetically gifted people are seeing rightly many things that are on the way, yet, in the expectation of [re-]fulfilling the chronology of Revelation, they rightly make many sparkling discoveries, yet, out of their necessity, they then attempt to fit them back into a text which may or may not originally have been intended to indicate them.

Countless people have been spoken to out of fulfilled prophecies in Isaiah and Jeremiah, and are right in interpreting them in the context of the voice of those Scriptures. Yet, historically, and contextually, those prophecies are fulfilled once, and, what God has done, while He does have a pattern, He is not duty-bound to fulfill again.

We see these prophesies as largely fulfilled. But God has people at various levels of understanding and prophetic insight, and, if the only way that He can speak a necessary truth to the people of our time is through the text of an already fulfilled prophecy, what is that to us? Or, if the bent of a person’s understanding is to choose to categorize the true revelation they are receiving from God as being related to these [to us] fulfilled texts, why should we attempt to convince them that their revelation is true but their integration of it into the pattern of Revelation is wrong? Wrong is still wrong, but, to be honest, sometimes, the only way some will listen to any revelation the things that are coming is if they can fit it into something as bold and as mysterious as the Revelation. Again, what is that to us?

The testimony of Jesus is the Spirit of Prophecy. Our only heart cry in all of this is, When He comes, shall He find faith in the Earth?

It is both, then, whether the revelation itself is correct, as well as how it fits into the scripture in which they say it was intended. Whether or not this chronology is correct or not does not change the fact that the vast array of God’s people who have seen the great and dread catastrophes which are coming upon the Earth shortly. They are more than probably seeing portions of the judgment that God is bringing upon this planet. If the only grid they understand, or are willing to use, is the seals, trumpets, and bowls of Revelation, God is more than willing to speak through what we know, though we do not know the full context of everything He is speaking.

But, either way, judgment is coming, and judgments will come upon the ungodly.

And those who seek after Him, and all those who call upon the Name of the Lord, shall be saved.

Summary

 The Millennium is a 1,000 year period described in Revelation 20:1-6.

 The Kingdom is Spiritual, and was here in Jesus’ day.

 While the passage mentions the “reigning” with Christ, the Kingdom did not start nor end with this time period…

 Since the Millennium is all about the resurrection, and the resurrection is not to a physical body, it would stand to reason that the reigning is not upon the physical Earth, but in heaven.

 Most of the teaching on the Millennium is the basis of the ascribing of many prophecies to this period.  We maintain that this is not the correct period to assign these prophecies to.

 The Millennium is seen in the 1,000 years after Constantine

 Foxxe’s Book of Martyrs shows a 1,000 year period with no religious martyrs.

 What is more, there were no “great beasts” ruling over the Earth for this time. No “one-world government”.

 The ring-leader, not all his cohorts, were thrown into the abyss. There is no indication that all demons were bound with him.

 The “dark ages” were called dark in reference to the “light of Rome”.  Much of what we think of as Western Civilization is actually the Babylon of Daniel 2 & 7.

 After nearly 1,000 years of Babylon’s rule, Christ’s rule extended for 1,000 years.

 At the Renaissance, people rejected God, and divorced knowledge from the Bible.

 The rebellion against God and the erosion of His foundation can still be seen today in the lies perpetuated against His church of this time period.

 We believe that satan has already been “there and back again”, in reference to the pit.

 We prefer to use the term “Extra-Millennial”, referring to the time between Revelation 20:10-11.

 The fulfillment of all the verses typically ascribed to Revelation 20:1-6 would fit better into the space between Revelation 20:10-11.

 One man was told he was “not far from the Kingdom of God”. The Kingdom of God, then, is righteousness, peace, and joy in the Holy Ghost.

 The essence of the Kingdom is prayer. We must seek God continually.

 “Kingdom Now” may have some insights, but any time it is divorced from the reality of suffering it is not the Gospel of Jesus.

 Finney was used powerfully in the Second Great Awakening, but he rode on the backs of the prayers of Daniel Nash.

 Daniel Nash understood the Kingdom, because, when he prayed, God’s Kingdom came.  Eusebius wrote of Constantine even stating that they had cast the dragon into the abyss.

 Whether we get anything else right, let us learn to walk in humility and love.

 The thing that matters most is not our end times doctrine, but whether we have sincerity and truth.

 Let us be sure that whatever we do, and however we teach these things, that they impart true faith into the believer, not mere head knowledge.

 And, let us remember, people will continue to use revelation no matter what, just as we use all the prophecies of the Old Testament, even fulfilled ones. God’s Word is Eternal, even if it’s specific fulfillment is complete.

11

THE FUTURE OF ISRAEL

A

s we bring our study toward completion, we must look at the plain fact of of Israel in Biblical prophecy.

While the futurist generally sees this as one of their strong points, and the typical preterist has little or no discussion regarding this, it is clear from the Scripture that God’s plan for Israel is not done.

And, while, we, through the church, have inherited the promises of Abraham, this in no wise removes the promises for national Israel.

Thus saith the LORD, which giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, which divideth the sea when the waves thereof roar; The LORD of hosts is his name: If those ordinances depart from before me, saith the LORD, then the seed of Israel also shall cease from being a nation before me for ever.

Thus saith the LORD; If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel for all that they have done, saith the LORD. Jeremiah 31:35-37

God’s Plan for Israel

Paul stated it as clear as any.

For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: For this is my covenant unto them, when I shall take away their sins.

Romans 11:25-27, emphasis added

While many of the prophecies of Abraham can be assumed by the church today, prophecies such as the one from Jeremiah above clearly cannot. Likewise, Paul, writing from the position of the church, could have meant only Israel’s national salvation in Romans 11:26, when he wrote that all Israel would be saved.

We cannot dismiss these thoughts as wishful thinking or some other thing, yet, as studying the Word, we cannot, as some dispensationalists do, separate Israel from the church and say that God therefore has some other plan for her. As Paul wrote concerning the Jews and the Gentiles,

For he is our peace, whohathmadebothone,andhathbroken downthemiddlewallofpartitionbetweenus; Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: And came and preached peace to you which were afar off, and to them that were nigh.

Ephesians 2:14-17, emphasis added

No, the only plan God has is the church, for that is Christ’s body. Christ is not looking to get another body, for God has already destroyed the wall of hostility between the Jew and Gentile believers. The focus Paul is making is on their unity, and not their division. What God hath joined together, let no man separate!

Yet, the clear-cut promise of scripture is that God will heal Israel.

Therefore this is what the Sovereign Lord says: I will now restore the fortunes of Jacob and will have compassion on all the people of Israel, and I will be zealous for my holy name. They will forget their shame and all the unfaithfulness they showed toward me when they lived in safety in their land with no one to make them afraid. When I have brought them back from the nations and have gathered them from the countries of their enemies, I will be proved holy through them in the sight of many nations. Then they will know that I am the Lord their God, for though I sent them into exile among the nations, I will gather them to their own land, not leaving any behind. I will no longer hide my face from them, for I will pour out my Spirit on the people of Israel, declares the Sovereign Lord.

Ezekiel 39:25-29

We know for certain that this prophecy remains unfulfilled. The outpouring of the Spirit in v29 corresponds to the baptism of the Spirit in the church today, and certainly did not happen before the cross. Further, it is also apparent, especially in the light of history, that this has also not occurred in the near 2,000 years since then. Considering, up to 70 AD, the Jews certainly didn’t repent and turn to the Lord. Further, after 70 AD, they were scattered to all the face of the Earth. And, again, by way of the obvious, since their re-gathering in 1948 to their home-land, they have not had the Spirit poured out upon themselves.

Further, it is seen that this promise in Ezekiel is indeed what the disciples were asking about in Acts 1:6. They would receive the baptism of the Holy Spirit, and hence, the Kingdom, but they were asking when the nation as a whole would.

What we see today, of course, by all sorts, appears to be the beginnings of the fulfillment of the passage from Ezekiel above. God is gathering them from all the nations where He has scattered them, and, as Paul wrote of God’s intention, He is preparing to baptize them with His Spirit.

The Former House

He said to them: It is not for you to know the times or dates the Father has set by his own authority. But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.

Acts 1:7-8

Historically, to give the Kingdom back to the nation of Israel was not God’s plan at that time. The Father had spoken, and the Jews had missed their visitation. Their city would be destroyed in approximately 40 years, and they would be scattered. The spiritual laws set into motion long ago would not, it seems, be changed at that time.

The disciples thought that Messiah’s coming would mean the restoration of Israel. Many thought this. But, it was not the time set by the Father.

Remember the beginning of our study. Daniel’s people had spent 70 years in captivity, only to then spend 70 weeks of years in another kind of captivity, because they had not hearkened in their punishment. Lord, help us all to hear the first time.

So, now, the Father had set a time by His own authority of when the Kingdom would be returned to the nation. This Kingdom had been wonderful, but through increasing perversion and wickedness, ultimately with the actual marriage with the Queen of Heaven by the one who sat on the throne of the Lord, and continued willful sin, the people were utterly reproved.

And, ultimately, they then missed their visitation. Even if the judgment against the city had to be carried out, who knows that perhaps there could not have been mercy for the people, or at least more people, if they had recognized God in their midst, the very King of Glory. Instead, as in the days of Noah, people were marrying and given in marriage up until the day the door of the ark was shut, and, at that point, it started to rain.

A Prophetic Perspective on Current Events

But, where are we now? Currently, we see that Israel has been re-gathered into their homeland, against incredible odds. Those before the 1948 restitution on the close of World War II could hardly have imagined such an occurrence, but, truly, a nation was born in a day, with the stroke of a pen. In May of that year, Harry S Truman made the decision that Israel should be recognized as a state, and Israel was reborn.

And, what is Israel today? The dry bones, scattered across the world, very dry bones, have been brought together and assembled into a people again. They are speaking Hebrew and they are living in their cities with their original Hebrew names. Jerusalem is Jerusalem, Bethlehem is Bethlehem. Nazareth is Nazareth.

But, this is not the fulfillment of either Acts 1:6 nor Ezekiel 39:29.

But, let us look at another prophetic parable. Consider the prophecy of Ezekiel 37.

Ezekiel stood before a valley of dry bones, and prophesied as he was commanded, and saw bone join to bone, sinew to sinew, and flesh and skin come upon the bones, until a body was formed. But, there was no breath within that body. Since the restoration of the state of Israel, the concept of “Aliyah” or “return” has been a major part of the Jewish homeland. Many have returned back to the nation, and the population today is near eight million. As in the prophecy of Ezekiel 37, there was a great rattling as all the bones came together.

This is the picture of the Jewish nation today. As Paul said, those who are not saved are dead in their transgressions and sins. Though the body has come together, and the sinews, muscles, and skin has reformed it into a fully assembled body, it is dead. They have been brought together, but they are dead. They are all still condemned and going to hell, unless they repent (John 3:16-18; Mark 16:16). Neither is there salvation in any other, as Peter proclaimed under the leading of the Holy Ghost.

And, so God spoke to Ezekiel, and told Ezekiel to prophesy again, that breath would come into that body, and that it would live. And, we know that the same Hebrew word for breath is also the one for spirit. And, when he prophesied that the breath would come from the four winds into the slain, it did, and they stood on their feet, a mighty and great army.

A Prediction

Consider then, the various portions of what we see today, and determine in your own heart whether this is what the Lord is saying.

Leading up to 1948, we saw the horrors inflicted upon the Jewish people, with some six million Jews killed, and the holocaust and concentration camps that are well known. At the close of the war, the nation was born, and the Jews since that time have been gathered together, forming a nation, but they are still lost, not born again, and still enemies for our sake according to the Gospel. There is no fellowship between the spirit of Christ and the spirit of Belial.

Yet, it was at the close of World War II, that the nations of the Earth saw the greatest modern demonstrations of Gospel power this planet has seen in centuries, if not for all time except for the time of the first apostles. Healing revival tents went up all across the nation of America, and the voice of healing went around the world. A prophetic move swept the world, sparking first in America, that has swept the entire planet, and continues to do so.

Just as the first prophesying of Ezekiel brought about the regathering of the bones of Ezekiel 37, this was the prophetic movement of the 1940s that brought about the regathering of Israel as a nation into being a body. Assembled, but not alive.

So too, we see from Scripture, that there will be a second great prophetic movement that will come upon the Earth (we believe, centered in America, most likely the Dallas area), that will result in the entire nation of Israel being born again, and receiving the Baptism of the Spirit. This will correspond to Ezekiel’s second prophesy, the prophesy to the breath, and, when all of Israel is saved, it will be as “life from the dead”.

So, in the first move, men such as William Branham went forth with a message of faith and healing that literally changed the world, and brought men from obscurity to world-wide fame in under a year because of the way God was working through them. So too, in this move, even more powerful demonstrations of the Spirit will be made known. Whether they will be of the same nature or class, it has yet to be seen. The first prophesy was toward the body, and caused the physical regathering. The second prophecy will be to the breath, so we will see what that brings.

Gog and Magog

What we see is a war coming.

As we came to in our study on Revelation, we stand at the precipice of what the enemy has been scheming for this short time since the release from the pit, and his aims are on Jerusalem, and the people of God.

Just as we saw that after the great holocaust of WWII came one of the greatest prophetic movies of history, and it was what brought about the reassembling of the dry, dead bones of Israel, so another great war is coming, the Gog Magog conflict of Revelation 20 and Ezekiel 38-39.

And, out of that fire, out of a World War III type scenario, with fire from heaven, another great wave of prophetic and healing power and anointing will arrive, Ezekiel’s second prophecy. And, out of this this devastation, and out of this revival, will come one of the greatest fulfillments of Scripture ever.

The Gospel will go back to Israel, and they will receive it. God will no longer hide His face from His people. Jerusalem will be restored, and no longer trodden down by the Gentiles, but the time of the Gentiles will be fulfilled. The whole nation will be born again, and God will no longer hide His face from them. They will receive their long-awaited promise, the out pouring of the Holy Spirit.

As Paul put it, if their cutting off was life for the Gentiles, their restoration will be life from the dead.

After the War

This period, after the Gog Magog conflict, and before the Second Coming of Christ, we understand to be at a minimum to be seven years, according to Ezekiel 39:9, the length of time of burning the weapons of war for fuel. But, really, it could be another thousand years or more before Christ returns.

At this time, satan himself will be cast into the lake of fire forever, never to be released.

This does not mean it will be perfect, any more than the Middle Ages were perfect, but the great deceiver will be removed, and the Law will go forth from Zion, and Israel will be healed of her backsliding.

Note, again, that the rest of the prophecy of Ezekiel, Ezekiel 40-48, is about a temple not yet built. This, then, will be the restoration of all things, as Israel prophetically builds the temple, not in human hands, as we see it, but in the restoration of what was supposed to be.

There is no need for a temple built with hands, nor of sacrifices ever again, for the blood of the Lamb has sufficed. As it is written in Isaiah, he who sacrifices an ox will be like he who kills a man (Isaiah 66:3).

Israel, the nation, will possess the Kingdom of God, once again. God will rule from Jerusalem, not by physically sitting on a wooden chair there, but through the church. The mountain of the Lord will be exalted as chief among the nations, and all who worship God must worship Him through the His church.

This time will look forward, also, to the time when all must celebrate the feast of Tabernacles. Whether this signifies the literal celebration is not clear, as those were only a shadow of the true thing to come, but, what is clear, is that those who do not celebrate what God intends by that feast will not receive blessing (rain, in Zechariah 14).

The Fulfillment of the “Millennial” Promises

Here, with satan not just bound, but cast forever into the lake of fire, is where we see the fulfillment of the many typically “Millennial” prophecies.

It will be at this time that we see:

 God Ruling from Zion through the church at Jerusalem

 Mount Zion will be chief among the nations because of the church of Christ.

 Christ, through the church, will rule over the entire world through the dominion of His Body. While He will most likely remain in heaven until His Second Coming at the end of the world as we see it, His reign will be centered in Israel and God will dwell in Zion.

 Many aspects of the Curse will be reversed, including the lion lying down with the lamb and extended periods of life.

 A non-backsliding Israel, for now they are Christ’s and have the Holy Spirit.

 Israel will never be dispossessed from the Promised Land again, nor will God be angry with her anymore.  The Earth will be productive.

 Possibly, there will be an increased victory over the demonic realm, as more and more agents of satan are defeated.

 People will not train for war anymore, because there will be no great, demonic beasts over the affairs of men.

 It may appear more like the Dark Ages than a Kingdom to some, but it was God’s intention all along that He would be their king, and that He would rule over their hearts. Spiritual is not ethereal, or heaven is a fantasy. These are some of the promises typically associated with Revelation 20:1-6, which we believe better fit in between Revelation 20:10-11.

For however long that period of time lasts, Israel will be God’s nation once again, and all the world will stream to it. It will endure, and, at the end, when God’s set time appears, at the last trumpet, Christ will appear in His return, in the Father’s glory.

The world will be burned, the dead will be judged, and those destined for life will inherit the Kingdom.

The Abrahamic Covenant

Finally, in our study of Israel, we turn our attention to the covenants.

We must look at what God said regarding them His people in His establishment of them. God has revealed Himself as a covenant keeping God whose heart is to honor the promises that He has made, not adding to nor taking away from them.

We therefore see the covenant God made with Abraham

We therefore see the covenant God made with Abraham 17; Genesis 15:4-21; Genesis 17:1-21; Genesis 22:15-18. This was confirmed with Jacob in the following four passages: (Genesis 26:1-4; Genesis 28:10-14; Genesis 35:9-12; Genesis 48:3-4.

Of the promises made in these passages, the two most relevant applicable promises are the ones relating to the ethnic Jews being made a great nation and possessing the land of Canaan forever (Genesis 17:8).

What we see agrees with the dispensationalist argument that if Israel ever ceases to be a nation, the covenant to Abraham would no longer be everlasting. While many segments of these prophecies have been fulfilled, the covenant itself, along with some of its parts, can only be fulfilled in perpetuity. It does not seem, to us, that these particular promises would ever be literally and completely transferable to the “church”, as the church. Rather, these yet apply to the national Jews. In such, the only way for a fulfillment of this is a national revival of Israel and the people as one voice turning and bowing their knee to Messiah Jesus.

The Davidic Covenant

The Covenant to David is in these two scriptures: 2 Samuel 7:11-16 and 1 Chronicles 17:10-15.

There are also several passages that refer to God’s covenant with David, which are: 2 Samuel 23:5; 2 Chronicles 7:18; 2 Chronicles 21:7; Psalms 89:3-4, 28-29, 34-37; Jeremiah 33:19-26.

From the 150 Chapters on the End Times document, Mike Bickle, a prominent commentator on eschatology, writes,

God promised David an everlasting lineage, and an eternal throne and kingdom. Jesuswillsit onthethroneofDavidforever inJerusalem.David’s realm was the physical land and people of Israel. While it is clear that Jesus is already exercising His kingly rule and authority as He sits at the right hand of the Father in heaven, the Bible indicates that Jesus will also fulfill God’s promises to David by reigning over a natural kingdom on this present earthinthefuture.

Mike Bickle, “150 Chapters on the End Times”, emphasis added

These claims follow the general line of reasoning that many do, claiming that Jesus must sit upon a different throne than he is currently reigning on now. But, what we must consider is what exactly is promised in these passages.

The LORD also declares to you that the LORD will make a house for you. When your days are complete and you lie down with your fathers, I will raise up your descendant after you, who will come forth from you, and I will establish his kingdom. He shall build a house for My name, and I will establish the throne of his kingdom forever. I will be a father to him and he will be a son to Me; when he commits iniquity, I will correct him with the rod of men and the strokes of the sons of men, but My lovingkindness shall not depart from him, as I took it away from Saul, whom I removed from before you. Your house and your kingdom shall endure before Me forever; your throne shall be established forever.

2 Samuel 7:11b-16, NASB

The text of 2 Samuel 7 and 1 Chronicles 17 are very similar. While the text foreshadows Christ and His Kingdom, it first addresses Solomon. These portions speak of this 'descendant' committing iniquity, and being punished, but God's lovingkindness would not depart from him. So, while the primary speaks of Solomon, the passage prophecies about Christ.

Three things are mentioned, being, a house, a kingdom, and a throne. God will establish Christ's kingdom. The Seed, Christ, shall build a house, namely, the church. And, God will establish the throne of His Kingdom.

Further clarifying the issue of the throne of David, Mary was told by the angel Gabriel in Luke 1:32 that He would be given the throne of his father David.

The Prophetic Fulfillment

Historically, we see that the Davidic rule fell to the earth at the Babylonian captivity. This sequence is what marked the removal of the crown from the nation, hence the Kingdom, the end of the sovereignty of Israel as a nation, and the beginning of the 70 years of exile followed by the 70 sevens of years of added punishment.

Yet, this is precisely when the punishment of national Israel was to come to a close, and the restoration of the Kingdom of God.

Christ came, right on schedule, declaring the time was fulfilled and that the Kingdom was here (Mark 1:15). This is what makes this fulfillment both so crucial as well as mysterious and wonderful.

The throne of David had essentially fallen by the wayside in the “silent years” of no prophetic utterance. This is precisely because of the identity of the Kingdom of God with the Holy Spirit (Matthew 13:33). No Kingdom means no Holy Spirit.

But, certain of the Jews understood all the time that it was the Holy Spirit, His Presence, that made the difference (Exodus 33:15). They knew that they could have all the form of religion, all the state of affairs of a nation, they could even win all of the battles, but unless they had Him, they were nothing.

David's Fallen Tent

James, quoting the words from Amos 9:12-13, said,

After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things.

Acts 15:16-17

David's tent here literally refers to his house, the tent of David. Today, this is often interpreted as the tabernacle, or tent, where David set up the ark of the covenant, but it is his household that is in view. While this includes the tabernacle of the worshipers with the ark, it is not specifically that tent. David's house was a pre-figure of the church, and so was his throne. In his worship at the tent with the ark, it is said that he did not build it like Moses had instructed, with three chambers and veils. Rather, setting the ark up to be seen, he placed singers and musicians continually before it, and worshipped the Lord there.

But, not only there, but in his whole life, David lived often as a New Testament believer, rather than as one under the Old Covenant.

In this way, not only have we seen, was the throne that he sat upon the actual throne of God, and his kingdom the Kingdom of God, but his house was like unto the house of God, in a preshadow.

It's All About The Presence

It is the essence that is the same here. It's all about the presence. David recognized the favor that came upon ObedEdom's house while the ark rested there, and knew that he had to have that presence in his house.

But, it was the presence of God that made David great, and the operation of the Holy Spirit in his life. When Jesus came, He was 'David', in a manner of speaking, because he came in that role, in that stead.

Thus, when David received that Kingdom, it was the Lord's.

The Children of Abraham

So, we must analyze that while there are prophecies which do not seem transferable to the church, there are certainly prophecies that are, and were transferred.

But, just as Solomon pre-figured Christ, so there is the house that was of the flesh, and that which came before.

But, God never intended to sum all things under David, but rather,

He made known to us the mystery of His will, according to His kind intention which He purposed in Him with a view to an administration suitable to the fullness of the times, that is, the summing up of all things in Christ, things in the heavens and thingsontheearth.

Ephesians 1:9-10

But, God, who knows the end from the beginning, is seen executing His Master Plan. God had intended Christ to be both chief, but firstfruits, and all-in-all for everything regarding the church, including David.

Christ, then, although He came after, is the pre-figure of David, and David's house and David's throne are seen through the lens spiritually as being of David's.

Even as the prophecy first spoke of Solomon as the seed established, and that Solomon's house would be established, hence, David's would be, so too, this prophecy is in reverse of the other.

It can be seen that just as Solomon's house was built up to secure David's house and throne, so David's house was built up to secure Christ's, even though Christ came after. He, being the root and offspring of David.

Thus, when it is said that Christ was to be given the throne of David by Gabriel to Mary, it is clear that this happened, as predicted, in Daniel 7:13. For, if a man has all authority, changing from one throne to another must be either of no consequence, or a demotion or promotion. Since neither of the latter two are candidates Scripturally, and the first would make it irrelevant, they are one and the same. And, for this precise reason, because David's throne, by way of the forethought of the Lord, was God's own!

The only way that Christ could still be head would to have David's throne be His throne, even as Solomon's throne was his father's. So, Christ is He who came before, and when David sat on his throne, it was the throne of the Lord, even the throne of Jesus, or David would be the head of Christ.

Yet, there are still two distinct levels to this prophecy, and that remains a fact. The first was to David's natural house in the natural house of Israel. Yet, when applied spiritually, this speaks specifically of Christ, of whose throne, kingdom, and house David was already partaking! When Solomon came, he restored the Mosaic system, yet it took Christ rebuild the church.

So, although Christ came after David, David's throne was always the Lord's, for the simple reason that Ephesians 1:10 indicates that there can be no other way. David, in his prophetic position and special place in history demonstrates Jesus to be astride time, just as John the Baptist said, “He that cometh after me is preferred before me: for he was before me.” (John 1:15, portion).

In this way, God has restored David's fallen tent, that the Gentiles might seek Him. And, this is exactly what we find today with the church.

Summary

 The promises to Israel will stand be accomplished by National Israel.

 The church does enter into the promises of Abraham, but some of the promises are still specific to the people God originally chose.

 Paul said it best, All Israel shall be saved. Romans 11:26.  God has hidden His face from His people. He will not restore it until the end of Ezekiel 39.

 Ezekiel 38 & 39 describe the Gog Magog war, apparently of Revelation 20:7-10.

 The Ezekiel 39 prophecy has not been fulfilled.

 Jesus didn’t tell the apostles when the Kingdom would be restored to the nation as a whole, but the passage does indicate it would be.

 Ezekiel 37 is a picture into the future.

 As there were two prophecies of Ezekiel, it seems there will be two prophetic moves in the regathering and rebirth of Israel.

 The first has already happened in 1948, with healing revival that came through the world.

 A second wave will correspond to the prophesy to the breath, and will result in resurrection from the dead for the nation as a whole.

 Just as WWII resulted in Israel being reborn and regathered, there is likely a Gog Magog war, a WWIII, that will entail a second prophetic movement coming forth, which will bring about Israel bowing its knee to Jesus, becoming born again, and receiving God’s Spirit.

 It is here, after this war, after satan has been cast into the lake of fire, that most of the Millennial promises will likely be fulfilled.

 The Abrahamic Covenant promises the land to ethnic Jews.

 The Davidic Covenant promises David a Kingdom and a throne forever.

 The claim is that David's realm was the physical land and people of Israel.

 We see, however, that God's "Master Plan" was to bring all things together under one head, even Christ.  For this reason, David actually sat on God's throne.

 Jesus was before Christ, in the Kingdom prepared from the foundation of the world. Hence, when David sat on his throne, it was really Jesus'. Jesus is the root and offsping of David. Hence, Jesus, not David, is the head of the church.

 It is only Jesus' throne, not David's, that rules the nations. It is David's throne because David sat on Jesus' throne.

12

THE THRESHING FLOOR

A

fter walking through our study on the End Times, examining the relevant portions of Scripture related, and finding what we feel are solid conclusions, it appears there remains somewhat a body of understanding that remains outside of our scope, ‘sola scriptura’.

In that sense, this is a bit like sweeping the floor after threshing the wheat. We have addressed all the relevant portions of Scripture, we have extracted all the necessary kernels of wheat, and what we have left, is, well… When you’re done threshing, you have the chaff. Psalms 1 says the wind drives it away.

Let us look, then, simply for the sake of a “clean house”, that these are not overlooked, they are simply not relevant after all of our discussion.

The Rapture

The word ‘rapture’ is derived from the Greek ‘harpazo’, or ‘caught up’.

Then we who are alive and remain will be caught up [harpazo] together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord.

1 Thessalonians 4:17, emphasis added, with editing for clarity

This is, to us, speaking of Christ’s Second Coming, which we see in Revelation 20:11-15. When Christ comes back, those who are still alive will be caught up to meet Him in the air. Plain and simple.

The whole concept of a rapture is derived from this concept. Further scriptures are emphasized in the discussion of this concept, but the definition of it remains wholly extra-Biblical, in our estimation.

Consider one of the parables of Jesus, commonly thought to emphasize a coming rapture.

But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came,and took them all away; so shall also the coming of the Son of man be. Then shall two be in the field; theoneshallbe taken, and the other left. Two women shall be grinding at the mill; theoneshallbetaken,andtheotherleft.

Matthew 24:37-41, emphasis added

What many point out in this parable is that it is the identity of those who are taken and those who are left is in order. When we consider the parables of Matthew 13, Matthew 13:30 indicates that the weeds are gathered first and burned, and then the wheat is gathered into the barn. In consideration of these parables, it seems a rather weak case to build the doctrine around the parable above, where for the example of Noah, it was the wicked who were ‘taken’. It then stands to reason that, in the examples that follow, it is not a being “taken” in a rapture, but a being “taken” in judgment, as with Noah.

Yet, for many, the idea of a rapture is so central to their understanding of the Great Tribulation of Matthew 24. What does that look like to us? 70 AD. So, what of a rapture? At the point of argument, it becomes rather irrelevant, anyway. If the Great Tribulation is already past, and we see no Biblical case for a rapture anywhere (John 4:1-2 already being explained elsewhere as merely the mechanics of the vision, not the content itself), we find the entire discussion of the Rapture to be, well, absolutely meaningless.

The Rapture in Type

Notwithstanding that there are not actual references to a rapture, and that this system of interpretation renders the topic moot, it is sometimes beneficial to address the arguments used in support.

Typically, the references for the rapture are shown in types, or example, rather than in specifics.

The basic concept is whether God typically brings people through a trial or rescues them out of a trial. Yet, as we study through Scripture, we see both, so the answer there is inconclusive.

Yet, in type of what some might term as a rapture, we see various examples put forward. Noah is often mentioned, but this case fails, because of Jesus' own words. In Matthew 24, Jesus used this to talk about the wicked being taken, and Noah being left. Truly, the ark was not a picture of a rapture—the ark was the only thing that remained, and everything else was destroyed!

Some others like to point to Elijah, but he too, fails the case. Elijah was a man of like passions with us, but a man of prayer. The prophetic load became too great for him to bear, and he asked to go home, and so God took him. This was not Godinitiated, it was God answering a man's request. In fact, when Elijah got to the mountain, God asked him what he was doing there. He wanted to die, and so God let him be taken home (1 Kings 19). While one could argue many sides to this, this, too, does not seem to be a picture of a happy Rapture.

And, finally, the other most prominent example of a type of a rapture is Enoch. Enoch walked with God, and was not, because God took Him. This, too, is not a picture of an endtimes rapture. There is no tribulation, no trouble, simply a man in love with God, and a God in love with a man. A man that walked so diligently after God, obviously believing forward in time to a Lamb slain before the foundation of the world, since he wasn't sinless, and so that God chose to remove him from this world. For whatever reason that was, perhaps just to demonstrate that there was something worth being taken to after this life, this still offers no real solid basis for the prefiguring of a rapture.

The Antichrist

Further, we can consider the concept of a future antichrist.

This is really, in our opinion, a work of the flesh on one hand and sober warning mislabeled on the other, both of which conditions are bad.

On the first, we see many texts typically related to the antichrist as already having been fulfilled, or having other applications.

The term antichrist comes only from John’s epistles. Three times in 1 John, and once in 2 John. In all of these instances, it is not addressing a person, but a spirit of evil.

Other references that are typically attributed to a future Other references that are typically attributed to a future 2 man of Lawlessness which we discussed earlier. This was most likely one of the rebel leaders at the time of the 70 AD destruction. The apostasy, or rebellion, spoke of the Jewish rebellion leading to the destruction of the city. The structure of the argument follows that principle of the Olivet Discourse, that the 70 AD destruction must occur first, before the Second Coming.

Hence, 2 Thessalonians 1 speaks of the Second Coming while2 Thessalonians 2 speaks of the 70 AD events. The man of sin is said to be destroyed by the breath and destroyed with the glory of His coming, in that he both died, and will be completely destroyed eventually at Christ’s second coming. The mysterious restrainer would have apparently been the priesthood. When the rebels killed the priests, the destruction of the city was virtually sealed. These rebels set themselves up in the very temple of God as their headquarters.

And, as with the characters of Daniel 7 and Revelation 13 & 17, we find Domitian fits them perfectly well.

Beyond this, though, we find a larger body of work regarding antichrist. Works such as AW Pink’s “The Antichrist” attempt to study of all the scriptures they identify as pertaining to the antichrist. These include Psalm 2 s “the fool” who says in his heart there is no God, as well as a host of other scriptures.

What is done is simply collecting every negative reference or character in the whole of the Word and attempting to create some ultra evil super-villain, of sorts, which may or may not in any frame exist.

Now, consider our study.

We have demonstrated Babylon was the greatest, and each kingdom after was inferior. Yet, in all of his glory, Nebuchadnezzar had to the place of Babylon in history. acknowledge that it was God that made him great. Even his sovereignty was God-given, and that was precisely as punishment upon God’s own people, Israel.

Not only that, but not once in the whole of the Word of God is there any government of evil that ever exerted power and dominion above what God intended, nor was it able or allowed to rise above any level.

There was only one reason Babylon was great, and that was because God exalted it. And, whenever man exalted himself above God, whether it was Nebuchadnezzar or the tower of Babel, God brought them low.

Collecting, then, the worst traits of every evil character in the Word of God, then, seems a dubious task at best to claim that this future super evil will be in any way capable of doing what all evil does: kill, steal, and destroy. Again, the only reason evil has ever been able to cooperate in itself for any length of time was simply the dominion God Himself gave, and that in response to punishing Israel. Without God empowering him, even the devil can only deceive people into breaking things.

So, we have to ask ourselves. Does the Bible support the notion that this super-evil character will actually appear on the world stage? Well, at this point, we offer a careful reply. We recognize on the one hand, that there is no future antichrist in relation to the prophecies of Daniel or Revelation. These are all already accounted for. Further, the many characteristics of evil through the Word are not prophecies. But, the world did see Hitler, and the world did see a host of other evil people.

So, as we said in the beginning, much of the study of antichrist appears to be a misguided work of the flesh, and on the other, a horribly mis-categorized warning. Even with the expectation of a Gog Magog conflict, there will most likely be a type of horrible evil in command. Might it resemble the characteristics given? In so far as much as all the others have. But, this doesn’t make him “the antichrist” any more than it made any of the previous ones.

Many of the traits described will most likely describe any future evil leader, and we do well to study to recognize evil when it appears. But, we do wrong to categorize all this as an antichrist figure with specific fulfillment as a Revelation or Daniel beast, simply because, it actually lowers our expectation of the many antichrists that have come along.

Other Topics

Armageddon, briefly discussed, also becomes a side-line-item. Textually, this is expected, as it is only mentioned in one passing reference in Revelation 16. While popular culture has made much of this, this title of a place which doesn’t actually exist actually turns out to be little more than a passing blip on the radar. It came and went, just as the text described. It was not the End of the World.

Additionally, in case you haven’t noticed, the first resurrection would be said to have been passed. Are you sorry you missed it? Don’t worry, everyone (who dies, that is), will be resurrected at the Second Coming. It doesn’t take away anything from anyone, really, it’s just that we’re further along in the book than we originally thought.

Textual Support

One Preterist writer cutely wrote regarding some of these, apparently attempting to avoid some conflict, that whether or not there was a future rapture of the church is beside the point, his point was that the Text does not speak of it.

Cleverness aside, this does need to be the basis for the argument of many of these things. We simply see no real textual support for these things. Many things, such as the Millennium, as we have seen, are simply the supposition that all of these texts need to apply to a certain Millennial Reign in a particular way. But, the only thing needed is that they are fulfilled. Since, in our minds, Revelation 20:10-11 fits them better, we prefer that.

But, with several of these other concept, there is no need for the fulfillment of something that just isn’t there. We don’t see a promise of a yet future beast of Revelation 13, simply because it already happened. Yet, to the contrary of those who would be at ease over such news, we constantly remind people of Jesus’ command, “Watch!”

But, in the study of the End Times, we do exactly that. We study, and we study the text.

These things, then, are the things that simply are mere cultural icons, and in the end of our analysis, have little or nothing to do with Eschatology.

In Review

We get things backwards, sometimes, when we think this is all about us. As Paul wrote, godliness with contentment is great gain. If we have food to eat, and clothes to wear, is that not sufficient? Is this life not a passing vapor, and the world to come more glorious?

The other point about Revelation is that it doesn’t really make a great movie. That is, often, the point. Movies point to man, and the glory goes to man. Even with the concept of the antichrist, one of the greatest works on the subject, detailing all the supposed names for this character, was written by a man in a gnostic cult. The whole idea of the antichrist is more about the spirit of man than it is anything else, and is it any wonder that the devil would love to promote such an idea? Really, the concept of the antichrist, with all its fascination and attention an draw feels more antichrist simply as an idea than most other concepts.

What way, other than to roll all evil into one, and to build up in one’s mind the idea of a great evil, could the enemy so divert the attention of the believing Christian away from the reality of the authority and power of the Kingdom in their midst? What way to get and keep one’s eyes off from the name of Jesus, and to prevent one from truly understanding that at the name of Jesus every knee must bow? And, if you lose your head in the process, so be it, but don’t fear men.

It is a vanity to divert too much attention onto what was, at the expense of what God has promised. It is right to study to show oneself approved, to know what the Scriptures say for ourselves, but when our eyes become focused on events, on the news, on the media, and on the things of the Earth, more than the things of God, we can know that there is little meaning to our endeavor.

I am for study, and I am for searching any and all topics of Scripture, as the Lord leads. But, the work of the antichrist of John’s epistles is to replace Jesus with something else. Even good things can take the place of the best, and in the end, each one of us must hear from heaven ourselves.

It is our firm belief that many great, and dire things are coming upon the Earth shortly. This is true. Yet, the prayerful heart should never be discouraged. As God led the children of Israel by a cloud and by a fire, He will guide us. As He fed them with the bread of heaven, He will feed us. All we have to do is trust Him.

Consider again, who the greatest in the Kingdom of Heaven is. It isn’t the one with the greatest revelation of who the next evil world ruler is. It is the one who is like a little child. It is the one who humbles himself and learns to follow the guidance of the Holy Spirit in all things. That inward witness, that constant leading. This one is the one who will be kept safe from all harm.

Romans 8:14 says, “For as many as are led by the Spirit of God, they are the sons of God.” So, let us be led forth, not with fear or a focus on the evil of the world, but with our eyes upon Christ, knowing that there is nothing that will ever prevail against His church, even while in this life, we will have tribulations.

The “Other Prophetic Scriptures”

I would say, fear of the unknown can certainly be deadly. With 1189 chapters in the Bible, even reading through it regularly, it still takes scholars years to be considered experts on even a book of the Bible, let alone a topic.

The thought of the unknown in terms of prophetic Scriptures are simply that—unknown. Yet, we appreciate the study of those who have gone before, even those who have compiled documents such as the “150 Chapters on the End Times”, as they see them.

Documents such as these help as a spring-board to establish a study on the End Times. But, what they also do is illustrate that through the majority of the texts of Scripture a case is either sound or not sound.

That said, of the 169 chapters which some have claimed to be related to the End Times, we found roughly only 52 to be Eschatologically themed as we made our survey.

Much of this is due to the fact that we are interpreting Revelation 6-19 and all of Daniel differently than many do, but also due to a difference in opinion about the nature and the work of the Kingdom in the world today.

But, what is clear is that a body of scholars view these particular texts as the primary end times ones. In our understanding, then, even additional texts, as encountered, would generally fit and be interpreted as those already presented

Zechariah's Visions

We remark, specifically upon the books of Zechariah, with it's apocalyptic imagery. While the visions themselves often have a future prophetic meaning, they, nevertheless, are prophetic words for the rebuilding of the Second Temple.

It is fascinating, then, to read how commentators then interpret many of these passages. On the one hand, we know that we are built together (not “being built”) a spiritual temple, and that Christ was the temple made without hands, but specifically, what is looked forward in these passages is for us today.

In the beginning of the book, we are looking at Zerubbabel's day. They are rebuilding the temple amidst great strife. This is perhaps one of the closest times the Earth got to “world peace”.

And they reported to the angel of the Lord who was standing among the myrtle trees, “We have gone throughout the earth and found the whole world at rest and in peace.”

Zechariah 1:11

But, then, the Angel of the Lord reminded God of Jerusalem, asking “How long...?” The response was immediate and direct, and He ordered that the city be rebuilt. Thus, war, famine, disaster, pestilence, and all other things were brought up, for one simple reason—God's Word and His promises mean more than world peace. God will keep His Word, irregardless of any other thing.

But, the visions progress directly on the rebuilding of the temple. It is thus seen, that, quite possibly, Zechariah himself could be one of the two “olive trees” of Zechariah 4:3.

Throughout the whole, the prophet encourages and releases the Word of the Lord for the building up and the maintaining of the sanctuary, the cleansing of the land, followed by promises of what would come.

While the last of these yet seem to point to the future, they do not yet speak so much of the end times, but of what God has been doing.

For a further study into Zechariah and other chapters on the End Times, please see the Appendices at the end of the book.

The Ultimate Story

What began as simply wanting to preach what was in our heart has turned into quite an exercise in nothing—this book. Repent: for the kingdom of heaven is at hand.

Matthew 4:17

The amount of hatred against that first word in today's society, even in the church, is enough to make you realize there is a ravenous lion seeking someone to devour. And a great dragon at work deceiving people to hate the light, lest their deeds be exposed.

But, it is that second part, the Kingdom, which was what was to be preached, and, to my shock and amazement, people were telling me I couldn't preach it like it was in the book.

For what it's worth, I was wrong and listened for a bit to it instead of that still small voice on the inside. It wasn't worth it. Never listen to any voice but that one that's true—you'll save yourself a lot time.

Of course, God works all things for good for those who love Him and are called according to His purpose, but I'll still take Plan A. Every time. It just hurts less.

I say this is the ultimate story. Not my little one above, but the whole of the world, even the Book. Realize this, that Christ is the mystery of God.

To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:

Colossians 1:27

In all of the research, in all of the study, it has been the story of the Kingdom that has grown and expounded in our heart. It has been the revelation and the understanding of God's plan, both in His goodness in the cross and redemption, and in the severity of His judgments, even in that Israel still has God's face hidden from them, apparently, for precisely the same reason that He hid it in the first place, unrepentant sin, and being responsible for their level of revelation. As it was said in Daniel, that which had been determined must take place.

But, it is also the story that takes the most brunt of the attack, both for and against any eschatological understanding.

We have been surprised that what has started out as little nuggets here and there along the way have turned into the body of this discussion (not to mention many, many supposed ideas and notions which fell to the wayside along the way).

But, it is the story that convinces us we are right.

People have a way of wanting a story. People today in culture are conditioned to think in terms of the End Times in terms of a beast or antichrist, a rapture, a tribulation, and Armageddon (in no particular order). But, that is precisely the point.

Now, all of these ideas did indeed come from earnest study, and research, and all, but much of what we toss around in Sunday School is simply re-hashed interpretations. And, all of those of someone else.

Just try it out, if you ever can. When someone starts asking about something to do with the End Times, do the only thing a Berean would do, and ask them where they get their notion.

People can talk about the seals, trumpets, and bowls, because they are popular, but ask them when the last time (or if ever) they have actually read the Book. The answer can be telling.

Really, what most people pass off as doctrine is not the Word, but men's opinion. It must be so, to some degree, for we all must learn somewhere, but let it not be said of us, God permitting. Don't take our word for these things beyond a certain point. Study it out, search these things, try them, prove them. See and find if there is any flaw in them, little or big.

It has been demonstrated over and over that, if it's true and important for us to know, God has demonstrated it in His book. You don't need to be anxious, concerned, or anything. Especially in today's information rich age, a quick internet search often yields quick results for many things, and careful study continues to yield even more. But, the point is to read the Word.

In the end, it is the Word that brings faith. Man's opinions and their way of putting things together is wonderful, but it is the Spirit breathing upon the inspired text that makes it alive.

The Spirit of Prophecy is the testimony of Jesus (Revelation 19:10). Let us hear that voice, listen to His call, and heed His whispers.

He that hath an ear, let him hear what the Spirit saith unto the churches.

Revelation 3:22

The Ultimate Fulfillment

But see this. The coming of Christ's Kingdom when it did must be seen as the ultimate fulfillment of the restoration of the Kingdom.

At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight. All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.

Matthew 11:25-27, emphasis added

Precisely at the time allotted, after the punishment of the 70 years, followed by the addition of a seven-fold punishment of 70 sevens of years, the Kingdom was restored.

And it was, that at the end of the 70 years plus the 490 years from the date of the decree, the Kingdom which had been taken was given back. This is the promise in Daniel 12:1, that his people would be delivered—all those whose name was written in the book.

This prophetic fulfillment exactly fills the need of the covenant to both Abraham and David in raising up seed, a house, a kingdom, and a throne. All of these are summed up into Christ, and He is the all-in-all.

But, two things are in view here. First, on the one hand, God scattered the power of the Holy People. He didn't do away with them, as the promises over them as an ethnic people still remain. But, these promises will and can only ever be fulfilled in the context of the church.

Israel will never again possess the same holy power they did apart from bowing their knee to Jesus Christ, and being Christian. While they are a nation, they are a body assembled but dead (in their trespasses and sins).

This is a far cry different thing than saying that God is done with natural Israel. One could possibly use that language, except that He appears only to be done with them in the sense that they are no longer God's Kingdom. They weren't in Acts 1:6, and they are not now.

But, the ultimate fulfillment of their promises will coincide with what Paul called their being restored, which would be “life from the dead”. One possible interpretation of that is that greatest world-wide revival the world has ever seen, including the defeat and overthrow of the dragon and the sending of him to the lake of fire.

God is not done with national Israel so far as His promises are concerned, but He is done with them being in possession of the Kingdom outside of the cross. All Israel will be saved, which means they will all turn their hearts to Christ, look on Him whom they pierced, embrace Him as a nation of sinners, and hear His voice, and be healed, made whole, saved.

The Parallel

Why was it that only a few were saved in Jesus' day? Why is it that so few realized the Kingdom? Perhaps, it is the same reason it is so for us.

And he said unto them, Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned. And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.

Mark 16:15-18

While some would like to dispute whether Mark 16:9-20 should be in the Bible, it really only takes one manifested healing to know that Jesus heals today. It only takes a few to realize that God has given gifts to men. It only takes one at my hands to know that the same Spirit that raised Christ from the dead lives in me.

Yet, Jesus said the road to life was narrow, and there were few that find it (Matthew7:14). Now, at each juncture in Christ, we have a choice. Do we humble ourselves, repent, and seek a deeper cleansing work inside of us? Do we live in a perpetual state of fear? Or, do we do John 3:19-21 and come into the light so that it may be plainly seen that what has been done has been done through God.

Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house.

Matthew 5:14-15

Consider this portion of the Sermon on the Mount. Jesus said that once you are filled with the light of God, you cannot get away with being covered up. Not only that, but it actually gives light to the entire house, the world around us.

So, when we come to that road, and at each step have the choice to step into faith, from faith to faith, or to draw back in fear, the decision is always ours. God is always good, and He is always faithful, and all we ever have to do is to take another step.

From the first to the last, it is that initial seed of faith that sees us through, but it is the growing and bearing fruit, the testing of our faith, that it is proved to be genuine.

Consider this, though. For all of our knowledge of the End Times, have we learned to love? That is the question.

And, Jesus' kind of love always looks like something. Jesus said that the sinner was damned, the righteous redeemed, and that He alone was the chief. There is order, structure, discipline, family, and authority. Just as it is only through Christ that we enter, it is only through living on His terms, especially in the Sermon on the Mount, that we produce fruit and are rewarded. Everything else is worthless (John 6:63).

This is “Love on God's terms”.

The way up is always the way down. Do you want more of God? Pursuit and hunger are important, but when the disciples asked Him for more faith, His response could be understood to say that if they didn't have the doubt, any level of faith would be sufficient. Perhaps we don't need more of God, but perhaps God needs more of us.

Let us do a diligent search. Let us be humble and sincere, pursuing holiness out of reverence. Let us passionately seek to be wholly His, making every effort to enter in.

Christianity, then, is not an effort in striving, but in laying down, in humbling ourselves, in repentance, and, most of all mercy and His Grace.

Just try it. The book is true, or you wouldn't be studying Revelation. But, it is wholly true. Live the Sermon on the Mount. Give to the poor. Lose your life and find it, and be happy.

Summary

 The Rapture isn’t a Biblically based doctrine.  Rapture comes from Harpazo, from 1 Thessalonians 4:17, and simply refers to Christ’s coming.

 The parable of Matthew 24:37-41 actually seems to indicate against a rapture.

 John 4:1-2 doesn’t indicate a Rapture either.

 Of the types and shadows offered to support a rapture of the church, some of the popular ones offered are Noah, Elijah, and Enoch. Yet, in each of these, these do not pre-figure a rapture, but something else. The closest fit, Enoch, had no tribulation.

 A future antichrist is not supported by Scripture, by our analysis.

 The other various references frequently attributed to it are either misapplied or misinterpreted.

 The only reason Babylon existed as great as it was was to punish Israel, not the wickedness of sin.

 Every time man exalts himself, he is abased.

 There may be yet another great evil leader, and probably will be. But, it wont be the antichrist of Revelation or Daniel. We should simply obey the warning to Watch!

 Armageddon also is past, as well as the first resurrection.

 Textual support is the only basis for study.

 Everything else is something else.

 Be a Berean and study to see if these things be so.

 The Ultimate Fulfillment is when the Jews, as a nation, get born again.

13

JESUS' KINGDOM

W

e cannot, therefore, complete our study of Eschatology without directly addressing our main premise. The study of eschatology is the study of the Kingdom.

Another way to express this is to say that to define one’s eschatology is to define the Kingdom, or vice versa.

It may not seem immediately obvious why a dissertation on Jesus’ Sermon and parables should have a place in a book on Eschatology, but sometimes, the answer we are searching for is hidden in the most obvious place.

Sometimes, we can spend a lifetime searching to define something that a greater authority already has.

To Define the Kingdom

There really is only one question in this regards that needs to be answered. Good for us, we can pull the text for our question directly from Scripture.

Then Jesus asked, “What is the kingdom of God like? What shall I compare it to?

Luke 13:18

Sometimes, it really is that simple.

To help differentiate, there are a few things Jesus did not say. He did not say What is the Kingdom like now as opposed to the future. He did not say, What is this phase of the Kingdom like. He did not say What is this non-Kingdom dispensation like before the Kingdom comes. He did not say, What does this Kingdom resemble before the real Kingdom comes.

No, this, along with Mark 1:15, is unmistakable in its meaning and intent. You have to purposefully disregard Jesus’ own words regarding this to come to any other conclusion. As Jesus was who He said He was, and by virtue of the Old Testament prophecies themselves, Jesus is the authoritative interpreter of the Kingdom and its promises. Jesus first said the Kingdom itself wash”here”. And, here is in context with that, and in the same authority. This is His definition of His Kingdom.

As usual, we could save ourselves hours, even years of tiresome study if we would just believe the Bible. So, what did Jesus say the Kingdom was like?

It is like a mustard seed which, when planted, grew into the largest of garden trees. What else is it like? It is like a little bit of leaven which a woman hid in some dough until the whole thing was leavened.

Understanding the Parables

To understand the Kingdom, you must be born again, which means you must have faith. Faith is what pleases God.

It follows, then, that a mere carnal interpretation of the parables can only completely miss the mark, and, you can be sure that any interpretation that is wholly materialistic has failed to grasp the Kingdom.

That said, there are a number of wrong interpretations of the Kingdom Parables. While this is a direct statement, it is also carefully considered. With some things, we see the possibility of layers of understanding on a given text. When it comes to the Parables, however, certain contemporary interpretations which are seen to be gaining ground must be recognized as not complementary, but contradictory to their original intent.

As such, any explanation of the Parables of the Kingdom as a description of the church through history, and that they might represent the Kingdom as something negative are absolutely and completely false because they contradict the true nature of the Kingdom, which is pure, and the true intent of the parables, which is faith. This will be seen more as we go.

So, if the Gospel of the Kingdom is about faith, it is about the sacrifice and resurrection of the Lord Jesus Christ (1 Corinthians 15:3). How is the Kingdom of God like a mustard seed planted?

Well, consider the Gospel message. We know that the seed is the Word of the Kingdom, Jesus Christ. When anyone receives that Word, confessing with their mouths, they are born again of that incorruptible seed (1 Peter 1:23; 1 John 3:9). This faith then grows (2 Thessalonians 1:3; 2 Corinthians 10:15), and we progress from being mere babes in Christ (1 Corinthians 3:1) to being mature (Hebrews 6:1). This is the reality of the New Creation (2 Corinthians 5:17) within the believer, and it is the life of God lived through our lives (Galatians 2:20).

But, again, it is the seed of Truth (2 Thessalonians 2:10). Jesus said that the verdict against men was that light came into the world, and men loved darkness rather than the light, because their deeds were evil (John 3:19). Jesus warned His disciples to beware of the yeast of the Pharisees (hypocrisy, Luke 12:1), and the yeast of Herod (lawlessness). The destructive power of both of these is in the lie. One the one hand, there were those who claimed to be righteous, but were as much sinners as the rest. On the other, there were those who lived without the law. Both of these were not the truth, as witnessed in the heart. But, truth, when it sees its true condition, if we truly love it, we are forced to fall on our face before God, cry out in repentance, and seek His mercy. Jesus said that the publican who did thus went away justified, while the Publican who held his nose in the air and said, “Thank-you God that I’m not like that sinner”, his sin remained.

The Mysteries of the Kingdom

Imagine Jesus’ position. As Paul wrote that the natural man cannot understand the things of the Spirit, for they are spiritually discerned (1 Corinthians 2:14), so Jesus was the only man baptized in the Holy Spirit for the duration of His ministry. While John the Baptist prophesied that He would baptize people in the Spirit, He did not baptize a single person until after His resurrection.

But, as with all of the things that Jesus taught, He was revealing things of the Kingdom of God that had been witnessed throughout the Old Testament in the Bible. That is, whenever God’s miraculous power was demonstrated in the Earth, and whenever Israel or someone experienced a divine deliverance from God at any time, it was always the operation the Kingdom of God.

What we find Jesus then doing is answering the most pertinent question of all:

How do you get God to do that stuff on your behalf?

It is in this context, that Jesus told His disciples the following:

He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.

Matthew 13:11

And, again, He said,

That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world.

Matthew 13:35

These mysteries of the Kingdom are not some esoteric teaching about how the Kingdom would come, progress, and so forth. God is not interested in that. These mysteries are the very mysteries that have been hidden regarding the Kingdom. They are the principles by which the Kingdom has always operated, and always will. They answer the question of “Why does God do what He does?”, or, “How can I get God to move on my behalf?” They are, if you will, mysteries hidden in plain sight, often overlooked by men, and discarded as insignificant.

These, too, are the mustard seed of Luke 13:18. These are the kernels of truth, the seed of love, (that is, “Love on God’s terms”, as the world does not know love), and they are precisely the teachings of how Jesus lived in the Kingdom. He was what He taught. Not only are they the reason behind His miracles, but they are also the reason God raised Him from the dead, because He lived by them! They are the government of the Kingdom, and the right order of it’s institution.

This littlest of seeds, once planted, becomes the largest of all garden plants. This littlest thing called love, not the thing they sing about on the radio and in public arena, but real, actual, fervent affection. Love looks like this, because this is who God is.

But, the thing about the parables is, you need faith to see them, and to enter into them (John 3:3, 5). Moreover, you cannot understand these parables, truly, unless you have faith, even when they are explained. What the parables are, then, are the best way to conceal the truth to those who don’t have true spiritual faith, while at the same time revealing them to those who do. The plain fact is, as examine Jesus’ teachings, anytime someone is truly teaching faith, whether they see it or not, they usually fall back to one of the principles that Jesus taught in His parables. As Paul wrote, we explain spiritual realities with spirit-taught words, comparing spiritual to spiritual (1 Corinthians 2:13).

The Kingdom is like a little bit of leaven which a woman hid. All of these describe the same thing we have been calling the Kingdom all throughout this book. It is God Himself, the Holy Ghost, and the perfect reign of a perfect God in, through, and upon the lives of men, as well as above.

The Man of Faith in the Beatitudes

So, consider the Sermon on the Mount, specifically, the Beatitudes. These are the picture of the man in the Kingdom. You have to understand, Jesus wrote these parables as a man filled with the Holy Spirit, to people who weren’t. These are the primary introduction to the life of faith, and living by the Holy Spirit, to those who could not yet do so. There is evidence that the Apostles walked in a measure of Christ’s authority and anointing, much as deputies to a sheriff, but even they lacked the fullness of their own measure of the Kingdom.

So, Jesus explains the man of perfect faith as being Most Happy. The word “Blessed” in the beatitudes is really the word “happy” with the prefix for “macro” on it. Hugely happy, super happy, largely happy, however you want to put it. We choose “Most Happy”. But, the word is not “blessed”, really, as that would be a different word in Greek.

But, Jesus gets “first things first”. “Most Happy” is the beginning of each of these Beatitudes, and this is the end product. By putting it first, Jesus presents the most important element at the beginning. A believer in faith does not have to suffer through any trial, so long as they are walking with the Lord, because of these eight (plus one) sayings.

Attitude is everything, and when we are truly in perfect faith, and are hence “Most Happy”, the emotional warfare breaks off. The “battle at the gate”, as it were, becomes a celebration, and the things that wear down the feet of the saints become our triumphal procession. When we truly see through the eyes of faith, we through out the doubt and despair that would keep us there, and we embrace with full arms both the condition and the consequence.

But, the next thing is the condition. Poor in Spirit, Mourning, Meekness, Pure in Heart. These are a few of them. Some of these are desirable, and some of these are not, but quite often, each of them can be unpleasant at times. And, that is the issue. This is the heart of God here. God knows that these things are difficult, and that they are uncomfortable. But, that leads us to the next part of each of these.

The third part of each of these phrases is the word “for”, or “because”. The Most Happy is a result of what is about to come. Therefore, the man who is in any of these conditions is “Most Happy” for a specific reason. Most Happy are the poor in Spirit, because of something. This means, it is not something worked up, an effort on our part, or any other thing. It is merely the result of believing that it is true. As one popular preacher said, faith comes as soon as the light does.

The last part of these is the consequence, and these are always good. It is because (part three) of these things that “Most Happy” comes. In fact, if you want to experience faith, simply meditate on the consequence, the promise, this fourth part. Theirs is the Kingdom. Meditate on that. The kingdom can belong to me. The moment faith comes, happiness does. The moment that happiness disappears, so did faith, and you have now identified our hurdle, “unbelief”. Simply return to the promise, and stay there, and it will come.

An Eight Pearl Necklace

So, imagine if you had the secret to how to get God to both be fully pleased with your life as well as to get God to show up on your behalf whenever you needed Him. We all know He’s there, but why does He come in some situations and seems silent on others? These are the mysteries of the Kingdom, and these eight beatitudes are exactly that. Look, and see!

Poverty of Spirit

Blessed are the poor in spirit: for theirs is the kingdom of heaven. Matthew 5:3

You can be normally happy all day long, but when you run out of yourself, you can be exuberantly, and extra joyful! Because all of God’s government, provision, miracles, angelic, visitations, revelation, instruction, guidance, breakthrough, signs, and wonders belong to you right then. Now, don’t misunderstand. It isn’t in how showy or impressive it is to your flesh, it is what is needed at the time. But, the breakthrough is always greater than the need, just like with five loaves and two fish, they fed the whole crowd, and then had twelve baskets left over.

Paul put this beatitude this way.

And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong.

2 Corinthians 12:9-10

According to Paul, it was in the place that he was the weakest where God’s power rested upon Himself. God resists the proud, but gives grace to the humble. Paul learned this. Today, it’s preached in many different way. When you’re at the end of your rope, hold on, because God’s coming! Ridiculous warfare means a ridiculous breakthrough. You can’t have a great miracle without a great need. You can’t raise the dead unless someone dies!

What was Paul doing? He was preaching the beatitudes! Paul did a pretty good job of quoting Jesus. Most gladly will I glory in my infirmities, that the power of Christ may rest upon me. This is simply Matthew 5:3, from a man who lived it by experience.

The plain fact is, when we realize that He’s there, we can walk through the fire, and not be harmed, but only at the point of complete dependence upon Him. Why does God show up for some people in certain situations? Because they need Him to! They didn’t seek poverty of Spirit, or put God to the test, but as they were serving, things came up. And, that is when God came through. And, Paul learned to recognize this and take pleasure and glory in it.

But, we might ask? Is all that suffering worth it? All the hardship, for what? For the glory. For the Kingdom. For the resting of His presence.

All of these beatitudes are about His Kingdom, but it is specifically this first and the eighth that specifically promise the present tense ownership of the Kingdom. If you want the manifest power of God, there are only two ways here how to get it. And, if you don’t like poverty of Spirit, just wait until we get to v10.

Mourning

Blessed are they that mourn: for they shall be comforted. Matthew 5:4

These other beatitudes are all the promise of something that will come, but not presently. This doesn’t change the effect, however.

Many have tried to qualify this beatitude, to diminish which types of mourning are affected. Mourning for sin, mourning for this or that. I see no reason to, Biblically. In fact, it only lessens it. The simple fact is, we have to experience mourning. Grief, Jesus bore at the cross, and we can simply by faith hand it over to Him. But, mourning takes something from us.

What if we didn’t have to lose any speed in our mourning process? Why would that be? Just think about it. You will be comforted.

Consider the greatest fulfillment of this of all. Jesus, before the cross, said that His disciples would mourn. Why would they mourn? Because He was being taken away from them. Through death, through ascending to the Father. But, what was the result of Him going away? God had to comfort their suffering eventually, and He had to do it in a way that was greater than their loss. So, He sent the Comforter!

Really, for the person in faith, it does not matter what the loss that is causing the mourning. Do you know that if you meditate on the fact that you will be comforted, right there in the midst of it, it will break the grief right off of you. Yes, you will still mourn, but the comfort coming will be greater than it. It takes the sting right out of it. The pain of death is taken away. Just stay there in that spot. Let yourself mourn. It’s important. And, take up the charge of Scripture. Mourn with those who mourn, knowing that there too, you will likewise receive comfort.

Meekness

Blessed are the meek: for they shall inherit the earth. Matthew 5:5

Meekness is not asserting your own will and forcing your own way. It is not pushing to the front for recognition and to be in the limelight. Meekness is willing to be patient and not attempt to get its own thing.

So, the obvious question comes in, because it must, What about mine? Most Happy am I when I am meek, because I will receive the things of the Earth.

Consider Hannah. She was without child, and could only mouth a silent prayer to God in the temple. Eli, the priest, actually thought she was drunk, but she was in bitter distress. Yet, she did not force her way with her husband. She did not rule over the other wife of her husband who was having children. She was meek, gentle, and pure. And, through her, because she remained meek, God brought through her one of the greatest prophets of the Old Testament, Samuel, of whom it was said that not a word of his mouth fell to the ground.

Meekness is its own reward in the Kingdom. God likes meekness, and He will see to it that you do, indeed, receive what is yours, if you’re willing to do it His way and wait. And, like the comfort, the reward is that much better because you did. You lack the bitter envy and jealousy, the contention, and, most of all, you lack the pit in your stomach of knowing how many people you had to step on along the way.

Meekness answers itself, because you will inherit the things of the Earth. Whether it is in ministry, or children, or any other realm, if you want to receive the things of this life with a pure heart, then practice meekness. And, when things aren’t looking like they’re going your way, again, meditate on the reward. I shall inherit the Earth.

Sadly, this is applied by some to some future millennium period. This may also be the case, but they do miss the point. I consider a certain well-known faith preacher. In listening to his testimonies, he spoke several times of how he wouldn’t even let a member of a neighboring church join his own congregation, because he knew that the other church needed their tithe. He purposefully took a back-seat in the eyes of man, because he endeavored to only follow the way of love, and resulted in one of the largest faith-legacies of recent history, as a teacher, prophet, and evangelist. He literally inherited the Earth. Not just in some future day, but in this age, and in the age to come, one hundred fold, and, of course, with them, persecutions (Mark 10:30).

Hunger

Blessed are they which do hunger and thirst after righteousness: for they shall be filled. Matthew 5:6

One of the distressing things about desiring after God and wanting to see a change in the world for His Kingdom and His glory is wondering if it will ever come. Don’t wonder anymore, it’s just doubt. Jesus said, they will be filled.

Suppose someone got hungry enough for the whole world, or even the universe, to see an outbreaking of His glory and His majesty. To have that hunger would be one of the most unpleasant things imaginable. The loss of focus on other things, the constant agony over the wait and lack of apparent fruitful result, the hope deferred that maketh one sick.

Remember the promise. Jesus paid the price for the whole world simply by being obedient to be sent to the nation of Israel. He wasn’t a world-wide evangelist, only a “local” one, if you will. But, His hunger was satisfied.

The word actually means “gorged”, filled to the full. Let your hunger foment. Don’t stop it. Don’t let people talk you out of it. It will make you miserable. It will ruin your life. It will take you over and make you do wild things.

And. You. Shall. Be. Filled.

Mercy

Blessed are the merciful: for they shall obtain mercy. Matthew 5:7

As I see it, even Jesus needed mercy. The night before, in the garden, Jesus let His disciples sleep because their bodies simply couldn’t handle the strain. And, the next day, carrying His cross, His couldn’t either. It is speculation, but I would imagine there might have been a few people who either died on the way to be crucified, or who were simply flogged to death right there on the spot. But, as Jesus showed mercy, He was shown it in return.

When we think about the cost of mercy (there’s always a cost, isn’t there), we remember the words of James.

For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.

James 2:13

Purity

Blessed are the pure in heart: for they shall see God. Matthew 5:8

Purity is something we should pursue, but it isn’t always pleasant. We have to do without a whole lot of things, and rightly so, because they are vile (Psalm 101:1-4 says a lot about this). But, we shall have the best. Everyone else might have their sailboats, their houses, their careers, but I’ll take what Isaiah had.

In the year that king Uzziah died I saw also the LORD sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly.

And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory.

Isaiah 6:1-3

I like to think that Jesus accomplished each of these in His passion. Yet in this one, at first, it might have seemed the opposite, crying, “My God, My God! Why have thou forsaken me!” But, a few days later, in fulfillment of Daniel 7:13, Jesus was the one like the Son of Man who approached the Ancient of Days. In his purity, so pure He couldn't let Mary touch him in the garden until he had ascended, He saw God in His human flesh. God Almighty, literal, fully, without limit. He saw God.

Peacemakers

Blessed are the peacemakers: for they shall be called the children of God. Matthew 5:9

Many have speculated about what a peacemaker is, but sometimes it is best demonstrated by its fruits.

When Jesus died, He fulfilled this beatitude as well. On his dying, the guard at His feet said exactly this, surely this man was the Son of God, when he saw how He died (Mark 15:39).

I don’t think attempting to limit these is what God has in mind. He is willing to apply these to any people who is willing to believe on Him. But, when people want honor, and recognition, and to be spoken well of, let it always be in the role of a peacemaker, and let them call us children of God.

Persecuted

Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven. Matthew 5:10

Persecuted for righteousness sake, I like to say, not for stupid.

This beatitude is pure enough proof that these are not all things to be sought after. We do not pursue persecution, but, generally, we don’t have to stick our head up too far some days to find some. Just open your mouth, be a bold enough witness, and someone will surely find something you say offensive. Let them, it’s a part of the process.

But, look at this. As with them all, Most Happy is the one who is persecuted, because the breakthrough they need belongs to them right then. The miracles they want to see manifest. The revelatory gifting they are seeking.

People shun persecution, mostly because it hurts. But, it will never hurt more than the Kingdom feels good.

We have a choice to make, here. We can either live at our current level, and be happy in it. Or, we can recognize that God is calling, and that He will never be out-done. Persecutions will come, and we can simply do what He leads, but when it does come, we need never back down from it. We can accelerate into our trials, instead of shying up to them. We can know that on the other side is greater anointing, greater grace, and greater breakthrough.

Of course, as I said, this isn’t persecuted for our own mistakes. We must, must, must, do it God’s way, stay humble, and keep our spirits from being provoked (Psalm 106:33, the Israelites provoked Moses’ spirit, so he spoke inadvisably with his lips). But, if we do, we can confidently stand, even in the bitterest of onslaught, because Greater is He that is in me that He that is in the world.

Just know it. Keep the promise in focus, and believe.

It follows, of course, that this is the way to the double portion. Jesus on the cross epitomized poverty of Spirit in the midst of being persecuted for righteousness. He fulfilled all of these in His passion in some measure, and, in the end, God the Father saw in Him the justification to raise and exalt this man perfect in love to the highest and most supreme place in all of Eternity.

It wasn't on account of favoritism or family privilege, Christ's resurrection, ascension, and glorification were precisely because He lived these principles, walked by them, and would not live any other way.

It isn't greatness you're looking for, not in the eyes of man, but meekness and long-suffering, and a child-like heart. If you want to be something in God's Kingdom, you'll find this is way to promotion. And, in dying, you will live.

Persecution II

Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.

Matthew 10:11-12

And, having done all to stand, stand fast therefore. And, remember, we are not living for this life anyway. You will never be out done, ever out give, or ever out surrender to God. God will not be mocked, for good or for ill, and you will reap what you sow.

So, having done everything else, rejoice! Jump around and be exceedingly happy, just like Jesus was when he saw satan fall from heaven like lightning at the preaching of his men. Remember, the secret to the maximum joy is God and His Kingdom.

Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.

Psalm 45:7

The Parables of the Kingdom

So, if the Beatitudes are really so good, what of His Parables? Consider a few thoughts on these, and what they say.

The Four Soils (Matthew 13:3-9)

 The image is of progressive depth of receiving the Word.

 The goal is productivity, a harvest of righteousness

 The harvest of preaching the message of the Kingdom, preaching Christ, does not depend so much on the Word as it does upon the Soil. Good preaching is noble, but it is bringing people to Christ that matters.

 The path represents people trodden down, with lives so compacted they cannot receive

 The stony ground represents people with hurts, pains, and other things within their hearts that is not pliable soil to produce grain.

 The thorns represent people with good enough soil to grow, but all the life is used up by other things.  Only the good soil produces a harvest, but it is still the soil that determines the yield, not the seed.  It is only the Word that has any life within it, not the dirt. Preach the word that there might be life within.  Preach the Word, let Jesus be their King.

The Wheat and the Tares (Matthew 13:24-30)

 There is both the real and genuine side-by-side.  It is not always the most productive thing to separate them. Heresy should still be confronted, of course.

 There is not actually any “mixture” here. The wheat is 100% wheat, and the weeds are 100% weeds. However, not everything done in the name of the “church” is actually the Church. Some of it is simply weed-seed.

 God will sort them out at the end.

The Mustard Seed (Matthew 13:31-32)

 Like in Luke, it is the smallest of teachings, the Holy Spirit. Living by the Spirit, living by the Spirit of Truth, the Spirit of God. Living by the Kingdom. It is truth, it is honesty, it is transparency, and it is simplicity of heart and of love.

 It does not push to make its own way, but it simply grows in an honest heart, free from bitterness, unforgiveness, and ungodly anger and strife.

 This Spirit within grows greater than all others, including Nebuchadnezzar’s “tree” of Daniel 3.

The Leaven (Matthew 13:33)

 Sin is an active, invisible agent working from within to change the whole.  The picture is properly the work of the Holy Spirit within a believer, a body, or the church of a city.

 As leaven was a type for sin in the Old Covenant, it represented the invisible, active demonic realm. Sin, when left unchecked, would infect an entire community, even like mold would. Certain sins required death or excommunication, simply because of the demonic spirits associated with these crimes.

 While we are to keep out the yeast of malice and wickedness, Jesus said the Holy Spirit was also a leaven, a spirit, that would come inside and change us from one thing to another thing.

 Leaven is, indeed, forbidden in most of the sacrifices of the Old Testament, as it was used as a picture for the demonic component of sin within a body. However, it was required in two sacrifices: Pentecost and the Fellowship offering. This represents the “new leaven” of the Kingdom, the Holy Spirit who came and lives in our churches.

 There is no mixed metaphor here. Just as Jesus said they must eat His flesh and drink His blood, the offense to the Jewish mindset was intentional.

 At no place is the Kingdom ever construed of as evil. Rather, when we see evil called the Kingdom, it is merely a matter of teaching from the Wheat and the Tares instead. That which is evil is not the Kingdom, even though it lives right beside the real. The question is, can you tell the difference?

The Hidden Treasure (Matthew 13:44)

 The message of the parable is not about the cost, but of the worth.  This compares to the Beatitudes, in that the consequence is always greater than the condition.

 The idea is that the man could easily buy back 100 times what he had previous owned, if he would want to. This is not “sacrifice”, in the proper perspective, it is a good business deal.

 The condition of the man losing everything is joy!

 The man’s wisdom always seems like foolishness to everyone but him, because he alone knows about the treasure.

 The man is willing to do absolutely anything, make a fool of himself, because he sees the value of the reward.

 This is the picture of faith. The man sees the real worth of something in the spiritual dimension, and is willing to sacrifice whatever he needs to of his own life to obtain it.

 Since the Kingdom works on the principle of a seed, and this is faith, we understand that everything in the Kingdom will work on this principle. As the whole of the Kingdom is contained within the germ of the Kingdom, the whole of the mustard seed is contained within that one kernel. But, when it grows, it produces the whole thing.

 So, faith, when fully appreciated, grows and produces the entirety of the Kingdom. Everything you saw Jesus operate in came from this single principle of faith. From the miracles, deliverances, the prophecies, words of knowledge, communion with the Father. Everything. It was all contained within faith.

 The principle is about revelation. Only the man with the vision can buy the field. Buying the field without seeing the treasure is just as worthless as not buying it in the first place, because, unless you know it’s there, you cannot benefit. Simply acting out the outward activities of those with faith will never produce heaven’s results.

 True faith is spelled S-I-G-H-T, not R-I-S-K. The man saw something and faith knew what it was. The man believed, and, should he waver, he only needs to sneak another peek at the field to know it’s worth it. That man would be willing to sell his mother’s dinner-ware for $50 and his new plasma screen TV for $20 if it could net him that field.

 There Gospel is good news. This man lost everything, but gained something better.

 We must lose many things of the natural, our pride, our self-respect many times, our good standing before men, our wordly influence, all for the sake of obtaining the treasure. But, it’s worth it.

 The only difference there is between the Christian and the fool is the treasure. The Christian has found life, in whatever form, be it salvation, prophecy, healing, deliverance, preaching, evangelism, teaching, pastoring, or simply following after God. He gladly loses all to pursue that. The religious fool sacrifices everything because it seems like a good idea. He’s dumb. He gets nothing. Don’t do that.

 The Kingdom is always about vision. Be led by vision. Be drawn forward by vision. What you see, find, whether it be with your spirits eye, or the eye of your heart, once you know it’s true, pursue with all of your heart. You will never be sorry.

The Pearl of Great Price (Matthew 13:45-46)

 Like the treasure, but he found what he was looking for. The man with the field found what he wasn’t looking for.

 The key in both is that the man recognizes the worth of the Kingdom, and is willing to part with the things he presently has.

 The Kingdom is of such supreme value. Some search endlessly for it. If you ever do find some piece of the Kingdom, take my advice. Don’t wait around and think you’ll get another chance. Be like the man who saw the Pearl. His whole life came down to that one moment. Will you grab a hold, or will you second guess, and think about what you have to lose? No, jump in with all you have, possess the Lord with all your soul!

The Dragnet (Matthew 13:47-50)

 In the end, there’s good fish and bad fish.

 Keep the good, throw out the bad. It’s what God will do.

Having Understood

Jesus concluded these parables, asking them if they understood. They agreed that they did. They understood, because they had faith, and saw how it operated. They understood, because they had been walking through with faith already, and now had been instructed on the operation of it.

A pupil is not above his teacher; but everyone, after he has been fully trained, will be like his teacher.

Luke 6:40

Consider that! Perhaps what we have been missing all this time has been sitting right there in plain sight. Being fully trained in the ways of the Kingdom!

When you think about it, this is exactly what we need. We need God’s kind of faith. We don’t need to mush around the outer fringes, hoping that somehow, we might bump into a bit more of the Kingdom. No, if it doesn’t come by these principles, it is not the Kingdom. As the whole mustard tree is contained within the seed, so the whole of the growth of the Kingdom is contained within this little principle–Faith!

Then, having isolated this faith, you realize that this faith is the Word of the Kingdom. Speak faith, preach faith, live faith, breathe faith. Have nothing to do with anything that is not faith. Insist on faith. Search for faith. Pursue and acquire faith. Wrestle with God if you have to, but have faith!

Nevertheless when the Son of man cometh, shall he find faith on the earth?

Luke 18:8b

Do not let anyone dissuade you from faith, or talk you out or away from it. Tell them, politely, that you see something they do not, and keep going after faith.

Insist on faith in your life, in your home, in your church, and in your friends. Let faith be the main motivator for what you do on Sunday, and every day. Let faith come alive, and simply do what’s in the book.

Find out what faith feels like (Luke 5:30). Find out what it smells like. Find out what it tastes like. Dream about faith. Meditate about faith. Let faith take you over and possess your soul.

Have faith in faith! God talked about it in His Word, and we believe in His Word, so we can have faith in that. Find out the passages of faith. Find out where the faith was when miracles happened. Find out which Beatitude moved God’s heart so that He delighted to show Mercy.

Probe the inner workings of the mind of God. Use your faith to fathom all mysteries (1 Corinthians 13:2, of course, have love too while you’re at it, but you can do both, cant you?).

Do you understand these things? Yes, but not as well as I’m gonna. Yes, but I’m gonna keep growing in it until I arrive. Who ever said you shouldn’t ever arrive? When will it ever be enough?

The student is not above the teacher, nor a servant above his master. It is enough for students to be like their teachers, and servants like their masters.

Matthew 10:24-25a

It is enough to be like Him.

Old Treasures As Well As New (Matthew 13:52)

All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, throughly furnished unto all good works.

2 Timothy 3:16-17

What does it mean for a teacher of the law to be instructed in the ways of the Kingdom? It means for someone who knew the Old Testament thoroughly to come into the knowledge of Faith, as described above.

Paul was such a man, who knew well the things of the Law. And, when He learned Jesus, the results were books like Romans, Hebrews, and the like. He was able to bring from the storehouse of the Word of God the many deep and hidden mysteries and treasures that God had well hidden therein, and He brought them out, in the administration of the revelation he had been given, so that those old treasures, along with the new ones he was daily receiving from the Lord, were all brought out of his storehouse.

It stands to reason, then, that one could merely be instructed in the ways of faith, without the understanding of the Old Testament. This is all well and good, and life, but it is clear that it is in the better to have them both. So, Bible training we see to be important, but let us not miss the point here and only be trained in it. Let us learn faith, and the Kingdom, and seek it first and always.

But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.

Matthew 6:33

Conclusion

When we are faced with conflicts about the nature of the Kingdom, it really all comes back down to Jesus. He said it, I believe it, and that settles it.

It comes back to Mark 13:33, the leaven. So greatly debated among the learned, and yet so plainly obvious to the believer. In fact, you don't really even need the Bible to teach you this one. Simply go out and start telling testimonies about what God has done, and you will see for yourself how quickly this yeast will spread. Faith will spring forth, belief in a healing God will manifest as the Word of God is preached, and the miracle that one received will spread to another, and another, and another, until, suddenly, someone stands up in the crowd, and in an authoritative, “I'm here to take over” kind of “benefactor” mentality, they say something like, “Is this really God?” Or, “Does God really do this today?” Yes, the yeast of the Pharisees and Sadducees loves to multiply and sow its seed and spread it's false-teaching just as much as the true seed does.

The Kingdom of heaven is simply like leaven, and it works on the power of the Word. If Jesus' words themselves were Spirit and life (John 6:63), then some words might not be. It is, therefore, the substance, the essence, and unseen dimension of the Words being spoken that determine the difference. Can you see it? Can you enter it? That is the Kingdom.

We are not so much interested in scholarly debate as simply being right. And, if it takes the wisdom of a child to enter the Kingdom, oh God, please, let us be first.

These are the simple sayings of Jesus, and He was the authority. As a friend once put it, concerning the interpretation some have of the leaven of Matthew 13:33 being somehow evil, he said, “It takes seminary to learn some things like that.”

Unfortunately, he’s right. Too many people go and become great teachers of the law of the New Testament, but find very little Kingdom.

The Kingdom is righteousness, peace, and joy in the Holy Ghost. The man who sold everything did so in joy, and so is every sacrifice in the Kingdom. Stop listening to your flesh, and believe the Spirit, and you’ll do fine.

But, in the midst of all our theological debate, all our scholarly efforts, all our learning, and so forth, if we’ve missed the heart of this message, Paul said we are a clanging gone and a tinkling cymbal. Utterly worthless, devoid of love.

When we look back to Mark 1:15, “the Kingdom is here”, and we look forward through the teachings of Jesus, there is only one conclusion: The Kingdom is Here.

And, what is this Kingdom like, and to what shall I compare it to?

I don’t care what your Israelology is, what your dispensationalism thinks, or how your interpretation of the Millennium will be spelled out, if you have missed Jesus at His Words, you have missed the Kingdom, period. If you can't take Jesus at His words about what the Kingdom is like today, what does it matter what it will be like tomorrow? In our experience, once you have settled in your heart that the Kingdom is now not of this realm, no one will really have to teach you much about what the Kingdom will or will not be.

When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?

Acts 1:6

This cry of the apostles can be ours, yet today. Pray for the peace of Jerusalem; may all who love her prosper (Psalm 122:6). But, their question was when this Kingdom, this Matthew 13 kind of faith, the same faith that moves mountains in Mark 11:23-24 and Lazarus from the grave in John 11:43, would be given to National Israel.

This hasn’t happened, but we think it’s about to.

Let us pray that all of Israel would turn to, and be awakened to the love of the Bridegroom.

Let us pray, also, that we would be more and more as well. Amen.

14

CONCLUSIONS

I

n conclusion, Revelation appears to be an altogether straightforward and largely fulfilled prophecy, leading us to the present time. It by and large happened happened consecutively over the 250 years or so after it was given.

It is not totally fulfilled, of course, and so we wait for our blessed hope, Jesus’ soon returning.

Now, there are bound to be detractors–You can’t have an opinion them. There may be many opinions out there, but there is always still a right answer somewhere.

But, we choose to close with what I think to be a portrait of the current state of the body of Christ, and why there has been so much confusion around this book.

Many a eschatological position has endured for one simple reason, God wanted it to. Other positions have fallen away for a similar reason, it did not serve God’s purpose in the Earth. Now, God is not the author of confusion, but He will work with men for good in all circumstances for those who love Him and are called according to His purpose. He will take what the enemy means for bad and turn it for good. God is perfect in making sure that the things we do wrong come out to bless us, if we will just trust Him through to the end, and be willing to learn along the way.

Many people have shunned futurist approaches because, often, they lack optimism. In some aspects, they may be right. In other sides, dispensationalist have typically pointed to a atface-value approach to Biblical interpretation, with a focus on the national promises to Israel. But, for what it’s worth, they simply cannot both be right.

But, what can be seen by many of these things is their effect. Forms of Preterism and Dominionism, the idea that the church would take over, had grown popular before the great wars of this past century (WWI & WWII). After the realization in these that things were not really getting all that better, the notion lost much of its enthusiasm and its popularity. Today, another generation removed from these conflicts, we again see a resurgence of interest in these things, and yet, at the same time, we see a great interest in the furturist approach to Revelation.

But, what the futurist approach does, that the dominionist did not, is focus on watchfulness and preparation. God knows in the end who is right, and who is not, but He also knows that His command to His people is to, “Watch!” Too many Christians, in too many places and times, have left their post as watchmen, slumbering in the night, and were not ready for the evils that came upon the world in their day. While we do not hold to their position, or agree with their conclusions, we appreciate the spirit of watchfulness on the futurists, who do not let themselves be weighed down by the cares of this life.

Yet, at the same token, we realize that their position on the Kingdom of God also leaves people unprepared in another realm. Denying people the reality of the Kingdom, saying it is only referring to the Millennium and Beyond, and that the church is only a parenthetical insertion in the meantime. They have stepped away from the prophetic demonstration of power that God is wanting to bring through this next prophetic move. Taking up battle positions, many have entrenched themselves against what God is wanting to do, and what God’s heart is is that we could learn to in all things grow up into our head, who is Christ, having both the form of godliness, and its power.

Others in the more apostolic-premillennialist position may typically have a greater understanding of God’s power, but their lack of the recognition of the “Kingdom Here” robs them of the Biblical language to describe such things. Perhaps as a result of too much humanistic “Kingdom Now” bad theology, some of these have simply taken up a safer vantage point, but the result yet effectively robs the church of the fact that we are now citizens of the Kingdom of God’s Son (Colossians 1:13).

Whereas Matthew 12:28 says that it was by the authority of the Kingdom that Jesus cast out demons, if we do not have the Kingdom today, then we have no authoritative position to cast out demons anymore. If it was removed with Jesus, then neither did the Apostles to carry out Jesus’ instructions in Matthew 28 and Mark 16.

But, looked at another way, the church could not receive many prophetic truths today, simply because they lack the maturity in the things of the Spirit to hear them. Put frankly, with the current level of receptivity and prophetic awareness of the body of Christ as a whole, if there were no book of Revelation, or if the wider body of Christ saw them as fulfilled, then, more than likely, all prophecies of any sort of coming judgments would be treated with contempt (1 Thessalonians 5:20). Without a framework such as Revelation, if men tried to bring forth their revelations regarding judgments and calamities soon to come upon the Earth, many would find little footing upon which to “justify” their claims.

So, too, it is not surprising that there should be mystery surrounding this book, even if it is as simply fulfilled as I put it. Yet, while it may be yet used for our good, it in itself would not change the simple fact of whether the book has been fulfilled or not.

The problem is the spiritual immaturity regarding revelatory and ongoing prophetic ministry in the church. While we no not write new Scripture, we serve the living God, who continues to speak to His people. Not being spiritually minded, many choose to limit their revelation to only what the written Word says, while others claim false revelations that contradict it. Thus, the tares stand to confuse the people, and keep people from seeing the road between the two ditches.

So, if God were to choose to work through the confusion, to allow some to be prepared this way, simply because it was all they were able to hear, is that anything wrong? Of course not. It would, certainly, be better if we could all know what the scriptures meant, having all faith and fathoming all mysteries, but, even if we did, we would still need to hear and obey.

The Kingdom of God is not eating and drinking, and cause for division, but is righteousness, peace, and joy in the Holy Ghost.

Some would say, the Kingdom is Now! Well, maybe. I would prefer to say, The Kingdom is Here. If you want it, that is. But, for Jesus, that Kingdom was a cross, and whoever wants to follow Him, must be where He is. He is near the weak and broken, and He extends His Kingdom to those like a child. Does a mostly fulfilled book of Revelation mean city-wide revival and cultural transformation? It could, under two conditions– that God’s men and women lay down their lives, and that the people to whom they are sent repent. Even Jesus didn’t get Jerusalem to repent, having done nothing wrong, and the city was razed to the ground because of it. No city-wide revival as such, but judgment.

The Kingdom always looks like the role of a servant, for the nature of the Kingdom always looks like love. And, it is a love that requires more than a little bit of surrender and sacrifice. For, as it is written, though he was like God, He humbled Himself and became in the fashion of a man, taking on the role of a servant. We should all do the same. And, if city transformation is to come, it will always look thus. For, they shall know we are Christians by our love, not by our bank accounts, big ministries, or even our nice Christian T-shirts.

The Kingdom, while in our hearts, is bigger than our hearts. Though none believed the Gospel, God’s Kingdom would not be diminished. Yet, of the increase of his government and peace, there shall be no end. If God is Spirit, and Spirit is Eternal, not flesh, why would we expect anything less or different of God?

The layout of the plan of the ages, from the institution of Babylon, it’s strengthening through the breaking of the wooden yoke off of the neck of Jeremiah resulting in an iron one, through it’s continuation through the ages as “Mystery Babylon” is countered by a similar reign of a better Kingdom.

So, in this outline of the age of “the man”, meaning, the statue of the man of Daniel 2, we see it defeated, and cast down by the “image of the invisible God” (Colossians 1:15). Even as King Nebuchadnezzar set up an image and said, “bow down and worship this or be thrown into that fiery hot place, the furnace”, so God the Father, at the cross, set up His Image, Jesus Christ, and said, “Bow down and worship this, or be thrown into that fiery hot place, the blazing furnace (Matthew 13:42, 50), Gehenna, the lake of fire”. Of there it is said that the fire is not quenched, and the worm dieth not.

Nebuchadnezzar saw, through divination as it were, the coming judgment, and recreated it to his own pride and glory. Yet, the true kingdom was coming. And, even as Nebuchadnezzar was the head of gold according to Daniel, it is Christ Jesus who is the true head of God. As it is written, “What is thy beloved more than another beloved, O thou fairest among women? what is thy beloved more than another beloved, that thou dost so charge us? ” (Song of Songs 5:9).

The Kingdom is Here, and it is proved every time a demon is cast out. God has already poured it out, and, yes, it costs everything.

To those who believed, to them gave He power that they might become sons of God. It’s up to us to keep on walking, and to do something with what He gave us. It doesn’t have to be great things in the eyes of man, but it has to be something. And, the only thing that pleases God is faith, and in that faith, obeying what we hear Him speak.

Jesus went about doing the works of the Father, and that was the works of the Kingdom. He only did and spoke that which was directly from the Father, and in that, never faltered nor was discouraged until He established justice in the Earth (Isaiah 42:4).

But, what of us? Seeing we have such great and precious promises, let us press on to the mark of the mark of the High calling of God in Christ Jesus.

The call to Revelation is the call to the Gospel, for, as the man who found the treasure in the field, once He saw it, He was compelled by the desire itself. He didn’t have to work up the effort, and surely, every man considered him a fool. But, foolish only is the man who, having seen the treasure, and having sold all, does not straightway buy what he has pursued.

If the Kingdom is a seed, then faith is all there is. For, in the single seed itself is the largest of trees, and it needs nothing otherwise added.

Blessed is he who is not offended (Luke 7:23, paraphrase).

POST-TRIBULATION, ANTE-RAPTURE, EXTRAMILLENNIAL KINGDOM HERE ESCHATOLOGY

Post-Tribulation: We would fall into a post-tribulation mindset. Since the Tribulation was in 70 AD, we are after it.

Ante-Rapture: Not to be confused with “anti-”, ante-rapture means “before the rapture”. Since we see the only “Rapture”, harpazo, to be the Second Coming at the end of the World, this is the only physical rapture we are expecting. Hence, we shall always, in this Earth, be before then.

Extra-Millennial: We believe the promises to national Israel, along with the majority of Scriptures usually associated with the Millennium of Revelation 20:1-6 will find their place in between Revelation 20:10-11. It probably will not be a literal 1,000 years. The actual, literal, 1,000 years of Revelation 20:1-6 was from the time of Constantine to the Renaissance

Kingdom Here: The Kingdom is Here. At Hand. It has been for about 2,000 years. It is shown through the Works of the Father, the miraculous demonstrations of the Kingdom. It is not the works, but is the invisible realm of the Holy Spirit.

Or simply,

The Kingdom Is Here

APPENDIX A

MATTHEW 24 – A STRUCTURAL ANALYSIS

The following is a more thorough look at Matthew 24, including the treatment of the word Eutheos, “Immediately” in Matthew 24:29. It is used by permission of the author, Ted Noel, and is available at his web site, www.BibleOnly.org. Ted has also published a book on Revelation entitled, A Primer on the Book of Revelation. It’s inclusion here is in no way an endorsement of Mr. Noel nor of all of his viewpoints, but is merely presented here on its own merits, based on its treatment of the Olivet Discourse.

Matthew 24: A Structural Analysis

“When will all these things be, and what will be the sign of your coming and of the end of the age?” Matt 24:3

Author’s note:

This paper is the preparatory form of a paper planned for publication. It is simply exegetical, while the final form will include a considerable amount of scholarly interaction. In its present form it has been reviewed by several professors of Greek who have pronounced it good. (Note: Web fonts do not completely accurately reflect the proper transliteration of the original Greek text. Please consult a good Greek source for details.)

Thesis:

The Olivet Discourse as presented in the Gospel of Matthew is a response by Christ to two separate questions from His disciples. It addresses both near and far events. The disciples did not understand that their questions were about separate issues. Christ’s response addresses the two separate issues in such a way as to clearly separate them.

Synopsis :

The Olivet Discourse, particularly as presented in the Gospel of Matthew, appears to present the interpreter with a difficult problem. In particular, Matthew 24:34 appears to require that every element of the Discourse be fulfilled within the lifetime of the generation that heard Jesus speak. Matthew 24:29 seems to require the Day of the Lord to take place at the destruction of Jerusalem in AD70. Numerous critics have pointed to these difficulties as an excuse to regard Christianity as a false belief system, since elements of the Discourse “clearly” have not been fulfilled within the prescribed time, implying that Jesus was a false prophet.

The best-known systematic approach to the resolution of the “problem of non-fulfillment” is Preterism, which basically declares that all of the Discourse was fulfilled in the AD70 destruction of Jerusalem, within one generation of its delivery. Other systems, such as Dispensationalism, have not to my knowledge presented a detailed analysis of the Discourse that resolves the difficulty of “this generation.” Instead, they tend to rely on arguments about the semantic domain of genea while ignoring contextual issues. If context is considered, it is asserted that “this generation” is the generation that sees the signs of the parousia Jesus describes. Historicism has done little better. Of note here is the fact that ancient interpreters, in particular the Ante-Nicene Fathers, appear to be completely unaware of our modern difficulty.

The currently available explanations are generally unsatisfying. This paper will attempt to resolve the “problem of non-fulfillment” by means of structural analysis based on the pedagogic elements of the Discourse, separating it into near and far components. A critical translation issue in 24:29 will be addressed.

This paper will not deal substantially with the parallel accounts in the Gospels of Mark and Luke, nor will it attempt a detailed exegesis of the prophecy.

Lexical Keys:

The Olivet Discourse was delivered by a native Aramaic speaker, but was recorded in Greek. Therefore, we may be certain that when the Holy Spirit inspired the apostolic writer, He led him to a careful choice of words in this second language. The writer used several key words and phrases that are critical to our understanding. Our first task is to examine these in isolation to determine their meaning before we attempt to use them to understand the Discourse as a whole.

Sunteleia tou aionos

This phrase translates as “tappehe end of the age.” It has been the subject of a great amount of discussion. Does it mean the end of the Jewish age as some suggest? Does it mean the end of the age of sin as others propose?

The word sunteleia comes from the root word telos . Both of these words properly translate “end,” or “conclusion.” But if there were no substantive difference between telos and sunteleia in Greek, there would be no literary reason to use both forms in the Greek account of the Discourse. This suggests that the author’s use of these two forms is intended to convey a substantive difference in meaning.

Telos differs from sunteleia primarily in the addition of the prefix sun- (or syn- in some references) to the root. This prefix denotes a “combining together.” Matthew uses sunteleia five of the six times it is used in the New Testament. In every case, the form is sunteleia tou aionos , the “end of the age.”[1] In the parables of the tares (Matt 13:36-42) and the pearl of great price (13:45-50) this term explicitly describes the time when the wicked are “thrown into the fire” (13:42, 50) and the righteous remain. Jesus says that the “field” (13:38) is the “world” (Gr. kosmos), a term Matthew uses in a universal sense.[2]

In chapter 28, Jesus says that He will be with the apostles “always, even unto the end of the age.” Since we know that John lived past AD70 (Irenaeus, Against Heresies , 2:22:5) , either the end of the age was after AD70, or Jesus was no longer with John after AD70. The latter option is ludicrous, so the end of the age is at some point after AD70, at least in Jesus’ mind. Since He had used the phrase to teach the disciples long before the Olivet Discourse, we may be confident that the disciples were using it the with the same meaning that Jesus did. That is, “the end of the age” specifically refers to a time when God’s universal judgment rewards the saints and punishes the wicked. Because of its limited and specific use, it should be regarded as a technical term.[3] The sunteleia tou aionos ends the cursed world that resulted from the Fall.

Parousia

The disciples ask about Jesus’ parousia in 24:3, and Jesus uses the same word in His answer later in the Discourse to identify His subject. This word, used in isolation, merely means “arrival,” “coming,” or “presence.” Our task is to determine its meaning as applied to Jesus.

In 1 Corinthians 15:23-26 parousia identifies the time when Jesus abolishes “all rule and all authority and power.” Death is one of the powers to be destroyed. Since people still die, Jesus’ parousia has not occurred. 1 Thessalonians 4:13-17 echoes this theme. There, Jesus’ parousia is accompanied by the resurrection of dead saints. There is no evidence that this has happened, so we may again be confident that Jesus’ parousia is still in the future. Of particular interest is the discussion in the immediately following verses that the parousia is also the Day of the Lord, when Jesus will destroy all His enemies (cf. 1 Cor 15:23-26).

Other passages mention Jesus’ parousia, but they have contested interpretations.

Pasai ai phule tes ges

This phrase means “all the tribes of the earth.” It is used seven places in scripture. Five of them are in the LXX.[4] In Genesis 12:3 and 28:14 the usage is identical. The Hebrew says that through Abraham and Jacob “all the families of the earth” would be blessed. The Greek translators substituted “tribes” for “families.” Since the gospel, by which “all the families of the earth will be blessed” is to go to “all the nations” (Matt 28:19), the phrase means “every people group on the earth.”

In Amos 3:2, God speaks to the “sons of Israel. the entire family which He brought up from the land of Egypt.” He declares that, “You only have I chosen among all the families of the earth.” This is reminiscent of choosing Abraham from among the pagans in Chaldea and the rest of the world. And the intent is exactly the same. Every people group in the world is in view in the term in this passage.

Psalm 72:17 substitutes “all the tribes of the earth” in Greek for the Hebrew “all nations.”[5] The context of the passage indicates that the Hebrews are included, so the term again means “every people group on the earth.”

The final use is Zechariah 14:17. The Hebrew is slightly different from the others, using ha ares(the land) instead of ha adamah (the world). But the meaning is the same. If any “family of the land” does not come to Jerusalem to worship, they will receive no rain. The context declares that the former enemies of Jerusalem will come to celebrate the Feast of Booths, so these people are Gentiles. The Hebrews were already commanded to come to Jerusalem to celebrate the Feast (Deut 16:16), so the term means every people group in the world.

In every Old Testament case, pasai ai phule tes ges means “every people group in the world.” There are no exceptions, and no caveats. Because New Testament writers use Old Testament quotations to import the Old Testament meaning into their writing, we may be completely confident that this is what it means.

Tessaron anemon

The phrase “four winds” occurs eight times in scripture, including Matthew 24:31. In Daniel 7:2,8:8, Ezekiel 37:9, and Zechariah 2:6 it is used as an understood term, and does not help us. But Jeremiah 49:36 is particularly descriptive.

And I shall bring upon Elam the four winds, From the four ends of heaven, And shall scatter them to all these winds; And there will be no nation To which the outcasts of Elam will not go.

The inhabitants of Elam will be scattered “to the four winds.” They will be in every nation. This means that there is no geographic limit to the four winds. They cover the entire world. When we look back at the other uses, they are consistent with this meaning.

In Mark 13:27, this understanding is confirmed.

And then He will send forth the angels, and will gather together His elect from the four winds, from the farthest end of the earth, to the farthest end of heaven.

The four winds extend to “the farthest end of the earth, to the farthest end of heaven.” In other words, there is no place a man can go that is not covered by the four winds. And we should note that this is an expanded quotation of Jeremiah 49:36 (LXX), so the rest of the meaning of the phrase in that text is brought in by implication. The four winds extend to every nation. Matthew 24:31 is also an expanded quotation from Jeremiah.

Ho ouranos kai he ge

“Heaven and earth” is the usual English rendering of this phrase. It occurs eighteen times in the LXX. It is literally “the heaven and the earth” and is used to translate “(the) heavens and (the) earth” from the Hebrew or Aramaic. The first instance (Gen 14:19) sets the tone for the rest. There, God is described as “creator of heavens and earth.” There can be no question about the reference. This looks back to Genesis 1 and God’s work in creating the physical universe, in particular this world and its local “heavens.” In every other case in the Old Testament, this is the meaning of the term. We may suggest that the article is added in the Greek to emphasize the Creation origin of the “heaven and earth.”

Exactly one Old Testament passage has the possibility of being read differently:Jeremiah 51:48. There God declares that “heavens and earth” will rejoice when Babylon is overthrown. Some have suggested that this is a symbolic description of celebration by Jewish leaders. More likely is a metaphorical personification of nature, much like Deuteronomy 4:26and 30:19, where the term clearly denotes the physical heavens and earth. This is consistent with numerous Old Testament passages where trees (Psa 96:12, etc.), mountains (Psa 98:8, etc.), and other natural features “sing” and “rejoice.” Thus, this passage, like every other Old Testament passage using ho ouranos kai he ge , refers to the physical heavens and earth.

Analysis

The Questions:

The Discourse begins with the disciples admiring the Temple in 24:1. Jesus responds that, “all these things. will be torn down” (24:2). So far, there can be no dispute as to the subject of conversation. “All these things” ( panta tauta ) describes the Temple and its immediate surroundings. The parallel accounts in Mark and Luke confirm this. The disciples respond, “When shall these things ( tauta ) be?” (24:3). Once again, there is no dispute as to the subject of the query. It is the Temple.

If the disciples had stopped there, there would be nothing to dispute, but they didn’t. They asked another question, “What shall be the sign of your coming ( parousia ) and of the end of the age ( sunteleia tou aionos )?” This has led to a raging debate. Is that really a second question? Or is it a continuation of the first? Did the disciples expect the ultimate denouement of history with the deliverance of Israel (cf. Acts 1:6) to happen at the time of the destruction of the Temple? Curiously, the parallel accounts record a slightly different question that does not lead to this argument, so they offer no help here.

The structure of Jesus’ argument indicates that the disciples did misunderstand what He had been trying to teach them. They had misunderstood many things in the past, and would continue to misunderstand until Pentecost. Their misunderstanding led them to ask a two-part question in 24:3, thinking both parts were integral to the same issue. Jesus’ answer, on the other hand, is not constrained by their confusion.[6] He speaks as a rabbi, explaining to his disciples that the parts of their question are indeed different, both in nature and in timing.

Jesus begins with a direct, personal instruction, “See to it that no one misleads you” (24:4). The Greek is quite clear that His statement is directed to the disciples, not some later, unidentified group. Thus, we may be certain that whatever He is discussing is germane to the disciples. And in verse 6, we see the first appearance of telos.

The Discourse – AD70:

Jesus explains that there would be false Christs and wars, but this is not yet the telos (v. 6). These signs to be seen by the disciples are leading to a different “end” ( telos ) from the sunteleia tou aionos they asked about in verse 3. His arrival to reward the saints and punish the wicked (cf. 13:39) isn’t in view. This is our first verbal separation between AD70 and Jesus’ parousia .

We must pause for a moment to emphasize the implications of this. If we are correct in identifying a difference between the telos and the sunteleia tou aionos , then whatever the events of the telos are, they will not include the destruction of the wicked and the rescue of the saints. As noted earlier, the sunteleia tou aionos will end the era of sin.

Through verse 9 we see the recurrent use of “you” (2 nd person plural) indicating that the discussion is still up close and personal. Verse 10 begins with “at that time” ( tote ), again indicating a continuation of events that the disciples will see.

In English, verse 13 appears to many to be directed to a parousia in the distant future, even though it is tied verbally to the near events. But it is presented as the immediate result of those near events, so we must look at it carefully.

Matthew 24:13 But the one who endures to the end, he shall be saved.

What is “the end?” Is it the “end of the age” (24:3), as the distant future view seems to require? “The end” here is telos , not sunteleia . When used as it is here, it speaks of the conclusion of a single series of events.

In a modern parallel, a presidential candidate will campaign in order to be elected. His election is the telos of his campaign. In contrast, hundreds of election campaigns could lead to the assumption of power by a party different from the one in office. This would be the sunteleia , or consummation of a large series of events. It is the “combining together.”[7]

This contrast shows us that verse 13 is not referring to “the consummation of the age” (sunteleia tou aionos ), but to “all these things” (panta tauta), that is, the destruction of Jerusalem. In other words, the one who endures as God’s servant through all the troubles listed in the preceding verses will be saved. In this context, we may propose a dual understanding of “saved.” Beginning in verse 15, there is a discussion of the flight of Christians from Jerusalem. The explicitly local language in verse 16 confirms this. Tradition tells us that God’s people were saved from the horrible events of AD70 when they fled to Pella in AD66 after Cestius Gallius withdrew his armies from Jerusalem (cf. Luke 21:20).

In a different sense, we may be reasonably assured that any church member who had gone through all the events leading to AD66 would also have developed faith to continue with Christ the rest of his life. But an odd question remains.

Matthew 24:14 And this gospel of the kingdom shall be preached in the whole world for a witness to all the nations, and then the end shall come.

Many evangelicals have used this verse as a rallying cry to spread the gospel to the far reaches of the globe before an expected future parousia . They place it in parallel with the Great Commission in Matthew 28:17-18. But the “end” in this verse ( contra Matt 28:20) is telos , not sunteleia tou aionos . Thus, if the semantic analysis we have done so far is correct, the terminus ad quem for this statement is the destruction of Jerusalem, not the parousia . Further, it means that every line of Jesus’ Discourse so far has been devoted to the issue of AD70. He has not departed on any side discussions.

Brief Excursus on the Gospel as a Witness:

Some may question how the gospel can be a witness. Twowitness theology runs through scripture, particularly in the New Testament where Jesus provides a number of witnesses to His death, burial, and resurrection (Acts 1:7, 1 Cor 15:1-8, etc). But the gospel stands as a witness to something that Jesus does not explicitly identify.

God chose Abraham and his descendants as His missionaries (Gen 12:3). He provided them with a homeland located where every nation would have contact with them through trade (Gen 48:16, Deut 28:10). He gave them the ministry of prophets and miracles. But when the greatest prophet of all (Matt 21:11, John 4:19) came to them, the physical children of Abraham rejected Him (John 1:11). They had been given a set period of time to come into conformity with the covenant (Dan 9:24), and they failed. So in AD34, Stephen, acting as God’s prosecuting attorney, brought a covenant lawsuit against the Jews. They lost the birthright blessing (cf.Exod 4:22), and it passed to the church (Luke 12:32), a nation producing the fruit of it (Matt 21:43).

The gospel, spread by the church, was not simply a message of redemption. It was an announcement that salvation was not longer “from the Jews” (cf. John 4:22).[8] The physical Temple in Jerusalem was no longer important (cf. Matt 27:51, Heb 13:12-14) in God’s economy. Once that message had been “proclaimed in all creation under heaven” (Col 1:23), God could execute judgment on rebellious Jews and destroy the Temple, providing the second witness that Christians should not regard the Jewish Temple services as having continuing redemptive importance. Shortly after Paul penned those words, Jerusalem was destroyed.

Continuing.

Returning to the text, verses 15-16 speak of the disciples, giving a warning of a prophesied event that marks the time to “flee Judea.” Verses 17-18 warn that this exit must be expeditious. Verse 19 echoes the covenant curse of Deuteronomy 28:56-57 and clearly applies to the tribulation declared in verses 21-22. And we may note from Josephus’ account that if the siege of Jerusalem had been extended, it is likely that “no life would have been saved” (v. 22). We must be careful to note the nature of the Lord’s statement in verse 22.

Matthew 24:22 And unless those days had been cut short, no life would have been saved; but for the sake of the elect those days shall be cut short.

This statement is a parenthesis within the discussion of the events leading up to AD70. Jesus has described a number of events that lead up to the tribulation that is the destruction of the Jewish polity. We must note that within this discussion, the Lord has provided exactly one time marker – the Abomination of Desolation. He has made a number of other qualitative comments, including woes against nursing and pregnant women. Here, while using semi-quantitative language, He simply says that God has decreed that He will not allow the troubles to last so long as to kill everyone on earth.

A problem can arise if this verse is misunderstood to provide an end-point to the tribulation. In that case, it could incorrectly be taken to provide a sequence marker in the narrative. That would break the events up into several defined steps, instead of allowing them to be generally concurrent as Jesus intended, and as Josephus confirms.

Don’t confuse AD70 with My parousia !

In verse 23 Jesus begins a set of directions regarding false Christs and false prophets. These imposters from verse 5 will be at one place or another, declaring that they are the promised parousia . They are not to be believed “because ” (v. 27) the parousia will be “like lightning that flashes from the east to the west.” We should note that the emphasis in verse 27 is not on the speed of the parousia , but on its universal visibility.

From verse 4 through verse 26 Jesus has been busy telling the disciples about the things they should personally expect to see before Jerusalem is destroyed. Then in verse 27, gar is used to introduce a strong contrast. It says that Jesus is giving the reason why His parousia will be different from AD70. And this is the second part of His pedagogical purpose. Up till AD70 there will be people claiming to be the returned Messiah in one place or another. The disciples are to ignore them because Jesus’ parousia will be visible everywhere, just like lightning. He wants to emphasize the difference between the two events.

In verse 28 Jesus repeats an Old Testament curse on God’s enemies, declaring that they will be eaten by birds rather than being buried (Deut 28:26, Job 39:30, Ezek 39:17, Hab 1:8). Ezekiel’s portrayal is particularly graphic. There God’s enemy Gog will be smashed against the mountains of Israel. On that day God will put an end to all who profane His name. This is a reference to all who follow the Devil.[9] Ezekiel (Ezekiel 28) has identified Satan as an angel who slandered God and wished to be worshiped in God’s place. Thus, Matthew 24:28 speaks of the curse that will fall on the wicked on the universal Day of the Lord. This, of course, links Jesus' parousia with the Day of the Lord.

The “Contradiction:”

In verse 29, after the intercalated curse in verse 28, Jesus restates in detail the point he introduced in verse 27. Translated traditionally, verses 29-31 read:

But immediately after the tribulation of those days the sun will be darkened and the moon will not give her light and the stars will fall from the heaven and the powers of the heavens will be shaken, and then the sign of the Son of Man will appear in the sky, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of the sky with power and great glory. And He will send forth His angels with a great trumpet and they will gather together His elect from the four winds, from one end of the sky to the other.

If we accept the common reading, the Day of the Lord will come “immediately” (v. 29) after the troubles leading up to the destruction of Jerusalem. That is, Jesus’ parousia should be either at or just after the time the Romans destroy the Temple. “At that time” (vv. 30-31) several specific things happen.

 The sign of the Son of Man will appear in the sky  All the tribes of the earth will mourn

 All the tribes of the earth will see the Son of Man coming on the clouds of the sky with power and great glory

 Jesus will send the angels to gather His elect from the four winds, from one end of the sky to the other. In other words, everything happens at once.

Because the Old Testament Day of the Lord passages mix local and universal elements, we won’t try to explore them here. But three of the four items above use terms that we have determined earlier apply to the whole world: “all the tribes of the earth” and “the four winds.”

If every people group in the world had to “mourn” at Jesus” parousia , and if the parousia is “immediately after” the destruction of Jerusalem, there should be historical records of great lamentation over every part of the world then. But there are no such accounts. The destruction of Jerusalem didn’t even show up on the radar screen for most of the Roman Empire, much less most of the world. And when Titus arrived in Rome with artifacts from the Temple, he was greeted as a conquering hero. They had a parade and a big celebration in his honor.

If every people group in the world had to see Jesus coming in power and great glory right after the destruction of Jerusalem, then that should be recorded as well. And again, there is no such record.

Finally, the gathering of the saints from the entire world had to happen right after the destruction of Jerusalem. This is to happen “from the four winds, from one end of the sky to the other.” As noted earlier, this term encompasses the entire world . And again, there is no evidence whatever that any event of the sort took place. Is it any wonder that the critics declare that Jesus was a false prophet? He prophesied something that didn’t happen ! Or did He?

This presents a serious problem to all Christians. Preterists suggest that all this was fulfilled at AD70. Ed Stevens goes so far as to declare that the parousia was complete in AD70 in Expectations Demand a First Century Rapture (Bradford, PA: International Preterist Association, 2003). But as just noted, the “event” Stevens proposes is not testified to by any extant witness. And that is contrary to scripture’s call for us to determine the truth from “the mouth of two or three witnesses.”

If we look at the writings of the ante-Nicene Fathers, they are almost completely silent on this issue. Cyprian quotes a large section of Matthew 24 in Treatise 11 (in Greek, of course, including verse 29), but makes no exegetical comment on verse 29. I have found no other writer of that era that even says as much as Cyprian. This suggests that these native Greek speakers and writers were completely unaware of the difficulty we are wrestling with. And that suggests that we need to look at the Greek again.

A Translation Problem?

We have no choice but to look at translation. The Greek of verse 29 is:

Eutheos de meta ten thlipsin ton hemeron ekeinon ho helios skotisthesetai kai he selene ou dosei to phellos autes kai hoi asters pesountai apo tou ouranou kai hai dunameis ton ouranon saleuthesantai

The word eutheos is the crux of the matter. It appears 36 times in the New Testament, and is commonly translated “immediately.” But this translation presents a problem. It misses a nuance of the Greek that is absent in English. Greek is far more concerned with the quality of action than English, which is more often concerned with timing. For example, the Greek aorist tense generally speaks of past action with continuing consequences beginning at an unspecified point in time.

In some contexts, eutheos conveys the idea of “suddenness” or “quickness.” Other times it conveys the idea of moving in a direct line toward a goal, reflecting its origin from euthus , which means to be “straight” or “normal.” Lexicons include “straightway,” “at once,” “soon,” “next,” and “immediately” in their list of equivalent English words. Unfortunately, it is not possible to determine from sentence structure just which translation is to be preferred in a given case. The context has to be considered.

Crossing the sea “eutheos”

John relates the story of Jesus walking on water (John 6:16-21). The disciples were rowing from the east side of the Sea of Galilee toward Capernaum on the west. This would be a trip of five or six miles, and they had covered three or four (John 6:19). In other words, they were out in the middle, miles from shore when a storm came up. Jesus appears at the boat, walking on the water. He gets in the boat and calms the storm. “Immediately (eutheos) the boat was at the land” (John 6:21, NAS).

We have two choices. Either Jesus miraculously transported the boat several miles to land, or eutheos is mistranslated here. The idea of a miracle here is suspect, since Jesus’ miracles are all clearly identified in the Gospels, and here it would be an inference. The parallel accounts in Mark and Matthew paint a different picture.

Mark 6:53 and Matthew 14:34 say, “when they had crossed over they came to land at Gennesaret.”[10] The verb diaperao (“crossed over”) is used 13 times in the New Testament and LXX. The other 11 times it refers to the natural act of a person traveling over a body of water.

The idea that this might be an “immediate” miraculous threemile transport of the boat is certainly not beyond God’s abilities. But it is outside the language of scripture. Jesus’ miracles are all clearly identified in the gospels. The story of Philip provides an instructive comparison. At the end of his encounter with the Ethiopian eunuch, “the Spirit of the Lord snatched Philip away.” He “found himself at Azotus” (Acts 8:39-40). Philip’s miraculous transportation cannot be missed in the text. The “Spirit of the Lord” is the subject and Philip is the object.

In both Matthew and Mark, the disciples are the subject of the sentence. In both accounts, “they crossed over” and “they came to land at Gennesaret.” The subject is explicit. Mark goes further, recording that “they moored to the shore.” Thus, the language leads us to a purely natural understanding of events where the disciples perform all the actions. They rowed for another four miles or so. When they got to shore, they tied up the boat.

If this was a miraculous event, there is no evidence for it in the grammar. In fact, the grammar speaks against it. If God had transported the boat for several miles, He would be the subject of the sentence. Further, the disciples or the boat would be the object of the sentence. Neither is true, so we should expect that no miracle is present in the narrative. How then, should we understand eutheos in John’s account?

John’s grammar could be used to infer a miracle, if the other accounts weren’t present. But since their language is so clear, we must suggest that eutheos has a semantic range that includes a meaning other than “immediately.” As we will develop shortly, it appears best to say that when John says the boat arrived eutheos , he is really saying that the disciples rowed directly to shore. They didn’t take any side trips to other towns. They went “straightway.” This old term, which the KJV uses thirty-two times for eutheos , simply means “in a direct course.” It doesn’t say anything about how long the trip takes. Borrowing language from our next discussion, we could say that, ” next , the boat arrived at the land.” John merely states that the next event in sequence is their arrival at the dock. There wasn’t any notable event to talk about between Jesus getting into the boat and landfall.

“Immediately” (days later!)

The second example comes from Mark 1:21. And they went into Capernaum; and immediately on the Sabbath He entered the synagogue and began to teach.

The Greek word here is euthus , the root form which eutheos is derived. They are so closely related that the Louw-Nida lexicon treats them as interchangeable. It says, ” Euthus probably implies what was done on the immediately following Sabbath. Accordingly, one may translate this expression in Mk 1.21 as ‘and on the next Sabbath he went into the synagogue and taught.’” Louw-Nida goes on to say that either word describes, “a point of time immediately subsequent to the previous point of time (the actual interval of time differs appreciably, depending on the nature of the events and the manner in which the sequence is interpreted by the writer).” In other words, “next in sequence,” not “right away.”

In Mark 1, Jesus had recruited disciples during the week. (They were out fishing.) We have no information to tell us which day (or days) He did it. All we know is that when Sabbath came, Jesus went into the synagogue to teach. He didn’t teach on Friday night, since synagogue services were during the daylight hours. Thus, Jesus’ teaching didn’t even begin “immediately” as the Sabbath began. Instead, he simply began teaching at the next Sabbath synagogue service.

“Next in sequence”

When we apply this to the Olivet Discourse, as Louw-Nida does, we can see that the proper understanding of eutheos is to convey sequence, not timing. Jesus was asked about two events. His primary purpose in discussing them is to separate them in both character and time. The exact timing of the later event is concealed, since only the Father knows when it will happen (Matt 24:36, cf. Acts 1:7). The near event is in “this generation” (Matt 24:34).

Let’s illustrate this for clarity. Once a person is elected to office, the next thing for him to do is to assume that office. But if the office is President of the United States, the election is in the first week of November, and the inauguration is in the third week of January. This is a gap of about ten weeks. For our purposes, we could say that the inauguration follows the election eutheos , since those are the only two events we are discussing. The process of selecting cabinet officers and so on has not been included in the conversation, so even though that task happens between the election and the inauguration, it is “invisible.” We didn’t make it visible by including it in the discussion. In the same way, Jesus is only discussing two events: AD70 and His parousia. Nothing else is in view, so the sequence only involves the first event (AD70) and the next event (parousia).

We need to compare eutheos to another “chronological” word used in the Discourse. Tote tells us “when.” In verse 23 tote is used to say, “If someone says to you at that time .” and in verse 30 to say, “the sign of the Son of Man shall appear in heaven at that time .” Since Matthew used this explicitly chronological word so closely on both sides of verse 29, this further suggests that he intended something other than chronology in verse 29 when he used eutheos . We should also note that “immediately after” is functionally the same as “at that time,” since “immediately” implies no passage of time.

If, however, we take the information we have discovered and apply it to the verse, we can now properly translate it as follows:

Next , after the tribulation of those days, the sun will be darkened, the moon will not give her light, the stars will fall from the heaven, and the powers of the heavens will be shaken.

The careful reader will note that we have placed commas around the phrase “after the tribulation of those days.” The original Greek has no punctuation, but it does use word order to help in some cases. The segment in view is eutheos de meta ten thlipsin ton hemeron ekeinon. Meta ten thlipsin ton hemeron ekeinon is in what is called the “attributive position” with regard to eutheos. That is, it describes an attribute of eutheos. Whatever eutheos means, it comes “after the tribulation of those days.” And while the word order in the rendering above is good English, it is less clear than:

After the tribulation of those days, next the sun will be darkened, the moon will not give her light, the stars will fall from the heaven, and the powers of the heavens will be shaken.

This rendering emphasizes that the tribulation will come, there will be a gap, and “next” the Day of the Lord will come. Since Jesus is only speaking of two events – AD70 and His parousia – first one will come, next the other will come. No other events are in view, so one is seen as coming in succession after the other. This should not, however, be mistaken to say that the interval between them is short. That information is notably absent from the Discourse.

We may note at this point that by correcting our translation of verse 29, we have placed ourselves in what appears to be the status of the ante-Nicene Fathers. If they understood the verse the way I rendered it, they would never have seen a conflict to resolve the way we do with modern English translations. This would explain why we do not see any discussion of such a conflict in their writings. Since this issue is so central to the proper understanding of the parousia , if it existed in the original, it is inconceivable that nearly three centuries of brilliant men would completely ignore it.[11]

Finally, our understanding conforms to Jesus’ comment in Acts 1:7 where the apostles are not to know “the times or epochs the Father has set by His own authority.” Comparison with parallel synoptic accounts is instructive here.

After the tribulation of those days, next the sun will be darkened, (Matt 24:29 personal translation.)

But in the days after that tribulation, the sun shall be darkened, (Mark 13:24 personal translation.)

The only substantive difference is Matthew’s inclusion of “next” to emphasize the sequence. Both of them say that it will happen “after the tribulation.” Neither gives a hint of how long after. Luke’s more interpretive account says that the Day of the Lord will come at the end of “the times of the Gentiles” (Luke 21:24-25). While interpreters dispute the exact meaning of this phrase, it is almost certain that it extends at least into the modern era.[12]

Using the translation we have just determined, verses 27-31 emphatically differentiate the parousia from AD70. The destruction of Jerusalem won’t be the parousia , because houseparent will be dramatically different. This perfectly matches Jesus’ pedagogical purpose.

“After” the tribulation of those days (i.e. the days of the destruction of Jerusalem), the signs of the Day of the Lord will come (v. 29) and the Son of Man will appear in the sky (v. 30). All of the people groups on earth will mourn because they All of the people groups on earth will mourn because they 17). Jesus will gather the saints from the entire world (v.31). Read in this fashion, Matthew’s account matches Mark and Luke perfectly. If we read it traditionally, Matthew says the Day of the Lord happens in AD70, while Mark and Luke place it “later.” Such an apparent scriptural “contradiction” should alert us to the need for a resolution such as we have just found.

Pedagogical Purpose

Because we are not native Greek speakers of the first century, it has been necessary to work backwards to determine a reasonable delivered properly understood as it was delivered. Thus, it is necessary reading of eutheos in 24:29. But when Jesus

the Discourse, His language should have been for the results of our research to fit naturally with Jesus’ pedagogical purpose.

Jesus delivers this entire section (vv. 27-31) as an intentional contrast to the destruction of Jerusalem, so that the disciples will not confuse the destruction of Jerusalem with the parousia. He first briefly describes the geographic universality of His parousia (v. 27) in contrast to the local claims of false messiahs. Next (vv. 29-31) He describes the relative timing of His parousia in contrast to the near events of AD70; including the details of the Day of the Lord redemption of saints and destruction of sinners.

So far, Jesus’ primary message has been to inform the disciples about events leading to the destruction of Jerusalem. He took a side trip to emphasize that His parousia would be a different event.

In verses 32-34 Jesus finishes up His discussion of AD70. The parable of the fig tree recapitulates the idea that various signs, such as those discussed earlier, will precede the destruction of Jerusalem. This is in contrast to His parousia, which has no sign other than Jesus’ appearance. The disciples are to discern the signs properly. But verse 33 has another translation issue.

The NAS says:

Matthew 24:32-33 “Now learn the parable from the fig tree: when its branch has already become tender, and puts forth its leaves, you know that summer is near; even so you too, when you see all these things, recognize that He is near, right at the door.

The KJV says, “it is near” in verse 33. The Greek does not include the subject of that clause, so it must be inferred from the context. “Summer” is the subject in verse 32, symbolic of the destruction of Jerusalem. Thus, “it” is the proper subject in verse 33, not “He.” Jesus is saying that when the signs are seen, the event is near. We should not mis-read this to suggest that He is near.

“All these things” ( panta tauta , c.f. 24:2) will happen before “this generation” dies (v. 34). We may now confidently state that it does not matter how one goes about determining which generation is in view, the result is the same. If we say it is the generation of Jesus’ listeners, the statement is true, since Jerusalem was destroyed 39 years after the Discourse. If we say it is the generation that sees the signs preceding the destruction, it still points to AD70. The argument that the semantic range of genea extends to a “race” or similar flies in the face of the structure of Jesus’ argument and must be rejected.

In verse 35, Jesus changes subjects.

Matthew 24:35 “Heaven and earth will pass away, but My words shall not pass away.

Here Jesus makes an explicit statement that “heaven and earth” will pass away. The Preterist argument that this is a figurative expression for the Jews or their government is unconvincing. After all, the expression ho ouranos kai he ge is a technical term from the Old Testament with an exact meaning: the physical earth and its immediately surrounding heavens. Here Jesus explicitly declares the future end of the physical earth.

We must be a bit careful here. Jesus is not saying that the planet itself will be destroyed. Rather, He is using the language of Genesis 9:11. There the flood “destroyed” the earth. It didn’t eliminate the planet, but it did erase everything on its surface. And that is what Peter means in 2 Peter 3:10 when he says, “the earth and its works will be burned up.”

Verse 36 starts with “But of that day and hour no one knows.” What “day and hour?” The rules of grammar are clear. We look backwards to the nearest antecedent. And that is the time that “heaven and earth will pass away.” This is the parousia , as 2 Peter 3:5-7 makes quite clear.

Verse 37 begins the famous parallel with the days of Noah. At that time, the wicked people “kept on keepin’ on” (“eating and drinking, marrying and giving in marriage”) until Noah entered the ark and the flood killed them (“took them away”). We should note that this example recaps a worldwide event, emphasizing that Jesus’ parousia will have a worldwide effect (cf. Matt 24:27-31). In exactly the same way, at Jesus’ parousia, one in the field will be killed (“taken”) while the other is “left” (remains, cf. 1 Thes 4:15).

Following this illustration, Jesus continues with a series of parables about His parousia. The destruction of Jerusalem is never again in view.

Conclusion:

The Olivet Discourse is a simple, direct, exposition of two separate issues – the destruction of Jerusalem and Jesus’ parousia . The parousia comes “after” AD70. How long “after” is not stated. It has been misunderstood for centuries because of a modern lack of appreciation for a basic nuance of Greek time perception. Its structure is as follows.

 Verse 1: The disciples notice the Temple.

 Verse 2: Jesus says the Temple will be torn down.

 Verse 3: The disciples ask when it will be torn down and when Jesus will return to gather the saints, mistaking them to be the same event.

 Verses 4-26: Jesus describes events around the destruction of Jerusalem, with various warnings.  Verses 27-31: Jesus contrasts AD70 with the parousia so that the disciples won’t get the two confused.  Verses 32-34: Jesus completes His discussion of AD70.  Verse 35 – on: Jesus discusses the parousia , which is future to AD70, but at an undefined interval.

In summary, Preterists are correct in applying 24:34 to AD70. There is no legitimate contextual or lexical reason for any other conclusion. “All these things” (panta tauta ) refers specifically to Jesus’ statement that the Temple would be destroyed in 24:2, and the disciples’ follow-up question about “these things” ( tauta ) in 24:3. On the other hand, they are incorrect in applying the Day of the Lord language of verses 27-31 to AD70. Jesus was asked a compound question. He gave a direct and logical compound answer designed to distinguish the two events.

Modern interpreters have been presented with a false dilemma as a result of using a word in English that does not convey the nuance of the Greek eutheos. Modern translators have either been unaware of this error, or have not corrected it because of traditional readings.

All of Jesus’ predictions about AD70 were fulfilled in detail. His predictions about the parousia remain to be fulfilled, since His parousia remains future. The difficulties asserted by the skeptics do not exist.

Footnotes

1. Actually, Matthew 13:39 is an arthropods exception, but since it is part of a pericope where the articular form is used twice, the general statement is true.

2. In 4:8, it refers to “all the kingdoms of the world.” This is clearly not limited to the Jewish “land” (Grk. ge ). In 5:14, the Jews are “the light of the world,” echoing Genesis 12:3 s commission to evangelize “all the families of the world.” In 13:35, he speaks of “the foundation of the world,” harking back to Creation. 16:26 asks what the profit is for a man if he “gains the whole world” in exchange for his soul. 24:21 speaks of the “beginning of the world” again looking back at Creation. 25:34 makes the same allusion. 26:13 speaks of the “whole world,” emphasizing the universality of the word.

3. The sixth use of sunteleia is in Hebrews 9:26, and is sunteleia ton aionon . The plural object presents a different construction, and is therefore not directly comparable to Matthew’s use.

4. Gen 12:3, 28:14, Psa 72:17, Amos 3:2, Zech 14:17

5. It would appear that the translators of the LXX viewed this text the same way we view Matthew 28:19.

6. Of course, by the time of writing, the apostolic author had experienced the anointing of the Holy Spirit at Pentecost, and did clearly understand.

7. A more technical illustration comes from the words “thesis” and “synthesis.” A thesis is a single proposition. By adding the prefix syn- , we describe not a single proposition, but a combination of propositions.

8. The Greek of John 4:22 is in the genitive, i.e. “of the Jews”. This language allows for the disenfranchisement of Jews in the work of salvation. The KJV is more accurate than some of the other translations here.

9. In the Greek, the “Devil” is diabolos , which means “slanderer.”

10. The disciples ended up taking the longest possible route from East to West, a total of about 7 ½ miles.

11. It may be worth noting that the Russian Synodal translation renders eutheos as “suddenly,” stating that the Day of the Lord will happen “suddenly” after the tribulation of those days.

12. In this case, for the sake of discussion, I have accepted the common Dispensational position that the “days of the Gentiles” ended in 1976 when Israeli soldiers captured the Temple mount area. My personal belief is that this more properly extends to the time of the resurrection of the saints.

APPENDIX B

NEW TESTAMENT KINGDOM SCRIPTURES

 Matthew 3:2 And saying, Repent ye: for the kingdom of heaven is at hand.

 Matthew 4:8 Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them;

 Matthew 4:17 From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.

 Matthew 4:23 And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people.

 Matthew 5:3 Blessed are the poor in spirit: for theirs is the kingdom of heaven.

 Matthew 5:10 Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven.

 Matthew 5:19 Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.

 Matthew 5:20 For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.

 Matthew 6:10 Thy kingdom come. Thy will be done in earth, as it is in heaven.

 Matthew 6:13 And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.

 Matthew 6:33 But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.

 Matthew 7:21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.

 Matthew 8:11 And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.

 Matthew 8:12 But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth.

 Matthew 9:35 And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people.

 Matthew 10:7 And as ye go, preach, saying, The kingdom of heaven is at hand.

 Matthew 11:11 Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.

 Matthew 11:12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.

 Matthew 12:25 And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand:

 Matthew 12:26 And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand?  Matthew 12:28 But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you.

 Matthew 13:11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.

 Matthew 13:19 When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side.

 Matthew 13:24 Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field:

 Matthew 13:31 Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field:

 Matthew 13:33 Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.

 Matthew 13:38 The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one;

 Matthew 13:41 The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity;

 Matthew 13:43 Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.

 Matthew 13:44 Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.

 Matthew 13:45 Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls:

 Matthew 13:47 Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind:

 Matthew 13:52 Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.

 Matthew 16:19 And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.

 Matthew 16:28 Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.

 Matthew 18:1 At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven?

 Matthew 18:3 And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.

 Matthew 18:4 Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.

 Matthew 18:23 Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants.

 Matthew 19:12 For there are some eunuchs, which were so born from their mother’s womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven’s sake. He that is able to receive it, let him receive it.

 Matthew 19:14 But Jesus said, Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven.

 Matthew 19:23 Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven.

 Matthew 19:24 And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.

 Matthew 20:1 For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard.

 Matthew 20:21 And he said unto her, What wilt thou? She saith unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom.

 Matthew 21:31 Whether of them twain did the will of his father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you.

 Matthew 21:43 Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.

 Matthew 22:2 The kingdom of heaven is like unto a certain king, which made a marriage for his son,

 Matthew 23:13 But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in.

 Matt 24:7 For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.

 Matt 24:14 And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.

 Matt 25:1 Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom.

 Matt 25:14 For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods.

 Matt 25:34 Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:

 Matt 26:29 But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom.

 Mark 1:14 Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God,

 Mark 1:15 And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.

 Mark 3:24 And if a kingdom be divided against itself, that kingdom cannot stand.

 Mark 4:11 And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables:

 Mark 4:26 And he said, So is the kingdom of God, as if a man should cast seed into the ground;

 Mark 4:30 And he said, Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it?

 Mark 6:23 And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom.

 Mark 9:1 And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power.

 Mark 9:47 And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire:

 Mark 10:14 But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God.

 Mark 10:15 Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein.

 Mark 10:23 And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God!

 Mark 10:24 And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God!

 Mark 10:25 It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.

 Mark 11:10 Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest.

 Mark 12:34 And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God. And no man after that durst ask him any question.

 Mark 13:8 For nation shall rise against nation, and kingdom against kingdom: and there shall be earthquakes in divers places, and there shall be famines and troubles: these are the beginnings of sorrows.

 Mark 14:25 Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God.

 Mark 15:43 Joseph of Arimathaea, an honourable counsellor, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus.

 Luke 1:33 And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.

 Luke 4:5 And the devil, taking him up into an high mountain, shewed unto him all the kingdoms of the world in a moment of time.

 Luke 4:43 And he said unto them, I must preach the kingdom of God to other cities also: for therefore am I sent.

 Luke 6:20 And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God.

 Luke 7:28 For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist: but he that is least in the kingdom of God is greater than he.

 Luke 8:1 And it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God: and the twelve were with him,

 Luke 8:10 And he said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand.

 Luke 9:2 And he sent them to preach the kingdom of God, and to heal the sick.

 Luke 9:11 And the people, when they knew it, followed him: and he received them, and spake unto them of the kingdom of God, and healed them that had need of healing.

 Luke 9:27 But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God.

 Luke 9:60 Jesus said unto him, Let the dead bury their dead: but go thou and preach the kingdom of God.

 Luke 9:62 And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God.

 Luke 10:9 And heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you.

 Luke 10:11 Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you.

 Luke 11:2 And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth.

 Luke 11:17 But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house divided against a house falleth.

 Luke 11:18 If Satan also be divided against himself, how shall his kingdom stand? because ye say that I cast out devils through Beelzebub.

 Luke 11:20 But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you.  Luke 12:31 But rather seek ye the kingdom of God; and all these things shall be added unto you.

 Luke 12:32 Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom.

 Luke 13:18 Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it?  Luke 13:20 And again he said, Whereunto shall I liken the kingdom of God?

 Luke 13:28 There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out.

 Luke 13:29 And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God.

 Luke 14:15 And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God.

 Luke 16:16 The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it.

 Luke 17:20 And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation:

 Luke 17:21 Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.  Luke 18:16 But Jesus called them unto him, and said, Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God.

 Luke 18:17 Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein.

 Luke 18:24 And when Jesus saw that he was very sorrowful, he said, How hardly shall they that have riches enter into the kingdom of God!

 Luke 18:25 For it is easier for a camel to go through a needle’s eye, than for a rich man to enter into the kingdom of God.

 Luke 18:29 And he said unto them, Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God’s sake,

 Luke 19:11 And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear.

 Luke 19:12 He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return.

 Luke 19:15 And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading.

 Luke 21:10 Then said he unto them, Nation shall rise against nation, and kingdom against kingdom:

 Luke 21:31 So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.

 Luke 22:16 For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God.  Luke 22:18 For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come.  Luke 22:29 And I appoint unto you a kingdom, as my Father hath appointed unto me;

 Luke 22:30 That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.

 Luke 23:42 And he said unto Jesus, Lord, remember me when thou comest into thy kingdom.

 Luke 23:51 (The same had not consented to the counsel and deed of them;) he was of Arimathaea, a city of the Jews: who also himself waited for the kingdom of God.

 John 3:3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.

 John 3:5 Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.

 John 18:36 Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.

 Acts 1:3 To whom also he shewed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God:

 Acts 1:6 When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?

 Acts 8:12 But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women.

 Acts 14:22 Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.

 Acts 19:8 And he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God.

 Acts 20:25 And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more.

 Acts 28:23 And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening.

 Acts 28:31 Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.

 Rom 14:17 For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.

 1Cor 4:20 For the kingdom of God is not in word, but in power.

 1Cor 6:9 Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind,

 1Cor 6:10 Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.

 1Cor 15:24 Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power.

 1Cor 15:50 Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.

 Gal 5:21 Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.

 Eph 5:5 For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God.

 Col 1:13 Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son:

 Col 4:11 And Jesus, which is called Justus, who are of the circumcision. These only are my fellowworkers unto the kingdom of God, which have been a comfort unto me.

 1Thess 2:12 That ye would walk worthy of God, who hath called you unto his kingdom and glory.

 2Thess 1:5 Which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer:

 2Tim 4:1 I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom;

 2Tim 4:18 And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom: to whom be glory for ever and ever. Amen.

 Heb 1:8 But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.

 Heb 11:33 Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions,

 Heb 12:28 Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear:

 Jas 2:5 Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?

 2Pet 1:11 For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.

 Rev 1:9 I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.

 Rev 11:15 And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.

 Rev 12:10 And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night.

 Rev 16:10 And the fifth angel poured out his vial upon the seat of the beast; and his kingdom was full of darkness; and they gnawed their tongues for pain,

 Rev 17:12 And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast.

 Rev 17:17 For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled.

APPENDIX C

“THE 150 CHAPTERS ON THE END TIMES”

Public Document of the International House of Prayer of Kansas City, under the leadership of Mike Bickle. Their copyright is the right to copy.

Provided via http://www.ihopkc.org/

[The following appendix contains the IHOP-KC document labeled as such. The claims made are the claims of the organization, and are represented here for their rebuttal in the following appendix. faithfully represented supplementary items are not directly reproduced herein. Albeit, the substance of them is addressed throughout the regular text of this book.]

All of the text of the chapters is in this document, although the

The 150 Chapters on the End Times

In this document we have identified 150 chapters in the Bible in which the End Times is the main subject. We have selected only the chapters in which the majority of the text (51 percent or more) is focused on some aspect of the End Times. The eighty-nine chapters of the four Gospels give us a record of Jesus’ heart and power at His first coming when He came to pay the price for our redemption. The 150 chapters give us a record of Jesus’ heart and power at His Second Coming when He comes to take over the earth. These 150 chapters reveal the same Jesus operating in the same Holy Spirit as recorded in the same Bible. Almost twice as many chapters of Scripture describe Jesus’ Second Coming than His first coming.

We must not be illiterate regarding these glorious 150 chapters in the Bible about the Jesus we love. The generation in which the Lord returns is clearly the generation the Bible describes the most. Jesus spoke more about that generation than the one in which He was born. He did this to prepare His Bride to be victorious in love during the most dramatic time in world history.

This document includes a very brief description of the key aspect of the End Times that is described in each of these 150 chapters. Incidentally, there are over 150 chapters, but it could be debated whether some of these chapters have the End Times as their primary reference. We have rounded the number of chapters down to 150 for the sake of clarity. Some end-time prophecies have a dual fulfillment. This is called the law of the double reference. It means that a partial fulfillment of what was prophesied occurred in the past, while the complete fulfillment of the prophecy is yet in the future.

Most often the future fullness of a negative prophecy will be fulfilled in the Great Tribulation and the fullness of the positive prophecies will mostly be seen in the Millennial Kingdom. For instance, in Luke 4:18 Jesus references Isaiah 61:1-3 as related to His first coming. However, it is clear that all of the details of Isaiah 61 did not take place at Jesus’ first coming. They will be fulfilled after He returns and establishes the fullness of His reign on the earth in the Millennial Kingdom.

Many of the Old Testament prophecies have a partial fulfillment at some point in the past, with a complete fulfillment in the generation in which the Lord returns. Sometimes, the partial fulfillment can also serve as a prophetic picture of what the fullness will look like at the end of the age. Therefore, our description includes a brief reference to the partial fulfillments of that prophecy in history, whenever it is applicable. It is important to also note, that these prophecies have spiritual applications at any time in history for all believers, before their complete fulfillment at the end of the age.

NEW TESTAMENT

Matthew 13: Jesus first refers to the partial judgments on Israel described in Isaiah 6. Next, He describes the characteristics of the nature of the kingdom through a series of parables. One underlying theme in these parables is that the full manifestation of the kingdom will happen after the Second Coming.

Matthew 24; Mark 13; Luke 17; Luke 21: Jesus’ main emphasis in these four parallel chapters is to describe the Great Tribulation just before His Second Coming. He predicted the siege of Jerusalem and the destruction of its temple (Mt. 24:2) by the Roman armies in 70 AD. This tragedy foreshadows the siege of Jerusalem at the end of the age (Joel 3:2, 12; Zeph. 3:8;Zech. 12:2-3; 14:2; Rev. 16:14). Many details in these four chapters make it clear, that Jesus’ words go far beyond the events of 70 AD to describe the events at the end of the age. For example, Jesus describes the time of the Great Tribulation as the worst time in history (Mt. 24:21). God shortens this time frame to three and a half years in order to keep the entire human race from being physically killed (Mt. 24:22). Jesus said this hour would come as a snare upon the entire earth, not only Israel (Lk. 21:35). The Great Tribulation will surpass all other crises in history, including the one million people who died in 70 AD and the fifty million who died in World War II. Neither 70 AD nor World War II threatened the existence of the human race. Jesus said this time of tribulation would not happen until after we see the abomination of desolation (Mt. 24:15), which includes a worldwide Antichrist worship system centered upon the image of the Antichrist, and the mark of the beast (Rev. 13:13-18). None of these details were fulfilled in the Jewish revolt against Rome (66-70 AD).

Matthew 25: This chapter continues with the theme of Matthew 24. The events at the end of the age are addressed through the description of how the end-time Church will prepare for that hour (Mt. 25:1-30). It then gives a description of Jesus judging the nations immediately following the Second Coming (Mt. 25:31-46).

1 Corinthians 15: This is the most informative passage in Scripture on the resurrection. In verses 24-28, Paul describes Jesus’ reign in the Millennial Kingdom. In verses 35-49, he Jesus’ reign in the Millennial Kingdom. In verses 35-49, he 55, Paul speaks of the mystery pertaining to the generation of believers that will not die, but instead, will be conveyed from mortality to immortality, instantaneously at the return of Christ.

2 Corinthians 5: Paul teaches on the resurrected body and the judgment seat of Christ.

1 Thessalonians 4-5: Paul describes the rapture of the church and the resurrection of the dead at the Second Coming (1

Thes. 4:15-18). Next, Paul encourages believers to watch (1

Thes. 5:1-10). He concludes with a prayer to be sanctified and to stand blameless at Jesus’ coming (1 Thes. 5:23).

2 Thessalonians 1: The glorious day in which Jesus will come with His mighty angels and take vengeance on the enemies of the gospel (Isa. 66:15) is depicted.

2 Thessalonians 2: The Second Coming will be preceded by a falling away from the faith and the rise of the “man of sin, the son of perdition” who is the Antichrist. A falling away of Christians in the future will be so widespread, that it is one of Paul’s primary signs of the nearness Jesus’ Second Coming.

2 Timothy 3: Paul describes the perilous times in the last days, in terms of the moral decay within society as it is filled with sin and deception.

2 Timothy 4: Many people will not endure sound doctrine in the End Times. Instead, they will heap up false teachers who will endorse lifestyles of lust, in the context of false doctrines of grace. Many will turn aside from the truth. The coming of Christ is referenced by Paul three times in this short chapter (vv. 1, 8, 18).

2 Peter 3: Peter describes the final stages of the Day of the Lord and the cleansing of the earth with fire.

Revelation 5: The Father’s plan is to exalt Jesus as a human king over all the earth. Jesus takes the scroll from the Father’s hand. The scroll represents the title deed of the earth and the action plan to cleanse it.

Revelation 6: The judgments of God again the kingdom of darkness are unveiled.

Revelation 7: God promises to protect His people from the judgments and compromise.

Revelation 8-9: The trumpet judgments are released against the Antichrist’s empire.

Revelation 10: God promises to release prophetic messages to bring understanding in order to help people avoid deception. Joel prophesied of a dynamic prophetic outpouring of the Spirit in the End Times.

Revelation 11: The two witnesses will be prophets with unprecedented power.

Revelation 12: John describes the war that breaks out in heaven causing Satan to be cast to the earth during the Tribulation.

Revelation 13: John describes the activities of the Antichrist and the false prophet.

Revelation 14: God will raise up 144,000 Jewish believers. In Revelation 14:6-13, four key prophetic proclamations are pointed out. God promises to judge the followers of the Antichrist.

Revelation 15-16: The seven bowls of wrath are poured out. The bowls of wrath recall the plagues in Egypt released by Moses against Pharaoh (Ex. 7-12).

Revelation 17-18: God promises to destroy Babylon, the evil worldwide economic and religious network that seduces many to follow evil and persecute the saints.

Revelation 19: Jesus marches into Jerusalem as the WarriorKing to end the defeating the Antichrist.

Revelation 20: Satan will establishes the Millennial Kingdom comes the great white throne unbelievers

Armageddon campaign by

be cast into prison as Jesus Kingdom. After the Millennial judgment for

Revelation 21-22: The New Jerusalem as the eternal dwelling place of believers is described.

PENTATEUCH: FIRST FIVE BOOKS OF THE OLD TESTAMENT

Genesis: The end-time applications of Genesis are listed under Abraham’s covenant later in this document.

Leviticus 26: This chapter contains the promises of blessings on Israel’s obedience and warnings for her disobedience. There has been a partial fulfillment of this chapter throughout history, most notably in the Babylonian captivity (586 BC), and the destruction of Jerusalem (70 AD). Leviticus 26:14-39 contains the promises of sevenfold punishment on Israel’s rebellion in order to “break the pride of her power” (v.19). The military invasions and assaults against Israel have not been fulfilled in any one historical event. They will come to fullness in the End Times until Israel confesses her iniquity (Lev. 26:40; Hos. 5:15).

Numbers 23-24: These chapters contain four prophetic oracles from Balaam to Balak, the king of Moab. Some of these prophetic oracles were partially fulfilled, as King David and other Israelite kings defeated Israel’s enemies. The fullness of these oracles will be fulfilled in the Millennial Kingdom with the final destruction of some nations. Jesus is described as the star that would arise out of Jacob and the scepter that would come out of Israel to crush hostile nations.

Deuteronomy 28-30: Promises of blessings on Israel’s obedience as well as the warnings on her disobedience are given. Some of the curses in Deuteronomy 28:15-68 were seen in the invasions of Babylon (586 BC) and Rome (67-70 AD), when Jerusalem was besieged and destroyed. The details or the full measure of those curses will occur during the Great Tribulation. The fullness of the blessings will occur during the Millennial Kingdom.

Deuteronomy 32: The Song of Moses is sung on the sea of glass in Revelation 15:3. It is a song that describes the leadership of the Lord related to Israel’s unfaithfulness, and His plan to redeem Israel and bless the whole earth. God will provoke Israel to jealousy (vv. 16-21) by the Gentiles who are a foolish people, (v. 21). Then, the Lord that kills and wounds will make alive and heal as He brings ultimate deliverance to Israel from her enemies (vv. 39-42). This will join the Gentiles to the Israelites in rejoicing (v. 43).

PSALMS

Psalm 2: David prophesies of the rage of the nations against Jesus that will fully manifest during the Great Tribulation in the Armageddon campaign. The rage of the nations in this psalm was partially fulfilled when they persecuted the saints in the early Church (Acts 4:28-31).

Psalm 14: The psalmist prophesies about the fullness of sin that will be expressed by those who will be given over to abominable sin. This will occur in a time of a great falling away and oppression of God’s people.

Psalm 24: Jesus ascends to the holy place as He makes His triumphal entry into Jerusalem, at the time of His Second Coming, after defeating the kings of the earth. This is partially fulfilled in Jesus’ ascension, into the courts of heaven, after he defeated the powers of darkness on the cross of Calvary, as well as by godly saints throughout history who ascend into God’s presence.

Psalm 45: This song of love describes Jesus at the Armageddon campaign warring against His enemies to establish truth, meekness, and righteousness in the whole earth for the Millennial Kingdom.

Psalm 46: This psalm describes the assurance we can have in the midst of the Great Tribulation. The psalm calls us to meditate during the terrifying end-time events. The immediate context of this song was related to King David’s victory over his enemies, and the corresponding peace that followed related to the kingdom of Israel. Jesus will ultimately bring a total end to war as stated in verses 8-9. The millennial river seen Ezekiel 47 is pictured in Psalms 46:4.

Psalm 47: Verse 3 of this psalm depicts Jesus during the Millennial Kingdom. Some see this passage as describing the time the ark of the covenant was brought into Jerusalem with much celebration (2 Sam. 6).

Psalm 48: During the Millennium, human kings are filled with awe as they gather outside of millennial Jerusalem. These kings are in a panic and they flee (48:5) before the terrifying majesty of Jesus’ throne of glory.

Psalm 50: Millennial Jerusalem is described as shining forth. God’s judgment of the wicked is also revealed.

Psalm 53: David again prophesies about the fullness of sin that will be expressed by those who are given over to abominable sin. He is singing of a time in which there is a great falling away and oppression of God’s people.

Psalm 58: Jesus’ end-time judgments against wickedness and the rewards of the righteous are described.

Psalm 67: Jesus will show forth His power to save and lead every nation on earth.

Psalm 68: David describes Jesus’ march through the wilderness scattering His enemies and freeing captives during His Second Coming procession. David uses the imagery of the exodus and Sinai (vv. 4, 11-19) to foreshadow the great endtime deliverance of God’s people (vv. 24-35).

Psalm 72: This is a prayer describing the fullness of Jesus’ reign over the earth that provides abundant provision for all, and fills the nations with His glory. This is also an actual prayer for Solomon as king of Israel, the successor to the throne, during David’s last days. The scope and fullness of this will only be expressed during the reign of Jesus as the greater David.

Psalm 75: The full cup of God’s wrath on the nations, as seen in Revelation 14, is proclaimed in this psalm.

Psalm 79: Israel’s prayer for deliverance in the Great Tribulation (Rev. 11:1-2) is set forth in this psalm. Some of these events were fulfilled in part in Israel’s Babylonian captivity in 586 BC as well as in the atrocities of Antiochus Epiphanes in the fourth century.

Psalm 80: Israel’s distress in the Great Tribulation and her intercession for the Lord to deliver them is the theme of this. There is no agreement among scholars regarding the certainty of a partial fulfillment.

Psalm 83: During the Great Tribulation, Israel prays for deliverance from a ten-nation confederation. This lament has applications in the anti-Semitism that has occurred throughout Israel’s history. It has partial fulfillment in the events of the Babylonian exile, Assyrian exile, and the destruction of Jerusalem in 70 AD, etc.

Psalm 85: This is a prophetic prayer for Israel’s return to the land at the end of the age, when the Lord takes away “all” His wrath. There was a partial fulfillment in the Assyrian invasion and in the Babylonian captivity.

Psalm 87: The fullness of this passage speaks of the glory of Jerusalem and the Jewish people, who are physically and spiritually (born again) in Zion, during the Millennial Kingdom. This register is described in Hebrews 12:23, pointing to the born-again Jewish people registered in the heavenly Jerusalem (Heb. 12:23).

Psalm 93: Jesus is seen as Yahweh who has clothed Himself with strength and is celebrated as a victorious Warrior-King. Jesus’ end-time victory is portrayed here, resulting in the earth standing firmly established.

Psalm 96: At Jesus’ Second Coming all the earth will worship Jesus with trembling. Singing a new song is referenced nine times in Scripture (Ps. 33; 40; 96; 98; 144 149; Isa. 42; Rev. 5; 14). In each reference, with the possible exception of Ps. 40, the scope of the song is global. It includes humanity and creation in context to Jesus coming as Judge of the earth. The new song (Isa. 42:10, Rev. 5:8-14) declares the new things (Isa. 42:9) before they come to pass, namely, the universal recognition of Jesus as Yahweh resulting in saints ruling with Him on the earth.

Psalm 98: All nations will be worshipping Jesus as He reigns in the Millennium.

Psalm 102: Israel’s despair and her future restoration in the Millennial Kingdom are indicated.

Psalm 110: The fullness of the passage describes Jesus’ reign in the Millennium and His end-time judgment of the nations. This psalm is partially fulfilled by Jesus’ ministry through the church after His resurrection. Psalm 110 is the Old Testament passage that is the most quoted in the New Testament. It is directly quoted six times (Mt. 22:44; Mk 12:36; Lk 20:42; Acts 2:34;Heb. 1:13; 10:13) and has a total of twenty-five direct or indirect allusions to it. The two main themes in Psalm 110 are Jesus’ eternal, kingly and priestly ministry. In Psalm 110, the Father speaks two oracles to Jesus. First, the Father invites Jesus to sit with Him as a King forever (v. 1). Then, He gives Jesus spiritual responsibilities as a priest forever (v. 4).

Psalm 118: The fullness of this occurs when Jesus delivers Israel at the time of His Second Coming. The psalm was partially fulfilled at Jesus’ triumphal entry into Jerusalem just before His death on the cross (vv. 22, 25-26). Jesus referred to this psalm in Matthew 23:39, stating that He would not enter Jerusalem until the leaders declare, “Blessed is He who comes in the name of the Lord”. (Ps. 118:26, Mt. 23:39).

Psalm 147: Jesus will rebuild Jerusalem and gather His people from the nations after His return.

Psalm 149: Israel will partner with Jesus in executing judgments on the nations of the earth.

OLD TESTAMENT MAJOR PROPHETS

Isaiah 2: Jesus will rule all the nations from Jerusalem in the Millennial Kingdom.

Isaiah 4: The Millennial Kingdom is under Jesus as the Branch of the Lord (Jer. 23:5; 33:15;Zech. 3:8; 6:12).

Isaiah 5: God’s judgment and salvation for Israel is at the end of the age. This was partially fulfilled when God disciplined Israel through the Assyrian invasion in 721 BC.

Isaiah 9: During Jesus’ return, He will defeat the Antichrist, who is invading Israel. This passage was partially fulfilled by the invasion of the Assyrian king, Sennacherib, in Isaiah’s generation. However, the details of this passage were not completely fulfilled at that time. There was not a time of “multiplication and great joy” in the “dividing of the spoil” by which the garments and instruments of the slain army were “burned as fuel for the fire” (9:3-4). Neither was the promised Child established in His government on the throne of David, and over His kingdom with justice and righteousness across the earth (9:7). The Throne of David speaks of the earthly dimension of the Messiah’s reign.

Isaiah 11: Jesus is reigning in the Millennial Kingdom and judges the wicked nations.

Isaiah 12: This prophetic song is sung by Israel after Jesus delivers her from the oppression of the Antichrist and begins delivers her from the oppression of the Antichrist and begins 12 illustrate the glorious picture of God’s rule of the earth going forth from Zion after Jesus gathers and restores Israel. Isaiah 13: Isaiah describes the fall of Babylon at the end of the age. The Babylonian oppression of Judah (605-539 BC) was stopped when they were defeated by the Persians in 539 BC. Babylon will be rebuilt and established in Iraq (50 miles south of Baghdad). It will be restored and used as one of the headquarters for the Antichrist. Babylon will function as the center of the worldwide demonic, religious and economic networks (Isa. 13-14; Jer. 50-51; Rev. 17-18). The judgments prophesied against Babylon in Jeremiah 50-51, describe her sudden and permanent destruction. These have not yet occurred in fullness.

Isaiah 14: The ultimate defeat of Satan and the Antichrist occurs at the end of the age. Only the Antichrist and his fate as described in Revelation 19:20, fit the description of a Babylonian king without a tomb or a grave (vv.18-20). He will be cast alive into the Lake of Fire. This prophecy was partially fulfilled in the judgment against Babylon in 539 BC by Persia.

Isaiah 18: God promises to move on behalf of Ethiopia against the Antichrist when his armies are defeated by Jesus at Armageddon (Isa. 18:4-6) In Daniel 11:42-43, the Antichrist will invade Ethiopia and Egypt. The Lord will deliver Egypt (Isa. 19) and Ethiopia (Isa. 18) during the time of Jesus’ Second Coming. Verse 7 describes in that time” as being the end of the age. Ethiopia and Assyria will bring their gifts of worship to Jesus.

Isaiah 19: There will be a national revival in Egypt at the time of Jesus’ Second Coming (19:18-22). The details of Egypt and Assyria serving one another, having economic and political harmony (the highway), Egypt becoming God’s people, Assyria being the work of His hands, and Israel as Jesus’ inheritance, have not yet been fulfilled in history, but will be after the Second Coming.

Isaiah 21: The final fall of Babylon occurs at the end of the age and signifies the fullness of this prophecy. This passage was partially fulfilled during the fall of Babylon in 529 BC, and was a cause for rejoicing because it resulted in the release of the Jewish exiles. The exiles were free to return to the land and rebuild the temple.

Isaiah 24: This describes a universal judgment during the Great Tribulation and Millennial Kingdom. Verse 21 speaks of judgment on the kings of the earth.

Isaiah 25: Isaiah describes the Millennial Kingdom. This includes Jesus’ great feast with His people, God’s deliverance of Israel, and the permanent removal of death by the resurrection of the dead.

Isaiah 26-27: The song of Judah is about God’s faithfulness and includes a reference to the resurrection (26:19). Isaiah 27:12 speaks of an ingathering of the Israelites from Assyria and Egypt at the end of the age.

Isaiah 28: The fullness of this prophecy will take place when Israel enters into an alliance with the Antichrist, called the covenant of death. The Antichrist will break this covenant, three and a half years before Jesus’ Second Coming, and then Jerusalem will be trampled (v. 18). This may have been partially fulfilled when Israel made a covenant with Egypt in the face of Assyria’s military aggression in the days of Isaiah. Jesus will deliver Israel at His return as seen in Isaiah 28:16-17 (Mt. 21:42; Mk. 12:10; Lk. 20:17; Acts 4:11 Rom. 9:33).

Isaiah 29: Isaiah prophesies of the judgment and restoration of Israel at the end of the age (vv. 14, 17-24). God will lay siege of Israel at the end of the age (vv. 14, 17-24). God will lay siege 7;Joel 3:2; Zeph. 3:8; Zech. 12:2-3; 14:2). This passage was partially fulfilled when Sennacherib’s army was defeated supernaturally (Isa. 39).

Isaiah 30: Israel’s full rebellion and judgment (v. 6) will be ultimately fulfilled in the End Times just before the Lord restores her (v. 14-26), and judges the Antichrist, who is called the Assyrian (v. 27-33).

Isaiah 31: Israel’s end-time national repentance and deliverance from the Antichrist are depicted. The national repentance of verse 7 did not happen in Isaiah’s day. A partial fulfillment of this occurred in the reforms that Hezekiah established.

Isaiah 32-33: The defeat of the Assyrian army prophetically describes the period of the Great Tribulation, in which Jesus comes as the King of Israel. Many Jewish cities were burned in the campaign of 701 BC.

Isaiah 34: God’s end-time judgments against the nations and the destruction of Edom at Jesus’ Second Coming are foretold.

Isaiah 35: Isaiah describes the healing of the land and the people of Israel in the Millennial Kingdom. While this was partially fulfilled in the return of the exiles from Babylon, the permanence of everlasting joy, and the complete elimination of sorrow envisaged in verse 10 indicates a greater fulfillment. The physiological restoration of verses 5-6 began to be fulfilled in the ministry of Jesus and the apostolic church. Israel will see a full ecological restoration (vv. 1, 2, 7) and deliverance (v. 4) during the time of Jesus’ Second Coming.

Isaiah 40: All flesh will see the global unveiling of God’s glory and the Second Coming of Jesus. Prophetic messengers will be raised up to prepare the nations for the coming eschatological glory to the earth. This prophecy was partially fulfilled in the forerunner ministry of John the Baptist at Jesus’ first coming. It is clear however, that John was but a partial fulfillment, because in his ministry “all” flesh did not see the glory of the Lord together (v. 5).

Isaiah 41: Israel will be fully healed and restored at the end of the age. God affirms His election of Israel and assures her that all the nations who oppressed her will be defeated. It is at this time that Jesus will be exalted as God of the whole earth.

Isaiah 42: God’s justice will fill all the earth at Jesus’ Second Coming in the context of a worldwide worship movement (v. 10-12). This passage was partially fulfilled at Jesus’ first coming (Mt. 12:18-20).

Isaiah 43: Jesus will fully redeem Israel from among the nations and bring her people back to the land at the end of the age.

Isaiah 44: The Lord will pour out His Spirit upon Israel at the end of the age. This results in a national revival as Israel is restored spiritually, socially, and environmentally. Jesus will be acknowledged globally as the redeemer of Israel and the King of the whole earth.

Isaiah 47: This prophecy against Babylon was fulfilled in 529 BC (Dan. 5). However, it serves as a prophetic picture of the end-time destruction of Babylon as depicted in Isaiah 13,Jeremiah 50-51 and Revelation 17-18.

Isaiah 48: the Great Tribulation is the context for refining and testing Israel (v. 10) and Jesus will have His inheritance (His glory) at the end of the age. God will restrain His anger so that Israel is not utterly destroyed.

Isaiah 49: Isaiah describes Jesus’ worldwide leadership in the Millennial Kingdom after He releases the endtime Jewish prisoners to return to Israel. This passage has an initial fulfillment at Jesus’ first coming (2 Cor. 6:2). It will ultimately be fulfilled when God’s salvation reaches the ends of the earth (v. 6).

Isaiah 53: At the end of the age, Israel will make this national confession. Part of this prophecy was fulfilled in the suffering of Christ on the cross (Acts 8:32-37) and in Jesus’ healing ministry (Mt. 8:14-17).

Isaiah 56: The house of prayer in Jerusalem is depicted after the Second Coming. This prophecy was partially fulfilled by the apostolic ministry, seen in the Book of Acts, as many Gentiles came into salvation.

Isaiah 59: Isaiah describes Israel’s rebellion and injustices (vv. 14-15) during history as well as at the end of the age when God’s judgments are fully released (v. 18). At that time, Jesus will war against His enemies when He returns to deliver Zion (vv.17-20) from her sin and her oppressors (Antichrist). God as a Man is the great intercessor who will establish justice among the nations.

Isaiah 60: God’s blessing is on Israel in the Millennial Kingdom as many nations bring wealth to her.

Isaiah 61: Jesus restores the nations in the Millennium. Isaiah 61:1 was partially fulfilled at Jesus’ first coming.

Isaiah 62: God will cause Jerusalem to be the spiritual and political capital of the earth. God promises to set intercessors (watchman) in place in the End Times, who will cry out for the fullness of Jerusalem.

Isaiah 63: Jesus will wage war against the kings of the earth at the time of His Second Coming. Jesus will march up through Edom (modern day Jordan) on His way to Jerusalem. John makes reference to this passage in Revelation 19:11-21 by prophesying of Jesus going to war against the kings of the earth.

Isaiah 64: Is a prayer for the Second Coming of Jesus as Isaiah sees Jesus coming out of Edom in Isaiah 63. This prayer describes Jesus returning in the sky. This includes the visible opening of the heavenly realm, fire from heaven, and earthquakes. God’s wrath upon His enemies and his tenderness to His covenant people are highlighted in this passage.

Isaiah 65-66: In the Millennial Kingdom and beyond, God’s people have profound joy.

Jeremiah 30: Jeremiah describes Israel in the Great Tribulation (v. 3-8) and in “the latter days” (v. 24). The latter half of the chapter speaks of a time when Israel will be completely protected from all her enemies and worshipping in peace in the land after her return from captivity. This has a partial fulfillment in Israel’s return from Babylonian captivity in 536 BC, and when the state of Israel was re-established in 1948. The promises listed here will find their complete fulfillment in the Millennial Kingdom.

Jeremiah 31: Israel’s end-time salvation and restoration that began in Jeremiah 30 are described. Of particular importance is God’s reference to the restoration after the chastisement of “Ephraim”. This speaks of the ten northern tribes that had been lost and separated from Israel for over 100 years by the time of Jeremiah’s ministry. God will save the remnant of Israel, have mercy on the tribes that were scattered, and bring great blessing and prosperity to all of Israel when her people are re-unified. This happens when all Israel receives the “new covenant” (vv. 31-34) that was established through the death and resurrection of Jesus.

Jeremiah 33: The fullness of God’s covenant promises will be manifest in the Millennial Kingdom when Israel and Judah are honored before all nations.

Jeremiah 50-51: The fall of Babylon will have its ultimate fulfillment during the time of the Second Coming. The fall of Babylon in 539 BC, at the hands of the Persian army, was a partial fulfillment in Jeremiah 50. However, many of the specific details of this prophecy were not fulfilled at that time. John quoted Jeremiah 51, three times in Revelation 18 in reference to the future judgment of Babylon. Thus, in both passages, there are many elements of the prophetic proclamation that point to a future scenario in which Babylon is violently opposed and harshly judged by the Lord.

Ezekiel 5: The greatest famine in history (Ezek. 9; Dan. 12:1; Mt. 24:21) is depicted as occurring at the end of the age. This prophecy was partially fulfilled in 586 BC. This important verse makes the entire chapter applicable to the final destruction of Jerusalem at the end of the age.

Ezekiel 11: Israel’s restoration at the end of the age is when all of ethnic Israel is gathered to the Messiah and to the land (vv. 14-20). This was partially fulfilled after the Babylonian captivity as well as in 1948.

Ezekiel 20: Ezekiel describes the gathering of Israel after the great scattering (Deut. 28-30;Ezek. 20:33-44). When the Lord gathers Israel, He will purge, cleanse, and restore her.

Ezekiel 34: After the Second Coming, Jesus shepherds and gathers ethnic Jews from the nations back to the promised land, and then prospers them (Deut. 30:1-10; Ezek. 34:11-31). The blessings described recall the Garden of Eden (Isa. 11:6-9).

Ezekiel 36: The fullness of this prophecy will be seen in the Millennial Kingdom.

Ezekiel 37: Israel is symbolized by a valley of dry bones that are suddenly infused with God’s life. After the time when all hope is lost, then God’s covenant blessings will be manifested in a restored and unified Israel. This will happen in context to Jesus’ Second Coming.

Ezekiel 38-39: The destruction of the Antichrist and his armies in the Armageddon Campaign (Rev. 19:17-21) are described. Gog is a prophetic name of the Antichrist. The triumph and restoration of Israel described here will occur at the time of Jesus’ Second Coming.

Ezekiel 40-48: the millennial temple will be built in Jerusalem. Ezekiel summarizes the sacrifices and offerings after Jesus’ return to the earth. Some confuse these sacrifices with the sacrifices for sin. However, there is no need of another blood sacrifice for sin since all such sacrifices were abolished by the death of Jesus (Heb. 8:5, 13; 9:9, 24, 10:1). The sacrifices are not substitutionary as they were before Jesus’ death, but rather they will be commemorative. They will look back in remembrance to the cross like we do when taking communion. Ezekiel was commissioned to observe the architectural details and measurements of the future temple to encourage his people with the certainty of its coming.

Daniel 2: Daniel’s interpretation of Nebuchadnezzar’s dream is about a great image representing four successive, ancient empires that would stand against Israel. The fourth world empire was represented both by ancient Rome and a stillfuture “revived” Roman empire ruled by the Antichrist. The stone cut out without human hands represents Jesus’ Second Coming and the establishing of His Messianic reign.

Daniel 7: This is Daniel’s vision of four beasts representing four successive, ancient empires (Babylon, Medo-Persia, Greece, and Rome) plus the Antichrist’s empire emerging at the end of the age. Daniel sees a heavenly courtroom where the Father as the Ancient of Days gives Jesus power over all the nations and decrees judgment on the Antichrist to be fulfilled at the time of Jesus’ Second Coming. Ancient Rome was a “near” fulfillment of the fourth beast in Daniel 7. The “far” fulfillment will occur as a revived Roman empire comprised of ten nations that come under the authority of the Antichrist.

Daniel 8: The fullness of what Daniel prophesied here will occur in the final years of natural history (v. 17, 26) as we know it. This vision starts by describing the rise of MedoPersia and Greece (Alexander the Great). Daniel 8:9-14 describes Antiochus Epiphanes’ attack on Jerusalem (v. 9). Daniel’s prophecies of the Antichrist in verses 23-25 were partially fulfilled by Antiochus Epiphanes.

Daniel 9: Daniel records his prayer for the deliverance of the Jewish people from foreign captivity. This prayer will be used again by the remnant of Israel in the End Times. The angel Gabriel responded to Daniel’s prayer by reassuring him that the Jews would soon be released from Babylonian captivity. He then gives the prophetic message about seventy years that will complete God’s purposes for the Jewish people. In this prophecy, the word “week” refers to a period of seven years (rather than seven days). Thus, seventy weeks equals 490 years. After the initial sixty-nine weeks or 483 years, a “pause” was put on God’s calendar when Jesus the Messiah was to be “cut off”. In the seventieth week or the final seven years of natural history as we know it, the Antichrist or “the prince who is to come” will make a peace treaty with Israel and many nations (v. 27). The first sixty-nine weeks (483 years) was possibly fulfilled from 445 BC to 32 AD.

Daniel 11: This is the most detailed chapter of prophecy in the Bible. It describes the ascent of Alexander the Great and the four subsequent kingdoms that emerge from his empire. Beginning in verse 21, Daniel describes Antiochus Epiphanes IV, who is a type of the end-time Antichrist. There are many parallels between Antiochus Epiphanes and his attack on Israel, and the Antichrist. Daniel 11:36-45 describes the Antichrist in a very precise and direct way without comparing him to Antiochus Epiphanes.

Daniel 12: This describes Israel’s greatest trouble in history. This trouble will last for three and a half years (a time, times, and half a time).

OLD TESTAMENT MINOR PROPHETS

Hosea 1: Israel’s restoration comes at the end of the age after enduring God’s judgments.

Hosea 2: Israel knows the Lord as her Bridegroom to begin the Millennial Kingdom (v. 16).

Hosea 3: Israel will fear the Lord in the latter days. The word “afterwards” (v. 5) provides the time line. The events here will occur just before the time of Israel’s grand restoration at the end of the age.

Hosea 5:15-6:3: The Lord will stay “in His place” until the Jewish people acknowledge their guilt and seek God’s face in a time of great distress; then the Lord will revive and heal Israel.

Hosea 14: At the end of the age, Israel will return to the Lord and receive healing from her apostasy.

Joel 2: The Antichrist will lead a military invasion against Israel in the Great Tribulation (v. 2). This crisis will happen in the context of the greatest outpouring of the Spirit the world has ever seen. Two phrases demand an end-time interpretation. First, in verse 2, the invading army is the most terrible army in all of human history (the Antichrist’s army). Then, in verse 28, “afterwards” signifies that this army will immediately precede God’s restoration at the end of the age. Joel 2:1-11 was partially fulfilled in three Babylonian invasions in 605, 597 and 586 BC.

Joel 3: All nations will be gathered to Israel in a military conflict for the Armageddon campaign, and a siege of Jerusalem. Israel will experience God’s deliverance and salvation, physically and spiritually.

Amos 8: This judgment on Israel was partially fulfilled in 721 BC when the Assyrians conquered the ten northern tribes and deported them. Sennacherib’s invasion in 701 BC and the three waves of attack by Babylon (606, 597 and 586 BC), were also partial fulfillments. Israel suffered partial fulfillment of this judgment again, by Rome in 70 AD, when the temple was destroyed and in 135 AD when Jerusalem was destroyed. However, the fullness of the judgment in this chapter will not be complete, until the sun goes down at noon and the earth is darkened in broad daylight (v. 9) as described by the fifth bowl judgment (Rev. 16:10).

Amos 9: The Lord will rebuild the tabernacle of David and bring back all the remnant of Israel that have been scattered throughout the nations. They will never leave the land again.

Obadiah 1: The Lord shall pour out His wrath on the nations and bring His salvation to Israel.

Micah 2: Israel will be restored by the One who will break through on her behalf, as the Lord’s answer to the wicked leaders who are over her. The wickedness in Micah’s day mirrors the “perilous times” of the latter days (2 Tim. 3). This passage gives a prophetic warning that applies to the wicked in any generation while pointing to a time when justice will fully come to Israel and the nations.

Micah 4: Micah describes a time when the Messiah will rule in peace from Jerusalem over all the nations. This happens after God “threshes” the nations that oppose Him at the end of the age. Micah is speaking to Israel in his day, and predicting the people’s response to the horrific events that will lead to their ultimate deliverance from captivity and Babylon (v. 9-10). However, the “pain of their labor” related to what God wants to birth, is a description of deliverance that is far greater than the return from Babylon in 536 BC.

Micah 5: Messiah will reign and shepherd His people after the Antichrist has been defeated. The ruler who comes out of Bethlehem is Jesus (v. 2). Jesus’ deliverance of Israel is also described. There was a partial application of this defeat in Micah’s day (vv. 5-6), when the Assyrian king Sennacherib was defeated by the angel of the Lord at Jerusalem (Isa. 37:36). However, the “cutting off” of Israel’s enemies, wherever the Jews are scattered in the nations, will occur at the end of the age (vv. 7-9).

Micah 7: Micah’s prayer for revival and deliverance will be answered in fullness at the end of the age. This passage speaks of Israel being re-gathered at the end of the Great Tribulation, when Jesus will shepherd His people with signs like Moses did when coming out of Egypt (v. 15). As a result, the nations shall be ashamed of their military might and shall come trembling to the Lord in fear (vv. 16-17).

Nahum 1: The Lord will show the fullness of His fierce anger, when He makes an end of the Antichrist (the wicked counselor) and his coalition of wicked nations (Rev. 14:10; 15:1). This prophecy was partially fulfilled when Nineveh, the capital of Assyria, was defeated by the Babylonians and Medes in 612 BC. The Assyrian king Sennacherib (the wicked wicked 37). This prophecy will only be completely fulfilled at the end of the age, when wicked ones no longer pass through Israel (v. 15). Israel has been invaded many times since 612 BC. Only after Jesus defeats the Antichrist and establishes the Millennial Kingdom, will Israel have permanent security.

Habakkuk 2: The wicked and proud are described as being like “death, which cannot be satisfied” (v. 5). This will be fulfilled most in the Antichrist, who will gather all the nations against the Lord’s anointed. A partial fulfillment of this occurred when Babylon plundered the nations, and then was plundered in 539 BC by the Persians. The complete fulfillment of this prophecy requires that the wicked one gathers all nations to himself (v. 5). Babylon was a prophetic picture of this, but did not fulfill all the details of this prophecy. Babylon did not gather all the nations, but only a small portion of them. The Antichrist will gather and oppress every nation to some degree (Ps. 2:1-3; Rev. 13:14-17, 16:13-14, 17:12-14).

Habakkuk 3: Habakkuk sees a vision of Jesus’ Second Coming procession, both in the sky and on land as He executes judgment upon the Antichrist and his armies. A prophetic foreshadowing of this occurred when God, through Moses and Joshua, marched into the promise land destroying the enemy nations along the way. God’s brightness was like the light in the pillar of fire, and He “walked through the sea” when he parted the Red Sea. God led Israel through on dry ground and the sun stood still for Joshua. However, this passage will only be fulfilled when Jesus returns and the “plague goes before Him” (v. 5) as depicted in the seventh bowl (Ezek; 38:22; Zech. 14:12-18; Rev. 16:21). A plague did not go before the armies of Israel as they entered Canaan. Jesus will also trample the nations in anger at the time of the Second Coming (Hab. 3:12; Rev. 19:15). The phrase in verse 8, “You rode on Your horses” will be fulfilled in Revelation 19:11-14 when Jesus returns on a white horse with the armies of heaven on horses. The Israelites did not have chariots when they entered Canaan, but the armies of heaven will (2 Kings 6:17).

Zephaniah 1: Judgment that destroys mankind, beast, birds and fish (v. 3) is described. This was partially fulfilled when Babylon destroyed Jerusalem, but will not be entirely fulfilled until the Great Tribulation and Second Coming when Jesus judges the rebellious nations.

Zephaniah 2: Judgment on Jerusalem occurs at the end of the age, when the God of Israel is exalted above all the gods of the earth. All the geographic regions mentioned have suffered judgment in varying degrees. For example, Nineveh and the Assyrian empire were destroyed in 612 BC. Yet, it was not as severe as having no inhabitant (v. 5) and being left as a perpetual desolation (v. 9). The finality and severity of these judgments on the regions surrounding Israel will be fulfilled in the End Times.

Zephaniah 3: God will destroy all the wicked nations and restore Israel in the Millennial Kingdom (vv. 8-20). This prophecy was partially fulfilled in 721 BC when the Assyrians conquered the northern ten tribes and deported them. Judah partially received this judgment at the hands of Assyria and Babylon in 701 BC, when the Assyrian King Sennacherib invaded Judah, and in the three times that Babylon invaded Judah (606, 597 and 586 BC). There was a partial fulfillment when Israel returned to the land under Nehemiah (445 BC) to rebuild the temple. The whole world being consumed and being God’s fire (v. 8), and never again being proud as a nation (v. 11), as well as never again fearing harm (v. 15), have not yet occurred. They will be fulfilled in context to Jesus’ Second Coming.

Zechariah 1: God will destroy all Israel’s enemies, restore her prosperity, and rebuild Jerusalem. This was partially fulfilled when Israel returned to the land from Babylonian captivity under Zerubbabel (536 BC), and Nehemiah (444 BC). However, the prosperity and peace envisioned in verse 17 did not come at that time. Until the second dispersion in 70 A.D, Israel was subject to oppression by foreign powers. The majority of promises concerning Israel’s restoration in the land are dependent on a national repentance (Zech. 12:10-14). Neither the return to the land in 536 BC, nor the re-establishing of the State of Israel in 1948 fulfills this requirement.

Zechariah 2: The Lord will bring unprecedented population growth and economic prosperity to Jerusalem in the Millennium. He will come in His manifest presence to dwell in Jerusalem. The Lord will deal severely with the nations that have oppressed Israel. A partial fulfillment of this passage may have been seen in the limited prosperity Israel experienced in the days of Herod the Great, and again since 1948. However, the prosperity and population expansion enjoyed in these periods is much more limited than what is envisioned here. Furthermore, the population in Israel has always had to deal with the fear of her enemies.

Zechariah 3: God’s mercy is greater than the depth of Israel’s sin. Israel’s authority as a kingdom of priests will be fully restored as the Lord completely cleanses the entire nation through the work of the Messiah, and restores her priestly authority to minister before Him. In the days of Zerubbabel and Joshua (516 BC), God restored the temple and priestly ministry to Israel, despite the gravity of her previous sin. Israel’s national salvation is dependent upon her national acceptance of the atoning work of Jesus (Zech. 3:9; 12:10 cf. Rom.10:12; 11:26).

Zechariah 4: God will restore Israel’s ministry as a witness of His glory to the nations as a burning and shining lamp in the End Times, especially in the ministry of the two witnesses (Rev. 11:3-6). Israel’s ministry as a kingdom of priests was partially restored in the days of Zerubbabel when the temple was rebuilt, and the priestly ministry restored. However, God’s manifest presence did not return to that rebuilt temple.

Zechariah 5: God will purify Israel in the End Times by judging and removing all wickedness in the land. In contrast, wickedness will come to fullness in the land of Shinar (Babylon). Israel was cleansed of overt idol worship after the return to the land in 536 BC. However, Israel’s sin has never been completely dealt with in the manner envisioned here. This prophecy was spoken in the waning days of ancient Babylon (519 BC), yet it envisioned a future resurgence of that city as the dwelling place of wickedness (Rev. 17-18).

Zechariah 6: The Lord will judge all of Israel’s enemies and will establish Jesus as King over the earth. Jesus will rebuild the Jerusalem temple and govern the earth from it.

Zechariah 8: God will fully restore Israel in every dimension: spiritually, agriculturally, physically and financially along with providing for her safety as Jerusalem becomes the global worship center of the earth. Relative prosperity returned to Jerusalem after the days of Nehemiah (444 BC) until the dispersion in 70 AD.

Zechariah 9: As Prince of Peace, Jesus will deliver Israel from all future wars as He establishes prosperity under His leadership prophecy may have had a partial fulfillment in the conquests of Alexander the Great (332 BC), and in Jerusalem’s deliverance in the days of Antiochus Epiphanes IV (167-165 BC), who pre-figures the Antichrist. The ultimate fulfillment of this passage will result in Israel never again suffering at the hands of an oppressor (v. 8).

worldwide peace and from Jerusalem. This Zechariah 10: This describes the destruction of all of Israel’s enemies under Jesus’ leadership. There will be massive population growth as Jesus saves the entire nation and brings many back to the land. This has been partially fulfilled since 1948.

Zechariah 12: There will be an unsuccessful end-time siege against Jerusalem by all the nations of the earth, which will result in her destruction. Jesus will defend Israel at the battle of Jerusalem as she returns wholeheartedly to the Lord in a national day of repentance, in which she acknowledges Jesus as her Messiah.

Zechariah 13: A great cleansing will come to Israel after the Great Tribulation in which two-thirds of the Jewish people will be killed and one-third will be saved.

Zechariah 14: As the nations will gather against Jerusalem. Jesus will return to the earth to fight on behalf of Israel. Living waters will flow from a restored Jerusalem bringing life to the land. Jerusalem will be established as a global worship center that is holy to the Lord.

Malachi 3: The Lord will raise up forerunner ministries to prepare His people and the nations for Jesus’ Second Coming. This prophecy was partially fulfilled in John the Baptist as a forerunner who prepared the way of Jesus’ first coming (Mt. 11:10, Mk 1:2, Lk. 7:27). John’s ministry did not result in the ultimate judgment or purification of Israel that Malachi describes in this chapter.

Malachi 4: Malachi describes the coming of Elijah as the ultimate forerunner ministry to turn the hearts of the fathers to the children before Jesus’ Second Coming. There was a partial fulfillment of this in the ministry of John the Baptist who came in the spirit and power of Elijah (Lk. 1:17).

APPENDIX D

SUMMARY OF THE 150 CHAPTERS

Through our own study, in light of our findings, we come to a much different conclusion regarding the 150 (or, 169) chapters listed above. Take note, especially, that while the above indicated 17 of the chapters from Revelation were unfulfilled, we list two (21-22), plus one that is mixed (20). Likewise, Daniel, where they have listed six, we find the body of Daniel completed.

In all, listed in the document were 169 chapters. With 1189 chapters in the Bible, this accounts for 14.2%. After our study, we found only 52 that were yet unfulfilled, or 4.37%. Additionally, another 13 chapters we found inconclusive and 14 being mixed. This would raise the total of all three categories to 6.64%. However, around 53% of the chapters listed we found to be not related to the End Times, as we see interpret them.

We, of course, do not present this as the authority on these chapters by any means. However, they are our results, given our current level of inquiry.

SectionChapters True Inconclusive Mixed Not End TimesListed

New Testament Pentateuch

Psalms

Major Prophets Minor Prophets Totals

% of Original % of Bible

33 10 2 1 20

7 0 1 0 6

27 0 6 5 16

68 26 4 7 31

34 16 0 1 17

169 52 13 14 90

31% 8% 8% 53% 14% 4% 1% 1% 8%

Summary

New Testament: 33 chapters

Gospels: 6 chapters

 1 Fulfilled

 3 Mixed

 2 Future

Epistles: 9 chapters

 1 Fulfilled (2 Thessalonians 2 referring to

70 AD)

 2 Indeterminate

 6 Future

Revelation: 18 chapters

 15 Fulfilled

 1 Mixed

 2 Future

Summary: 10 chapters

 10 Remain Future

 1 Mixed (Revelation 20)

 2 Indeterminate (Paul writing to Timothy)

Pentateuch: 7 chapters

Leviticus: 1 chapters

1 Fulfilled

Numbers: 2 chapters

2 Fulfilled

Deuteronomy: 4 chapters

 3 Fulfilled

 1 Inconclusive (Deuteronomy 32)

Summary: 1 chapters

 1 Remains Future

 6 are Fulfilled

Psalms: 27 chapters

 1 Fulfilled

 1 Undecided (72)

 5 Mixed (68, 79, 102, 110, 118)  5 Inconclusive (2, ?, 83, 85, 147)  16 False.

Summary: 0 chapters

Major Prophets: 68 chapters

Isaiah: 41 chapters

 20 Fulfilled

(5,9,13,14,21,22,29,30,31,32,33,40,42,44 ,47,53,59,63,64,66)

 4 Inconclusive (18,34,41,43)

 4 Mixed (28, 35, 56, 61)

 13 Future

(2,4,11,12,19,24,25,26,27,49,60,62,65)

Jeremiah: 4 chapters

 3 Fulfilled

 1 Mixed (33)

Ezekiel: 17 chapters

 2 Fulfilled

 13 Future (20, 36, 38-48)

 2 Mixed (34, 37)

Daniel: 6 chapters

6 Fulfilled (with partial elements of Daniel 12 outstanding, but not the whole chapter)

Summary: 26 chapters

 26 Remains Future

 7 Mixed

 4 Inconclusive

Minor Prophets: 34 chapters

Hosea: 5 chapters

5 Future – All seem to point to Israel’s future restoration

Joel: 2 chapters

 1 Fulfilled

 1 Future

Amos: 2 chapters

2 Future

Obadiah: 1 chapters

1 Fulfilled – 5th Century BC

Micah: 4 chapters

 1 Fulfilled (5 – only minor future references)

 1 Mixed (2)

 2 Future

Nahum: 1 chapters

1 False – Not Sufficiently End Times

Habbakuk: 2 chapters

2 False – Not End Times Related Habbakuk 3 seems to speak of the fall of Rome, particularly Nero’s ‘head-wound’, the sword to his own neck.

Zephaniah: 3 chapters

3 Future

Zechariah: 12 chapters

 9 Fulfilled

 2 Future

Malachi: 2 chapters

2 Fulfilled

Summary: 16 chapters

 16 Remains Future

 1 Mixed

 17 Fulfilled or not Eschatological

New Testament References

Matthew 13: The parables of Matthew 13 are not seen as primarily End-Times related. While they touch on the topic of the End Times, they do not primarily relate the subject of the end as a matter of Eschatology. Rather, they describe Kingdom living, and touch on certain Eschatological Themes. The chapter as a whole is often mis-read as the "church-throughthe-ages", which is contrary to the passage's intent.

Matthew 24; Mark 13; Luke 17; Luke 21: The first three are mixed elements, the last is future. Contains both the past 70 AD Great Tribulation and the future Second Coming.

Matthew 25: Largely true. Deals with the Second Coming.

1 Corinthians 15: True. Relates to the Second Coming.

2 Corinthians 5: True. Relates the resurrected state of the believer.

1 Thessalonians 4-5: True. The Last Trumpet is seen as the Second Coming, but is not the "Seventh Trumpet" of Revelation. Points to Revelation 20:11-15.

2 Thessalonians 1: True. Speaks of the Second Coming.

2 Thessalonians 2: False. Probably the "apostasy" of the Jews leading to 70 AD. The Man of sin is likely a rebel leader who set himself inside the temple.

2 Timothy 3-4: Indeterminate. Could apply to many ages.

2 Peter 3: True. The end of the world. Revelation 20:11-15. Revelation 5-19: False. All fulfilled.

Revelation 20: Mixed. Half fulfilled. Half expentant. Revelation 21-22: True. Yet to come.

Pentateuch

Leviticus 26: False. These are conditional promises and consequences for failure, not prophesies.

Numbers 23-24: False. Fulfilled historically. Jesus has already received the Kingdom. He is reigning currently.

Deuteronomy 28-30: Same as Leviticus 26. These aren't prophecies, they're covenants.

Deuteronomy 32: Inconclusive. This prophecy over the nation is on-going. These form the foundation of Israel as a nation, and, as such, speak to the life-time of the nation, not just the end. They are useful for consideration, but not viewed as primarily eschatological.

Psalms

Psalm 2: Unclear, but probably not. As with most of the Psalms, many try to make End Times connections, but many of them, even if correct, will be hard to determine. This one seems doubtful, however, from the get go, because Psalm 2:12 which says “Blessed are all who take refuge in Him”. Since this would apply to all peoples since Jesus’ coming, so it is doubtful that this is referring to any specific time other than the current age, although that application will extend until the final judgment. Even then, it is doubtful that we will stop “kissing the Son”, however, the rulers at that point, only the saved, would not need to be so warned. But, we may still sing it. Why the need to connect this to Armageddon is presented is beyond the text of the verse.

Psalm 14: Certainly not. This interpretation comes it seems from that AW Pink book in the study of the anti christ (see a further discussion here) where he lists many supposed names of the coming “anti christ”, one of them being “The Fool” (Psalm 14:1). This is tantamount to attempting to take every horrible attribute in the entire scrope of the Book and rolling this into one huge super villian in the end times. It may work good in stories, but there is no exegetical reason to do so.

Psalm 24: Definately not. Sadly, the true nature of the heavens is not understood by many in the church today, and much of our theological understanding comes to us from people who do not have even the fullness of the basics, as described in Hebrews 6:1-2, including “baptisms”, plural, including both water baptism and the Holy Spirit baptism. Without the 6 things mentioned in that chapter, including the Baptism of the Holy Spirit, we cannot go on to maturity, and understand the things of the Spirit.

Regardless of what the spirit of unbelief would say, this and many other chapters like it are revelations of the authority and power of the Spirit-filled life, and any other claim is earthly. Jesus, by the virtue of the Holy Spirit, comes into us as we lift up our eyes to Him, and believe in our heart, confessing Him with our mouth unto salvation. This is the King of Glory, the Lord strong and mighty, able to keep us from stumbling, and able to keep us perfect until that day. We are that gate.

Psalm 45: While this is a love song, the language of the Son of Man with the sword on His thigh is for all generations of Christians, and merely depicts the force of the Kingdom of God. Concerning the Kingdom of God, it is understood that this was the same Kingdom that stretched back to the beginning, in that God has always operated. The mysteries revealed in the Parables and Beatitudes, and elsewhere, all point to the simple statement of why God has always moved when He has. You can go through the history in the Bible and see every time that God stepped in, and He always does it with miraculous power, it was always in the basis of Poverty of Spirit, Meekness, Mercy, Persecution, Purity, Mourning, etc.

This riding forth and routing the enemies is for us today, just as much as it was for David, although He didn’t have the teaching of Jesus to make it plain, as much as it will be until that final day that he returns. Claims to the contrary would deny the power of the Kingdom today, and the ability and might of Christ in the work of the church that stands witness to it.

Psalm 48: False. Historical. Applies to David’s day. The phrase at the end of the Psalm that God will be their guide to the end still applies through all of history until the end, but the psalm in no way is an end-times chapter.

Psalm 67: False. This is a good and valid prayer, may God do these things. The tone is supplicational and intercessory, and does not need to be regarded as a necessary to be fulfilled passage any more than a man in a prayer room praying, “God save Africa”. May God do it, we should all pray, but what will be the end of the matter is of the Heavens.

Psalm 68: Mixed. We cannot be too careful when interpreting the Psalms. A phrase or a line may apply in one place, and not in another, even as with the life of Jesus. However, the verses 24-35 do seem to indicate a future aspect of something yet to come. Their specific application does not seem to appear in the text, so that is to be analyzed, however, to my specific knowledge, there are aspects of this that seem to be a foretelling of then future events that have not yet occured. Where exactly they fit in history is also to be asked.

Psalm 72: Inconclusive. The direct application was Solomon, however the implications are obviously pointing to Jesus. Various aspects would apply to Jesus and be fully fulfilled, and certain aspects, depending on interpretation could yet be future. Psalms by their nature are different than the regular prophets in form, so direct correlation is not always immediate. These could bee seen as events that related to his being seated in the heavens in Ephesians 1:19-20, or could specify a yet future time.

Psalm 75: False. The cup of God’s wrath does not correlate to Revelation 15-16, as such.

Psalm 79: Unclear. The claim does not differentiate which events were not specifically referring to Asaph’s day and how they were supposedly fulfilled later. Which of these events are historic to Asaph and which ones have been fulfilled, and which ones are left unfulfilled, if any, is in question.

Psalm 80: False. Why Apply this to the Tribulation? It applies to every day Israel then and the church today is broken down and not shining forth with the glory of God. Differentiating between prayers and prophecies is necessary.

Psalm 83: Possible. The Psalms 83 war, garnering attention due to the fact that it specifically lists 10 kingdoms, which many equate to various things such as the ten horns of Daniel or Revelation. Without detailed study, whether these 10 kingdoms were ever

question, but if not,

aligned together historically is in it most likely points to a future

fulfillment, at least to the writer’s day. It could have happened in the 3,000 years since then, however, as well.

Psalm 85: Weak. I find the claim of “all” His wrath needing to be a future fulfillment to be weak, although it may have its place somewhere.

Psalm 87: False. Applies to Israel first, and then the church age. No need to go further.

Psalm 93: False. Not an end-times thing, but something Jesus is now.

Psalm 96: False. In majority at least. This may have applications in the End Times, as we will do this in the Eternal state, but the exegesis seems inconclusive. The Psalm, while it’s major focus is the current, both David’s Tabernacle and the church today, we must always be aware that God will speak what He will through these texts, and that certain portions will apply throughout history, as God seems fit. However, the majority of this text does not seem to be eschatological, but rather praise.

Psalm 98: False. Nothing specifically Eschatological here. Let all Earth magnify and glorify His name, in all the world. We will be doing this forever and ever, but so were they in David’s day. God is Eternal. May His name be praised forevermore.

Psalm 102: Ongoing. The future generation applies to us, and continues in fulfillment. Describes the many trials of the Christian walk. Only an idealized hope would push all of this off to a future time. Pinning all one’s hopes and interpretations upon the Millennium seems to rob one of the current joy, hence, victory.

Psalm 110: Mixed, for sure. Christ is now a priest forever in the order of Melchizedek. He is also already seated until his enemies are made his footstool, according to Paul. So, while He is seated, the all enemies being made subject is also yet to be fulfilled.

The fullness of the passage describes Jesus’ reign in the Millennium and His end-time judgment of the nations. This psalm is partially fulfilled by Jesus’ ministry through the church after His resurrection. Psalm 110 is the Old Testament passage that is the most quoted in the New Testament. It is directly quoted six times (Mt. 22:44; Mk 12:36; Lk 20:42; Acts 2:34; Heb. 1:13; 10:13) and has a total of twenty-five direct or indirect allusions to it. The two main themes in Psalm 110 are Jesus’ eternal, kingly and priestly ministry. In Psalm 110, the Father speaks two oracles to Jesus. First, the Father invites Jesus to sit with Him as a King forever (v. 1). Then, He gives Jesus spiritual responsibilities as a priest forever (v. 4).

Psalm 118: Partially fulfilled. Much of the exegesis of this is correct. It is my understanding that this was partially fulfilled in Jesus’ triumphal entry and will have its fullness at the end of the times of the Gentiles, when all of the nation of Israel is saved.

Psalm 147: May have some Eschatological elements. This is mostly a psalm of praise, however certain elements seem as though they could tie into an eschatology, as do many psalms. Certain phrases referring to the gathering of exiles could be fulfilled, but still foreshadow the regathering of Ezekiel 39.

Psalm 149: False.

Again, failure to recognize the power and authority of the Kingdom leads one to bad exegesis. Remember, Peter was said to have the Keys of the Kingdom, and could bind and lose at will (and, hence, as a body, so do we). These are the already bound things in heaven, so it is the execution of the written judgments spoken of. Again, whether this is a prophecy of what was to come, or then experience which was entirely a foreshadowing of the church age is also in question. It seems clear that the singers literally did this in their worship to God at the time, and, because David’s tent was a prophetic picture of the New Covenant, it is what we do every time we lift high praises to God.

Hence, to relegate this to end eschatological way, other than in the sense of continuing to do what we have already done, seriously weakens calling and purpose of the church. If this is in any way specially relegated to the end times, as opposed to the ongoing church experience, it robs one of the faith. Again, the particular is that these are the judgments written in heaven, as Jesus said He did not judge but as He heard His Father judge. The same is true with us. While there may be greater judgments written towards specific chronos time periods that God has set forth, we may be certain that there is no limit to His power and understanding in giving us this key chapter in regards to the church today.

What the enemy hates is praise. It is specifically the high praises of God in our mouth that preceeds the sword in the hand, and the execution of the written judgements and the binding of spiritual strongmen, rulers, nobles, etc. This must be taken in note, that, in todays culture, and yea, especially even in today prayer movement, we have all but abandoned praise, except for a select “few” who seem gifted.

But, the cycle of worship always begins with praise. And, when that spirit of worship comes, we worship until His glory comes. And, when that glory comes, we stand there. What could take hours or days or longer in normal prayer can be accomplished effortlessly and quickly in the glory. We must have His glory, and to get that, we must have His praise.

It is a backwards approach to sit in the shallows of worship and expect the tepid bathwaters of mundane, day-to-day singing to ever break through into the delivering power we need over nations. Instead, we must lift up a praise, and clamorous one, a raucous one, the more boastful (Hallal), the better. God likes His praise LOUD! Of the seven Hebrew words for praise, ALL of them are action words. You might say you can praise Him quietly in your heart, and I’m not saying anything about that, all I’m saying is that Biblically you can’t. And, clapping is not praise. Anyone can clap along to a rhythm, but praise comes from the spirit.

In dismissing this Psalm, the prayer movement has dismissed her overcoming authority, her right to wield the sword, and her ability to bind and lose.

Let the church arise with a vibrant praise, no matter how foolish.

As King David said, when bringing in the ark of His glory. I will become even more undignified than this, and I will be humiliated in my own eyes.

2 Samuel 6:22 (portion)

Old Testament Major Prophets

Isaiah 2: Speaks of the law going forth from Jerusalem. It would not be the Millennium, as proposed, but it is a future event, most likely after the Gog Magog of Ezekiel 38 & 39 in the interim, wherein seven years are spent simply burning the weapons of war for fuel. There is no indication in Revelation 20 that the Second Coming follows directly on the tail of the Gog Magog conflict. It merely lists the sequence of events, but there could be any length of time at all between the two occurrences, as in the previous chapters of Revelation, roughly a hundred years were between subsequent passages.

Isaiah 4: True. This is also a future time in Israel, also after the Lord no longer hides His face from the nation (Ezekiel 39). Isaiah 5: False. Historical.

Isaiah 9: False. Christ is on the throne (Ephesians 1:19-20). Christ is reigning with all authority and power (Matthew 28:18). The Throne of David is established, being a spiritual throne as all real thrones are (Colossians 1:16).

Isaiah 11: True. Seen to be a time of restoration. v1-5 are seen as fully fulfilled in His Earthly ministry. v6-9 speak of the yet to come restoration of all things. v10-16 is seen as future as well. It is no Millennial.

Isaiah 12: True. As this chapter follows on the thoughts of the later part of Chapter 11, this is yet future as well.

Isaiah 13: False. Babylon was destroyed and lies a heap of rubble. The Great Harlot Babylon of Revelation 17 is Rome, based on Daniel 2 (if the head, the first kingdom, is Babylon, then so is the foot, Rome, the last). Babylon remains a haunt of desert creatures to this day, with the slight exception of the late Iraqi leader’s building projects.

Isaiah 14: False. Not an antichrist defeat. The historical judgment is sufficient.

Isaiah 18: Inconclusive. Some have suggested various timings of fulfillment for this chapter (e.g. 715 BC). The results are inconclusive.

Isaiah 19: True. Yet to be fulfilled.

Isaiah 21: False. The idea that Babylon will be rebuilt is not a viable alternative coming from Revelation 17-19.

Isaiah 24: True. This is a coming, global judgment.

Isaiah 25: True. Following on the tail of Isaiah 24, this also would be future. More specifically, this chapter references the removal of the veil that is cast over all people, v7, and that even death itself will be defeated, v8.

This looks forward to Revelation 20:7-10 first of all, that after the Gog Magog war, the devil will be thrown into the lake of Fire, and all Israel will be saved (Romans 11, Ezekiel 39:28-29). Finally, death being swallowed up is a reference to Revelation 20:14.

Isaiah 26-27: True. Follows from Isaiah 24-25.

Isaiah 28: Mixed. Possible partial historical fulfillment. v16-17 speak of His first coming. The timing can be inferred from the context, and Paul speaks that Christ is the cornerstone already laid (Ephesians 2:20), and is directly referenced as Christ in 1 Peter 2:6. Attempting to shift this to the future seems to go against the grain of the teaching of the apostles, even if it is a minor point.

Isaiah 29: Apparently false. At least partially fulfilled. The portions specified do not need an eschatological context for fulfillment. A local fulfillment along with the rest of the passage would fit more evenly.

Isaiah 30: False. Historical. Mostly likely included because of the notion of antichrist supported by such works as AW Pink. Isaiah 31: False. The claim against v7 is not fully legitimate. The events of during Hezekiah suffice for this prophecy. Isaiah 32-33: False. Most likely historical.

Isaiah 34: Inconclusive. This may have a historical placement, although it could be looking forward. Certainly the last few verses seem to indicate a future fulfillment.

Isaiah 35: Mixed.

If it was not directly fulfilled in Jesus’ day, it certainly is today.

Let the weak say I am strong in Him. Let the poor say I am rich in Him. The blind will see and the deaf hear. The highway of holiness will be built up. This is certainly true in our day, although it is ongoing throughout the church. It may increase as certain events approach, seeming to have a greater fulfillment, but this is the promise of His Kingdom, from the Beatitudes through all of Jesus’ teaching.

If the restoration of the nature is truly literal in this passage, it would fit under the Romans 8 description of even the creation being liberated.

Isaiah 40: False. The claim that v5 did not get fulfilled would not point to a future fulfillment, but a prophetic failure. John 2:11 indicates that Jesus revealed his glory (all flesh), and His disciples believed. John 1:14 also indicates that the disciples beheld His glory. Certainly, since Joel 2:28's “all flesh” is referring to not every specific individual but that it is no longer reserved for the prophets, this “all” here can certainly apply to those in Judea. As well, Jesus systematically went through many of the towns of Israel, and many came to see Him, so His glory was clearly seen by “all”, and not simply a select few. The road blocks created by this kind of debate are endless, and can always leave one running down rabbit trails.

Isaiah 41: Inconclusive. All connections of this chapter to future events is purely speculative.

Isaiah 42: False. As understood, this was fulfilled completely in Jesus’ first coming. God may speak a global worship movement out of v10-12, but He has been doing the “new song” for much longer than that. Failure to appreciate that is to dishonor our father’s before us. There may be much more to be said about this chapter, but for now, it is viewed as fulfilled until there are sufficient reasons to say otherwise.

Isaiah 43: Inconclusive. No specific distinction to Israel as a nation. Relevant portions could as well be applied to the church, which is Israel’s righteous root with the others grafted in, as “one new man”

Isaiah 44: False. Isaiah 44:3 talks about the outpouring of the Spirit of the Lord on the descendants of those who is being talked about. This speaks first of all of the outpouring of the Spirit on Pentecost, but in the rejection of the Messiah in His first coming (Luke 19:44), the nation will receive the outpouring in the Ezekiel 39 setting.

This prophecy, as verse 28 indicates, points to the regathering and rebuilding of Israel after the Babylonian invasion, since it mentions Cyrus who was used to initiate and fund its restoration.

The wholeness of this prophecy was fulfilled historically, even though the nation of Israel rejected Christ the first time. While verse 3 was frustrated in part, and will only see its fulfillment in the Ezekiel 39 context, the chapter as a whole was completed, including verse three, through the church. Even if one considers the v3 fulfillment yet future, for its fullness, the chapter itself is more or less fulfilled. Yet, God’s desire has always been that the Spirit would be poured out upon His entire nation.

Isaiah 47: False. “Babylon the great is fallen, is fallen”. The claim comes from the idea that the actual city of Babylon will be rebuilt. This is not supported by the text of Revelation, in this interpretation. Babylon is interpreted to be Rome. The need for this to be a prophetic foreshadowing is not necessitated by the text. God may use similar judgments in the future, and all scripture is useful and should be studied, but the fit here is not as stated.

Isaiah 48: False. Again, historical. God released His glory to us (John 17:22). We await the day when the knowledge of that glory will cover the Earth as the waters cover the sea (Habakkuk 2:14). We await the fullness as in it filling the Earth, but the glory is already given to the saints. Verse 20 indicates is historical context in the command to leave Babylon.

Isaiah 49: True. Appears to be the ingathering of Israel as a whole into the Kingdom through the restoration of God’s face and the national outpouring of the Spirit (Ezekiel 39). Zion will be too small for her people.

Isaiah 53: False. This was fulfilled in the suffering of Christ. Israel will look on the one they have pierced and mourn. They will return to Jesus and be saved (Romans 11:26, Ezekiel 39). But, this chapter does not prophecy that (others do).

Isaiah 56: Mixed. Multiple elements. The house of prayer will most likely be increased, but God’s house has always been a house of prayer. The current vision of a house of prayer does not necessitate that it was not a house of prayer in the apostle’s days. However, whether the prophesy yet speaks of yet another day yet to come in the fullness is the issue. The understanding of the timing speaks of different things, altogether, however. This is most likely in the time after the Ezekiel 39 salvation of Israel as a nation, where for at least seven years before Christ’s return at the end of Revelation 20, they use the weapons for fuel.

Isaiah 59: False. The judgment (v18) need not refer to endtimes judgment. The chapter ends, however, with the promise of the Spirit being given, in other worse, Pentecost with the 120 in the upper room. The Lord looking to achieve righteousness (v16) after finding none is to be seen only and specifically to the first coming. Jesus achieved this on the cross, and the Father achieved it through raising Him from the dead (Ephesians 1:19-20).

Applying this to the future, simply because it speaks of judgment, seems unbalanced, as those in Jerusalem in 70AD were certainly judged. Enough other passages speak of the final judgment to come, and equating every mention of judgment does not strengthen the passage, nor seem to be intent of God’s oracle.

The local was in view, and the Redeemer did come to Zion, to all in Jacob who repented of their sins (Luke 7:30, in rejecting John’s baptism, they rejected the call to repentance, hence this verse is literally fulfilled–Christ came to save sinners, not the self-righteous who thought they weren’t sinners).

Isaiah 60: True. Future references to national Israel, apparently after they accept Jesus.

Isaiah 61: Mixed. Certainly, much of this is the calling of the church, although in its fullness, we should expect to see this with national Israel as they get saved. Or, perhaps, this is the calling of the church, and as Israel is brought into a truly whole, and pure prophetic church, we will see this happen more and more. Certainly many portions in this chapter speak to what is already being done by the church and the true intercessory and prophetic ministries, but whether this was done in the past through a church of some other age remains a mystery.

Isaiah 62: True. Much of this points to future Jerusalem. Isaiah 63: False. Transitionary, but looks back at events now fulfilled, but not yet at the time of the prophet.

Much of this is a prayer and praise relating various things, yet is in between two forward looking passages.. Indeed this passage opens with a review of Isaiah 56:19 of looking for one and finding no one, and achieving Righteousness Himself. It is a review in the midst of forward looking prophecies, and so is prophetic, and fits in the prophetic bearing, although it generally reflects back on previous circumstances, and is a prophetic crying out to God for the complete restoration.

However, the day of God’s Vengeance would have been the destruction of Jerusalem in 70AD, and so this, too, looks backwards, not forward.

Isaiah 64: False. This continues the prayer and petition from the previous chapter. After fore-telling many future events, the prophet is calling out in this chapter for the first coming, when heavens were torn open and the Spirit came down on Jesus at the baptism.

Isaiah 65-66: Mixed. This begins by speaking of God revealing Himself to the Gentiles, and the rejection of the Jews. The end speaks of the New Heaven and New Earth in Isaiah 65. Isaiah 66 however speaks again of the current situation. Today, whoever slaughters an ox (for sacrifice) is as one who kills a man, and the one who offers a lamb (again, sacrifice is in view) like the one who breaks a dog’s neck (a cruel thing). This does not speak of the Millennium, but that God’s perfection never included the sacrifice of animals, and with the blood of Jesus, to continue to do such is as detestable as murder or as cruel as killing a dog.

Jeremiah 31: False. First of all, there were not ten lost tribes. After the division of the Kingdom, the “nation of Judah” refers to the tribes of Judah and Benjamin, and the “nation of Israel” refers to the ten other tribes. They were never lost, and any time those are mentioned, it refers to those tribes. In the second temple period, they were no longer separated, and all 12 tribes (12 + 1, since Ephraim and Manasseh were were both split from Joseph and Levi was not numbered in the tribes since they had the priesthood).

Second, the references to the New Covenant are indeed through the broken body and blood of Jesus at his crucifixion, but the passage speaks only of “will make” the covenant, in which all Christians, Jew and Gentile, now live. It speaks nothing of Israel being welcomed into that covenant in this passage. This will happen in Ezekiel 39 when they believe, and hence, receive the Spirit.

Jeremiah 33: Mixed. Most of this chapter speaks of what has come to the church. However, the last three verses deal specifically with the fact that Israel will never be rejected forever, and that He will both restore their fortunes and have compassion upon them.

Jeremiah 50-51: False. Babylon has been a heap for over 1000 years. The specific details are “debatable”. It is said that its end will be like Sodom and Gomorrah, meaning it’s utter desolation, not the manner in which it is destroyed. In this way, people debate the fulfillment of this passage, all the while the entire passage is entirely fulfilled up to our day, in that not even the local natives make their camp there, or pasture their flocks there. Only the wild animals of the desert inhabit it (other than a few modern government buildings for tourism, and the recent attempt to rebuild by the former Iraqi dictator).

Ezekiel 5: False. The reference here is most likely due to the verse 9, rendered “Because of all your detestable idols, I will do to you what I have never done before and will never do again.” In this, they would be envisioning the Great Tribulation, which is past in 70AD. A study of Matthew 24 draws out the fact clearly that 70AD was the Great Tribulation.

Ezekiel 11: False. Historically fulfilled. As prophesied, God put a new heart and a new spirit in His people, and those who were devoted to vile images and idols would be destroyed. Those who believed in Christ, through repentance unto faith, were saved. Those who continued in their stubbornness, equated with idolatry by Samuel, were destroyed finally in 70AD in the destruction of Israel, and again at the Great Winepress in Betar in 135AD.

Ezekiel 20: True. Describes both Israel’s apostasy in rejection of Christ, as well as their eventual regathering and ultimate faithfulness (v39-44).

Ezekiel 34: False. Verse 23 s David is clearly a reference to Christ. He is the Good Shepherd. He is the one shepherd placed over Israel. The last few verses seem to indicate the same covenant of peace mentioned in Ezekiel 37:26, and so would indicate a future fulfillment. However, this alone is a future indication, and most of the chapter appears to have happened at the first coming of Christ.

Ezekiel 36: True. Although not the Millennium, this describes the ultimate salvation of Israel, as discussed in Ezekiel 39. This is prophesying their future hope.

Ezekiel 37: Mixed. This passage is part of the section that goes through Ezekiel 39. In Ezekiel 39, God restores His face to the nation, and, as they are born again through faith in the name of the Lord Jesus, they receive the Holy Spirit, and as a nation, receive the Kingdom (answering the question of Acts 1:6 of the Kingdom being restored to the nation, see here).

The gathering of the bones could represent their being gathered together, but with the breath, that is, the Spirit within them. They are being assembled, bone to bone, and have the form of life, but they are still dead in their transgressions and sins. What has been spoken beforehand has been fulfilled, and now there is the need for latter rain, the second prophetic wave, to prophecy the salvation and Holy Spirit baptism for the whole of the nation of Israel.

Our current understanding of this chapter is this. What began in 1948 was the regathering together the dried bones scattered across the whole Earth as a result of the massive cruelty inflicted upon her by the nations. What will come next, as reflected in Ezekiel 38 through 39, is their coming alive. As Paul said, if their hardening produced such salvation for us, their salvation will be as life from the dead.

The Ezekiel 39 outpouring of God’s Spirit upon the nation of Israel will, as understood, be accomplished along with the time of the Gentiles being fulfilled, and the whole of the nation of Israel becoming saved, healed, restored, and delivered. This prophetic picture, through their regathering and then their infilling apparently depicts both the 1948 beginning of their regathering, as well as their restoration.

The end of this chapter indicates that the God’s sanctuary will be among them forever. As God does not live in temples made with hands, it does not seem apparent that this will be a physical structure. While God may have them construct one, or one may be erected in memorial, we, today, are the temple, His sanctuary. The true dwelling of God is His church, His people and body, and when that is fully established in Jerusalem, that is His sanctuary forever established among them.

There will be a covenant of peace made with them (not the “new covenant”, but a promise of enduring peace), and they will be established.

Ezekiel 38-39: True. The future Gog Magog conflict which we understand corresponds to Revelation 20:7-10.

Ezekiel 40-48: True. Ezekiel's future temple. Whether this is a literal temple to be built or merely a representation of a future restoration is unclear. Regardless, it seems apparent it is yet future in either regard.

Daniel 2, 7-12: All historically fulfilled. As we have detailed elsewhere, we will only mention briefly in passing here. What we see is all of the revelatory aspects coincide with the same time-frame as the statue of Daniel 2, which is completely destroyed and fulfilled. This terminated with the destruction of Jerusalem and the shattering of the power of Israel.

Old Testament Minor Prophets

Hosea 1: True. It seems plain enough that the oracle is speaking of the final restoration of Israel, the end of their backsliding. The same goes with most of the cited prophecies from Hosea.

Hosea 2: True. Seems to point to Israel’s salvation as a nation, when the Kingdom of God that Jesus is brought is granted to the nation as a whole (Acts 1:6). Additionally, Israel has not called God their husband as opposed to their master.

Hosea 5:15-6:3: True. God will hide His face until Israel has borne her guilt. At the end of this, as shown in Ezekiel 39, He will restore them, pour His spirit out on them as they turn to Jesus their Messiah, and His blessings.

Hosea 14: True. Again, points to the salvation of Israel, and the end of their backsliding through the power of the indwelling Spirit in Jesus’ name.

Joel 2: Most probably false.

Joel 2:28 was on the day of Pentecost, and all who call upon the name of the Lord shall be saved. The other signs listed in the chapter were evident in the crucifixion of Jesus, those of which that most or all of the listeners were already aware of and did not need reminders of, that of a lunar eclipse, an unexpected darkness at noon day (not a solar eclipse, because the two eclipses cannot happen together), and other events. So, certainly, the end of the chapter could be seen as fulfilled.

The rest of the chapter could be understood in the historical context of the restoration of the city of Jerusalem that Daniel was told about, in the course of the 490 years allotted to the people and the city.

Joel 3: True. v15 seems to place this at the Second coming, as it is the same phrases are Matthew 24 uses to describe that time, of which, Jesus said the day and hour were unknown.

Amos 8: True. This is yet to come, although it would not correlate to Revelation 16:10.

Amos 9: True. This chapter also speaks of Israel’s future, including the restoration of David’s tent.

Obadiah 1: False. Fulfilled in the 5th century BC.

Micah 2: Mixed. This appears to mostly be fulfilled, although the very end seems to point to their ultimate regathering.

Micah 4: True. This is a last days prophecy, and the Lord’s house will be established as chief. This can only be through the church ruling and reigning, for Christ is the head of His church, and needs no other. When the missing broken off branches are grafted back into the olive bush, the “One New Man” (see here for further discussion) will experience “life from the dead” (Romans 11:15). It mentions no longer learning war, so this cannot be Millennial under any interpretation, because the Gog Magog conflict comes after it.

Micah 5: False. This points mostly to the Lord Jesus, coming from Bethlehem, even as the Jews of that day understood. Verse 9 does seem to indicate that all the Jews enemies will be cut off, however, one verse in the chapter does not make the entire chapter an end-times (again, the list indicated that greater 51% of the verses would point to the end times. Most of the questionable ones are marked mixed, but one verse in 15 is not enough for me in this chapter).

Micah 7: True. Appears to be a future fulfillment, esp v13, the earth becoming desolate of its inhabitants. This will most likely be after the Ezekiel 38 & 39 war, in the time before the Lord returns.

Nahum 1: False. Again, this list is supposed to be where greater than 51% of the verses are end times. The last verse indeed looks forward to Messiah, but, as with 1 in 15 verses is around 7%.

Habakkuk 2: False. This is an end-times stretch. The idea that “all nations” must refer to ever possible and conceivable nation fails through various other examples in scripture, which, knowingly fulfilled, and not to be re-fulfilled or “completely fulfilled”, are listed as “all nations”, but indicates the totality of the “civilized nations”, and not necessarily every possible nation (which, if taken to its extreme, must include all native nations, such as the “Navajo nation”, “Cherokee nation”, etc), as well Aztec and Inca civilizations, which still have a remnant, but no military. This phrase, Biblically, does not require every enumerated nation upon the planet, as other examples indicate.

Habakkuk 3: False. Describes the fall of Rome, from Nero with his self-inflicted head-wound (Domitian was regarded as Nero back from the dead), to the destruction of Rome. Revelation 12-19 describes the slow decline of Rome, including the finality of God’s wrath upon it in the “crisis of the third century”, after which, while Rome had many military leaders, it never again regained its status and dominance. So, this chapter instructs those who wait for the fall of Rome after its destruction of Jerusalem in 70AD, and that though it tarry, to wait for it, for it would come at its appointed time. And, in due course of time, it did, and from the 6th century onward, Rome was scattered to the wind and no great beast ruled over the course of men for a thousand years.

Zephaniah 1: True. God will devastate the entire Earth. A sudden end will be made of all who are in the entire Earth. Not even the Great Tribulation will fulfill these things, but this points to something else.

Zephaniah 2: True. From the context and development of the other chapters, though these destructions could be historical, they probably point to a future devastation.

Zephaniah 3: True. This seems to point to the ultimate restoration, regathering, and redemption of Israel, through the national salvation in Jesus when God no longer hides His face from them as a people.

Zechariah 1: False. The statements in the summary of the above seem to be valid, more or less, for there will be an ultimate regathering. However, the text of the chapter indicates only the 536BC regathering and the second temple. The four horns are the four specific powers that were oppressing the nation then.

Zechariah 2: False. Again, this seems to follow on the previous chapter, that this is marked as an eschatological passage because one wants it to be an eschatological passage. The historical, second-temple rebuilding period is in view here. Obviously, other passages talk about restoring the fortunes of Israel, and, while that may be foreshadowed here as a template of what is to come, there is no textual cues here to indicate that this must be fulfilled again, or in a greater measure.

Zechariah 3: Mixed. All of Zechariah points both to the second temple restoration, as well as the Messianic era, the Kingdom, or in other words, the church age. The people were symbolic of what was to come, and point to our day. With exception of the last considered complete. greater increase of what is already available. verse in the chapter, all could be

The last verse seems to indicate a

Zechariah 4: False. It appears that this chapter is fully complete as well. The two witnesses seem to be the two prophetic offices that were established for the perseverance of the temple that was to be built. By the continual issuing forth of the Spirit through prophecy, probably that of Zechariah and Zephaniah, the temple was restored. Because of the Revelation 11 similarity to this passage, these could have been continuing prophetic offices from this time of the establishment of this temple through the time that the temple was destroyed. Fulfilled by various individuals throughout the history of the standing temple until its destruction, they would have had the power to destroy anyone who attempted to harm the temple. Hence, it was not until these two olive trees were taken away that the temple could be destroyed. In response to the description in Revelation, in that there were then two olive trees and two lampstands (instead of just one lampstand), it is possible that one of them still maintained the temple (such as Annus the high priest at the time of its destruction), and the other had been transferred to the maintaining of the new tabernacle (the church).

The message that it was not by might nor by power but by His Spirit, while applicable in many situations, specifically applied to the temple, in which these two olive trees, established at least in this day if not before, and continuing to the time of the temples apparent destruction in 70AD.

The chapter, however, even though the existence of the olive trees or either lampstand may continue, is fully fulfilled, as the word of prophecy was that it would not be by might nor power by which they would raise the Second Temple. This also spoke of the building of the church, but, that is only secondary, and and instructional of what was to come.

Zechariah 5: False. The curse going forth into the land and the basket going forth would both have been in the historic period of building the temple.

The woman basket is specifically seen as the same great harlot. Israel had let in the sins of harlotry through their many sins, and this principality had entered into the land. The student will notice, after the second temple, the nation never returned to the worship of the golden calves as they had prior to this. This removal of the wickedness represented by the woman would most likely correspond to this removal of this principality that they had empowered over their land, as apparently a mercy from the Lord.

This principality or power would then have been symbolized by the woman Jezebel, whom Ahab had married, contrary to God’s law. When the king of the nation married the harlot, the power had access to the country from the head down, and dominated even Ahab.

This power was now to be carried to Babylon, and where a house (presumably built out of their own sins) was being built for it, and it would be there that it would be established. This Jezebel, the great harlot, would be the same one then that John saw atop the seven hills of Rome, personified by the Roman goddess “Roma”. She was minted on coins depicting her upon the seven hills beside the waters of the river there. She was the “great city” of Revelation 17, because she personified the city, as well as “civilization herself”, in otherwise, the mother of all harlots.

This is why John was astonished when he saw her. Whether he knew it or not, she represented the wickedness that had been removed from the land, and had been transferred into Babylon. From the Daniel 2 vision, we understand that Rome was symbolized by Babylon, because the statue consisted of all four empires, and if you call the head Babylon, you also call the foot Babylon as well. Hence, when power went from one one-world empire to the next, the power continued to it as well.

This was the same, or similar, Jezebel power or principality, the “queen of heaven”, that we see witnessed in modern culture today, as the wickedness and harlotries are cultivated, once again, in modern culture. This personality would have been hated by the demonic emperor, for, in the temples honoring himself as a god, this demon was also venerated, often higher than himself. Jezebel ruled the entire known world, from Babylon to Rome, and it wasn’t until its fall that men were no longer dominated by this demonic hold.

However, today, especially in recent times, we have seen its return. This doesn’t mean that Zechariah 4 wasn’t fully fulfilled, but rather that the dragon, the great satan, is up to its old tricks, attempting to deceive the nations to war again.

Zechariah 6: False. This chapter first describes the heavenly activity (the horses) in the furtherance of the temple. Again, the olive trees are at work, and since God’s word does not return void, the word goes forth when the horses struggle to go into the world. This, if nothing else, demonstrates the need for the Spirit-inspired word. One word from the lips of God uttered, enabled these already powerful horses to continue their assignment. This is similar to Daniel’s visitation of Gabriel, where Daniel was told that the messenger was sent on the first day, and that the time of the fast he was warring through the opposition.

It is in the ministry of the continuance of the true prophetic word that the accomplishment of the vision is brought forth. In it’s conclusion of these events, the the chapter describes the ministry of Jesus being both Priest and King. Joshua represents the ministry of Jesus, now enthroned in the heavens and seated with all authority (Matthew 28:18, Ephesians 1:19-20).

Zechariah 8: False. This chapter does not guarantee the continuance of the prosperity beyond the 490 years prophesied by Daniel 9. The Jews certainly did have all these things, because God had determined that for 490 years they would do so. Yet, they missed the time of their visitation, and so the city and the people were removed. The time will come, of course, of their final regathering, of their enduring prosperity, when God restores His face to them, and pours out the Spirit upon them as they turn to Jesus as their Messiah, as shown in Ezekiel 39.

Zechariah 9: False. This most likely talks about the historical context. Obviously the King riding on a donkey was Christ. Verse 8 could speak of the temple, but it would have to speak of a future temple. But, yet, this could also speak of that which Jesus told Peter, that the gates of hell would not prevail against His church. Even if this verse beholds a future fulfillment through either a third temple or the continuing church, a single verse does not make the entire chapter future.

Zechariah 10: False. This appears to be the past. God destroyed many of the enemies of Israel at times of favor, yet there is not direct correlation that this must be the ultimate time of the removal of the blockages, backsliding, and so forth, and the outpouring of His Spirit. Even the church is led forth, and they live securely in His name.

Zechariah 12: True. Looks forward to the day that the Jews accept Jesus, their Messiah.

Zechariah 13: Inconclusive. Though not pointing to Great Tribulation, this passage describes a great slaughter of the Jews. As it turns out, however, approximately two thirds of the Jews in Europe during WWII died, and the rest certainly went through a fire. It is possible that Zechariah 13 referred to this crisis.

Zechariah 14: True. This points to the future. The prophecies of the Mount of Olives and also the prophecies of coming up for the feast of tabernacles, and the nation that does not not having rain have not happened.

Malachi 3: False. While it does seem true that God is repeating the pattern to a degree, in that God always sends messengers beforehand to prepare the way, for those who would listen. That God is repeating pattern does not change that this chapter is fulfilled in the ministry of John the Baptist. All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness (2 Timothy 3:16).

We understand that, while God may speak out of pattern and fulfilled scriptures, we understand that this is a fulfilled prophecy, as regards the scriptures themselves. Through modern understanding and the full breadth of scripture, we understand that the heart of the Lord is always to prepare His people, but such a ministry would only ever be of the same heart as both Elijah and John the Baptist, in which the cry was to deliver a nation.

John the Baptist was in the Spirit of Elijah, and was the greatest man born of a woman. Without a single miracle, and apparently only one word of knowledge (John 1:33), this man and Elijah, without being in a governmental position (a king or a judge), both single handedly turned an entire nation back to God.

Malachi 4: False. This one speaks of a fulfillment in the person of John the Baptist. Yet, it also speaks to our time in the person of William Branham.

Since the time of William Branham, faith has being been restored, but only a few find it. Many tares rise up in the field, such as a carnal prosperity and a church that is based on feeling rather than faith, but the Word of God endures forever.

William Branham, like Biblical prophets, was a true prophet attested to by signs and wonders and mighty miracles, yet like some of those recorded true prophets, he fell into error and died early. Yet, his testimony bears witness.

His primary message, looking back after his passing, was that of being against institutionalized religion, and for a true relationship with God. What is repeated in various streams is demonstrated to have its clearer source emanating from words of prophets like William Branham, when he described the Nicolatine, Balaamism, and Jezebel doctrines. Such a clear and concise description is not forthcoming, even in most of the voices prominently featured today.

William Branham made mistakes, and paid for it, in his life and his ministry. Yet, his message was one of a restoration of faith, a supernatural God, and a God who is here. Instead of dead formalism, He brought a present God who provided answers to prayer. Yet, the gifts were put on in public display, instead of discreetly, and a whole wave of conferences and carnal copycats ensued.

But, the heart of faith, and the heart of purity were demonstrated.

Certainly John the Baptist fulfilled this passage. Yet, it stands to reason that God would repeat the pattern. William Branham fill this role, but perhaps in not the way that many would see him. Those who would hear the call must hear the Gospel call. And, that call is the call to faith. Rather than simply embracing the words of some man on the same level as that of Scripture, why not follow what the Word says the purpose of Apostles and Prophets are, the unity of the faith, and come to the faith of William Branham. In such a way, we could not simply agree with any forerunner, but we could, along with all the prophets and saints before us, discern with faith (which is proof, Hebrews 11:1) that these are so. Not creating new scriptures, but in full faith of the fullness of their contents, even as those who wrote them had.

If John the Baptist’s message to turn the hearts of children to the father’s and father’s to the children was “Repent”, it should be no different today.

And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.

Luke 24:47

APPENDIX E

A TIME-LINE OF RELEVANT EVENTS

• 721 BC: Israel’s northern Kingdom invaded and Israel (all but Benjamin and Judah) were deported.

• 701 BC: Assyria under Sennacherib invades Judah (southern kingdom) during Hezekiah’s reign, but fails to take Jerusalem (2 Kings 18-19; 2 Chronicles 32:1-23; Isaiah 9:1).

• 612 BC: Assyria is overthrown and its capital city Nineveh falls as prophesied by Nahum. Babylon becomes the new prominent empire in the Middle East.

• 606 BC: Babylon’s King Nebuchadnezzar invades Jerusalem and takes many Jews captive.

• 597 BC: Nebuchadnezzar pillages Jerusalem and the temple and takes about 10,000 Israelis as prisoners to Babylon.

• 586 BC: Jerusalem is invaded again by Nebuchadnezzar and the temple is destroyed He takes even more captives to Babylon. The Diaspora, or the scattering of God’s people, begins (Deuteronomy 28:41, 49, 64; Jeremiah 25:9, 12; 22:7; 27:6; 43:10; Habakkuk. 1:5-7).

• 539 BC: The Babylonian empire is overthrown by the Persians under King Cyrus.

• 536 BC: Jews return to Jerusalem by the permission of King Cyrus. Zerubbabel leads 50,000 Jews from Babylon back to Jerusalem to build a new temple (2 Chronicles 36:22; Isaiah 44:24-45:4).

• 520-516 BC: The temple was completed under the prophetic ministry of Haggai and Zechariah.

• 175–165 BC: The Syrian leader Antiochus Epiphanes gains control over Jerusalem. The Jews gain independence from his oppressive rule in 167 AD, culminating in being recognized as a kingdom by the Roman senate in 139 AD. Israel remains independent for 100 years until coming directly under Roman rule in 37 BC.

• 171 BC: Antiocus begins his persecution in earnest, 2,300 days before the cleansing of the temple.

• 168-165 BC: The Maccabean tribulation.

• December 25, 165 BC: The temple is purified after being desecrated by Antiocus Epiphanes.

• June 2 BC: The probable date of the birth of Christ, based on the study of the star of Bethlehem, incorporating astronomical and historical data.

• April 3rd, 33 AD: Most probable date of the crucifixion. Recorded in history are a lunar eclipse and an unusual, unexplained darkening of the sun recorded in history.

• 66 AD: Cestius Gallus surrounds Jerusalem, but inexplicably retreats back to the Mediterranean. The Jews pursue the Romans and inflict heavy losses, emboldening the rebellion of the Jews. The Christians, taking the warning of Jesus, flee the city to the place prepared for them, the city of Pella (Luke 21:20-21; Revelation 12:6).

• 66-70 AD: A three and a half year siege of Jerusalem took place by the Romans. The suffering inflicted on those in the city was tremendous. Rebel leaders burned the food supply to make the Israelites fight the Romans, and the suffering exceeded anything experienced, before or since. People who tried to escape were executed. Some say 500 people a day were crucified outside the city, between the city and siege walls.

• June 9th, 68 AD: Facing assassination, Emperor Nero committed suicide by a self-inflicted wound to the neck (head wound). Vespasian would follow him, after a period of unrest with three other emperors, and his Vespasian’s son, Titus, would lead the assault to overthrow Jerusalem.

• 70 AD: Rome burned Jerusalem and the temple as Jesus prophesied (Matthew 24; Mark 13; Luke 21).

• 73 AD: Masada fell.

• 132-135 AD: The Second Jewish Revolt.

• 135 AD: The resistance in Betar was crushed by the Romans, the the leader, Simon Bar Kochba, killed. This is to be viewed as the great winepress of God’s wrath. Betar is located just outside of the City of Jerusalem.

• 135 AD: Jerusalem was utterly destroyed by Rome under Hadrian. 580,000 Jews were killed and they were banned from returning to the city.

• 235-284 AD: The Crisis of the Third Century. Involved the Cyprian plague (something like measles or smallpox), famine, drought, 25 emperors in a short period of time, as well as invasions by the Goths in battles such as the Battle of Abritus in 251, one of the worst defeats the Romans had seen after the Goths crossed the Danube. By the year 271AD, the Roman empire had split into three warring states.

• 306 AD: Constantine made emperor.

• October 29, 312AD: Constantine enters Rome bearing the sign of the cross on his army, after apparently receiving a vision or dream saying “In Hoc Signo Vinces”, “in this sign, you will conquer” after defeating rival Maxentius.

• February 313 AD: Edict of Toleration issued by Constantine which legalized Christianity throughout the entire Roman empire.

• 325 AD: First Council of Nicea called by Constantine. Nicean Creed was adopted by Christians.

• September 4, 476 AD: Last Roman Emperor, Romulus Augustus, was deposed.

• 1371 AD: Wickliff made advances for the truth of the Gospel, and encountered persecution in from the church. He advanced the eucharist was not the literal body of Jesus, that Rome was not the head of every church, the Pope had no more keys than the rest of us, among other differences.

• July 6, 1415 AD: John Huss burned at Constance for the truth of the Gospel.

• 1522 AD: Martin Luther posts his 95 theses.

• 1939-1945 AD: World War II. 6 million Jews are killed by the Nazis.

• May 7, 1946 AD: William Branham commissioned by an angel to take the gift of Divine Healing to the peoples of the world.

• 1948 AD: Israel is re-established as a nation as an act of the United Nations. Harold S Truman cast a deciding vote to see a “nation born in a day” (Isaiah 66:8).

• 1967 AD: Jerusalem is recaptured by Israel during the Six-Day War.

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ABOUT THE AUTHOR

Benjamin has been a student of the Gospels and Revival for most of his life. His passion is that Christ would be glorified, and that the glorious Gospel of liberty and freedom would become both understood and believed throughout the world.

It is his firm belief that it is not reformation that drives revolution, but a fundamental change in our perception occurs, and that this is called faith. When this planting of faith from the Lord reaches full maturity, for those who allow it, it shakes the world, whether seen or unseen, little or big. When we allow Him to move, He doesn't need much of a person, so long as He can have all of a person.

There is no want to those who seek Him, and there is no fear in love. Those who desire to see Him must seek purity, and those who love holiness will see His face.

The way to life is the hard one, and there are few that find it. Don't settle for second best or for anything short of seeing His Face. He is the treasure hidden in the field, and He is your shield and your exceedingly great reward.

Benjamin F Hoogterp ChurchOfTheBeyond@gmail.com

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