The Last Shofar!

The Last Shofar!

The Last Shofar!

What the Fall Feasts of the Lord Are Telling the Church

Hebrew Feasts Reveal When Jesus Will Return

Joseph Lenard & Donald Zoller

Copyright © 2014 by Joseph Lenard & Donald Zoller

The Last Shofar!

What the Fall Feasts of the Lord Are Telling the Church

by Joseph Lenard & Donald Zoller Printed in the United States of America ISBN 9781628711080

All rights reserved solely by the author. The author guarantees all contents are original and do not infringe upon the legal rights of any other person or work. No part of this book may be reproduced in any form without the permission of the author. The views expressed in this book are not necessarily those of the publisher.

Unless otherwise indicated, Bible quotations are taken from The Holy Bible, English Standard Version (ESV). Copyright © 2001 by Crossway Bibles; The Holy Bible, New International Version. Copyright © 1973, 1978, 1984 by International Bible Society; and The Revised Standard Version of the Bible. Copyright © 1946, 1952, and 1971 by Division of Christian Education of the National Council of the Churches of Christ.

Because of the dynamic nature of the Internet, any web addresses or links contained in this book may have changed since publication and may no longer be valid.

www.xulonpress.com

Contents List of Tables and Diagrams ...................................................... vii acknowledgments .....................................................................ix foreword by Donald Benson ......................................................xi Preface ................................................................................... xiii Introduction............................................................................. xv Chapters 1 all Things Jewish – our Unavoidable roots .......................... 25 2 Prophecy – a Misunderstood Message ............................ 33 3 everybody has It “right” .................................................... 45 4 What Most evangelicals Believe ........................................ 59 5 The Day Will finally arrive – The Day of the Lord ................. 73 6 The feasts of the Lord –a Preview of Coming events ............ 97 7 Making our Case ...............................................................129 8 The Clock Is Ticking – What Time Is It? ...............................159 9 are You ready? ............................................................. 175 epilogue – a final Word ...........................................................193 appendix I Pre-Trib vs. Pre-Wrath rapture – Making a Biblical Case.....................................203 appendix II The Jewish Calendar – God’s Time .......................241 appendix III on What Day Did Christ really Die? – What the Feasts of the Lord Tell Us ..................281 Glossary .................................................................................303 about the authors ..................................................................317 The Last Shofar! Website.......................................................... 319 v

List of Tables and Diagrams Chapters 3.1 four Views of the end Time................................................ 56 4.1 Various rapture Views ....................................................... 68 4.2 Pre-Tribulation, Mid-Tribulation, Pre-Wrath and Post-Trib rapture Views ................................................................... 69 6.1 Jewish religious and Western Calendars – a Circular View ............................................................101 6.2 Names of feasts in the Bible .............................................123 7.1 The Jewish religious Calendar ...........................................134 7.2 The Second half of the 70th Week of Daniel ......................145 7.3 The Period Between Yom Kippur and the Millennium ..........................................................147 7.4 Pre-Wrath View of the end of the age ...............................152 appendices I.1 Pre-Wrath View of the end of the age ................................210 II.1 Israel’s Two Calendars.......................................................245 II.2 Civil Calendar & religious Calendar ...................................252 III.1 how This Puzzle Looks When Put Together ........................ 293 III.2 So, On What Day Did Christ Really Die?............................298

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Acknowledgments

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any people contributed to the formation of The Last Shofar!

We want to mention a few who contributed significantly to this book.

We credit the Holy Spirit for giving us a hunger for the truth of His Word. We thank the Bible teachers and our pastors, who have fed us over the years and have helped us in our spiritual formation.

We thank the various authors who have given their take on the interpretation of the Scriptures related to end-of-the-age events, and we are grateful for their contributions.

As our understanding has grown in this area of study, we have found a theological resting place with a few foremost writers who support the Pre-Wrath Rapture position—most notably Marvin Rosenthal, Robert Van Kampen and H. L. Nigro. Their books are well referenced in our text. A full explanation of the Pre-Wrath Rapture position is given in the Introduction, Appendix I and in the Glossary.

In addition, David H. Stern, John D. Garr, Edward Chumney, Kevin Howard, Joseph Good, Richard Booker, Sam Nadler and other authors have deepened our understanding and appreciation of the Hebrew roots of the Christian faith, particularly in reference to the Feasts of the Lord. Their works are also referenced in this book.

In the writing of The Last Shofar!, others have provided expert advice and counsel. These included Charlotte Adelsperger (author and speaker), Don Benson (retired pastor and professor), Rod Laughlin (Bible teacher and author), Don Reed (doctorial theses ix

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advisor) and Gloria Tarver (publishing consultant). An initial and helpful edit of the manuscript was provided by Jeanette Gardner Littleton (professional freelance editor). It would be difficult to imagine writing our book without their wise counsel and advice.

In addition, we want to recognize our highly committed team of critical readers who reviewed our early manuscript for clarity, comprehension and content. These included Don Benson, Ruth and Tony Berkes, Kathy and Larry Bottemiller, Rick Boxx, Katherine Caldwell, Mitch Cervinka, Pastor Larry Ellis, Phyllis Farringer, Greg Finch, Marilyn Griffin, Joanne and Pastor Al Hill, Judy Lenard, Jan Mullis, and Don and Rea Reed.

We also want to thank the staff at Xulon Press, our publisher, who provided support, encouragement and expertise during the publication of The Last Shofar!

Lastly, we wish to express our love and deep appreciation to our wives, Judy and Bev, who patiently endured many hours apart from their husbands while we pored over volumes of research materials, engaged in theological discussions that most would find dull and uninteresting, and then wrote and rewrote repeatedly until The Last Shofar! was ready for publication.

Above all, we thank the Lord for giving us the strength, inspiration and endurance to complete this project. We commit The Last Shofar! to His glory. It is our hope and prayer that this book will be a help to Christ’s Church in the days ahead.

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Foreword

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esus told His apostles, “It is not for you to know times or seasons” (Acts 1:7 NKJV). Their job was to go and make disciples of all the nations. If you die before the Antichrist comes to power, you may not need to know the timing of the end. However, if God has placed this book in your hands, you may be one of His elect who will be “alive and remain until the coming of the Lord” (1 Thessalonians 4:15) immediately after the great tribulation (Matthew 24:21, 29). People influenced by “the rulers of the darkness of this age” (Ephesians 6:12) are not likely to tell you the truth about what you will be facing. No. You have to go outside the camp.

Joseph Lenard and Donald Zoller have been with Jesus outside the camp through lifetimes of faithful Bible study and Christian service. God has given them, as mature believers, to be teachers (Ephesians 4:11). Now He is offering the fruitfulness of their lives to you “for the edifying of the body of Christ” (v. 12).

The Last Shofar! is a unique contribution to our understanding of God’s design for the restitution of all things. The authors explain, for example, that the “day and hour no one knows” (Matthew 24:36) is a reference to the Feast of Trumpets (Rosh Hashanah). They point out that “the precise day and hour to begin this Feast . . . was based on the first sighting of the new moon,” a declared day. When we realize the coming of the Son of Man will be a time of clouds and thick darkness, when “the powers of the heavens will be shaken” (Matthew 24:29), it becomes obvious why only God can decide the xi

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day and hour. But He expects us, on whom the end of the age has come, to know the times and the seasons (1 Thessalonians 5:1–11).

He commands us to watch and pray, having told us in advance exactly what to watch and pray for, that we may be ready.

The children of darkness will be in error to the end, as in the days of Noah and Lot; but if you are a child of light, you must “Take heed that no one deceives you” (Matthew 24:4). I exhort you in the Lord to study this book and verify everything in the Spirit by the Scriptures (Acts 17:11)—that you may be prepared to meet the Lord in the air and be with Him forever, even as He establishes the Kingdom of Heaven on earth.

Donald B. Benson, Ph.D., M.S., M.Div. —Feast of Tabernacles (Sukkot) 2013 Director—The Kingdom Curriculum Project (www.kingdomcurriculum.net)

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Preface

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any books have been written about the events that occur at the end of the age—when Jesus Christ returns to bring human history, as we know it, to an end. From the Bible and these books, people over the centuries have attempted to understand the times and seasons to see if they were the ones who might be living in the last days.

The Last Shofar! deals with end-time events as well. However, it is uniquely different in its approach and understanding, integrating Old and New Testament Scriptures that have too frequently been overlooked in studies of eschatology—Feasts of the Lord, Day of the Lord and other Scriptures relating to the end of the age.

What you are about to read is not a page-turner. It is not an easy read. You will be challenged by its content and by its conclusions. You will need to remain focused and, as much as possible, objective.

Written as a case study, The Last Shofar! is more like a textbook and less like a narrative, and certainly not like a novel. It is a book that needs to be carefully read from front to back if its message is to be understood and appropriately considered. The purpose of this book is to prepare believers to be ready for the difficult days ahead as we near the end of the age.

The genesis for The Last Shofar! is three presentations given by the authors on the Hebrew Roots of our Christian Faith. The research for the third presentation, The Second Coming of Christ – A xiii

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Literal Fulfillment of the Fall Feasts of the Lord, was the inspiration for our book. Requests were made following the lectures to put our presentations in book form—a task we did not fully appreciate until we began this difficult journey. After seven years of prayer, research and writing, we are pleased to place this book into your hands for your thoughtful consideration.

Finally, reflecting on the writing of The Last Shofar!, unique challenges in merging different writing styles, temperaments and gifts of each author were obvious. However, the bonding of mind, heart and spirit through prayer and many hours of discussion became a source of blessing for both authors.

Hopefully, you will see throughout the book our love for Jesus Christ and His Church. This was the primary motivation for staying with the project, even when it would have been easy to set it aside and go on with life. God did not allow us to do that!

We hope and pray that the results of these efforts will bless you and those you love, especially as we draw nearer to hearing The Last Shofar!

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The Last Shofar!

Introduction Things You Need to Know About the Book I am God, and there is none like me, declaring the end from the beginning and from ancient times things not yet done, saying, ‘My counsel shall stand, and I will accomplish all my purpose . . .’

(Isaiah 46:9–10)

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ntroductions are important. Whenever we encounter someone we would like to meet, we value an introduction—who is this person, where does he/she come from, what do they do and, perhaps, how might this person be significant to me? The introduction to The Last Shofar! is equally important and for all the same reasons.

The introduction gives an overview of what The Last Shofar! is about, how you can best understand it and, thus, how you can benefit from knowing its content.

The Last Shofar! is about the Second Coming of Jesus Christ but uniquely understood within the context of the ancient Feasts, given

by God to His people Israel at Mount Sinai over 3,400 years ago.

These Feasts, known as the Feasts of the Lord, are made up of four Spring Feasts and three Fall Feasts. Two additional Feasts, added later in Israel’s history, are commonly included in the Jewish calendar. All of these Feasts are discussed in Chapter 6, where they are seen as God’s picture stories of His plan for redeeming humankind over the centuries.

The Last Shofar! focuses on the Fall Feasts of the Lord and, in particular, the first of the Fall Feasts, the Feast of Trumpets. It is xv

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from this Feast that the title of the book is derived. Specifically, it was the last trumpet, or shofar, in a succession of trumpet blasts that were blown on this Feast day. The shofar was made from a ram’s horn and used by the Hebrews in military and Temple settings—calling the people to battle or into the presence of God (See Glossary). The Last Shofar! makes its case that this shofar was the trumpet referred to by the Apostle Paul (1 Corinthians 15:52; 1 Thessalonians 4:16), when he spoke of the last trump of God to be blown at the rapture1 of the church at Christ’s Second Coming (Matthew 24:29–31).

The imperative of The Last Shofar! is for the church, collectively and individually, to be prepared—to be ready for the return of Jesus Christ. This cannot be stressed enough—it is the burden of this book. It is also Christ’s burden as He sees the end approaching (Matthew 24:42, 44; 25:13).

The Last Shofar! assumes, at least, a basic biblical knowledge about the nature of the church, the Second Coming of Jesus Christ, and related terms associated with important end-time events. To help the reader, we have provided an extensive Glossary at the end of the book.

As with many books with glossaries, it is rare that people take the time to refer to them. However, without knowing the definition of terms used in this book, you will misunderstand the case that is presented. The tendency will be to rely on pre-assumed definitions.

The Glossary is a valuable tool for understanding The Last Shofar!

There are three appendices in this book—Appendix I, “PreTrib vs. Pre-Wrath Rapture – Making the Biblical Case,” provides stimulating point/counterpoint arguments related to the tenets for each position; Appendix II, “The Jewish Calendar – God’s Time,” is a comprehensive historical study of the Jewish calendars, both civil and religious; and Appendix III, “On What Day Did Christ Really Die? – What the Feasts of the Lord Tell Us,” presents a case for an alternate view of the timing of Christ’s crucifixion—one that is consistent with the Gospels’ accounts and the Feasts of the Lord.

Appendices are typically ignored or their content viewed as having lesser importance compared to the main body of the book.

Regarding The Last Shofar!, the three appendices are important xvi

Introduction

in providing a fuller understanding of subject material found throughout the pages of the book. Therefore the reader is strongly encouraged to make a special effort to read them.

Using a Case-Study approach Using a case-study approach is like compiling a complex legal defense, having many facets and puzzle pieces to be assembled in a logical and convincing manner, without contradictions. In building our case study, we began by gathering the evidence from Scripture references dealing with end-time events. Carefully examining and arranging the evidence, we considered a variety of possible interpretations to see if they made sense and were consistent with the array of Scripture before us.

It should be emphasized that all Scripture needs to be in alignment, without contradiction, before a case is determined to be biblical truth. Words from Ecclesiastes provide support for this process: “ . . . weighing and studying and arranging many proverbs with great care. The Preacher sought to find words of delight, and uprightly he wrote words of truth” (Ecclesiastes 12:9–10).

After testing these interpretations, allowing Scripture to interpret Scripture, we formed our conclusions and submitted them for peer-review by our critical readers. All the pieces of the puzzle had to come together. Added to this process was the ongoing gathering and assimilating volumes of external resources. The result is a case study that has been thoroughly and prayerfully researched and then reviewed by a team of highly qualified individuals. Even with such a rigorous process, we know that there is always room for improvement and opportunities to discover new things. Therefore, as an interested reader, we welcome your comments.

our Understanding of Not Knowing “the day nor the hour” (Matthew 24:36, 42, 44; 25:13) Jesus told his disciples that no one knows the day nor hour of His return. The Last Shofar! provides the background of Christ’s words and explains how He provided insight to His followers as to what to xvii

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look for related to His coming again. It is our premise that misinterpretation will result without understanding the Jewish context of Christ’s words, as explained in Chapter 7, “Making Our Case.”

our Use of Terms for the Messiah (Yeshua) It is easy to forget that our English Bibles are mere translations, although very good translations. The words we read are removed from the actual words used from the original, God-breathed language of the Bible.

For example, the word “Jesus” was a name our Lord never heard nor spoke while He walked the earth. Likewise, “Christ” would have been foreign to His lips and ears. He would have heard and used the Hebrew word, “Yeshua,” which simply means “salvation.” This makes sense as the angel who spoke with Joseph in Matthew 1:21 NIV said, “She will give birth to a Son, and you are to give him the name Jesus [Joshua or Yeshua], because he will save his people from their sins.”

“Jesus” is the English translation of the Greek word, Iesous, the Greek translation of the Hebrew word, Y’hoshua or Yeshua.

Messianic believers, and others who hold strong Hebrew roots as fundamental to their core beliefs, understandably, prefer “Yeshua” when speaking of the Messiah. However, in our book we have mostly chosen to use the words “Jesus,” “Christ,” and “Jesus Christ,” as this is what is read in our English New Testaments with which most readers are familiar.

our Use of the Word “Church” in The Last Shofar!

The meanings of words change over time. This is the case with the word “church.” In this book, as well as in Scripture, we use the word “church” to mean that called-out body of God’s elect by the Holy Spirit to form an assembly of people who are redeemed by faith in the blood-sacrifice of Jesus Christ for their personal (individual) salvation. In this book, “church” does not mean a denominational or organizational body to which an individual can be associated or xviii

Introduction

become a member. The blessed hope of Christ’s return is reserved only for the redeemed of God in Christ Jesus—His Church.

Our Use of Pre-Tribulation and Pre-Trib In our book, we frequently refer to the term “Pre-Tribulation,” which we commonly abbreviate to “Pre-Trib.” Each designation refers to a popular belief that Jesus will rapture His Church prior to the Tribulation, which is understood to mean the 70th Week (or the seven last years) spoken of by the prophet Daniel as the final chapter in human history as we know it. This position states that the 70th Week of Daniel is, in its entirety, the time of God’s wrath upon the earth and its inhabitants. This view is discussed in greater detail in Chapter 4 and Appendix I. For specific definitions of these terms as used in this book, including the 70th Week of Daniel, refer to the Glossary.

our Use of Pre-Wrath (enhanced) rapture There is a body of believers who hold to an eschatology (study of the end times) that places the rapture of the church and the immediate beginning of the Day of the Lord (God’s unique wrath poured out upon the earth and its inhabitants) at some specific time after the midpoint of the 70th Week of Daniel, at the appearance of the cosmic signs to proceed the Day of the Lord as prophesized by Joel, Jesus and John.

Proponents of this view include Marvin Rosenthal (The PreWrath Rapture of the Church, 1990)2, Robert Van Kampen (The Sign, Third Revised Edition, 2000; The Rapture Question Answered – Plain & Simple, 1997)3 and H. L. Nigro (Before God’s Wrath, Revised and Expanded Edition, 2004)4.

The Pre-Wrath Rapture is the position of The Last Shofar! but with one added refinement. Our book builds the case for integrating the prophetic teachings of the Feasts of the Lord (Leviticus 23, et al.) with particular attention to the Fall Feasts. With this refinement, the enhanced Pre-Wrath Rapture teaching is fully integrated to God’s master plan of redemption, as pictured in the seven Feast xix

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celebrations (called rehearsals) He gave to Israel at Mount Sinai immediately after their exodus from Egypt.

Based on our research, we have not found other works that connect the dots of the chronology of the Feasts of the Lord with the Olivet Discourse (Matthew 24) and other related Scripture dealing with the end times. The Pre-Wrath Rapture position, with particular focus on our enhancement of that position, is discussed in Chapter 7, “Making Our Case.” The Pre-Wrath Rapture position and its contrast to the Pre-Trib Rapture position are presented in Appendix I.

our Use of references to Bible Verses The Last Shofar! builds its case upon the Word of God, not human speculation. In so doing, we use an abundance of Scripture, some quoted at length within the text or highlighted as a separate indented section; all Scripture quotations are shown in italics to make them stand out from the regular text. Many, because of space limitations, are simply shown as verse references. In such cases, verses simply cited are no less important or applicable than those that are fully quoted. These should not be ignored. If they are unfamiliar to the reader, it would be beneficial to take the time to look them up in the Bible to see how they are used to support given statements or premises. The Apostle Paul had commended the believers in Berea for using this same approach to verify his teaching (Acts 17:10–11).

Presuppositions of The Last Shofar!

In the formation of this book, we were guided by seven important presuppositions, which are developed throughout the chapters of this book: 1. All of Scripture (both Old and New Testaments) is essentially Jewish in character, i.e., written by Jews and, in most cases, for Jews within a Jewish cultural context. Therefore, xx

Introduction

2.

3.

4.

5.

6.

7.

Scripture must be understood accordingly, realizing the Christian faith is built on Hebrew roots.

God, who knows the end from the beginning, has revealed for His people all they need to know about His redemptive program.

The focus of that redemptive program is Jesus Christ. He has clearly revealed Himself throughout Scripture, both Old and New Testaments, describing the sequence of events ordained for accomplishing His redemptive work.

This revealing began early in the history of the Jewish people through their understanding of the structure, events and purpose of the Tabernacle and the Feasts of the Lord (Leviticus 23).

The Feasts of the Lord—that prophetically speak about the First and Second Comings of Christ to redeem His people— and other relevant Scriptures form the foundation of this book in deriving a chronology of Christ’s Second Coming.

We cannot presume the meaning of Scripture. We will only truly understand the end times through a careful and disciplined approach to derive meaning from Scripture, i.e., letting the Scripture alone provide the context for understanding what it means.

The church is to be prepared—ready for the return of Jesus Christ as commanded by Christ Himself (Matthew 24:42, 44; 25:13).

As you begin your journey through The Last Shofar!, you will become aware of a clear Jewish perspective that frames and develops our case. This perspective is uniquely related to the Second Coming of Christ and is critical to understanding end-time events. It is referred to as the Hebrew Roots of our Christian Faith.

Although commonly accepted, the Old Testament is a distinctly Jewish book; however, less appreciated is the fact that the New Testament is likewise Jewish. As David H. Stern, translator of the Complete Jewish Bible, has stated, “The New Testament is likewise Jewish—written by Jews, mostly about Jews and for Jews as well as Gentiles.”5 xxi

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Some final Thoughts We humbly recognize the many godly scholars who, over the course of church history, have sought God’s face to arrive at an understanding of the end times, often arriving with differing views.

These differences reflect the difficulties inherent in pursuing this complex subject. But this we know for certain, and of which we can all agree, in the end the church—the redeemed ones—will be before the Lamb and His Father worshipping, rejoicing and serving Him forever (Revelation 7:15–17).

In view of this happy prospect, our greatest desire is for our readers to be ready, being prepared for the coming days of great difficulty. We firmly believe that the only way to be ready is to pray and search the Scriptures daily (Acts 17:11), allowing the Holy Spirit to lead us into all truth. We pray that The Last Shofar! will be a blessing as we anticipate the soon coming of Jesus Christ.

When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come.

(John 16:13, emphasis added)

Introduction End Notes 1. Throughout our book, including the appendices, the word rapture, as related to our case, always includes the resurrection of deceased believers as a concurrent event (1 Thessalonians 4:16–17).

2. Marvin Rosenthal, The Pre-Wrath Rapture of the Church – A New Understanding of the Rapture, the Tribulation, and the Second Coming (Nashville: Thomas Nelson Publishers, 1990), 317 pages. See also www.ZionsHope.org.

3. Robert Van Kampen, The Sign – of Christ’s Coming and the End of the Age, Third Revised Edition (Wheaton: Crossway Books – A division of Good News Publishers, 2000), 531 xxii

Introduction

pages. Robert Van Kampen, The Rapture Question Answered – Plain & Simple (Grand Rapids: Fleming H. Revell, 1997), 211 pages.

4. H. L. Nigro, Before God’s Wrath – The Bible’s Answer to the Timing of the Rapture, Revised and Expanded Edition (Milesburg, PA: Strong Tower Publishing, 2004), 347 pages.

See also www.strongtowerpublishing.com.

5. David H. Stern, Complete Jewish Bible – An English Version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament), “Introduction” (Clarksville, Maryland and Jerusalem: Jewish New Testament Publications, Inc., 1998), xxxv.

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1 All Things Jewish – Our Unavoidable Roots They are Israelites, and to them belong the sonship, the glory, the covenants, the giving of the law, the worship, and the promises.

To them belong the patriarchs, and from their race, according to the flesh, is the Christ, who is God over all, blessed forever. Amen.

(Romans 9:4–5, RSV)

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od has a plan—a plan to redeem humankind through His earthly chosen people, the Jews. This plan of redemption rests upon the immutable promises made to the Jews, anticipated by the Jews, and announced in a fulfilling way through a Jew, Jesus (Yeshua), and His Jewish followers. The Bible, from beginning to end, is Jewish.

Many Christians today have largely forgotten, or have dismissed, much of their connection to Hebrew roots.

But God hasn’t forgotten. When we neglect the Hebrew roots of our Christian faith, as revealed in the Old Testament, we overlook much of why we believe as we do. It is like reading only the last third of a great book and not appreciating and fully understanding the author’s intention for writing the book in the first place. This can only lead to confusion and potential error in understanding God’s great redemptive purposes in Christ.

Similarly, without the entire prophetic record in view, we limit our understanding and miss God’s ultimate intent and purpose of 25

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His plan of redemption, as rehearsed in the Feasts of the Lord. We are left to make sense of end-time events from our own cultural perspectives.

The Bible clearly reveals where our faith foundations as Christians originate. Christians, throughout most of church history, have relied on the New Testament as the primary source for the foundations of their faith. Practically, they have viewed the New Testament as a non-Jewish-inspired document, apart from the Old Testament. After all, they reason, the Old Testament was written for the Jews, and the New Testament was written for Christians (Gentiles). However, speaking on how inseparable the New Testament is from the Old Testament, David H. Stern, in his introduction to the Complete Jewish Bible, has emphasized this connection.1 Stern emphasizes that Jesus (Yeshua) was born into a Jewish family, grew up as a Jew, ministered to His people, the Jews, and died and rose from the dead in Jerusalem as a Jew: “Moreover, Yeshua is still a Jew, since he is still alive, and nowhere does Scripture say or suggest that he has stopped being Jewish.”2 Stern reminds us of the following: His (Yeshua) twelve closest followers were Jews. For years all his disciples were Jews, eventually numbering “tens of thousands” in Jerusalem alone. The New Testament was written entirely by Jews (Luke being, in all likelihood, a proselyte to Judaism) . . . It was the Jews who brought the Gospel to non-Jews, not the other way round . . . much of what is written in the B’rit Hadashah [New Testament] is incomprehensible apart from its Jewish context.3 Let’s remember that the New Covenant, which we celebrate with each Lord’s Supper, was first announced in the Old Testament (Jeremiah 31:31–37). The Apostle Paul was not a Jew who became a Gentile. He remained an observant Jew throughout his ministry among both Jews and Gentiles.4 John D. Garr, founder and president of the Hebraic Christian Global Community, has also noted, “Here’s a basic axiom of biblical 26

All Things Jewish – Our Unavoidable Roots

understanding: Every authentic Christian practice or experience has a Hebrew foundation. Simply stated, for every Christian fruit, there is a Jewish root.”5 In a broader view, much of what is taught in the New Testament relies heavily upon our understanding of the Old Testament. Our faith story is completed only when we see that every blessing the church now enjoys comes out of the Abrahamic, Davidic and New Covenants that God made with Israel. The Great Commission of Matthew 28:19 is the continuation of the promises God gave to Abraham (Genesis 12), the father of the Hebrew people. The fulfillment is seen in Revelation 7:9–12: “After this I looked, and behold, a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands . . . ” The character and nature of God is fully displayed in the Old Testament in ways not found in the New Testament. How else would we know the splendid array of Jehovah’s descriptive names if they weren’t unveiled in the Old Testament?

And consider that more than 50 Old Testament prophecies were fulfilled by Jesus in the New Testament6—giving more compelling evidence for the inseparable connection of the Old and New Testaments. As Stern observed, “Yeshua fulfilled every prophecy intended to be fulfilled in his first coming . . . The rest of the prophecies he will fulfill when he returns in glory.”7 These are only some of the biblical threads of our Hebrew roots that connect Old Testament pronouncements to their fulfillment in New Testament teaching.

For centuries, the church has been reluctant to promote the fact that Jesus was a Jew (John 1:11) and that His initial followers were Jews, including the twelve apostles. Only with a distorted view can we make Jesus and His early followers into Gentiles or His Word non-Jewish. There is no way to navigate around the fact that Jesus, His early followers and His Word were Jewish.

Even the day on the liturgical calendar when the church celebrates its birthday, Pentecost, has Hebrew roots. Pentecost, as celebrated in Acts 2:1–13, was a Jewish Feast (Leviticus 23:15–22) 27

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celebrated by Jews. The church remembers this as the day on God’s calendar, following Christ’s ascension, when the Holy Spirit came in power to fill not Gentiles but Jews (and proselytes) in Jerusalem with His anointing. For several decades after Christ’s return to heaven, the church was predominately Jewish in numbers and in practice.

The only Bible immediately available to these early Christians was the Old Testament (Tanakh)—Scriptures, as they are referred to in the New Testament.

A diverse mix of both Jewish and Gentile believers challenged the early church in its practices and teachings during its first 300 years. Initially, the Jewishness of the local church seemed to prevail as it observed the Jewish calendar in the celebrations of various Feasts (Leviticus 23) as well as the weekly Sabbath. However, as the church became increasingly Gentile, Jewish practices diminished and the church gradually became non-Jewish in character.

Some local churches remained more Jewish-centric than others, depending on location and the dominant mix of believers. By the fourth century, the church throughout the Roman Empire was characterized by diverse doctrines and practices. It was at this time that Constantine, Emperor of the Roman Empire, decreed the church to be an institution of the state in an effort to instill uniformity of teaching and practice, while mandating the cessation of Jewish observances.

Constantine mandated that the church cease all celebratory practices of its Hebrew roots and adopt a secular, i.e., pagan, form of celebrating church events—Christmas in place of Hanukkah and Easter in place of the Feast of Firstfruits. In addition, the Lord’s Supper supplanted the Passover Seder, and Roman authorities instituted a pagan-based calendar to account for the days and seasons. The word Messiah was dropped from its liturgical lexicon and replaced with Christos or Christ. All things Jewish ceased to be a part of church life. After all, authorities reasoned that the Jews crucified Jesus. Why would you want to propagate and remember customs and celebrations of Jesus’ killers?8 This line of thinking continued for centuries, creating a deepseated anti-Semitism within the church, even among the reformers who came later.9 28

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Only within the past 100 years has the church, at least within the evangelical church, awakened to the fact that the Hebrew people are significant in God’s plan of redemption. In fact, as the field of eschatology became more central in the church’s thinking, many realized that though end-time events will affect all of humanity, the Jews will be center stage of world events. The Bible clearly shows that God will use His people, the Jews, to start the clock to signal the end of the age.10 Jesus (Yeshua) is unavoidably—yes, inescapably—Jewish. We cannot separate these roots from their Old Testament origins. Only as we embrace these roots as the basis of what we, Christians, believe can we fully appreciate how God declares the end from the beginning (Isaiah 46:9–10)—how He perfectly lays out His eternal plan of redemption through indisputable prophetic Scripture found uniquely in the Old Testament. Through such Scripture, He graciously informs not just His people, the Jews, but all mankind of His unchanging plan of redemption throughout the ages.

As we diligently study the Bible, we find an important truth— there is very little basis for understanding the fulfillment of prophecies and their intended purpose cited in the New Testament without first understanding the context of their original pronouncements in the Old Testament.

To have a coherent and thoroughly biblical interpretation of end-time events, we must begin where God begins—in the Old Testament. Only from the vantage point of our Hebrew roots can we be confident that our approach to end-time prophecy is aligned with biblical teaching. Moving forward, this approach forms the framework for our understanding of predictive prophecies found in the New Testament. Such prophecies are inescapably connected to our Hebrew roots.

Having provided strong evidence to the inseparable connection of the New Testament with the Old Testament, we begin a unique journey that continues over the next eight chapters as well as the three appendices. Along this journey, the reader will discover how truly Jewish the roots of our Christian faith are, what we believe about Jesus and what we understand about the future of God’s people—both Christians and Jews. Having this knowledge will 29

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become important as we examine the evidence for our case for end-time events.

In Chapter 2, we will examine the various types of Bible prophecy and provide ways to interpret these prophecies. These tools help us assemble the pieces of the prophetic puzzle that point to the last days.

Let’s Talk About It 1. Explain how the early church lost its Jewishness.

2. How did anti-Semitic views and behavior become part of the church’s worldview? Are these views and behaviors still evident today? How? 3. Since the Scripture is essentially “Jewish,” how does this change your perception and understanding of what you read in the New Testament?

Chapter End Notes 1. David H. Stern, translator, Complete Jewish Bible – An English Version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament), “Introduction” (Clarksville, Maryland and Jerusalem: Jewish New Testament Publications, Inc., 1998), p. xxxv.

2. Ibid.

3. Ibid, pp. xxxv–xxxvi.

4. See Acts 16:3, 17:2, 18:18, 20:16, 21:2–27, 23:5–6, 25:8, 28:17.

5. John D. Garr, Hebraic Christianity – News and Views from Hebraic Christian Global Community, “Christian Fruit: Jewish Root – Recovering the Biblical Foundations of Our Faith,” (Attached to cover of Restore! magazine; Vol. 12, No. 2, Issue Number Forty; Hebraic Christian Global Community; P.O. Box 421218, Atlanta, Ga. 30342; www.HebraicCommunity.org).

6. David H. Stern, op. cit., pp. xxxvi–xxxvii.

7. David H. Stern, op. cit., pp. xxxvi–xxxvii.

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8. Jeremy Cohen, Christ Killers: The Jews and the Passion from the Bible to the Big Screen (Oxford: Oxford University Press, 2007), p. 55.

9. David H. Stern, Restoring the Jewishness of the Gospel: A Message for Christians (Clarksville, MD: Jewish New Testament Publications, Inc., 1990), pp. 63–64.

10. Many presume that when the Gospel of the Kingdom is preached to the whole world through a missionary enterprise, this will signal the end of the age as Jesus said, “And this Gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end will come” (Matthew 24:14 NIV, emphasis added). However, upon further consideration of Scripture, we read that the Apostle John said in Revelation about the first angel,” . . . flying in mid-heaven, having an eternal Gospel to preach to those who live on the earth, and to every nation and tribe and tongue and people . . .” (Revelation 14:6–7; emphasis added). About these verses, John MacArthur has stated, “The preaching of this angel [the first angel of Revelation 14:6–7] will reach any who still have not heard the Gospel message.” [John MacArthur, Jr., The MacArthur New Testament Commentary, Revelation 12–22 (Chicago: Moody Press, 2000), p. 86.]

From Revelation 14:6–7, it appears that the fulfillment of Jesus’ prophecy of the end of the age will be accomplished

by God Himself in sending this first angel to proclaim the Gospel to all the world—one last presentation of the Gospel, one last chance for those living at that time to repent. The church has often thought that this missionary imperative was on the back of the church, but it seems that this is not the case. This understanding is often overlooked.

Therefore, the authors of this book believe that God will fulfill this prophecy on His schedule—to be fulfilled by Him within the 70th Week of Daniel, at the end of the age. The interpretation of this prophecy and its fulfillment becomes clear when all relevant Scripture is considered. Thus, the 31

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focus is upon the other prophecies mentioned by Jesus in the Olivet Discourse (Matthew 24) that will signal the coming end of the age.

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2 Prophecy – A Misunderstood Message And we have the prophetic word more fully confirmed, to which you will do well to pay attention . . . knowing this first of all, that no prophecy of Scripture comes from someone’s own interpretation. For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit. (2 Peter 1:19–21)

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onfused about Bible prophecy? So are most people who read Old and New Testament prophecy. Finding the way through the prophetic maze can be like trying to read a map in the dark.

The overload of unfamiliar symbolic language, unpronounceable names and strange visions make reading prophecy a bewildering experience. Many people just give up, concluding that this part of their Bible is unreadable, unknowable and without any particular value for their lives.

Others who determine to find meaning in the prophetic writings typically read into prophecy various preconceived notions that are not there. This approach of interpreting Scripture is referred to as eisegesis, a dubious and curious way of discerning God’s mind.

Another failure in understanding prophecy is the lack of appreciation for the near/far aspects of many prophecies.

This chapter discusses these shortcomings that often confuse the reader, making prophecy for most a misunderstood message.

Prophecy, regardless of the challenges to properly understand it, is God’s word to and through His people. A rich and rewarding 33

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understanding awaits the readers who understand and apply the rules of interpreting prophecy.

Why Studying Prophecy Is Important People are anxious about the present and uncertain about the future. Overwhelmed by events that surround them, their questions about what lies ahead in our world go unanswered. They want to know why the Holocaust killed millions, why 9/11 happened, why tsunamis kill hundreds of thousands of people, why violent wind storms, earthquakes and floods strike and leave devastation, why economic upheavals are happening on a global scale, why wars and social strife occur, and more. What are these negative challenges all about? What do they mean, and when will this turmoil end?

For the followers of Jesus, the Bible is the road map to help us respond to the present and understand the future. This is particularly true in the study of biblical prophecy. Studying prophecy can strengthen and preserve our faith and bring personal blessing.

Within biblical prophecy, we see the presence of God demonstrating His power in judgment and expressing hope and renewal for His people. The study of prophecy gives confident and quiet assurance in the faithfulness and mercy of God and provides peace to the child of God in the midst of life’s troubled waters. As Isaiah and the writer of the book of Hebrews express: When you pass through the waters, I will be with you; and through the rivers, they shall not overwhelm you; when you walk through fire you shall not be burned and the flame shall not consume you. (Isaiah 43:2) I will never leave you or forsake you. (Hebrews 13:5)

Understanding the Nature of Prophecy Let’s begin by looking at the nature of prophecy. What exactly is it? Prophecy is a type of literature that appears throughout the Bible, sometimes concentrated in specific text, but many times it is embedded within broader literature types such as prose or poetry.

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Not all prophecy is the same. While most view prophecy as predicting future events, a closer look at prophecy as used throughout Scripture often tells a different story. Many Old Testament prophecies address an immediate crisis or specific event, and their purpose is limited to that occasion. In such cases, God, through His prophet, is usually calling His people to repent and return to their covenantal relationship with Him. Other prophecies serve as predictive pronouncements that focus on future judgment, deliverance and restoration. Interestingly, predictive prophecy—the kind that receives most attention by Christians today—represents only about 25 percent of all prophetic teachings.

To sort through these often-complex differences in prophetic teachings, we need to practice a disciplined approach, a discerning eye and prayer. For this chapter, we will limit our discussion to predictive prophecy, including apocalyptic prophecy.

One of the characteristics unique to predictive prophecy is the element of dual fulfillment. For example, foretelling the coming Messiah is frequently expressed by two separate time-related events—one referring to Christ’s First Coming and, often within the same breath, the second referring to the time of His Second Coming: Concerning this salvation, the prophets who prophesied about the grace that was to be yours searched and inquired carefully, inquiring what person or time the Spirit of Christ in them was indicating when he predicted the sufferings of Christ and the subsequent glories. (1 Peter 1:10–11, emphasis added) Predictive prophecy can have a near and far fulfillment—having a near fulfillment while foreshadowing a final fulfillment at the end of the age. Sometimes, God revealed His future redemptive purposes in ways the prophet could only see and understand in the place where he stood. Looking through the prophetic telescope of time, all events revealed by God to the prophet appeared to be near at hand; consequently, the prophet often used terms like soon, shortly and quickly from his vantage point in time. So a time period 35

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within the prophetic statement could separate events by hundreds or thousands of years. The prophet usually stated his message in terms of a near-time fulfillment, without seeing that there may be intervening periods of time, events and delays for a far-time application of the prophecy. We see this in the following passage from Revelation: And he said to me, ‘Do not seal up the words of the prophecy of this book, for the time is near’ . . . Behold, I am coming soon, bringing my recompense with me, to repay each one for what he has done. . . . He who testifies to these things says, ‘Surely I am coming soon.’ Amen. Come, Lord Jesus! (Revelation 22:10, 12, 20, emphasis added) Obviously, the church has waited almost 2,000 years for these simple, yet profound, time-based pronouncements of the Second Coming of Christ to be fulfilled. In this case, the reader is left with two possibilities for understanding what Jesus intended as He gave the Apostle John these prophetic words about the future. Either Jesus meant that His coming is near at hand, as almost here, at any point throughout the history of the church; or that when signs of His coming become obvious, then His coming is just around the corner.

We will present our case for this second possibility in subsequent chapters. Thus, according to author Robert Van Kampen, “ . . . it is to be recognized that many passages of Scripture, in both Testaments, have both near and far implications and applications. . . . The failure to recognize and apply this principle has caused immeasurable confusion among even the most godly and scholarly students of Scripture.”1 We invite the reader to refer to Appendix I, “Pre-Trib vs. Pre-Wrath Rapture—Making a Biblical Case,” specifically about the Seven Churches of the Revelation, Point/Counterpoint #8, for a more detailed presentation of this near/far application to prophetic end-time events as related to the church.

There is yet another aspect to predictive prophecy, which receives almost exclusive attention whenever the subject of the end times is discussed. Bible scholars refer to this as apocalyptic prophecy. In apocalyptic prophecy, God reveals His intention to end 36

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this present evil age, often expressed through sudden, violent and destructive forces that finish history as we know it, usually associated with the Day of the Lord at the end of the age.

Apocalyptic prophecy describes, in graphic and horrific terms, cosmic disturbance in the skies and on the earth, overwhelming natural disasters—including global pandemics and the destruction of human institutions never before experienced or imagined.

Political and economic upheavals, social disintegration, along with the personification of demonic forces—all on a mega-scale and with great suddenness—are included in apocalyptic prophecy.

Such prophecy reaches a crescendo in the final advent of Christ, as He establishes the kingdom of God where man’s kingdom once prevailed. Common references to these end-time events are recorded in the prophecies of Daniel, Isaiah, Joel and Revelation.

Included in these final events of history is the period of time called the Day of the Lord. We will cover more on this topic in Chapter 5.

What lesson are we to see in the apocalyptic images? That Jesus is victor. He wins! Even though pessimism and hope are mingled, hope and faith in the promises of God’s Word survive through the end of history into a glorious conclusion—the beginning of a new order based on righteousness, as expressed by John: Then the seventh angel blew his trumpet, and there were loud voices in heaven, saying, ‘The kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign forever and ever.’ And the twenty-four elders who sit on their thrones before God fell on their faces and worshiped God, saying, ‘We give thanks to you, Lord God Almighty, who is and who was, for you have taken your great power and begun to reign. The nations raged, but your wrath came, and the time for the dead to be judged, and for rewarding your servants, the prophets and saints, and those who fear your name, both small and great, and for destroying the destroyers of the earth.’ (Revelation 11:15–18, emphasis added) 37

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Apocalyptic literature informs the reader of a predicted largescale spread of evil, the certainty of God’s wrath and judgment, the need for endurance and being ready for what is coming, as well as the final hope we have in Christ (Revelation 13:10).

Understanding the Purpose of Prophecy We’ve looked at the nature of prophecy, particularly the issue of near vs. far time fulfillment that characterize predictive prophecy.

We have also presented the nature of apocalyptic prophecy and how God uses predictive forms of prophecy to convey His eternal plan of redemption and restoration. Indeed, prophecy has a purpose.

Without question, an important function of prophecy is to affect our present behavior rather than satisfy human curiosity about the future. In light of future events, the prophetic word commands us to always remain alert (Matthew 24:42; 25:13; Mark 13:32–36).

Keeping alert is to maintain expectancy, with an eye upon the coming Lord and with a life shaped by God’s Word instead of being molded by the world around us.

Prophecy strengthens our faith as we anticipate the unfolding of God’s plan of redemption: “But you, beloved, building yourselves up in your most holy faith and praying in the Holy Spirit, keep yourselves in the love of God, waiting for the mercy of our Lord Jesus Christ that leads to eternal life” (Jude 20–21, emphasis added).

Through prophecy, we see the hopeless destiny of those without Christ, giving us a sense of urgency in presenting the Gospel to all people, teaching them to be followers of Jesus, as expressed

by Matthew: And Jesus came and said to them, ‘All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.’ (Matthew 28:18–20, emphasis added) 38

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Prophecy teaches us to persevere in faith when we face trials and persecution, particularly in the last days: “Do not fear what you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested, and for ten days you will have tribulation. Be faithful unto death, and I will give you the crown of life” (Revelation 2:10, emphasis added).

Prophecy also warns God’s people against spiritual deceptions and to avoid false prophets: “Beloved, do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world” (1 John 4:1, emphasis added).

When we understand the prophetic word, it motivates us to be faithful to Christ. As our case states in Chapter 7, the church will experience many of the horrors of severe end-time persecution.

Tremendous pressure will be put upon Jesus’ followers to deny their faith. Many will become disillusioned and fall away from their allegiance to Christ. Matthew 24:9–10 explains, “Then they will deliver you up to tribulation and put you to death, and you will be hated by all nations for my name’s sake. And then many will fall away and betray one another and hate one another.”

On the other hand, those who understand biblical prophecy will be pre-conditioned in their response to persecution, no matter how severe—even to death. Only the Holy Spirit and the prospect of our Blessed Hope—the coming of Christ in glory—will sustain us and preserve our faith. As Peter admonished, “Therefore, preparing your minds for action, and being sober-minded, set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ” (1 Peter 1:13).

Peter, in his second letter, says it well when speaking about the practical application of prophecy to our lives: Since all these things are thus to be dissolved, what sort of people ought you to be in lives of holiness and godliness, waiting for and hastening the coming of the day of God, because of which the heavens will be set on fire and dissolved, and the heavenly bodies will melt as they burn! But according to his promise we are waiting for new 39

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heavens and a new earth in which righteousness dwells.

(2 Peter 3:11–13, emphasis added) The prospect of end-time events, especially the appearing of Jesus Christ in glory for His Church, should evoke us to commit to purity, unsoiled by the world as John describes: “Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is. And everyone who thus hopes in him purifies himself as he is pure” (1 John 3:2–3).

In the meantime while we wait, predictive prophecy provides a framework for current events that are rapidly moving history to its conclusion. Predictive prophecy offers confident hope to a hopeless age. Why is this so? Because with a biblical understanding of prophecy, we know how the story ends.

In discussing the purpose of predictive prophecy, some closing thoughts are in order. The Book of Revelation, the last book of the Bible, is prophetic and apocalyptic in nature. The Holy Spirit gave it to the church for a purpose. Clearly, it lets us see what God has planned for the closing days of history and what lies beyond. It also comes to us with a blessing: “Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear, and who keep (guard) what is written in it, for the time is near” (Revelation 1:3, emphasis added).

This three-fold blessing highlights the importance of the Book of Revelation. Unfortunately, many Christians put aside this last book of the Bible as being too complicated and obscure to benefit them in their daily living. As a result, it is rarely read and often avoided, even by pastors. We believe, however, that the Book of Revelation, along with other predictive prophecy, will become the most popular daily reference book studied and cited as more and more of the church see the day approaching.

Understanding how to Interpret Prophecy Having a biblical framework to interpret prophecy is essential to bring together all the puzzle pieces of prophetic statements into 40

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a coherent understanding of end-time events. We will specifically and systematically assemble many of these pieces in subsequent chapters. For now, however, we want to discuss how to approach prophetic literature using good interpretative principles, also called hermeneutics. These are tools you can use to better understand Bible prophecy. There are nine important principles: 1. Accept the meaning of Scripture in its most normal, natural and customary sense.

2. Understand Scripture in context—what comes before and after the Scripture you’re studying.

3. Compare Scripture to Scripture—search all relevant occurrences to capture the full sense of its meaning.

4. Before truth can be realized, all seeming contradictions must be harmonized.

5. Seek to understand the life setting of the intended (first) reader of the text.

6. Watch for near/far applications of Scriptures.

7. Handle carefully symbols and metaphors, particularly prevalent in prophetic Scriptures.

8. Be aware of hyperbole as a literary device commonly used throughout Scripture, used even by Jesus to put an exaggerated, non-literal, emphasis on what is said and intended (Matthew 5:29).

9. Be especially attentive to apocalyptic imagery as found in some Old Testament passages but in particular in the Book of Revelation. Accurately interpreting such imagery is the most difficult part of the hermeneutic task.

An excellent reference for understanding how to read prophecy is How to Read the Bible for All It’s Worth, by Gordon Fee and Douglas Stuart.2 This book includes many of the principles of interpretation noted above, and Van Kampen’s book, The Sign, also discusses principles for interpretation.3 Any serious reader of prophecy should: analyze the context of the prophet and his audience, study Old Testament and extra-biblical literature for background to New Testament prophecy fulfillment 41

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and determine what main idea the prophecy conveys. We also need to make allowance for powerful patterns of speech designed more for their effect upon the hearer than for giving specific information about the reality of prophetic fulfillment. Within this setting, hyperbole is commonly used to reinforce a point through exaggerated emphasis, using words that reasonably are not to be taken literally, such as, “This box weighs a ton.”

Good hermeneutics requires mental discipline, time and prayer.

The Bible student must take extreme care to avoid eisegesis— reading into the meaning of the text something that isn’t there.

Guard yourself from inserting your own assumptions. Objectively determining what the text means is called exegesis, reading out of rather than reading into its meaning.

Concluding Thoughts As we conclude this chapter, let’s consider the first-century church that received the prophetic message about the end times.

The perceived soon-coming of Christ compelled their personal holiness and godly behavior—including the urgency of bringing Christ to a lost world.

No less is true for us today. The soon-coming of Christ must compel a moral seriousness, a fervent commitment to spreading the Gospel, and a hopeful assurance of ultimate glory that can sustain us through adversity and tribulation. In his second letter, the Apostle Peter emphasized the necessity of godly living in view of the end of the age: “What sort of people ought you to be in lives of holiness and godliness, waiting for and hastening the coming of the day of God?” (2 Peter 3:11–12, emphasis added). This message is for us today as we approach the end of the age.

Let’s Talk About It 1. Explain the difference between eisegesis and exegesis and how each affects your interpretation of prophecy.

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2. Discuss the near/far nature of prophecy and give an example of how this works. Why is this concept important to understand?

3. What new insights have you gained about how to understand prophecy? How does this affect your understanding of the end-times events?

Chapter End Notes 1. Robert Van Kampen, The Sign – of Christ’s Coming and the End of the Age – A Biblical Study of End-Time Events, Third Revised Edition (Wheaton, Illinois: Crossway, 2000), p. 8.

2. Gordon D. Fee & Stuart Douglas, How to Read the Bible for All Its Worth, Third Edition (Grand Rapids, MI: Zondervan, 2003), pp. 206–211.

3. Robert Van Kampen, op. cit., pp. 5–10.

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3 Everybody Has It “Right” A Jew named Apollos, a native of Alexandria, came to Ephesus. He was a learned man, with a thorough knowledge of the Scriptures . . . and he spoke with great fervor and taught about Jesus accurately, though he knew only the baptism of John. . . .When Priscilla and Aquila heard him, they invited him to their home and explained to him the way of God more adequately.

(Acts 18:24–26)

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iming is everything. Whether you are launching a business or a rocket, timing is critical.

Timing is no less important when predicting future events, as found in Bible prophecy. Just as today, people in the Old Testament and New Testament sought to know the timing of future events.

Daniel, having heard unimaginable things about the future, said, “I heard, but I did not understand. Then I said, ‘O my lord, what shall be the outcome of these things?’ He said, ‘Go your way, Daniel, for the words are shut up and sealed until the time of the end’” (Daniel 12:8–9).

Jesus’ disciples spent day and night with Him for almost three years but still could not figure out when or how He planned to return: “As he sat on the Mount of Olives, the disciples came to him privately, saying, ‘Tell us, when will these things be, and what will be the sign of your coming and of the end of the age?’” (Matthew 24:3, emphasis added).

In the years following Christ’s return to heaven, the church continued to struggle with these issues. Debates about such 45

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matters became endemic in the early church. John’s writings about the future in the Book of Revelation only increased the believers’ questions and uncertainties. Even the apostles wrote of Jesus’ soon-anticipated return with a sense of urgency.

Opinions soon turned into doctrinal statements, becoming enshrined in church theology. As various ideas about Jesus’ return were formulated, people became convinced that their ideas were the only right ones. Frequently, people were so entrenched in their particular persuasions about Christ’s return that their views became a litmus test for fellowship, if not salvation. When disagreements occurred, believers were at times expelled from church fellowship.

Throughout two millennia of church history, many ideas circulated about when Jesus would return, sometimes causing significant divisions within the church and unfortunate outcomes.

With this as background, we will examine the beginnings of the four primary views of the church regarding Jesus’ return: Amillennial, Postmillennial, Historic Premillennial and Dispensational Premillennial. We will also briefly look at what each view teaches and how they are different from each other. Finally, we will discuss why a truly Bible-based understanding of the last days is important.

When Will Jesus return?—The four Primary end-Time Views Jesus’ disciples were perplexed about when He would come again and what signs would precede His coming (Matthew 24:3; Acts 1:6–7). Many of His followers believed that He would return immediately to execute vengeance and wrath upon evildoers— including the hated Roman Empire—and to set up His Kingdom.

They believed their Messiah would be an earthly ruler who would make right all that was wrong in their world and restore Israel to a favored position among all nations. But they were wrong. Even John the Baptist, who knew Jesus was the Son of God, seemed confused about His mission (Luke 7:18–23).

During the first 300 years after Christ’s return to heaven, extreme persecution caused many professing believers to fall away from their faith, and many others paid dearly with their blood.

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Times were chaotic. Surely, the church concluded this must be the Great Tribulation (Matthew 24:21).

During those turbulent times, believing that they were already in the Great Tribulation and that Nero (or some other Roman Emperor) was the Antichrist and that being caught up to be with Jesus could not be far off, it was easy for the believers to interpret the Scripture in a way that made them believe they were seeing prophetic fulfillment. From their experiences and with their limited understanding of the Scriptures, the early church formed its eschatology—a prophetic end-time view later referred to as the Historic Premillennial coming of Christ.

The Roman world changed dramatically in 312 AD. The political, social and religious impact of that change was significant for the persecuted church. Constantine, Emperor of Rome, confessed his conversion to Christianity. He made the church legal and, soon after, proclaimed it to be the state church of the Roman Empire.

By decree, all things Jewish—including customs and traditions that had been part of the church previous to 312 AD—were summarily terminated or Romanized. This meant that important foundational understandings of prophetic truth, embedded in the customs of ancient Israel, were lost as a legacy for the church.1 Showered with secular benefits of the state, the church gained in power, wealth and position throughout the Roman Empire.

Many Christian leaders thought this favored and exalted position of the church must be the Millennium—the thousand-year period mentioned in the Book of Revelation (Revelation 20:2–7), when the Kingdom of Christ is on earth. They also believed that the Second Coming of Christ, instead of occurring immediately after the tribulation, would now occur after the Millennium for the final judgment, since Jesus was nowhere to be found in this newly formed imperial church period. Today, this view of eschatology is referred to as a Postmillennial coming of Christ. People holding to this view believe things will only get better as the church and its message of redemption influence the world.

Others, however, believed differently. Augustine of Carthage observed that the events of his day did not align with the biblical description of the Millennium. Although the church enjoyed a 47

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favored position, Augustine saw the continuing existence of wars, poverty, violence, injustice and corruption as contrary to the description of a biblical millennium—a golden era of 1,000 years of peace and evident blessing.

Historians note that Augustine was the primary source for an end-time view now referred to as Amillennialism, where the good and the bad co-exist and at some future date Christ will return to execute judgment upon the world (Matthew 13:24–30). Augustine believed that there is no literal Millennium, and he spiritualized the Millennium. Hence, in his view, the Kingdom of Heaven is in the believer’s heart.

For nearly 2,000 years, the Postmillennial and Amillennial views dominated the church’s understanding of end-time events, among Roman Catholics and Protestants alike. However, small numbers of believers followed remnants of the Historic Premillennial view, while frequently deviating from orthodoxy. Their strong belief in this end-time scenario was often expressed passionately. As turbulent times increased throughout the Middle Ages and beyond, the idea of the Christ’s imminent return dominated their thoughts and actions.

Motivated by their obsession with the soon-coming of Christ, they often rallied their followers in readiness for this expected event. Passion rose as they convincingly announced dates when Jesus would actually return. Followers were persuaded to sell their worldly goods, quit their jobs and assemble on a remote hilltop to await Jesus’ arrival.

Sometimes this passion overflowed into the streets, as when a Dutch baker led a raid upon the city of Munster, Germany in 1534.

Based upon supposed apocalyptic visions, he and his followers sought, by force, to establish the New Jerusalem in Munster. Their efforts ended with their corpses suspended in cages hung from the steeple of St. Lambert’s Church.2 Other more recent end-time movements are seen in the leadership of Joseph Smith (birth of Mormonism, 1820s–1840s); Charles Russell (birth of the Jehovah Witness movement, 1870s); Jim Jones (People’s Temple, Jonestown, Guyana, 1978); David Koresh (Branch Davidians, Waco, Texas, 1993); and Harold Camping (founder of 48

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Family Radio in San Francisco, California, 2012). Jones and Koresh led their followers to tragic ends. These leaders, along with many others, were influenced by their apocalyptic visions and were convinced that they alone had the correct view for when and how the end of the age would occur.

As early as the eighth or ninth century, some church writings referred to the possibility of Christians being removed from this world by a rapture (commonly translated from the Greek word meaning to be caught up) before the tribulation, as described in the Bible.3 More recently, in 1744, Morgan Edwards speculated that Christians could be removed from the world during or before the tribulation.4 Built upon the work of Edwards and others in the 1830s, John Nelson Darby, a former priest of the Church of England, began publishing an end-times schema that made a case for a Pretribulation Premillennial view—more specifically Dispensational Premillennialism.

The distinctive of Darby’s teachings, which has become the mainstay of Western evangelical churches, supports a pre-tribulation rapture of believers before the 70th Week of Daniel (70th Week of Daniel alluded to in Daniel 9:24–27), the last seven-year prophetic period at the end times. This belief rests upon a rigid dispensational understanding of God’s redemptive dealings with Israel and Gentile nations throughout history. Darby’s teachings and their implications will be discussed in further detail in Chapter 4.5 As we conclude the historical tapestry of the four major endtime views, it is easy to see how interpretations of end-time events were influenced by the political and social conditions of society.

These views did not mature in a moment of time but usually took many years, sometimes hundreds, to germinate and blossom into teachings of the end times.

Even now, these end-time beliefs remain fluid, being revisited and modified to reflect the dynamics of current events or as the Holy Spirit provides clearer understanding of the Scriptures. The issue of everyone being right must be tempered by the One who knows the end from the beginning and who has revealed His plan throughout the pages of Scripture.

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The four End-of-the-Age Views – What Makes Them Different?

We’ve discussed the historical settings for the Amillennial, Postmillennial, Historic Premillennial and Dispensational Premillennial views. Now let’s look at how they are different. These are only briefly described here; for a more thorough treatment, we recommend Rose Guide to End-Time Prophecy by Timothy Paul Jones.6 amillennialism. It is not correct to conclude that amillennialists (the prefix “a” meaning no or without) do not believe in a millennial kingdom—they do. They simply believe that such a kingdom is not physical but rather a present spiritual reality and that numbers, such as a thousand years and other numeric references throughout the biblical text, are largely symbolic, not literal years. They believe Christ’s millennial reign began with His cross and empty tomb and will continue in heaven until He returns at the end of the age for final judgment of all things. Until then, Christ reigns in heaven with His saints.

Running parallel to His kingdom reign is the tribulation—the woes, pain, distress and disasters that are part of our life experiences here on earth. The Great Tribulation represents disasters, wars and persecutions that have been, and will continue to be, part of the church’s experience throughout its history. For the amillennialist, the already and not yet of prophetic fulfillment are happening at the same time. So they believe that life is what it is and will conclude at some undefined time, devoid of any advance warning signs of the coming King.

Postmillennialism. This view, as does amillennialism, teaches that Christ’s reign is spiritual, not physical. He returns to earth only after the millennial period (undefined) is completed.

Postmillennialists, however, believe that a period of great tribulation (a present condition) is progressively overwhelmed by the growing influence of the Gospel, which increasingly dominates the millennial period prior to the return of Christ to earth. The tribulation becomes less as the millennial reign becomes greater.

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This theory is best illustrated by the mustard seed that begins small and grows into the great tree of the kingdom of heaven (Matthew 13:31–32), residing in the lives of God’s people on earth.

This world increasingly becomes Christ-dominated, and the reigning Christ in the lives of His people—living by the power of the Gospel and energized by the Holy Spirit—characterizes this millennial view.

It only gets better!

Postmillennialism was the heartbeat and great motivator for the foreign missionary enterprise during the 1700s and 1800s, and the effects of that remain with us to this day in the hymnology and missionary efforts of the church.

The Last Shofar! makes no attempt to address in detail the tenets of Postmillennial and Amillennial understandings of endtimes events. Godly people through the ages have held these tenets, which obviously are not the position of this book. In general, we believe there is no rationale for interpreting the Scripture allegorically—a common Amillennial and Postmillennial approach for interpreting biblical text related to the end times—as a basis for rigorous hermeneutics. With that said, allegory is a valid means for understanding some Scripture, i.e., portions of the Book of Revelation, but the occasions for such interpretations will be obvious and rare and must be handled with care, usually done by comparing Scripture with Scripture. historic Premillennialism. While Postmillennialism teaches that the state of living only gets better, Historic Premillennialism believes that things only get much worse before they get better.

This view holds that the tribulation period, i.e., the 70th Week of Daniel (Daniel 9:24–27), is not just for non-believers, it is for Christians, too. The Historic attachment to Premillennialism is that this view pre-dates any other view, making it the dominant view of the early church before 312 AD. It promotes the idea that Jesus will return immediately after the end of the Great Tribulation and will set up a physical kingdom on earth. The rapture of the church and the Second Coming of Christ to earth is, for all practical purposes, a singular event.

Constantine’s Edict of Milan, 313 AD, making the persecuted church the imperial church, may have caused some to wonder if 51

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the Millennium had arrived. Only one problem—there was no king, save Caesar. Jesus was clearly absent.

Generally, Historic Premillennialism sees the promises and covenants given to Abraham and his descendants as conditional.

This view teaches that all the promises and covenants given to the Jews were folded into a new people of God—the church. According to this view, after Christ’s sacrifice, there are not two peoples of God—the Jews and Gentiles—but only one; God’s intent has always been to create one people through faith in Jesus. Within this view, Replacement Theology became part of their end-time equation.

This view replaces the promises given to Israel for those given to the church. For a thorough and excellent study of Replacement Theology, the reader is encouraged to read Ronald E. Diprose’s book, Israel and The Church – The Origin and Effects of Replacement Theology.7 We are in agreement with Diprose’s assessments related to this topic, that Replacement Theology is not a biblical teaching.

Dispensational Premillennialism. Although both are premillennial, the Dispensational Premillennial view challenges Historic Premillennialism on two significant points. First, Dispensational Premillennialism generally places the rapture of the church before the tribulation period, i.e., the 70th Week of Daniel. It clearly separates the Rapture from the physical Second Coming of Christ by at least seven years.

However, a few dispensational premillennialists place the Rapture at the midpoint of the 70th Week of Daniel, just before what they believe to be the Great Tribulation, which occurs during the second half of this seven-year period. They believe God deals separately with Israel, and will, during the tribulation period, cause many to turn to their Messiah, Yeshua.

The second point where Dispensational Premillennialism differs from Historic Premillennialism is the belief that the promises and covenants given to Abraham and his offspring were, indeed, unconditional. Therefore, the Jews will receive the land and blessings described in Genesis 15:18–21. The creation of the modern state of Israel in 1948 has great significance in Dispensational Premillennial teaching. The people who support this theory believe in a literal fulfillment of the Book of Revelation; for example, teaching that 52

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when Revelation speaks about Israel, it is referring to the nation of Israel. The church and Israel are separate and distinct, historically and prophetically.

It is obvious that the four major end-time views share a connection to a millennial kingdom with a reigning king—King Jesus.

While Amillennialism and Postmillennialism view the millennium as spiritual in nature, often symbolic, and undefined by time, both the Historic and Dispensational Premillennialism clearly see the millennium as a physical kingdom ruled by a physical King and bound by time for 1,000 years. However, all four views share the following biblical points: • • •

Jesus is returning Jesus will judge all humanity God will resurrect all humanity—some to eternal life and others to eternal death.

The Importance of a Bible-Based Understanding of the Last Days Over the centuries, people have struggled to relate the times and seasons of their existence to a greater and more lasting purpose than their brief lives provide. A broad view of human history reveals chaotic and catastrophic episodes of wars, famines and natural calamities—all filled with human pain, sorrow and suffering, with only brief respites of peace and tranquility. Making sense of life by constructing a meaningful end-time scenario has been an ongoing quest of many.

We believe God’s Word, the Bible, speaks plainly into this maze of unsettled history by presenting a clear, understandable plan for human redemption that spans the ages. God does this by clearly laying out a chronology of events leading to the culmination of the Ages.

As godly people have sought to understand this chronology from the Bible, an obvious human trait has been at work; people have related current events to their understanding of the prophetic text. Political and social upheavals, wars and rumors of wars or 53

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devastating disasters often formed the framework for their views, as they read into prophetic Scripture the things they observed during their short time on earth.

As a result, the four primary end-time views were somewhat influenced by conditions outside of Scripture, rather than by a strenuous exegetical interpretation that allowed the prophetic text to forecast, unaffected by an incorrect interpretation of current events.

God does not reveal all the details we would like to know and when we would like to know them; this is His divine prerogative (Deuteronomy 29:29). He owes us nothing in this regard. This is particularly true as we search His Word for prophetic understanding.

A time will come when we all stand in awe. On the other hand, Christ commanded us to diligently search the Scriptures for truth that speaks of Him and His glory. This is our challenge and our task.

Although not disclosing all the details, God does tell us that He does nothing without first revealing His overall plan to His prophets (Amos 3:7). This assures us that Scripture reveals all we need to know about God’s future plans.

However, it is also true that some interpretation of Scripture is sealed until we approach the end of the age as stated in Daniel: “Go your way, Daniel, because the words are closed up and sealed until the time of the end. . . . None of the wicked will understand, but those who are wise will understand” (Daniel 12:9–10 NIV). Perhaps we are in the end times when these Scriptures are being unsealed.

Acquiring a Bible-based understanding of the last days is a lifelong endeavor but yields eternal rewards in this life and the next. We believe God has made the quest of bringing meaning and understanding to where we are heading a bit easier than most realize. We believe His plan has been clear all along but has been largely overlooked by many who have tried to formulate a coherent prophetic account of the end times.

In the early part of Israel’s history, while the Israelites traveled through the wilderness to the Promised Land, God revealed His redemptive plan of the ages for them as His people. Imbedded in the Feasts of the Lord (Leviticus 23) are God’s statements that 54

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provide the timing of this plan using the Hebrew religious calendar.

This has been largely overlooked by the church.

Specifically, the Spring Feasts were prophetic, revealing the events and timing of the First Coming of Christ. The Fall Feasts are also prophetic, revealing the events and timing of the Second Coming of Christ, the Rapture and the Day of the Lord. This is the view of this book.

The fact that none of the four major views of the end of the age discuss the prophetic significance of the Fall Feasts underlines an oversight that has produced confusion, division, and anti-Semitic statements and actions throughout the church’s history.

We in the church must realize that much of last-days prophecy is Jewish—intended for Israel. Over the years, the church has reinterpreted the prophetic narrative to make it more universal and non-Jewish. This has clouded and brought confusion to an objective Bible-based understanding of the end times.

Christians need to seek a biblical approach to prophetic truth, being careful not to introduce their own opinions, presuppositions, experiences or observations. It is also important to give grace to others who are seeking God’s truth about the end times, even when we do not agree with them. Timothy Jones in his book, Rose Guide to End Times Prophecy, appropriately concludes his book with these words: Regardless of how you see the end times right now, I want to leave you with the same simple truth that the Spirit inspired John to write at the end of Revelation: ‘May the grace of our Lord Jesus Christ be with you all’ ([Revelation] 22:21; italics and emphasis added). The closing verses of Revelation call us to grace, not self-righteousness. A Godcentered study of the end times should lead you closer to ‘our Lord Jesus Christ’ and deeper into fellowship with other believers (with you all)—even if those believers disagree with you when it comes to the details of how God will end the world! Jesus is, after all, the goal and the endpoint of God’s work in history, and Jesus calls us to live in community with everyone who trusts in Him.8 (emphasis added) 55

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We would do well to follow Timothy Jones’ admonition to show grace to all other believers who are honestly seeking God’s truth as they study His Word, including the study of prophecy related to the end of the age.

The following table (Table 3.1) brings together the four primary end-time views, highlighting the distinctive features of each view.

four Views of the end Time (3.1)

Will Jesus return physically?

Do the Rapture and the Second Coming of Christ occur at the same time?

Will there be a Great Tribulation?

amillennialism

Premillennialism

historic Premillennialism

Dispensational Premillennialism

Yes

Yes

Yes

Yes

Yes

No, they are events separated by either 7 years (pre-tribulation rapture) or 3 ½ years (mid-tribulation rapture).

Yes

The tribulation occurs any time Christians are persecuted or wars and disasters occur.

Yes

Tribulation is either the first-century Jewish-Roman War or the ongoing conflict between good and evil prior to the millennium.

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Yes, during the 7 years of the 70th Week of Daniel.

Yes

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four Views of the end Time (3.1) (Cont.) amillennialism

Will the Church suffer during the tribulation?

Yes

Premillennialism

Symbolic of God’s First century judgment upon evil Jewish-Roman throughout history. War, destruction of the Temple

Will there be a literal millennium (1,000 years)?

No, the millennium refers to the reign of Christ in the hearts of His followers.

No

Dispensational Premillennialism

Yes

No, if raptured before the 70th Week of Daniel.

Yes, if raptured at the midpoint.

Yes

When does the Day of the Lord (God’s wrath) occur?

Is the modern state of Israel relevant to end-time prophesies?

historic Premillennialism

Prior to the Millennium

No, the millennium refers to a period of peace when the Gospel reaches all people.

No

During the entire 70th Week of Daniel - 7 years.

Yes

Yes

No

Yes

Table modified from Rose Publishing chart, Four Views of the End Time pamphlet, #350X, 2006

The prevailing end-time view among evangelical Christians today is Pretribulation Dispensational Premillennialism, a long name for a very time-specific interpretation of end- time events. In Chapter 4, we will look at this interpretation in detail and examine its implications. For many today, this view is the right one, although we disagree with the commonly held tenets.

Let’s Talk About It 1. What are the four primary end-time views, and how do they differ?

2. How does each view affect the behavior of the church?

3. How would you define your end-of-the-age view? Why? 57

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Chapter End Notes 1. David H. Stern, Restoring the Jewishness of the Gospel (Clarksville, MD: Jewish New Testament Publications, Inc., 1988), pp. 23–24.

2. Timothy Paul Jones, Rose Guide to End-Time Prophecy (Torrance, CA: Rose Publishing, Inc., 2011), p. 9. Note: Original source, A. Arthur, The Tailor King: The Rise and Fall of the Anabaptist Kingdom of Munster (New York: St. Martin’s, 1999), pp. 67, 103–164.

3. F. Gummerlock contends that this obscure text refers to a pre-tribulation rapture (“A Rapture Citation in the Fourteenth Century.” Bibliotheca Sacra 159 [2002]).

4. R. Moore, “Personal and Cosmic Eschatology,” in A Theology for the Church, ed. D. Akin (Nashville: B&H Academic, 2007), p. 905.

5. Timothy Paul Jones, op. cit., pp. 317–318.

6. Timothy Paul Jones, op. cit., pp. 275–351.

7. Ronald E. Diprose, Israel and The Church – The Origin and Effects of Replacement Theology (Rome, Italy: Istituto Biblico Evangelico Italiano, 2004), pp. 265.

8. Timothy Paul Jones, op. cit., pp. 334–335.

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4 What Most Evangelicals Believe ‘Set forth your case,’ says the LORD; ‘bring your proofs,’ says the King of Jacob. ‘Let them bring them, and tell us what is to happen.

Tell us the former things, what they are, that we may consider them, that we may know their outcome; or declare to us the things to come.’ (Isaiah 41:21–22)

I

n Chapter 3, we discussed briefly the four primary views of the church concerning end-time events and the Second Coming of Christ. For the past 150 years, one of these views, Dispensational Premillennialism, has significantly influenced evangelical Christians.

In this chapter, we want to look more closely at its origins, teachings and impact. In particular, we will discuss the Pre-Tribulation Rapture (Pre-Trib Rapture) teaching that is an important part of the Dispensational Premillennial view.

The Origins and History of Dispensational Premillennialism Wars and rumors of wars clearly marked the period of the 1800s in Europe. Radical social and political upheavals, streaming from the roots of the French Revolution (1789–1799), tore at the fabric of church and social tradition, impacting kings and their kingdoms.

The Industrial Revolution added to the unsettled social complexity of the times as people moved from farms to centers of industry. Nationalism excited the masses with new ideas of individualism and socialism as a new order of governance.

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Humanism, as a worldview, was ascending in scientific and religious thought. Science no longer felt obligated to defer to the traditional views of the church or Scripture to formulate its theories. God was no longer part of the scientific discourse. Religious and biblical thought was soon subordinate to Higher Criticism—a process that questioned the origins and validity of Sacred Text.

This new way of looking at the world was affirmed by Charles Darwin’s investigations and theories as recorded in Origin of Species and The Descent of Man. Others extended Darwin’s evolutionary views to various scientific disciplines as the foundation for their investigative work. These expanded Darwinian ideas were equally applied to theological studies that included humanism and evolutionary thought. Such studies were required courses in once religiously revered and conservative colleges and universities throughout Europe and England. Graduates from these schools challenged Christians, who believed the Bible as the inviolate Word of God, to question Scripture as well as the fundamentals of their faith. Into this changing and uncertain world, Dispensational Premillennialism was introduced.

The origins of Dispensational Premillennialism are unclear, but evidence seems to show that this end-time view was not entirely new when introduced formally in the 1830s by John Nelson Darby, a former Church of England priest and a founder of the Plymouth Brethren movement. The writer of an obscure Latin text, known as Apocalypse of Pseudo-Ephraem, suggests a pre-tribulation rapture of “ . . . all the saints and elect of God . . . gathered before the tribulation, which is to come, and are taken to the Lord.” Supposedly, Ephraem, a Christian theologian, wrote this text in the fourth century AD. It was later revealed that this document was falsely written in Ephraem’s name after he had died. It was also actually written in Greek and did not appear in Latin until about the eighth or ninth century.1 A passing reference is made about the followers of Jesus being “translated into Paradise” in a 14th century text, allegedly attributed to Dolcino, an Italian preacher.2 In 1744, Morgan Edwards, a ministry student, speculated in his term paper that Christians could be removed from the world during or before the tribulation.3 In 60

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1812, a Jesuit priest named Emmanuel Lacunza published a book, The Coming Messiah in Glory and Majesty, in which he proposed a Pre-Tribulation Rapture to show how the Catholic Church would escape the terrible reign of the Antichrist.4 Lacunza’s book was published in Spanish and was translated into English by Edward Irving, a Scottish preacher, and entitled Secret Rapture of the Saints. In 1827, Irving began teaching on points from Lacunza’s work, emphasizing the imminent return of Christ and the rapture of believers5 as foretold by Christ: “Therefore you also must be ready, for the Son of Man is coming at an hour you do not expect” (Matthew 24:44).

Darby’s and Irving’s views of a Secret Rapture were reinforced

by Margaret MacDonald, an impressionable Scottish lass, who had visions of Jesus coming for His Church before the Tribulation.

Although the press and church derided her ideas, she won acceptance from Darby and Irving. Darby formalized an eschatology based on Ms. MacDonald’s visions.6 Throughout the 1830s, Darby and Irving collaborated in a rigorous teaching itinerary, speaking frequently at Bible conferences throughout England and Scotland about the Secret Rapture.

Increasingly convinced that they were living in the last days, many listeners embraced this new teaching, and the Plymouth Brethren movement was spawned. Many saw the Secret Rapture as a viable alternative to the dead formalism of the Church of England and to the political and social uncertainties that characterized so much of life in the 1800s.7 Darby brought his teaching to America in the 1840s, making six trips between 1840 and 1870. Darby deeply influenced C.I. Scofield, author of the Scofield Reference Bible, and Dwight L. Moody, who in turn influenced the Assemblies of God regarding the Secret Rapture of the church. The study notes in the Scofield Reference Bible are one of the primary sources that shaped evangelical thought during the 20th Century, specifically concerning a Pre-Tribulation Rapture.

Concurrent with the publication of the Scofield Reference Bible, many conservative theological seminaries and Bible schools taught Pre-Tribulation Dispensational Premillennialism as a major part of their curriculum.8 This end-time view became a cardinal tenet of 61

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truth among many conservative evangelical/fundamental churches and seminaries.

Today, proponents of Pre-Tribulation Dispensational Premillennialism have gained increased support from publications and films such as the Left Behind series, The Late Great Planet Earth, Ryrie Study Bible, A Thief in the Night, Prodigal Planet and more, as well as from prophetic conferences and the Internet.

Two world wars, the rebirth of the nation of Israel in 1948 and subsequent global conflicts—coupled with economic depressions and the potential for worldwide economic meltdown—give the Pre-Tribulation Rapture wide appeal and acceptance. People are seeking for meaning to the present chaos, pain and suffering within the context of what they believe the Bible teaches concerning the Last Days. Clearly, for those who hold to a Pre-Tribulation Rapture event, Jesus could come at any time, and the sooner the better!

What Does Pre-Tribulation Dispensational Premillennialism Teach?

To help understand what Pre-Tribulation Dispensational Premillennialism teaches, let’s look briefly at each of the elements that make up its name.

Premillennialism: This view holds that Jesus Christ descends from heaven to earth before setting up His millennial (1,000 year) rule. After the rapture and resurrection of His Church and an interlude in heaven, He returns with His purified Bride, the church, to bring Christ’s powerful judgment upon the earth and its inhabitants.

This event is commonly referred to as the Second Coming of Christ. It is a highly visible and recognizable event. Revelation 11:15 proclaims: “The kingdom of the world has become the kingdom of our Lord and of His Christ, and He shall reign forever and ever.”

Dispensational Premillennialists point to Matthew 24:29–30 as describing this Second Coming of Christ. As noted in Chapter 3, only two of the four major views of end-times events subscribe to the physical premillennial coming of Christ: Historic Premillennialism and Dispensation Premillennialism.

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Dispensational: The term dispensational, concerning the premillennial view, refers to distinct and definable administrations of God toward His people, Israel and the church. These are measureable periods of time in the history of Israel and the church related to major events and promises (covenants) often made through specific patriarchs, national leaders and prophets.

Depending on the proponent’s point of view, there are six to eight dispensations, with eight being the most common. Many components make up each dispensation but, broadly, they include: Innocence, Conscience, Human Government, Promise, Law, Church Age, Tribulation and Millennial Kingdom or Messianic.

For fuller detail and explanation, we recommend Tim LaHaye’s and Thomas Ice’s book, Charting the End Times,9 and Timothy Jones’ book, Rose Guide to End-Times Prophecy.10 There are three primary views as to how God deals with the nation of Israel and the church throughout their history. The terms, dispensational, covenantal and new covenantal are convenient ways to describe the nature of God’s workings with Israel and the church. With some variation, those of a covenantal and new covenantal persuasion believe that God, who made promises to Israel, was pointing to the church as the fulfillment of those promises.

Covenantal theology sees God as having only one plan and one redeemed people, not two.

The dispensational view sees it differently. God works with two different groups of people—Israel and the church—in different ways during distinct periods of time. Israel still hopes in their coming Messiah to fulfill the promises God made to their nation.

These promises are divine blessings, largely related to the land of Israel, Jerusalem and Mt. Zion, the place of the Lord’s presence.

In the dispensational view, the church remains separate from Israel, with the church being a heavenly people who, during this time or dispensation, extend the good news of the Gospel to Gentiles and Jews alike to make up the Bride of Christ. This view teaches that when God removes the church from the world before the tribulation, He resumes His redemptive work with Israel, nationally, during the tribulation, purifying it for its honored place in the millennial reign of Christ.

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Pre-Tribulation: The term Pre-Tribulation (Pre-Trib) is the most distinctive feature of the Dispensational Premillennial view. In its simplest expression, it states that the rapture of the church occurs before but close to the start of the tribulation. This view sees the tribulation as a period of seven years, being the 70th Week of Daniel, described in Daniel 9:24–27: Seventy ‘sevens’ [490 years] are decreed for your people and your holy city to finish transgression, to put an end to sin, to atone for wickedness, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most holy.

Know and understand this: From the issuing of the decree to restore and rebuild Jerusalem until the Anointed One, the ruler, comes, there will be seven [sheva] ‘sevens’ [Shevuim], and sixty-two ‘sevens’ [Shevuim]. . . . After the sixty-two ‘sevens’ [a total of 69 ‘sevens’; 483 years] the Anointed One [Mashiach/Messiah] will be cut off and will have nothing. The people of the ruler who will come will destroy the city and the sanctuary. . . . (Daniel 9:24—26 NIV; emphasis and Hebrew words added) Within the verses cited above, all but one week of years (seven-year period) of the seventy Weeks is fulfilled. Historically, the Anointed One (Messiah/Jesus) was cut off at the end of the 69th Week.

Most Bible scholars believe this is a direct reference to the Messiah’s death in approximately 30 AD. Based on Hebrew interpretation, “sevens” [Shevuim] is used for a seven-year period; this is similar to our use of decade to be a ten-year period. The one remaining week is frequently referred to in prophetic literature as the 70th Week of Daniel, or the last seven-year period at the end of the age. Further biblical text about this week of years is provided in Daniel 12:1–8. Since the prophetic fulfillment of the first 69 Weeks, there has been a gap of over 1,900 years to the present, with the fulfillment of the last 70th Week still remaining.

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Not all views on the end of the age agree that the 70th Week cited in Daniel refers to the wrath of God at the end time. However, Dispensational Premillennialists build their case for a pre-tribulation rapture upon it. From their understanding of Scripture, the tribulation is a time filled with turmoil, chaos and, most importantly, God’s wrath upon humanity. This seven-year wrath includes the seven-seal judgments, the seven-trumpet judgments and the seven-bowl judgments, as described in the Book of Revelation (Revelation 6:1–8:5; 8:6–11:19; 16:1–21). Therefore, they understand the entire seven-year period as the time of the Great Tribulation, as referenced by Christ in Matthew 24:21; “For then there will be great tribulation, such as has not been from the beginning of the world until now, no, and never will be” (emphasis added).

Since Scripture clearly teaches that believers will not be subject to God’s wrath—a wrath Christ bore for them on the cross—a rapture before such a tribulation is required. This view is derived from references such as 1 Thessalonians 1:10 and 5:9: “And to wait for his Son from heaven, whom he raised from the dead, Jesus who delivers us from the wrath to come. . . . For God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ” (emphasis added).

Simply put, Pre-Tribulation Dispensational Premillennialists believe the entire seven years, the 70th Week of Daniel, which they call the Tribulation, is the time of God’s wrath upon humanity, which true believers in Jesus Christ will not experience. They also believe that this is when God begins His redemptive work with the nation of Israel as He carefully navigates His people through this time of judgment, preparing them for their millennial reign with their Messiah.

For further details on the Pre-Tribulation Rapture position, the reader is referred to Appendix I, “Pre-Trib vs. Pre-Wrath – Making the Biblical Case.” This appendix contains further commentary about the Pre-Tribulation Rapture (Pre-Trib Rapture) tenants vs. that of the Pre-Wrath Rapture position, supported by this book.

The reader may also consult any number of books on the subject, including chapter 13 of J. Dwight Pentecost’s book, Things to Come.11 65

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Critics of the Pre-Tribulation Dispensational Premillennial View While three of the four end-time views differ with the PreTribulation Dispensational Premillennial teaching, other people agree with many of its tenets. However, they object to what they view as assumptions that are not clearly derived from a careful exegetical approach to Scripture. There are some, for example, who refer to themselves as Pre-Tribulation in their persuasion but place the timing of the Rapture at the midpoint of the seven years (Mid-Tribulation); or even slightly beyond, as those who hold to a Pre-Wrath understanding of the Rapture, which is the view supported by this book but enhanced by an understanding of the Fall Feasts of the Lord.

Although it was a popular view among the early church, only a few today hold to a Post-Tribulation Rapture, i.e., that the Rapture occurs at the end of the 70th Week of Daniel. These would, of course, not agree with the Pre-Tribulation position.

Those of us who question the popular Pre-Tribulation Rapture view that Jesus could come at any time to take His Church to heaven (imminent return of Jesus) do not believe that all Scripture has been fulfilled to validate this expectation. In fact, in this understanding of Scripture, the Great Tribulation starts at the midpoint of the seven-year period, as Christ stated, when the abomination of desolation occurs (Matthew 24:15–21). This event, we believe, is the revealing of the Man of Lawlessness, clearly described by Paul in 2 Thessalonians 2:3–4; an event that must take place before “the coming of our Lord Jesus Christ and our being gathered to him” (2 Thessalonians 2:1 NIV). Paul stated, “Don’t let anyone deceive you in any way, for that day [Day of the Lord] will not come until the rebellion occurs and the man of lawlessness is revealed . . . ” (2 Thessalonians 2:3 NIV, emphasis added).

The timing of the Rapture, according to Paul, comes after the man of lawlessness is revealed and before the outpouring of God’s Wrath (Day of the Lord) in judgment upon humanity. The Scripture is clear on this point that the church will escape God’s wrath: “For God has not destined us for wrath, but to obtain salvation 66

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[deliverance] through our Lord Jesus Christ, who died for us so that whether we are awake or asleep we might live with him,” (1 Thessalonians 5:9–10, emphasis added).

This point is cited earlier in Paul’s first letter to the Thessalonian church: “And to wait for his Son from heaven, whom he raised from the dead, Jesus who delivers us from the wrath to come” (1 Thessalonians 1:10, emphasis added).

The argument against the imminent return of Christ is further supported by Matthew 24:29–31, which describes Christ’s appearing in the heavens, calling together his elect, occurring after the abomination of desolation cited in verse 15, which, according to Daniel 9:27, occurs at the midpoint of the 70th Week of Daniel.

We agree with the Pre-Tribulation view that the church will escape God’s Wrath; however, the starting point of God’s Wrath is an important point of difference.

Those who question the generally accepted Pre-Tribulation Dispensational Premillennial view see the appearance of the Son of Man from heaven, described in Matthew 24:29–31, as being the same event expressed by Paul in 1 Corinthians 15:51–52 and 1 Thessalonians 4:15–18. This, they say, is far from a Secret Rapture.

In fact, this rapture is quite noisy, spectacular and cataclysmic, causing most to fear and to faint with dread for what they see and know is happening, as described in Luke: And there will be signs in sun and moon and stars, and on the earth distress of nations in perplexity because of the roaring of the sea and the waves, people fainting with fear and with foreboding of what is coming on the world. For the powers of the heavens will be shaken. And then they will see the Son of Man coming in a cloud with power and great glory. Now when these things begin to take place, straighten up and raise your heads, because your redemption is drawing near. (Luke 21:25–28, emphasis added) The classic Pre-Wrath Rapture books by Marvin Rosenthal,12 Robert Van Kampen13 and H. L. Nigro14 further discuss the apparent 67

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problems of the Pre-Tribulation Rapture position. See also Appendix I for further commentary on this subject.

The alignment of end-time events between the pervasive PreTribulation Rapture view, the Mid-Tribulation Rapture view and that of the Pre-Wrath Rapture view reveal similarities, as well as distinctions, that are primarily a matter of timing. Diagram 4.1 and Table 4.2, shown below, highlight those features distinctive to the four views of the rapture of the church:

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Pre-Tribulation, Mid-Tribulation, Pre-Wrath and Post-Trib rapture Views 4.2 Pre-Tribulation rapture

Mid-Tribulation rapture

Yes

Yes

Yes

No, they are events separated by 7 years, the period of the 70th Week of Daniel.

No, they are events separated by 3 ½ years, the second half of the 70th Week of Daniel.

No, rapture occurs after the midpoint of the 70th Week Yes of Daniel and before the end of that Week.

No

No

Yes

Yes

Will there be a Great Tribulation?

Yes, during the 7 years of the 70th Week of Daniel.

Yes, during the last 3 ½ years of the 70th Week of Daniel.

Yes, only from the midpoint of the 70th Week of Daniel until the Rapture during the last 3 ½ years.

Yes, only from the midpoint of the 70th Week of Daniel to its end, i.e., the last 3 ½ years.

Will the Church suffer during the tribulation?

No, they are raptured prior to the tribulation (prior to the 70th Week of Daniel).

Yes, during the first half of the 70th Week of Daniel, i.e., 3 ½ years.

Yes, primarily after the midpoint of the 70th Week of Daniel until Christ appears in glory to gather His elect.

Yes, but have God’s protection during God’s wrath.

When does the Day of the Lord (God’s wrath) occur?

During the entire 70th Week of Daniel – 7 years.

During the last 3 ½ years of the 70th Week of Daniel.

Starts at the Rapture of the church; continues through the remaining 2nd half of the 70th Week of Daniel.

During the last 3 ½ years of the 70th Week of Daniel.

Will there be a literal millennium (1,000 years)?

Yes

Yes

Yes

Yes

Is the modern state of Israel relevant to the end-time prophecies?

Yes

Yes

Yes

Yes

Will Jesus return physically?

Do the Rapture and the Second Coming of Christ occur at the same time?

Will cosmic signs immediately precede the appearing of Christ for His Church?

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Pre-Wrath rapture

Post-Trib rapture Yes

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Chapters 5 and 6 will develop the understanding of the Second Coming of Jesus Christ, the Day of the Lord and their relationship to the Fall Feasts of the Lord. This relationship is what defines our case and sets it apart from most other end-time views, including the one discussed in this chapter.

Let’s Talk About It 1. How did the Pre-Tribulation Rapture view begin, and why is it so popular today among many evangelical Christians?

2. How would you describe the basic tenet of this view? How does this teaching relate to the 70th Week of Daniel?

3. Should this view of the Pre-Trib Rapture be in error, what would be the obvious impact for you?

Chapter End Notes 1. Timothy Paul Jones, Rose Guide to End-Time Prophecy (Torrance, CA: Rose Publishing, Inc., 2011), p. 317. F. Gumerlock contends that this obscure text refers to a pre-tribulation rapture (“A Rapture Citation in the Fourteenth Century,” Bibliotheca Sacra 159 [2002]).

2. Ibid, p. 317. T. Weber, “Dispensational and Historic Premillennialism as Popular Millennial Movements,” in A Case for Historic Premillennialism (Grand Rapids: Baker Academic, 2009).

3. Ibid, p. 317.

4. J. Preston Eby, Historical Account Of The Pretrib Rapture’s Origin, http:// www.theologue.org/Theory-JPEby.html 5. Ibid, http://www.theologue.org/Theory-JPEby.html 6. Robert Van Kampen, The Sign - of Christ’s Coming and the End of the Age, Third Revised Edition (Wheaton, IL: Crossway Books, 2000), p. 17 footnote.

7. J.PrestonEby,op.cit.,http://www.theologue.org/Theory-JPE by.html 8. J.PrestonEby,op.cit.,http://www.theologue.org/Theory-JPE by.html 70

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9. Tim LaHaye and Thomas Ice, Charting the End Times – A Visual Guide to Understanding Bible Prophecy (Eugene, OR: Harvest House Publishers, 2001), 141 pages.

10. Timothy Paul Jones, Rose Guide to End-Time Prophecy (Torrance, CA: Rose Publishing, Inc., 2011), 363 pages.

11. J. Dwight Pentecost, Things to Come (Grand Rapids, Michigan: Zondervan Publishing House, 1964), pp. 193–218.

12. Marvin Rosenthal, The Pre-Wrath Rapture of the Church – A New Understanding of the Rapture, the Tribulation, and the Second Coming (Nashville: Thomas Nelson Publishers, 1990), 319 pages. [See also www.zionshope.org] 13. Robert Van Kampen, The Sign of Christ’s Coming and the End of the Age – A Biblical Study of End-Time Events, Third Revised Edition (Wheaton, Illinois: Crossway Books, Division of Good News Publishers, 2000), 536 pages. Also, a very good, shorter summary presentation: Robert Van Kampen, The Rapture Question Answered – Plain & Simple (Grand Rapids, Michigan: Fleming H. Revell, Division of Baker Book House, 1997), 211 pages. [See also www.solagroup.org] 14. H. L. Nigro, Before God’s Wrath – The Bible’s Answer to the Timing of the Rapture, Revised and Expanded Edition (Bellefonte, PA: Strong Tower Publishing, 2004), 347 pages.

[See also www.strongtowerpublishing.com]

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5 The Day Will Finally Arrive – The Day of the Lord Behold, the day of the Lord comes, cruel, with wrath and fierce anger, to make the land a desolation and to destroy its sinners from it. (Isaiah 13:9)

F

or millennia, people throughout the world have believed in a Day of Judgment, though many try to ignore it or deny it. For others, the Day of Judgment is a time when all the wrongs of life, unrestrained evil, injustices, cruelty, murder, etc., are duly punished.

A Judgment Day is demanded to make sense of all that is wrong.

But what will this day look like? Does the Bible give us any clue what to expect? What events will let us know when the day has finally arrived? And how does the coming of Jesus Christ figure into all this? We will deal with these questions in this chapter as we look at the Day of the Lord.

What Is the Day of the Lord?

Throughout Scripture, we see graphic descriptions of future end-time events. Many of these events help define the Day of the Lord—not as a single day on the calendar but as an intense time at the end of the age; a time when God’s devastating punishment against ultimate rebellion and unrepentant sin is poured out on the whole earth; a time when God intervenes in the affairs of human history and unleashes His terrible wrath and judgment in a unique 73

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way. Extreme cataclysmic events on earth and in the skies characterize this dreaded time of God’s judgment.

Expressions of God’s wrath are not new, nor are they confined only to the Day of the Lord. The universal Flood as recorded in Genesis, the destruction of Sodom and Gomorrah, the plagues of Egypt, the twice-destruction of the Jerusalem Temple and the dispersion of the Israelites, along with many other devastating events throughout history, express His wrath against wickedness and unrighteousness. However, none compare with the horrific severity of His unique wrath that will be fully evident on the Day of the Lord.

This sets the Day of the Lord apart from all other expressions of God’s wrath throughout history.

The Day of the Lord is the summus maximus of God’s wrath against wickedness and against the personification of evil in a world leader called the Antichrist, the consummate embodiment of Satan himself, along with those who willingly follow his rebellious ambitions against God. In the Old Testament, the prophet Zephaniah describes the awfulness of the Day of the Lord this way: The great day of the Lord is near, near and hastening fast; the sound of the day of the Lord is bitter; the mighty man cries aloud there. A day of wrath is that day, a day of distress and anguish, a day of ruin and devastation, a day of darkness and gloom, a day of clouds and thick darkness, a day of trumpet blast and battle cry against the fortified cities and against the lofty battlements.

I will bring distress on mankind, so that they shall walk like the blind, because they have sinned against the Lord; their blood shall be poured out like dust, and their flesh like dung. Neither their silver nor their gold shall be able to deliver them on the day of the wrath of the Lord. In the fire of his jealousy, all the earth shall be consumed; for a full and sudden end he will make of all the inhabitants of the earth.

(Zephaniah 1:14–18, emphasis added)

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The prophet Isaiah provides a further description of this horrific Day: Wail, for the day of the Lord is near; as destruction from the Almighty it will come! Therefore all hands will be feeble, and every human heart will melt. They will be dismayed: pangs and agony will seize them; they will be in anguish like a woman in labor. They will look aghast at one another; their faces will be aflame.

Behold, the day of the Lord comes, cruel, with wrath and fierce anger, to make the land a desolation and to destroy its sinners from it. For the stars of the heavens and their constellations will not give their light; the sun will be dark at its rising, and the moon will not shed its light. I will punish the world for its evil, and the wicked for their iniquity; I will put an end to the pomp of the arrogant and lay low the pompous pride of the ruthless. I will make people more rare than fine gold, and mankind than the gold of Ophir. Therefore I will make the heavens tremble, and the earth will be shaken out of its place, at the wrath of the Lord of hosts in the day of his fierce anger. (Isaiah 13:6–13, emphasis added) We find other Old Testament descriptions of the Day of the Lord in Isaiah 2:6–21; Jeremiah 25:33; Joel 2:1–11, 30–32; Amos 5:18–20 and Obadiah 15–18. New Testament references to the Day of the Lord are likewise descriptive and reflect Old Testament themes.

Describing this same cataclysmic period, the Apostle Peter writes: But the day of the Lord will come like a thief, and then the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved, and the earth and the works that are done on it will be exposed. . . . [W]aiting for and hastening the coming of the day of God, because of which the heavens will be set on fire and dissolved, and the heavenly bodies will melt as they burn! But according to his promise we are waiting for new heavens and a new 75

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earth in which righteousness dwells. (2 Peter 3:10, 12–13, emphasis added) In speaking about new heavens and a new earth, Peter is not referring to new in the sense of origin (Gk, neos), but he uses the word new (Gk, kainos) in the sense of new in kind or quality.

The Day of the Lord does not obliterate the old heavens and earth. Rather, it purges both and refines them by fire to render them a new creation, just as the regenerated individual who has new life by faith in Christ is a new creation (Romans 8:20–23; 2 Corinthians 5:17).1 With striking imagery, the Apostle John, in Revelation 8–16, reveals terrifying events that accompany the Day of the Lord, as he describes the seven trumpet and the seven bowl judgments. These references and others clearly reveal that God’s wrathful judgment against evil is unrelenting, inescapable and merciless. Human words fail to convey the depth and scope of what the Day of the Lord will hold for the inhabitants of the world—unimaginable torment and horrific carnage!

Paul, in 1 Thessalonians 5:1–10; 2 Thessalonians 1–12; 1 Timothy 4:1–3; and 2 Timothy 3:1–5, describes conditions that will prevail in the last days. Jude also speaks of the impending judgment of the great day (Jude 5–7, 14–15).

Scriptures describing the Day of the Lord provide ample warning for people today. These vivid descriptions show us, “It is a fearful thing to fall into the hands of the living God” (Hebrews 10:31). But with the warning, the mercy of God’s grace is still extended to the repentant sinner who receives the One who bore God’s wrath, Jesus Christ, on his or her behalf (Isaiah 53:4–6). Therefore, “Today, if you hear His voice, do not harden your hearts” (Hebrews 4:7).

Respond now to God’s mercy and trust Him who promises deliverance from the wrath to come. The Day of the Lord is God’s final wrath on the earth, and it is well to heed the warning. This description is sufficient to tell us, yes, to warn us about the coming Day of the Lord.

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Why Is the Day of the Lord Necessary?

Some question why God would bring His wrath upon the earth at the end of the age.2 One solitary figure from the Old Testament helps us understand the reason. Moses, who encountered the living God face-to-face in a burning bush, was told to remove his sandals because the ground he stood on was holy, marked by the very presence of God. Most people in today’s culture do not realize that God is holy!

Failing to remove their sandals in the presence of God and falling before Him in repentance, they trample the demands of His holiness and righteousness. Being holy, He cannot tolerate anything that isn’t holy. As Marvin Rosenthal says, “God’s love cannot embrace what His holiness condemns. . . . If God is God, if He is holy, He must judge sin. In the ultimate sense that judgment will come during the Day of the Lord.”3 When God’s holiness and righteousness are met with rebellion and arrogance, God will respond with a wrathful judgment. Romans 1:18 explains, “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth.” God does not allow the sinful rebellion of people to prevail. He did not tolerate rebellion in Genesis—He sent the Flood to destroy the earth and its rebellious inhabitants. Nor will He tolerate rebellion in the end times—He will have His Day, the Day of the Lord!

When God created the heavens and the earth, He created them as holy, perfect and good. However, Genesis 3 introduces Satan, a rebellious, angelic intruder who entered God’s perfect world with evil intent in the form of a deceitful Serpent. His rebellion against his Creator infected the bloodstream of all humanity by Adam and Eve’s treasonous complicity with the Serpent. With diabolical rebellion imbedded in the human spirit, the course of history was set against God. Psalm 2 expressed the spirit of rebellion and rage against the Lord and against His anointed by the peoples and the leaders of this world. Yet God does not allow such rebellion to remain unchallenged: 77

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Why do the nations rage and the peoples plot in vain?

The kings of the earth set themselves, and the rulers take counsel together, against the Lord and against his Anointed, saying, ‘Let us burst their bonds apart and cast away their cords from us.’ He who sits in the heavens laughs; the Lord holds them in derision. Then he will speak to them in his wrath, and terrify them in his fury, saying, ‘As for me, I have set my King on Zion, my holy hill.’ (Psalm 2:1–6, emphasis added) When confronted by the claims of God Almighty over His people, Israel, the Egyptian Pharaoh arrogantly replied, “Who is the Lord, that I should obey His voice . . . ?” (Exodus 5:2). With a similar defiant fist raised toward God, people throughout the ages have declared, “We do not want this man to reign over us” (Luke 19:14).

People’s ultimate rejection of God came when Jesus Christ, God in the flesh, was crucified. Defiantly, men and women still reject God’s grace to redeem them. Rebellion will reach its apex during the prophetic 70th Week of Daniel, the last seven years at the end of the age. During this time, the Antichrist assumes the earthly throne of God as Satan incarnate (2 Thessalonians 2:4) and declares to the nations that he alone is God. This, then, is the mystery of iniquity or lawlessness—a mystery the Apostle Paul discussed in 2 Thessalonians 2:7.

Many will follow the Antichrist in his satanic, anti-God spirit of rebellion. Although God is long-suffering, enough is enough! The Day of the Lord abruptly ends all such rebellion and wicked intent.

Rebellion and arrogance against a holy God necessitates the Day of the Lord.

Why Is the Day of the Lord Significant?

Something that is significant stands out from other similar things, capturing attention and thus conveying unique importance.

The very name, the Day of the Lord, conveys such significance as it stands out above all other days. It is a Day that is distinctively His 78

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Day, revealed uniquely in human history. It is a Day that conveys importance to all who will experience it.

In this section, we will examine the Day of the Lord in four areas that make it uniquely significant and important to our understanding of end-time events. first, the Day of the Lord is significant because it reveals all facets of His nature. Many people fall short in their understanding of the whole nature of God, simply because they reject a wrathful God. For them, God is simply a God of love, mercy and grace.

Nothing more! They cannot accept a God who is bound by His holiness and righteousness to be judgmental and wrathful against sin and the unrepentant sinner. Therefore, they don’t understand the significance of the Day of the Lord.

By contrast, the Day of the Lord reveals the other side of God—One who is wrathful, vengeful and jealous for His holiness.

Frequently in Scripture, the Day of the Lord is referred to as the Day of God’s Wrath and the day of His vengeance. His holy jealousy is characterized as a consuming fire (Deuteronomy 4:24). This is a God whose wrath is without equal, whose vengeance appears limitless and whose jealousy is as unbounded as a consuming fire. This God is completely rejected by many as unthinkable. Nonetheless, this other side of God’s nature is significant and is vital to recognize.

Both the Old and New Testaments express this other side of God—a God of wrath at the end of the age: Blow a trumpet in Zion; sound an alarm on my holy mountain! Let all the inhabitants of the land tremble, for the day of the Lord is coming; it is near, a day of darkness and gloom, a day of clouds and thick darkness! Like blackness there is spread upon the mountains a great and powerful people; their like has never been before, nor will be again after them through the years of all generations. (Joel 2:1–2, emphasis added) I watched as he opened the sixth seal. There was a great earthquake. The sun turned black like sackcloth made of goat hair, the whole moon turned blood red, and the stars in the 79

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sky fell to earth, as figs drop from a fig tree when shaken by a strong wind. The heavens receded like a scroll being rolled up, and every mountain and island was removed from its place. Then the kings of the earth, the princes, the generals, the rich, the mighty, and everyone else, both slave and free, hid in caves and among the rocks of the mountains. They called to the mountains and the rocks, ‘Fall on us and hide us from the face of him who sits on the throne and from the wrath of the Lamb! For the great day of their wrath has come, and who can withstand it?’ (Revelation 6:12–17 NIV, emphasis added) With such an awesome portrayal of God’s wrath, the Day of the Lord has great importance as a stern warning to the unrepentant.

Surely, the Day of the Lord will be a terrifying disappointment to those who seek a God in their own image, a God who can only love. This Day, above all others, most fully defines the whole character of God. Second, the Day of the Lord is significant because it reveals and defines the true nature of the conflict that rages during the 70th Week of Daniel. Within this prophetic week of years (seven-year period), a clear distinction will be seen between man’s wrath and God’s wrath—a distinction that will be different in time, scope and purpose.

Man’s wrath against God and His people will characterize much of the 70th Week of Daniel. Embodied in the Antichrist, Satan in his wrath seeks to finally destroy all who are trusting Christ for their deliverance—those who “ . . . have washed their robes and made them white in the blood of the Lamb” (Revelation 7:14).

Thankfully, God will intervene. The appearance of Christ and the start of the Day of the Lord reverse the tide of wrath. It is no longer the wrath of Satan and man against God and His people, but now, God’s wrath is against Satan, the Antichrist and his followers: Draw near, O nations, to hear, and give attention, O peoples! Let the earth hear, and all that fills it; the world, and all that comes from it. For the LORD is enraged against all the 80

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nations, and furious against all their host; he has devoted them to destruction, has given them over for slaughter. Their slain shall be cast out, and the stench of their corpses shall rise; the mountains shall flow with their blood. All the host of heaven shall rot away, and the skies roll up like a scroll. All their host shall fall, as leaves fall from the vine, like leaves falling from the fig tree. For my sword has drunk its fill in the heavens; behold, it descends for judgment upon Edom, upon the people I have devoted to destruction. (Isaiah 34:1–5, emphasis added) Those who enter the 70th Week of Daniel need to be very clear whose side they are on! What may appear to be the winning side will be destroyed before the Week is over. Simply put—God wins; they lose! Martin Luther, in his well-known hymn, describes it well: And though this world, with devils filled, should threaten to undo us, we will not fear, for God hath willed his truth to triumph through us. The Prince of darkness grim, we tremble not for him, his rage we can endure, for lo! His doom is sure; one little word shall fell him. (Martin Luther, 1529, A Mighty Fortress Is Our God) Third, the Day of the Lord is significant because it delineates the timing of major events for the 70th Week of Daniel. Paul was deeply concerned over the failure of the church at Thessalonica to recognize when the Day of the Lord would begin. He gave them a warning against being deceived. No question, knowing when the Day of the Lord begins is serious business: Concerning the coming of our Lord Jesus Christ and our being gathered to him, we ask you, brothers, not to become easily unsettled or alarmed by some prophecy, report or letter supposed to have come from us, saying that the day of the Lord has already come. Let no one deceive you in any way. For that day will not come, unless the rebellion comes first, and the man of lawlessness is revealed, the 81

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son of destruction, who opposes and exalts himself against every so-called god or object of worship, so that he takes his seat in the temple of God, proclaiming himself to be God. (2 Thessalonians 2:1– 4 NIV, emphasis added) Jesus, in the Gospel of Matthew, further warned those who are living at the midpoint of the 70th Week of Daniel (Daniel 9:27): So when you see the abomination of desolation spoken of by the prophet Daniel, standing in the holy place [Daniel 9:27] . . . For then there will be great tribulation [the Great Tribulation], such as has not been from the beginning of the world until now, no, and never will be. And if those days had not been cut short, no human being would be saved. But for the sake of the elect those days will be cut short. (Matthew 24:15, 21–22, emphasis and brackets added) But that is not all. Jesus continued His description: Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken. Then will appear in heaven the sign of the Son of Man, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory. And he will send out his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of heaven to the other. (Matthew 24:29–31, emphasis added) These verses tell us that the Great Tribulation and the Rapture will not begin until after the Antichrist is revealed and assumes his evil role within the holy place of the Temple at the midpoint of the 70th Week of Daniel, proclaiming himself to be God. It is significant that the Antichrist’s presumptuous declaration occurs midway through the 70th Week of Daniel, or three and a half years after he confirms the peace and security treaty with Israel, a 82

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covenant of death mentioned in Isaiah 28:15 and also mentioned in Daniel 9:27.

According to Jesus, the Antichrist’s proclamation at the midpoint of the 70th Week of Daniel sets in motion the Great Tribulation, which begins before the Day of the Lord. This is what the Apostle Paul was talking about in 2 Thessalonians 2:3: “ . . . Let no one deceive you in any way. For that day [the Day of the Lord] will not come, unless the rebellion comes first, and the man of lawlessness is revealed . . . ” The timing of when the Day of the Lord begins is important to properly understand end-time events. finally, the Day of the Lord is significant because of the overwhelming cosmic signs that give dramatic expression to the nature of this Day and are depicted vividly in the book of Joel. These same signs can also be aligned with events mentioned in the Book of Revelation to determine when the Day of the Lord begins. The alignment of these signs becomes obvious when comparing relevant passages from Joel and Revelation. For example: The sun will be turned to darkness and the moon to blood before the coming of the great and dreadful day of the Lord. (Joel 2:31 NIV, emphasis added) I watched as he opened the sixth seal. There was a great earthquake. The sun turned black like sackcloth made of goat hair, the whole moon turned blood red, and the stars in the sky fell to earth . . . the wrath of the Lamb! For the great day of their wrath has come and who can stand?

(Revelation 6:12–13, 16–17 NIV, emphasis added) Bible commentators often miss the correlation of these signs.

Nevertheless, the correlation of the cosmic signs of Joel and Revelation supports the Day of the Lord as beginning after the opening of the Sixth Seal judgment in Revelation, which, of course, is considerably after the start of the 70th Week of Daniel and after the midpoint of the 70th Week.

We also know that the terrible tribulation (the Great Tribulation) for the church, that begins midway through the 70th Week of Daniel, abruptly ends with the appearing of Jesus Christ coming in 83

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the clouds—a time when Christ gathers His Church from the four corners of the earth by the blast of God’s trumpet (The Last Shofar!).

This gathering (the Rapture) by Christ is, likewise, announced by awesome cosmic displays and earthshaking events: And there will be signs in sun and moon and stars, and on the earth distress of nations in perplexity because of the roaring of the sea and the waves, people fainting with fear and with foreboding of what is coming on the world. For the powers of the heavens will be shaken. And then they will see the Son of Man coming in a cloud with power and great glory. (Luke 21:25–27, emphasis added) Like the cosmic events soon to follow within the Day of the Lord, the rapture of Christ’s church will not be a silent event. The scene will be spectacular, fearful and noisy. By these great signs and wonders, all will know that something significant is happening.

Welcome to the Day of the Lord!

In summary, the Day of the Lord stands uniquely significant in human history; nothing else can compare. Let’s briefly recap the significance of the Day of the Lord: first, its importance is seen in the full expression of all that God is by nature—not just the side of God that attracts humans by His goodness but the other side as well—His wrath and fierce jealously for His holiness and righteousness—a consuming fire.

Second, the Day of the Lord clearly defines the true nature of the conflict that rages throughout the 70th Week of Daniel, a Week that is not solely the Day of the Lord.

Most of this Week is an expression of man’s and Satan’s wrath against God and His people. Only after the midpoint of this Week does God reverse the tide of wrath with the appearing of Jesus Christ for His Church and immediately followed by His wrath, poured out upon the earth and its remaining inhabitants.

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Third, the Day of the Lord clearly delineates major events within the 70th Week of Daniel, placing the rapture of the church and the beginning of the Day of the Lord after the midpoint of the seven-year period at the end of the age. fourth, all inhabitants of the world will clearly recognize the Day of the Lord by cataclysmic signs and wonders in the cosmos, as well as on earth. No one will doubt what Day it is! (Revelation 6:16–17)

What happens Before and During the Day of the Lord?

Human language is challenged to adequately describe cataclysmic end-time events the Apostle John saw as he was ushered into his visions of the last days. Frequently, using the comparative expression “It was like” throughout the Book of Revelation, John found difficulties in describing definitively what he saw. This was his experience as he attempted to relate to his readers the events of the seven trumpet judgments and the seven bowl judgments, which take place during the Day of the Lord (Revelation 8–16).

Bible scholars have long debated whether John’s words are to be understood literally or symbolically and at what point within the text that distinction is to be made. Today’s reader may face a degree of difficulty in interpreting the text, but it should not be a show-stopper. As we search the Scriptures, we can determine most meanings for what is presented symbolically. Some symbolism is intended to represent supernatural events or people. Some conveys spiritual characteristics of personalities that are part of the human narrative. Studying and applying the Book of Revelation is not an easy task, but it is extremely rewarding and comes with the blessing of Christ Himself (Revelation 1:3; 22:7).

We cannot fully appreciate what happens during the Day of the Lord without first understanding what comes immediately before it and that which is inseparable from it—Jesus Christ’s appearing in the clouds to gather His Church.

As we noted above, this appearing is suddenly introduced by a cacophony of cataclysmic events in the cosmos. For the church, these events are welcomed signs of great joy, announcing the 85

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coming of Jesus Christ from heaven—the Blessed Hope. However, for those left behind, these are terrifying signs that lead them to the unwanted conclusion—”the Day of the Lord is upon us,” as the description in Revelation so vividly states: [Calling] to the mountains and rocks, ‘Fall on us and hide us from the face of him who is seated on the throne, and from the wrath of the Lamb, for the great day of their wrath has come, and who can stand?’ (Revelation 6:16–17, emphasis and brackets added) We will discuss the appearing of Jesus Christ for His Church in further detail in Chapter 7, “Making Our Case.”

The Apostle John, in the sixth chapter of the Book of Revelation, introduces us to the Seven Seals that are sequentially opened. These seals describe conditions on earth leading up to and including the appearing of Jesus Christ and what immediately follows, the Day of the Lord. To understand what happens during the Day of the Lord, we must capture the whole picture of God’s activity before this event.

The first four seals are normative judgments, or punishments of God designed to provoke repentance. These seal judgments are chaotic, causing much turmoil and death. They touch the very core of human existence when anarchy abounds, when famine and death prevail, and when political and economic stability is absent.

They reflect worldwide uncertainties, unrest and desperation that lead to a global acceptance of a self-proclaimed world leader who promises deliverance. These seals appear progressive in nature and intensity.

The Fifth Seal is closely associated with the midpoint of the 70th Week of Daniel, shortly after the Antichrist assumes his role as world leader. The focus of the first four seals is earth. The fifth seal speaks of martyrs in heaven, slain for the Word of God, who are imploring God to avenge their blood. We can only imagine the millions of believers who will be slaughtered by Satan out of his hatred for God and His people.

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The Sixth Seal is opened and with it is the appearing of the Son of Man in heaven, accompanied by terrifying cosmic events (Matthew 24:29–30; Luke 21:25–27; Revelation 6:12–14). The unrepentant world panics in fear, seeking places to hide and terminate their lives (Revelation 6:15–17). For the people of God, however, this is an event of great joy and jubilation! For them, the battle is done; they are going home!

This Sixth Seal reveals yet two more significant events. The first is the protective sealing of God’s earthly elect, the sons of Israel, numbering 144,000. This sealing protects them against the onslaughts of the Antichrist and the impact of God’s judgments during the remainder of the 70th Week of Daniel.

The second event is the multitude in heaven, after being raptured, joining their hearts and voices together to worship and praise God and the Lamb (Revelation 7:9–17).

With the opening of the Seventh Seal (Revelation 8:1), thirty minutes of unequaled and fearful silence prevails in heaven. This silence precedes the Day of the Lord, as stated by Zephaniah: “Be silent before the Lord God! For the Day of the Lord is near; the Lord has prepared a sacrifice and consecrated his guests” (Zephaniah 1:7, emphasis added).

The ominous drama of silence is broken by John’s vision of the heavenly tabernacle and by the appearance of seven angels.

Each angel receives a trumpet to blow, one following the other, forewarning those on earth of the impending judgments. Another angel with a golden censer, standing at the altar (brazen altar), receives incense to offer on the golden altar (of incense) before God. Prayers of all the saints (Revelation 8:3–4), including those martyred, previously mentioned in Revelation 6:9–11 (cf. Psalm 141:2), ascend before God in burning perfume-saturated incense, becoming an acceptable offering before Him. The martyrs’ cry for justice is vindicated by what follows. The angel with the golden censer then fills it with coals from the altar and throws the coals onto the earth. On earth, peals of thunder, indistinguishable sounds and flashes of lightning, accompanied by an earthquake, awaken people to a terrifying reality that God’s judgments are about to begin.

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Following the Seventh Seal and with the blowing of the First Trumpet, the Day of the Lord begins. A significant portion, one-third, of the earth’s vegetation is destroyed by hail and fire mixed with blood. Next, the Second Trumpet sounds and a large meteor apparently strikes somewhere in the oceans, affecting a large portion of the world’s seas, and the seas are turned to blood. Vast amounts of sea life are killed, and the intense turbulence of the waters destroys many ships. With the blowing of the Third Trumpet, one-third of fresh-water sources are polluted, becoming bitter to the taste and causing many to die. The Fourth Trumpet points to the heavens.

People are left in darkness as the sun, moon and stars fail to give their normal light.

Before the last three trumpets are blown, John records a frightening interlude: Then I looked, and I heard an eagle [angel] crying with a loud voice as it flew directly overhead, ‘Woe, woe, woe to those who dwell on the earth, at the blasts of the other three trumpets that the remaining angels are about to blow!’ (Revelation 8:13, emphasis added) Much of life on earth is decimated with the blowing of the first four trumpets. With the proclaiming of the three Woes, events associated with the last three trumpets become even more severe.

Many Bible scholars agree that the Fifth and Sixth Trumpets release hordes of demonic beings from the inner parts of the earth under the kingship of Abaddon (Apollyon—Greek, destroyer, exterminator, i.e., Satan).4 Hordes of locusts—possibly demons—are released with the blowing of the Fifth Trumpet. Their purpose is to torment people with the power and sting of scorpions for five months. This affliction will be so utterly painful that people will seek to die but will not be able to.

The blowing of the Sixth Trumpet releases a mounted army of 200 million—possibly more demons. They are given power to kill a substantial portion—one third—of the earth’s population by the plagues of fire, smoke and sulfur, all of which are components of war.

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John does not describe the interaction between the natural and supernatural, except to tell us that the demons are granted power to torment, wound and kill.5 Those who are not killed by these plagues refuse to repent of their deeds or of their love affair with worshipping demons (Revelation 9:20–21). That people choose to remain captive by their sin is sad. But such is the mystery of iniquity.

John, in his vision, experiences a second interlude as God’s judgments unfold against the wicked and rebellious. This second interlude includes two parts. First, John encounters an angelic messenger who has great power and authority. Some think this messenger is Christ Himself, who personally brings a communication to John (Revelation 10:1–7).6 This angel, taking an oath before God, the creator of heaven, the earth, the sea and all that is in them, says, “There will be no more delay.” When the Seventh Trumpet sounds, the mystery of God will be revealed.

The second part of the interlude deals primarily with Two Witnesses sent from God. They come, seemingly, at the beginning of the Great Tribulation (before the Day of the Lord begins), at the midpoint in the 70th Week of Daniel. Based on Revelation 11:3, they continue their ministry throughout the second half of that Week for 1,260 days (three-and-a-half years). This interlude takes place in Jerusalem where the Two Witnesses actively oppose the Antichrist, the False Prophet and their followers. The Two Witnesses have God-given authority to consume their opponents with fire, cause severe drought, turn water sources into blood and bring plagues upon people. Many Bible commentators have speculated that these two witnesses might be Moses and Elijah, as was the case of their appearing on the Mount of Transfiguration with Jesus during His First Coming (Luke 9:28–36).

When their prophetic work is finished, God allows them to be killed by the Antichrist and left in the streets of Jerusalem as a spectacle for the world to see and celebrate. However, after threeand-a-half days, God gives them the breath of life and they are summarily called to heaven.

Immediately, a great earthquake destroys ten percent of the city of Jerusalem, and 7,000 people are killed. Those still living are 89

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terrified, giving glory to the God of heaven (Revelation 11:13). Is their repentance genuine? Only God knows.

With one more Woe remaining, the seventh angel blows his trumpet. Immediately, John’s attention is directed upward to witness those in heaven who are proclaiming with loud voices, “The kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign forever and ever” (Revelation 11:15).

This proclamation of victory is understood by the 24 elders, sitting on their thrones before God, to be the beginning of Christ taking complete control of the earth: “We give thanks to you, Lord God Almighty, who is and who was, for you have taken your great power and begun to reign. The nations raged, but your wrath came” (Revelation 11:17–18, emphasis added).

The Seventh Trumpet judgment brings seven more plagues, which is the third remaining Woe. With even greater intensity, these judgments rapidly unfold. These are the seven bowl judgments executed at the end of the Day of the Lord, which possibly extends into the 30-day period following the 70th Week of Daniel, based on Daniel 12:7, 11.7 Like the seven trumpet judgments before, flashes of lightening, indistinguishable sounds, peals of thunder and an earthquake with heavy hail introduce these seven bowl judgments (Revelation 11:19). Also, before the seven bowl judgments begin, six additional angels appear on the scene, all with urgent messages or ministries to and concerning all earth-dwellers. God sends the first angel (Revelation 14:6), “flying back and forth across the skies, loudly proclaiming the Gospel from one place to another, covering every nation and tribe and speaking in every language so that no one at the coming judgment would be able to say he hadn’t heard.”8 More universal in scope, the final seven bowl judgments are described in Revelation 16. With the First Bowl judgment, severe malignant sores come upon those who bear the mark of the beast.

As the Second Bowl is poured out, the seas turn to blood and “every living thing died that was in the sea.” The third angel pours out his bowl, and all sources of fresh water turn to blood. This Third Bowl judgment appears to vindicate the blood of the martyred saints, as it was the wicked that “shed the blood of saints and prophets, 90

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and you have given them blood to drink. It is what they deserve!”

(Revelation 16:6).

The Fourth Bowl judgment is poured out on the sun. Its heat becomes intense, causing those with the mark of the beast to be scorched. In response, “they cursed the name of God who had power over these plagues. They did not repent and give Him glory” (Revelation 16:9).

With the Fifth Bowl, the kingdom of the beast plunges into darkness. People gnaw their tongues in anguish and curse God because of their pain and sores (see First Bowl judgment). But they do not repent of their deeds.

With the pouring out of the Sixth Bowl judgment, the great river Euphrates dries up, preparing the way for demon-inspired armies to gather at a place called Armageddon (Har-Magedon).

Here, the armies of all earthly nations will mobilize to battle against God Almighty.

The final bowl judgment, the Seventh Bowl, is poured out into the air, accompanied by a voice from the throne in the temple saying, “It is done!” With “flashes of lightning, indistinguishable sounds, peal of thunder, and a great earthquake such as there had never been since man was on the earth, so great was that earthquake” (Revelation 16:18).

Jerusalem is split in three parts, and the cities of the nations are completely destroyed. Islands disappear. Great mountains are leveled. Huge hailstones of about 100 pounds each fall on people.

With the falling hail, the people curse God because the judgment is so horrific.

John, given a front-row seat by one of seven angels, witnessed the future shock and awe destruction of the world system symbolized by Babylon the Great, mother of prostitutes and of earth’s abominations. From the days of Nimrod, this diabolical world system has worked deliberately against God by deceiving, defiling and destroying His people (Revelation 17:6).

Embedded in its philosophy from the beginning, this world system perpetrates Satan’s deception and lies, infecting cultures, societies and the church with falsehood and evil practices far more than we realize. Revelation Chapters 17–18, provides great detail 91

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about the insidious nature of this woman and the lamenting of earth’s inhabitants, when all that remains of this world system is rising smoke from a fiery destruction. Global commerce and world economies are in shambles. Everything about this world system and its evils are totally destroyed. Such are the events and devastation unleashed by God in His wrath during the Day of the Lord.

how Long Is the Day of the Lord?

Those who are truly left behind after the rapture of the church, facing the uncertainties of God’s terrible wrath, might like to know not only what will happen, but how long this horrific Day lasts.

We know the Great Tribulation (Matthew 24:21–22) will be cut short for the church, with the appearing of the Son of Man in glory and the rapture of the church. However, this will not shorten the 70th Week of Daniel. There is an interval of time remaining after the Rapture that concludes at the end of this Week of years on Yom Kippur. However, we also believe that the Day of the Lord includes the great battle of Armageddon that will extend beyond the end of the 70th Week of Daniel.

Another indicator of duration of the Day of Lord is found in the Old Testament. Jesus, throughout His ministry, used Scripture as the basis and authority for what He taught and did, as well as when He spoke prophetically. When referring to the end times, He said, “Just as it was in the days of Noah, so will it be in the days of the Son of Man” (Luke 17:26).

Not only did He compare conditions existing in Noah’s lifetime with the coming days of the Son of Man, but we believe He also gives us an understanding of the duration of God’s judgment. In fact, we can reason the duration of God’s wrath during the Day of the Lord from Luke 17:26 and other Scriptures in the Old Testament.

In Chapter 7, we outline our reasons for believing Yom Kippur is at the end of the 70th Week of Daniel, that Armageddon extends beyond this 70th Week and that the Old Testament clearly defines the length of time for the Day of the Lord. It is not unexpected that God would give us His timing, as Scripture states: “Surely the 92

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Sovereign Lord does nothing without revealing his plan to his servants the prophets” (Amos 3:7 NIV).

Will the Church experience the Wrath of God? Remembering that the Day of the Lord is a specific time when God’s wrath is poured out on unrepentant and rebellious humanity, it is illogical to believe God would have His people experience this same wrath. In fact, such a thought is unbiblical, as shown by these verses from Romans and 1 Thessalonians: Since, therefore, we have now been justified by his blood, much more shall we be saved [delivered] by him from the wrath of God. (Romans 5:9, emphasis added) And to wait for his Son from heaven, whom he raised from the dead, Jesus who delivers us from the wrath to come. (1 Thessalonians 1:10, emphasis added) For God has not destined us for wrath, but to obtain salvation [deliverance] through our Lord Jesus Christ. (1 Thessalonians 5:9, emphasis added) Thank God believers will not experience God’s wrath! On the cross, Jesus became the object of God’s wrath against sin and rebellion for all who put their faith in Him. Paul said, “There is therefore now no condemnation for those who are in Christ Jesus” (Romans 8:1). So those who belong to Christ through faith are delivered from the wrath of God. Most Pre-Millennial views agree that the church will not experience the wrath of God, the Day of the Lord. Although some variations exist within the interpretation of Scripture about the timing of events associated with the 70th Week of Daniel, our case does not support a Pre-Tribulation Rapture position. That position defines the entire 70th Week of Daniel as the Day of the Lord—the Day of God’s Wrath, making the entire 70th Week of Daniel the time of the Great Tribulation.

Since the Pre-Tribulation Rapture position accepts that the church, as Scripture indicates, will not experience God’s wrath, they 93

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reason that the church must be raptured before the 70th Week of Daniel, i.e., the time of God’s wrath from their perspective. A more detailed treatment of this subject is presented in Chapter 4, “What Most Evangelicals Believe.” In addition, Appendix I, “Pre-Trib vs. Pre-Wrath – Making the Biblical Case,” provides an in-depth discussion regarding these rapture positions.

We believe Scripture teaches a different timing of the coming (appearing) of Christ for His Church, followed by the immediate start of the wrath of God, the Day of the Lord (Matthew 24:15–31 and 2 Thessalonians 2:1–4). When the cosmic lights go out and the stars begin to fall amid terrifying earthquakes (the Sixth Seal), we, as Christ’s elect, will know our departure is at hand—the rapture of the church.

Although the church will pass through severe tribulation after the midpoint of the 70th Week of Daniel, it is, as it has always been, Christ’s church victorious. Satan will seek to destroy anything and anyone who is identified with God. He may kill the body, but he cannot touch the soul. So, “When these things begin to take place, straighten up and raise your heads, because your redemption is drawing near” (Luke 21:28).

As we have said, the Day of the Lord will be horrific for those who are left behind after the rapture of the true church. Let us diligently warn our loved ones and others of what they may face if they do not receive God’s great mercy in Jesus Christ today and, hence, avoid His great and terrible wrath poured out upon the earth at the end of the age. Though the naysayers may be many, His Day will finally arrive—the Day of the Lord! (2 Peter 3:3–7) Our presentation of end-time events is not complete without understanding the prophetic significance of the Feasts of the Lord, as found in Leviticus 23.

In Chapter 6, we will look at the precision of time and events used by God to reveal to His people the culmination of His redemptive plan for the ages, prophesied in the Feasts of the Lord.

Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.

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Let’s Talk About It 1. How does the timing of the Day of the Lord discussed in this chapter differ from the Pre-Tribulation Rapture view?

2. Why is the appearing of Jesus Christ for His Church (rapture/ resurrection) and the beginning of the Day of the Lord on the same day significant?

3. What are the implications for you if the Day of the Lord occurs in the second half of the 70th Week of Daniel?

Chapter End Notes 1. Marvin Rosenthal, “First the Silence, Then the Fury—God Unleashes His Trumpet Judgments Upon the Earth,” Zion’s Fire, Volume 20, #1 (January–February 2009), p. 7.

2. The difference between the Day of the Lord and the Great White Throne Judgment: People are often confused about the difference between the Day of the Lord and the Great White Throne Judgment. Such an understanding is very important for a biblical view of end times. While the Day of the Lord is God’s ultimate judgment (or punishment) of the people living on the earth at the time of His wrath, there is a final judgment of all people who have ever lived, which comes later, after the Millennium. This is the Great White Throne Judgment (Revelation 20:11–15). At the Great White Throne Judgment, all whose names are not written in the Lamb’s Book of Life—those who do not belong to Him—will stand before God, their Creator, and will be judged by Him, according to what they have done (vs. 12). All who have rejected God, including those who refused to believe and accept the free gift of salvation offered by the Lamb of God, Jesus Christ, will face the awful reality of being sentenced to eternal punishment in the Lake of Fire (Revelation 20:14–15). Both Old and New Testaments strongly warn of this reality, a reality that should be sobering to all mankind. The message of the 95

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3.

4.

5.

6.

7.

8.

Great White Throne Judgment is clear—God is holy and just, and sin against Him ultimately will be judged and punished.

Marvin Rosenthal, op. cit., pp. 6, 9.

M. R. Vincent, Word Studies in the New Testament, Vol. 1 (McLean, VA: MacDonald Publishing Company, n.d.), p. 616.

Allan F. Johnson, Revelation in the Expositors Bible Commentary, Vol. 12 (Grand Rapids, MI: Zondervan Publishing House, 1981), pp. 492–495.

Robert Van Kampen, The Sign—of Christ’s Coming and the End of the Age, Third Revised Edition (Wheaton, IL: Crossway Books, 2000), pp. 376–377.

Ibid., pp. 365–368.

Henry M. Morris, The Revelation Record—A Scientific and Devotional Commentary on the Prophetic Book of the End Times (Wheaton, Illinois: Tyndale House Publishers, Inc.; San Diego, CA: Creation-Life Publishers, 1983), pp. 263–266.

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6 The Feasts of the Lord – A Preview of Coming Events Speak to the people of Israel and say to them, ‘These are the appointed feasts of the Lord that you shall proclaim as holy convocations; they are my appointed feasts.’

(Leviticus 23:2)

M

any Christians know the often-told stories of the Old Testament—Noah and the Ark, the Exodus from Egypt, David and Goliath, and others. Perhaps, they may even remember seeing pictures of Moses on Mount Sinai, holding the tablets of stone, or the Tabernacle in the wilderness. However, few have ever heard Bible stories about the Feasts of the Lord.

These Feasts, introduced in Leviticus 23 and written by Moses, have profound prophetic significance, pointing to the person and work of Jesus Christ. Christ spoke of this connection of the writings of Moses and Himself: “For if you believed Moses, you would believe me; for he wrote of me. But if you do not believe his writings, how will you believe my words?” (John 5:46–47, emphasis added).

God has used highly graphic forms to communicate His love and mercy toward His people. Through the Tabernacle, a visual depiction of the foreshadowing of Christ, He shows the way sinful people can approach Him and find forgiveness. This redemptive process is detailed in the Books of Exodus and Leviticus, for example.

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Similarly, God uses the Feasts of the Lord to remind His people— in a manner they would not forget—of His plan to redeem them and the entire world, a plan that extends to the end of the age.

The Feasts of the Lord depict God’s prophetic road map with great detail and precision. Within each Feast is a view of future fulfillment. The Seven Feasts, which are each tied to a unique position on the Jewish agricultural calendar and cover the times of annual sowing and harvesting, are symbolic themes running throughout the Scriptures. In these Feasts, God calls upon His people to annually remember and to rehearse His plan of redemption for humans.

God wrote the Feasts into the calendar so that they would not be forgotten.

The seven Feasts are divided into two groups—the Spring Feasts and the Fall Feasts. God refers to these Feasts as His appointed times, or His rehearsals for future events. No other set of Scriptures so clearly and emphatically presents this level of detail concerning Christ’s redemptive ministry. However, this is where most theologians, pastors and Bible teachers fail to connect the dots. Constructing end-time scenarios without the Feasts of the Lord as a point of reference leads many to read into Scripture what they seek to come out of Scripture, without being bound by Scripture—never a good idea!

God never leaves His people in the dark about His plans to redeem and restore humanity from the brink of total disaster.

Amos 3:7 affirms, “Surely the Sovereign Lord does nothing without revealing his plan to his servants the prophets” (Amos 3:7).

Although God’s timing may be concealed, He makes the content of His redemptive plan in Jesus Christ clear throughout Scripture.

The Feasts of the Lord, as given to His people the Israelites during their Exodus journey in the wilderness, do just that. We will examine these Feasts with an eye on their prophetic significance through the ages, particularly as they speak about the last days.

General Observations About the Feasts Collectively, the Feasts foreshadow God’s completed redemptive purpose for Israel as well as His blessings to the Gentiles. These 98

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Feasts accurately depict the First Coming of Messiah as the Suffering Servant (Isaiah 53:10–11), as seen in the Spring Feasts. With the same precision, the Fall Feasts accurately depict the Second Coming of Messiah as Lord of lords and King of kings (Revelation 17:14).

Within this context, we see the amazing consistency and detail of God’s plan of redemption from Genesis to Revelation.

The seven Feasts are referred to as convocations, or rehearsals, of what God has planned for the future—things God wanted His people to know and celebrate. The Feasts were appointed by God as times to meet with His people for holy purposes, times when God had something to say to His people that was beyond the ordinary times of celebration and solemn assembly.

They are not, however, to be thought of as Jewish holidays.

The reason this is important is found in Leviticus 23:2 where God told Moses, “Speak to the people of Israel and say to them, ‘These are the appointed feasts of the LORD that you shall proclaim as holy convocations; they are my appointed feasts.’” The key word appointed is used twice in this verse. It is the Hebrew word moedim, which is understood to mean, “set times.” The Lord’s Feasts are his “set times” and are not, therefore, to be confused with “holidays.”

God does his redemptive work on his “set times.”1 Edward Chumney provides additional support for understanding that the Feasts are not Jewish holidays but God’s set times (moedim).2 Since the Feasts of the Lord are key to our understanding of God’s plan of redemption, we must understand the nature of these Feasts and whose Feasts they are, to appreciate their prophetic significance. They are God’s way of speaking to His people about their future: “For I know the plans I have for you, declares the Lord, plans for welfare and not for evil, to give you a future and a hope” (Jeremiah 29:11).

Even though the order of Feasts was given while Israel journeyed in the wilderness, because of the agricultural nature of some of the Feasts, the Israelites had to wait until they possessed the Promised Land to fully implement the Feasts. All Feasts are historic (occurring on a specific date on Israel’s religious calendar) as well as prophetic (saying something redemptively about future blessings).

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In addition to making pronouncements of the coming Messiah, the Feasts also tell us about our individual relationships with God— how we are to walk with Him, grow in our knowledge of Him and, thus, worship Him. As we shall see, the alignment of the Feasts is extraordinary, with Christ’s redemptive work beginning with Passover Week as the Lamb of God and ending with the messianic kingdom at His Second Coming. Howard and Rosenthal highlight this point: “No box has to be manufactured, no text twisted, and no truth manipulated to make these appointed Feasts align with specific events in the Messiah’s life.”3 Foramorein-depthunderstandinganddescriptionofeach Feast, how each is to be biblically observed, their significance, modern adaptations and more, we refer the reader to Kevin Howard’s and Marvin Rosenthal’s book, The Feasts of the Lord—God’s Prophetic Calendar from Calvary to the Kingdom.4 Four Feasts are associated with spring (Passover, Unleavened Bread, Firstfruits and Pentecost) and three are associated with fall (Trumpets, Day of Atonement and Tabernacles) on the Jewish calendar. They are generally associated with the times of planting and harvesting. Over time, two additional Feasts (Feast of Dedication— Hanukkah and the Feast of Lots—Purim), not mentioned in Leviticus 23, were included in the Jewish calendar. Biblical evidence is that all were celebrated by Jesus, including Hanukkah and Purim, as He was an observant Jew. We always need to be mindful of God’s calendar to properly understand end-time events. It is useful to compare the relationship of the Jewish religious calendar to our current Western calendar.

The calendar shown below (Diagram 6.1) highlights the times of the Feasts.

Also shown on Diagram 6.1 is “Rejoicing in the Law,” occurring in the month of Tishri. Although not a Feast of the Lord, it is a Jewish holy day celebrating the completion of the annual cycle of reading of the Torah. Occurring on the day following the last day of the Feast of Tabernacles, a seven-day Feast from Tishri 15-21, “Rejoicing in the Law” (Simchat Torah) is celebrated on the 22nd of Tishri in Israel and on the 23rd outside of Israel.

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Jewish religious and Western Calendars – a Circular View 6.1 Used by Permission Rose Publishing, Inc. © Bristol Works, Inc.

See also Appendix II, “The Jewish Calendar – God’s Time,” for further important details about biblical years and the Jewish calendar.

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The Spring feasts As we look at the four Spring Feasts (Passover, Unleavened Bread, Firstfruits and Pentecost), we see the foreshadowing of Christ as the suffering servant in His First Advent. Prophetically, these pictures speak of His death, burial and resurrection. They conclude with the blessing of the Holy Spirit. They are Feasts to celebrate what God accomplished on behalf of His people for their salvation—forgiveness and deliverance from the bondage of sin.

(1) The feast of Passover – Pesach Passover, with origins recorded in Exodus 12 and restated in Leviticus 23, is celebrated on the 14th of the Jewish month of Nisan (March/April), which God designated during the Exodus as the first month of the Jewish religious calendar. The Feast’s focus is the historic Passover Lamb, whose innocent blood every Hebrew family in Egypt was required to apply to their lintel and doorposts to assure their deliverance from the tenth plague—death of the first-born.

The Gospel of John, more than the other Gospel accounts, clearly pictured the Messiah as our Passover Lamb, who alone can take away our sins. John the Baptist boldly declared Christ’s connection to the Passover Lamb: “The next day he saw Jesus coming toward him, and said, ‘Behold, the Lamb of God, who takes away the sin of the world!’” (John 1:29).

As the Passover Lamb, His life was required to be spotless and without blemish: “You were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, but with the precious blood of Christ, like that of a lamb without blemish or spot” (1 Peter 1:18–19, emphasis added).

From rabbinical writings, we discover the amazing parallel between what Jesus did during His final days before His crucifixion and the solemn rites performed by the High Priest in the Temple for Passover. Four days before Passover (Unleavened Bread was called the Passover at the time of Christ; Passover was the Preparation Day mentioned in the Gospels), on Sunday the 11th of Nisan, Jesus and his followers journeyed from Bethany.5 As they approached Jerusalem, with Jesus riding on a donkey colt, they recalled the 102

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words of Zechariah 9:9: “Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Behold, your king is coming to you; righteous and having salvation is he, humble and mounted on a donkey, on a colt, the foal of a donkey.” In their rejoicing, they sang the Hallel (Psalms 115–118), exclaiming, “Blessed is He who comes in the name of the Lord” (Psalm 118:26).

Precisely at that time, the High Priest, with many who followed him, went to Bethany to secure the Passover Lamb, which had been especially cared for and set aside on Nisan 10 (Exodus 12:3) for the ceremony. As this entourage entered Jerusalem, they sang and shouted the same words as Jesus’ followers, “Blessed is He who comes in the name of the Lord.”

It may have been that these two processions met. If this was so, is it any wonder the leaders of the Temple were upset by the competing attention of the appearance of Christ? “And some of the Pharisees in the crowd said to him, ‘Teacher, rebuke your disciples.’

He [Jesus] answered, ‘I tell you, if these were silent, the very stones would cry out’” (Luke 19:39–40).

For four days, the Passover Lamb was examined by the Temple officials, who inspected it carefully to see if the lamb had any spots or blemishes that would disqualify it from serving as the national Passover Lamb (Exodus 12:3, 5–6). At the end of the four days, the High Priest declared publicly, “I find no fault in him.”

Similarly, for four days Temple officials examined Jesus, looking for things about His life that they could use to discredit Him and His ministry: “Now the chief priests and the whole council were seeking false testimony against Jesus that they might put him to death, but they found none” (Matthew 26:59–60).

Even Pilate, a Gentile, found nothing in Jesus to accuse Him: “Pilate went out again and said to them, ‘See, I am bringing him out to you that you may know that I find no guilt in him’” (John 19:4).

On the morning of Passover, on the 14th of Nisan, at the third hour (9:00 a.m.), the High Priest took the national Passover lamb and tied it to the Temple Altar—the very same hour that Jesus was nailed to the cross!6 At the ninth hour (3:00 p.m.), the High Priest slit the throat of the Passover Lamb and cried out, “It is Finished!”7 103

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At this precise moment, to fulfill Scripture, Jesus said, “I thirst,” received the sour wine and cried out, “It is finished!” He then bowed His head and gave up His spirit (John 19:28–30).

All were required to witness the killing of the Passover Lamb (Exodus 12:6). In the same manner, the crowd that gathered at the cross witnessed the death of God’s Passover Lamb.

As the Passover Lamb, Jesus fulfilled and embodied all that the Feast of Passover anticipated in God’s redemptive plan, not just for the Jews but also for all people. “For Christ, our Passover lamb, has been sacrificed [once for all]” (1 Corinthians 5:7 NIV, brackets added).

This same Passover Lamb will be seen in glory in a future day, fulfilling God’s eternal plan of redemption: Then I looked, and I heard around the throne and the living creatures and the elders the voice of many angels, numbering myriads of myriads and thousands of thousands, saying with a loud voice, ‘Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing!’ (Revelation 5:11–12) (2) The feast of Unleavened Bread – Hag HaMatzah The Feast of Unleavened Bread is celebrated on the 15th of Nisan, the day after Passover, and continues for seven days (Leviticus 23:6–8). The first day and the seventh day are always High Holy Days—considered to be special Sabbaths, even when not falling on a Saturday. In this Feast, Israel remembers their immediate departure from Egypt when they ate their bread in haste without leaven—deliverance was now!

Leaven also is an illustration of the corruptive forces of sin.

Therefore, the Israelites had to remove all leaven from the house before the annual celebration began. Prophetically, this removal of leaven from the house anticipated Jesus cleansing the Temple of corruption and sin: “And Jesus entered the temple and drove out all who sold and bought in the temple, and he overturned the tables of the money-changers and the seats of those who sold pigeons.

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He said to them, ‘It is written, ‘My house shall be called a house of prayer, but you make it a den of robbers’’” (Matthew 21:12–13).

The Feast of Unleavened Bread also focuses upon Jesus, the Lamb of God, who had no sin (no leaven); therefore, when in the grave, his body did not decay (fulfillment of Psalm 16:10). Rather, the unleavened bread spoke of a hope, even in the darkness of the grave, that Christ would come forth in resurrection, in power and in glory, untouched by leaven: “For you will not abandon my soul to Hades, or let your Holy One see corruption” (Acts 2:27; see also Psalm 16:10).

When Jesus celebrated these two Feasts, as explain previously, both Passover and the Feast of Unleavened Bread were joined as one celebration, often referred to as the Feast of Unleavened Bread or the Passover Week.

(3) The Feast of Firstfruits—HaBikkurim The Feast of Firstfruits is celebrated on the day following the Sabbath, during the week-long celebration of Unleavened Bread (Nisan 15–21).8 There is a long-standing controversy about the correct definition of Sabbath in the Leviticus passage, which introduces the Feast of Firstfruits following the Feast of Unleavened Bread: Bring to the priest a sheaf of the first grain you harvest [barley]. He is to wave the sheaf before the Lord so it will be accepted on your behalf; the priest is to wave it on the day after the Sabbath [during the week of Unleavened Bread].

(Leviticus 23:10–11, brackets added) An important question is whether the Sabbath mentioned above is the weekly Sabbath (the seventh day of the week, Saturday) or the sacred assembly (Sabbath) of the first day of Unleavened Bread, which was, indeed, another Sabbath day [“holy convocation”] (Leviticus 23:7, KJV).

In Jesus’ day, the Pharisees interpreted the meaning to be the Sabbath of the first day of Unleavened Bread, and the Sadducees interpreted it to mean the regular weekly Sabbath. What difference does this make? By the Pharisees’ definition, Firstfruits would 105

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always be on Nisan 16, whatever day of the week it fell and is what most often appears on current calendars. By the Sadducees’ definition, Firstfruits would always fall on Sunday, the day after the weekly Sabbath of Saturday.

In this case, we believe the Sadducees were correct, and the validation is given in Leviticus describing the Feast of Weeks (Pentecost), which clearly refers to the weekly Sabbath, especially in the counting of the number of Sabbaths to arrive at the seventh one: From the day after the Sabbath, the day you brought the sheaf of the wave offering, count off fifty days up to the day after the seventh Sabbath [the seventh weekly Sabbath] and then present an offering of new grain [wheat] to the Lord. (Leviticus 23:15–16, emphasis added) That is why Firstfruits occurs on different calendar days each year but always occurs on Sunday—the first day of the week which, according to Jewish reckoning, starts at evening on Saturday and goes to Sunday evening. See also the paper by the authors in Appendix III, “On What Day Did Christ Really Die? – What the Feasts of the Lord Tell Us.” The purpose of Firstfruits is to present to the Lord the first sheaf (firstfruits) of the winter barley harvest. This Firstfruit offering was cut from a special barley field located at the base of the Mount of Olives, to the east of the Temple. The cutting was done on the evening of Firstfruits (at the start of Firstfruits), immediately after the weekly Sabbath, on Saturday evening.

By Jewish reckoning, Saturday evening at sundown is the beginning of the first day of the week, Sunday. The priest lifted the cut barley sheaf and waved it before the Lord for His acceptance.9 According to the Talmud, the barley was then processed into fine flour throughout the night. When morning arrived, the High Priest waved the processed barley during the Temple ceremony. The waving of the barley flour symbolized God’s acceptance and His pledge to His people of an abundant harvest—God’s irrevocable blessing upon His people.10 106

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As to the order of the resurrection of the righteous, the Apostle Paul tells us that Christ Himself is the firstfruits. Paul explains, “But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ” (1 Corinthians 15:23, emphasis added).

Christ rose from the dead, having been lifted up, cut free from the earth at the same time the barley sheaf of the Firstfruits ceremony was lifted up in the field, at the very beginning of Firstfruits on Saturday evening, at the start of the first day of the week, Sunday.

This was the fulfillment that Jesus is the firstfruit of the resurrection.

The resurrection of Jesus Christ confirms that, “In Christ shall all be made alive”—God’s irrevocable blessing upon all who believe. As pictured in the Feast, a rich and abundant life is experienced in the resurrected Christ—our Firstfruits.

There is yet another interesting correlation of the events surrounding the crucifixion and resurrection of Jesus to the Feast of Firstfruits. This involves an explanation for something which is puzzling in the Matthew account—that of the resurrection of “many holy people” upon the resurrection of Jesus. Matthew states the following: And the graves were opened; and many bodies of the saints who had fallen asleep were raised; and coming out of the graves after His resurrection, they went into the holy city and appeared to many.” (Matthew 27:52–53, NKJV, emphasis added) Richard Booker, author of Celebrating Jesus in the Biblical Feasts—Discovering Their Significance to You as a Christian, has offered the following interesting correlation of these additional resurrections—of saints—to Firstfruits: The barley sheaf [group of barley stalks] wave offering consisted of a number of individual barley stalks that had been bundled together. Likewise, when Jesus offered Himself as the firstfruits from the dead, many individual believers were raised with him. . . . When the time came to harvest the crop, the farmer would go into his field and inspect the 107

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firstfruits of the crop. If he accepted the firstfruits, then the rest of the harvest would also be acceptable to him. Since our Heavenly Father has accepted Jesus as the firstfruits from the dead, believers are also acceptable to God through Jesus. He will also raise us from the dead and give us a new resurrected body fitted for eternity.11 (emphasis added) It is true that Jesus, our Firstfruits, is our representative. By presenting Himself to the Father, He consecrated the rest of us to the Father, starting with those “saints” who were raised just after Jesus was resurrected. Paul boldly stated to the Christians in Ephesus: “He [God] made us accepted in the Beloved” (Ephesians 1:6).

Believers are the human stalks that have been bundled together with Jesus; therefore, “If the firstfruit is holy, the lump is also holy; and if the root is holy, so are the branches” (Romans 11:16, NKJV, emphasis added).

Therefore, Jesus Christ completely fulfilled the prophetic message of the Feast of Firstfruits. He did this by His resurrection on the very day and hour the Feast was initially observed by Israel— Saturday at sundown, which is also the beginning of the first day of the week, Sunday on the Jewish calendar. He was raised from the tomb at precisely the time when the priests cut the barley sheaf and raised it heavenly. Appendix II, related to the Jewish calendar, and Appendix III, related to the crucifixion week, present further information. To fully appreciate how the Feast of Firstfruits is prophetically fulfilled, it is important to understand the sequence of events that occurred in the pre-dawn hours of the Sunday following Christ’s crucifixion. Combining information from the four Gospel accounts, the following scenario emerges: “At early dawn” (stated in Luke 24:1) [Mark states, “when the sun had risen” (Mark 16:2); John states, “while it was still dark” (John 20:1)], two women [perhaps three] appeared at the tomb— identified as “Mary Magdalene and the other Mary” (Matthew 28:1). From Luke’s account (Luke 23:55–24:2), it appears to be uncertain exactly how many women came to the tomb at this predawn hour; Luke mentions by name at least a third woman, Joanna (Luke 24:10).

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As the women approached the tomb, the immediate concern was how they might roll away the stone that had sealed the tomb where the body of Jesus had been laid (Mark 16:3). Upon arriving at the tomb, much to their surprise, the stone had already been rolled away. In addition, they also saw an angel who said to them, “Do not be afraid” (Matthew 28:5) and told them that the One they were seeking was not in the tomb but had risen. The angel then instructed them to go and inform the other disciples of the things they had seen and heard. Of interest, Luke’s account of this encounter gives the additional information that there were two angels who met the women (Luke 24:4–6). In this case, as in other Gospel accounts, details surrounding the event may vary depending on the writer’s perspective and emphasis that the Holy Spirit seeks to convey to the reader.

Luke also informs us that the women [at least three] returned to the disciples and told them all the things they had seen and heard.

Incredulous as it seemed, the disciples did not believe them.

Peter and “. . . the other disciple whom Jesus loved” (John 20:2–3) [presumed to be John] ran back to the tomb to verify the account of the women. After seeing the evidence of the resurrection, the two disciples believed—however, they saw, but did not fully see!—for “. . . they did not understand the Scripture, that he [Jesus] must be raised from the dead.” Then the disciples “. . . went back to their homes” (John 20:8–10).

At this point in the narrative, it appears that Mary Magdalene remained behind after the rest had returned to their homes, weeping over the empty tomb. Then, she encountered the two angels, who inquired as to why she was crying (John 20:11–12).

Apparently, forgetting the words she heard from her initial encounter with the angel(s) at the tomb earlier that morning, she said, “They have taken my Lord, and I do not know where they have laid him” (John 20:13).

Jesus appeared to Mary and asked the same question, “Why are you weeping?” She gave the same reply, thinking Jesus to be the gardener. When Jesus spoke her name, “Mary,” she realized that no stranger could have known her name or have spoken it with a tone of intimacy that Jesus alone used. She, no doubt, fell at 109

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His feet in worship and adoration, wanting to touch Him for fear of losing Him again.

At this point, Jesus said to Mary, “Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and (to) my God, and your God,” (John 20:17, KJV, emphasis added). The literal Greek translation is “Jesus said to Her, Do not touch Me, for I have not yet gone up to My Father. But go to My brothers, and say to them, I go up to My Father . . . ”12 (emphasis added).

While most commentators refer to ascended as meaning Christ’s ascension to glory 40 days later, we believe that this immediate ascension Jesus was talking about was the fulfillment of the Feast of Firstfruits—His ascension as the wave offering of Himself and His work on the cross, that was accepted by God, as the Firstfruits offering to the Father. The evidence related to this initial ascension is followed in the narrative by Jesus meeting the other women, who apparently were traveling separately from the men, and His greeting them. The women immediately took hold of His feet, i.e., clasped His feet and worshipped Him— “ . . . They came to him, clasped his feet and worshiped him.” (Matthew 28:8–9 NIV, emphasis added).

On this occasion, Jesus gave no restriction about touching Him but simply stated, “Do not be afraid; go and tell my brothers to go to Galilee, and there they will see me” (Matthew 28:10).

Also later, when Jesus was with the disciples, He encouraged Thomas to touch Him to convince him of the reality of the resurrected Christ who stood before him. He said, “See my hands and my feet, that it is I myself. Touch me, and see . . . ” (Luke 24:39, emphasis added). There was no problem with the disciples touching Him at this time.

At first, all this is very puzzling. It seems obvious that something had changed between Jesus’ encounter with Mary, who was told not to touch Him, and the encounter Jesus later had with the returning women, who took hold of Him, and still later with Thomas, who was invited by Jesus to touch Him. The “something” we suggest is the first of two ascensions—the first to fulfill the requirements of the wave offering of the purified barley—that ceremonial raising, the lifting up, of the barley offering and the waving before God by the 110

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High Priest in the Temple. This was for God’s acceptance and irrevocable blessing resulting from the offering. Jesus, without notice and fanfare, ascended to the Father to complete what to this point had been prophetically incomplete—the wave offering, the lifting up of the barley offering (Jesus) before God, presenting Himself to the Father as the risen, acceptable Firstfruits sacrifice—that which was uniquely special just between Him and His Father.

Richard Booker has suggested the following explanation of Jesus’ comment to Mary for her not to touch Him: “As the barley sheaf could not be touched until it was offered to God, so Jesus, the human sheaf, could not be touched until He offered Himself in the heavenlytempleasthefirstfruitsfromthedead” 13(emphasis added).

Due to the chronology, the ascension described above is an earlier ascension to the Father from that which occurred later and was witnessed by the disciples (Mark 16:19; Luke 24:31). In the second ascension (39 days later, after Firstfruits), Jesus publicly ascended back to Heaven. Ten days later, at Pentecost, the Holy Spirit came upon the disciples to empower them to complete His work on earth—albeit, absent physically from them until He returns in glory in the last days at the rapture of the church.

We recognize the challenges inherit in this understanding of the text, but it is our supposition that when all of Scripture—including prophetic Scripture related to the Feasts of the Lord—are brought to bear, it is both a consistent and reasonable conclusion. (See Appendix III for a recommended biblical timeline of the week of Jesus’ crucifixion and resurrection.)

(4) The feast of Weeks (Pentecost) – Hag HaShavuot or Shavuot The timing for celebrating the Feast of Weeks, also called Pentecost, is determined by counting seven weeks from the weekly Sabbath, immediately before Firstfruits, and “then on the day after,” i.e., 49 days plus one additional day, or 50 days total. Pentecost always occurs on the first day of the week, on Sunday, beginning Saturday at sundown. The Feast signifies the conclusion of the spring season, commonly referred to as the Passover Season, and the beginning of the summer wheat harvest. It is marked by joyful 111

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anticipation of an abundant harvest from the summer wheat that comes to fruition in the fall.

Prophetically, this Feast anticipates the passing of the Old Covenant and the fulfillment of God’s promise to His people of a New Covenant, as stated in Jeremiah: Behold, the days are coming, declares the Lord, when I will make a new covenant with the house of Israel and the house of Judah, not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares the Lord. For this is the covenant that I will make with the house of Israel after those days, declares the Lord: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people. And no longer shall each one teach his neighbor and each his brother, saying, ‘Know the Lord,’ for they shall all know me, from the least of them to the greatest, declares the Lord. For I will forgive their iniquity, and I will remember their sin no more. (Jeremiah 31:31–34, emphasis added) The Apostle Peter, understanding the significance of Pentecost and the Holy Spirit’s coming to ratify God’s New Covenant within His people, stood before the multitude on that great day of celebration and said, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit” (Acts 2:38; Joel 2:28–29).

It is important to remember that the promise of Pentecost could never have been celebrated unless the other three Feasts had occurred, beginning with the Passover Lamb. The Feasts are inseparably linked to unfold God’s eternal plan of redemption in Jesus Christ.

With the passing of Pentecost, the Spring Feasts are concluded.

Prophetically, all speak of the coming Messiah in His First Advent, or Coming, as the Suffering Servant who laid down His life to pay the penalty for the sins of His people. All these Feasts speak with 112

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the precision, timing and significance that were minutely fulfilled in the redemptive work of Christ.

As Israel waited during the long hot summer for the fullness and bounty of the fall harvest, we, too, are waiting with great anticipation from the day of our Pentecost until harvest time of the church comes at the Second Advent of Messiah as Lord of lords and King of kings over all—forever! Let the Fall Feasts begin!

The fall feasts As we look at the three Fall Feasts (Trumpets, Atonement and Tabernacles), let’s restate an important element in our case presentation for the Second Coming of Christ. As we have seen, the Spring Feasts prophetically present Christ’s First Coming with great precision in timing and significance. Based on this premise, we understand that the Fall Feasts, having the same prophetic precision, will be fulfilled at Christ’s Second Coming.

As with the Spring Feasts, the Fall Feasts foreshadow the coming Messiah, not as the servant-lamb, but as the ruling monarch who will be victorious over His enemies and will be the redeemer of Israel, as well as fulfilling the promise God made to Abraham of blessing all people (Genesis 12:3; Revelation 7:9–12).

These Feasts, proclaimed by the Old Testament prophets and in the teachings of Jesus and the apostles, will be fulfilled as described in the Book of Revelation: And they sing the song of Moses, the servant of God, and the song of the Lamb, saying, ‘Great and amazing are your deeds, O Lord God the Almighty! Just and true are your ways, O King of the nations! Who will not fear, O Lord, and glorify your name? For you alone are holy. All nations will come and worship you, for your righteous acts have been revealed.’ (Revelation 15:3–4) (1) The feast of Trumpets – Yom Teruah; Rosh Hashanah The Feast of Trumpets is celebrated on the first day of Tishri (September/October), the seventh month of the Jewish religious 113

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calendar. The month is often referred to as the Sabbath of Months.

It is the fifth Feast noted on the Jewish religious calendar and the first of three Fall Feasts, as described in Leviticus 23. The Feast of Trumpets is also described in Numbers 29:1– 6.

Although the Feast is to be celebrated on the first day of Tishri, it is an uncertain day because its timing is based on a visual observation of a new moon, being the first day of the lunar month when the moon is starting again the monthly cycle of waxing (increasing) and waning (decreasing). This topic of the New Moon is further addressed in Appendix II, “The Jewish Calendar—God’s Time” (III. The Jewish Month—Subsections B., C., and D.).

Therefore, the precise day and hour to begin this Feast was not obvious since it was based on the first sighting of the new moon. It required collaboration of separate sightings by designated observers before the head of the Sanhedrin, called the Nasi, would declare the start of the Feast of Trumpets. Then, he would have the trumpets blown to begin the celebration.14 Psalm 81:3 alludes to this blowing of the trumpet: “. . . blow the shofar at the new moon, at the time of the concealed moon.” In view of the uncertainty of the day and hour, the Feast is also called the Hidden Day.15 The Talmudic name of Yom haKeseh, which means The Day of Concealment, also portrays this aspect (Beitzah 16a).16 Prophetically, Jesus alluded to the uncertainty of this Feast day and that the Father would, like the Nasi on the Feast day, declare the day of Jesus’ Second Coming when He said, “But concerning that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only” (Matthew 24:36, emphasis added).

Edward Chumney has stated: Because Rosh Hashanah [Feast of Trumpets] was understood to be the hidden day, this statement by Yeshua [Jesus] is actually an idiom for Rosh Hashanah. Thus it should be given as proof that He was speaking of Rosh Hashanah because Rosh Hashanah is the only day in the whole year that was referred to as the hidden day or the day that no man knew.17 114

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Because of the uncertainty of the correct day for celebrating the Feast of Trumpets, it was celebrated over two days, the first and second days of the month of Tishri. The Feast of Trumpets, also called Rosh Hashanah (head of the year), is the only holiday celebrated for two days in Israel. Chumney has stated the following, related to the observance of this Feast: “The problem of Rosh Hashanah is heightened by the fact that it falls on Rosh Chodesh, the new moon itself.

Therefore, even in Jerusalem . . . it would have been difficult to let everyone know in time that the New Year had begun.

To solve this problem, a two-day Rosh Hashanah was practiced even in Israel. Creating a two-day Rosh Hashanah was also intended to strengthen observance of each day; in the rabbinic view, the two days are regarded as a yoma arikhta, one long day.”18 The ram’s horn, the shofar, was blown at the Feast of Trumpets to awaken the people from slumber, to prepare them to meet with God on the High Holy Day. Among the 100 trumpet blasts blown at the Feast, the last trumpet was the longest and loudest of the trumpet blasts. It spoke of redemption, deliverance and God’s intervention on behalf of His people to subdue their enemies.19 As John D. Garr explains, the shofar sounds 100 times on the Feast of Trumpets to “ensure the fact that it is blown often enough and with proper sounds to satisfy God’s requirements and to alert the Jewish mind to the significance of the [upcoming] Day of Atonement.”20 Each morning of the 30 days of the previous month (Elul)— except on the first day, the last day and each Sabbath—the trumpet (shofar) was blown to warn the people to repent and return to God. As Garr explains, “Along with the Ten Days of Awe between Rosh Hashanah and Yom Kippur [the second Fall Feast], this makes a total of forty days of introspection for Israel, parallel with the time of probation allocated for Nineveh in ancient times (Jonah 3:4) and the forty years of Israel’s probation in the wilderness.”21 115

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Also, during the third section of the service on the Feast of Trumpets, called Shofarot (Trumpets), the greatest and longest blast that symbolizes the hope of redemption is the Tekiah Gadolab [Gadolah] (great blast). Nadler states that this is, “Also known as the last trump in the New Testament.”22 Further evidence of the connection of the shofar and the Rapture being on the Feast of Trumpets is the ancient Jewish tradition, which holds that the resurrection of the dead will occur on the Feast of Trumpets. Jewish gravestones are often engraved with a shofar, reflecting this tradition. The sound of the shofar also proclaims that the Day of the Lord has come—the Day of His judgment upon earth.23 In 1 Corinthians 15:51–52 and 1 Thessalonians 4:16–17, the Apostle Paul refers to the last trumpet and the trumpet of God. Paul, in using these Hebraic expressions, clearly has in mind the Feast of Trumpets as he describes the rapture of the church, thus making a deliberate connection between the Rapture and the Feast of Trumpets. We will develop this connection in the context of the Jewish religious calendar in Chapter 7.

Of further interest is the occasion of the First Coming (or Advent) of Jesus at His birth. Earnest L. Martin, in his book The Star That Astonished the World—The Star of Bethlehem,24 makes a compelling case for the birth of Jesus to have occurred on Tishri 1, the Feast of Trumpets. He thoroughly develops his proposition in Chapter 5 of his book—”The Time of Jesus’ Birth” and Chapter 6—”The Birth of Jesus and the Day of Trumpets.” Based on Martin’s research and the case of our book, the evidence points to the prophetic event of the fulfillment of the Feast of Trumpets at the Second Coming of Jesus (the Rapture) being foreshadowed by the birth of Jesus on the exact day, Tishri 1, of the Feast of Trumpets. This points to an interesting confluence of now past and yet future happenings, related to the comings of Jesus on the Feast of Trumpets.

The Days of awe—occurred between the Feast of Trumpets and the Day of Atonement. Although not days of celebration, nor designated as Feasts days, the Days of Awe are days observed on the Jewish religious calendar. They are viewed as High Holy Days.

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Beginning with the Feast of Trumpets and ending with the Day of Atonement, Yom Kippur, these 10 days are filled with intense spiritual preparation and repentance. Based on Jewish tradition, these 10 days are viewed as God’s Judgment Day, sometimes referred to as Israel’s Dark Days, immediately following the last trumpet of the Feast of Trumpets: Blow a trumpet in Zion; sound an alarm on my holy mountain! Let all the inhabitants of the land tremble, for the day of the Lord is coming; it is near, a day of darkness and gloom, a day of clouds and thick darkness! Like blackness there is spread upon the mountains a great and powerful people; their like has never been before, nor will be again after them through the years of all generations. (Joel 2:1–2, emphasis added) Woe to you who desire the day of the Lord! Why would you have the day of the Lord? It is darkness, and not light, as if a man fled from a lion, and a bear met him, or went into the house and leaned his hand against the wall, and a serpent bit him. Is not the day of the Lord darkness, and not light, and gloom with no brightness in it? (Amos 5:18–20, emphasis added) Old Testament prophets understood these Days of Awe to be a time of God’s wrath poured out not only upon the nations that will come against Jerusalem in the last days, but also a time when His wrath brings Israel back to Himself.

There is a parallel of the Days of Awe and the wrath of God in the Day of the Lord (see Chapter 5). National repentance of Israel during the Days of Awe is a prerequisite for Messiah’s return (Matthew 23:39). Under the New Covenant and on a future day of national atonement (Yom Kippur), Israel, in remorse, will finally repent of her sin and receive her Messiah.25 A prophecy in Zechariah foretells of this coming day:

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And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and pleas for mercy, so that, when they look on me, on him whom they have pierced, they shall mourn for him, as one mourns for an only child, and weep bitterly over him, as one weeps over a firstborn. (Zechariah 12:10, emphasis added) The Days of Awe in the end time will be horrific days for Israel, who will be sheltered, yet enduring God’s wrath to bring them to national repentance on the final Day of Atonement, Yom Kippur.

(2) The Day of atonement – Yom Kippur Observed on the tenth day after the Feast of Trumpets (September–October) in the month of Tishri, the Day of Atonement (Yom Kippur) is often referred to simply as The Day. It is a most Holy Day—the only day of the year when the High Priest, adorned with holy garments, meticulously followed protocol. With great trepidation, he entered into the Holy of Holies of the Temple, into God’s presence, with a blood sacrifice for the sins of the people, which he sprinkled on the Ark of the Covenant to atone for them.

When he came out of the Holy of Holies, alive and well, the people rejoiced for they knew their sins had been forgiven for the year and that God’s blessing rested upon them.

Prophetically, the Day of Atonement looks toward a day at the end of the 70th Week of Daniel (the seven-year period at the end of the age), when the forces of evil face the wrath of God. Messiah will come on behalf of His people, the Jews, to deliver them, forgive them and restore them nationally under the New Covenant: “Seventy weeks are decreed about your people and your holy city, to finish the transgression, to put an end to sin, and to atone for iniquity, to bring in everlasting righteousness, to seal both vision and prophet, and to anoint a most holy place” (Daniel 9:24, emphasis added).

Our position is that the 70th Week of Daniel will begin on the Day of Atonement and will end on the Day of Atonement seven years later.

It will begin with the confirmation of a peace treaty of the Antichrist with Israel: “And he shall make a strong covenant with many for one week [seven years], and for half of the week [at three-and-a-half 118

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years] he shall put an end to sacrifice and offering. And on the wing of abominations shall come one who makes desolate, until the decreed end is poured out on the desolator” (Daniel 9:27, emphasis added).

This covenant made by the Antichrist (some Bible translations have “confirms a covenant”) is a marker to be observed as the beginning of the 70th Week of Daniel, happening on a future Day of Atonement. Additional details are provided in Chapter 7, “Making Our Case.”

(3) The feast of Tabernacles (Booths) – Sukkot Celebrated on the 15th of Tishri (only five days after the Day of Atonement), the Feast of Tabernacles continues for seven days, plus an extra day, the Great Day or Shemini Atzeret. Literally, assembly of the eighth day, Shemini Atzeret, is a sacred assembly held on the eighth day of Sukkot (Leviticus 23:36). During this joyful seven-day Feast, observant Jews live in temporary huts or booths (sukkahs) as a reminder of their forefathers’ wilderness journey and God’s faithful provisions during the Exodus.

As part of the Feast ceremony at the Temple, the High Priest daily poured water, collected from the Pool of Siloam in Jerusalem, from a gold pitcher onto the Altar within the Temple complex.26 This ceremony was to invoke God’s blessing on the nation to provide life-giving water, as thousands of worshippers looked on. The ceremony of the water pouring, called the Water-Libation Ceremony, although not mentioned in Scripture, is described in the Mishnah (Succah 5).

Another ceremony of the Feast of Tabernacles was the nightly illumination of the Temple, Beit HaMikdash, by four enormous golden candlesticks (50 cubits high) in the Temple’s Court of the Women.

Spiritually speaking, the light represented the Shekinah glory of Solomon’s Temple, prophetically looking forward to the coming Messiah as the Light of the World.

On the last day of the Feast, Jesus fulfilled the hopes and aspirations of the worshippers of His day by proclaiming Himself as the One to whom these ceremonies pointed: 119

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On the last day of the feast, the great day, Jesus stood up and cried out, “If anyone thirsts, let him come to me and drink. Whoever believes in me, as the Scripture has said, ‘Out of his heart will flow rivers of living water.’” (John 7:37–38, emphasis added) Again Jesus spoke to them, saying, ‘I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life.’ (John 8:12, emphasis added) The Feast of Tabernacles was recognized as God’s great ingathering, a final harvest of Jews and Gentiles. It might be that the Marriage Supper of the Lamb (Revelation 19:9) on earth following Christ’s physical return, on the Mount of Olives, occurs on this Feast of Tabernacles during the Interim Period, before the start of the Millennium (See Diagram 7.3 in Chapter 7). The Feast anticipates a time when the Messiah will tabernacle, or dwell, among men—a new beginning without the curse of sin for those with resurrection bodies. This will also be a time when the survivors of the Day of the Lord will rejoice in God and be obedient to His kingdom rule by yearly participating in the Feast of Booths (Zechariah 14:16–21).

These are the seven Feasts of the Lord, as described in Leviticus 23. However, there are two additional biblical feasts that became part of the Jewish religious calendar, long after the days of Moses.

These are Hanukkah and Purim, which Jesus also celebrated.

The Feast of Dedication – Hanukkah Hanukkah, the Feast of Dedication, is celebrated on the 25th of Kislev (December), during the ninth month on the Jewish religious calendar, 75 days after the Day of Atonement (Yom Kippur). It is the next Feast following the last of the fall Feasts, Tabernacles (Sukkot), and it is also an eight-day celebration.

After the Jewish victory in 165 BC over Antiochus Epiphanes, king of the Seleucid Empire, the defiled Temple needed to be purified and rededicated.

Antiochus Theos Epiphanes, whose full name means Antiochus, the visible god, had converted the Temple into a shrine to the Greek god Zeus, and only swine were permitted for sacrifice. The 120

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events are historically documented in the books of First and Second Maccabees, part of the Old Testament Apocrypha.

The Feast of Dedication, also called the Feast of Lights, celebrates the purification and rededication ceremony. In remembrance of this victory led by the Maccabee family over Antiochus Epiphanes, Hanukkah is celebrated today as a time for lighting candles, including the Hanukkah menorah (eight candles plus one servant candle in the center), giving gifts, playing games, singing and eating traditional foods. Jewish tradition holds that a single vial—or one day’s worth— of oil found in the Temple kept the menorah’s light miraculously burning for eight days, until new oil was prepared and consecrated.

The Apostle John records that Jesus celebrated this feast and on this occasion publicly announced, in the Temple, His deity and equality with God: At that time the Feast of Dedication took place at Jerusalem. It was winter, and Jesus was walking in the temple, in the colonnade of Solomon. So the Jews gathered around him and said to him, ‘How long will you keep us in suspense? If you are the Christ, tell us plainly.’ . . . ‘I and the Father are one.’ (John 10:22–24, 30, emphasis added) At the midpoint of the 70th Week of Daniel, the Man of Sin (the Antichrist) will defile the rebuilt Temple, asserting himself to be God while occupying the Holy of Holies on the Temple Mount (Daniel 9:27; Matthew 24:15). Although the Man of Sin is destroyed at the Second Coming of Christ, the Temple will remain defiled until the process of purification and rededication has occurred, at Hanukkah when the new Millennial Temple is dedicated (Ezekiel 40–47).

Prophetically, the fulfillment of Hanukkah is at the beginning of the Messianic Kingdom, at the start of the Millennium, exactly 75 days after the Yom Kippur at the end of the 70th Week of Daniel.

This coincides precisely with the 75-day period following the seven-year period of the 70th Week of Daniel, as noted in the Book of Daniel [1,260 days + (30+45 days) = 1,335 days] (Daniel 12:7, 11–12). “Time, times, and half a time” in Daniel 12:7 is equivalent to three-and-a-half years (1,260 days, with a prophetic year being 121

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360 days); the additional 75-day period is beyond the end of the 70th Week of Daniel. See Appendix II, “The Jewish Calendar – God’s Time,” for additional explanation of the biblical year being 360 days.

The feast of Lots – Purim Purim is celebrated in late winter (February or March) on the 14th day of Adar, the 12th and last month on the Jewish religious calendar, exactly one month before Passover of the following year.

The historical events of Purim are contained in the book of Esther. The name Purim (Lots) came from the method Haman, the enemy of the Jews, used to determine which day the Jews throughout the Persian kingdom would be destroyed (Esther 3:7).

The lots determined that the Jews were to be destroyed on the 13th day of the month of Adar. However, before this terrible event took place, in a miraculous turn of events, the wicked Haman was hanged and the Jews were saved.

Thus, Purim celebrates the preservation of the Jews in Persia, on the 14th day of Adar—the day after their aborted destruction— with great joy, feasts and giving gifts to the poor (Esther 9:18–32).

As we read the entire Book of Esther, we capture the intrigue and faithfulness of God, even though His Name is not mentioned once in the entire book. It is a testimony of God’s providential intervention and care for His people, no matter how hopeless the circumstances seem to be.

This quotation by Marvin Rosenthal provides insightful comments about the aborted attempts to eliminate the Jewish people down through history: Every time someone wanted to destroy the Jewish nation, the Jews added another holiday. Pharaoh tried it, and God gave them Passover. Haman tried it in the book of Esther, and they celebrated Purim. Antiochus tried it, and it resulted in Hanukkah, or ‘the feast of dedication’ (John 10:22). In our own day, Hitler tried it, and his failure eventuated in the rebirth of the Jewish nation and its independence day.27 122

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overview of all the feasts For the reader’s convenience, Table 6.2, shown below, brings together the names of the Feasts mentioned in the Bible and, for clarity, provides others names sometimes associated with them.

Names of feasts in the Bible 6.2 Name

associated Names

Passover

Pesach; Preparation Day (Examples: Matthew 27:62; Luke 23:54)– the first day of the 7-day Feast of Unleavened Bread is a High Holy Day, a Sabbath

Unleavened Bread Hag HaMatzah; “The Passover” (in Christ’s day, the two Feasts, Passover and Unleavened Bread, are combined and called “The Passover” or “Passover Week”). Also referred to as “the Sabbath” (Examples: Mark 15:42; 16:1; Luke 23:54).

Firstfruits

HaBikkurim; Feast of Harvest (Exodus 23:16)

Pentecost

Hag HaShavout; Shavout (“Weeks”); Feast of Weeks

feast of Trumpets

Yom Teruah; Trumpets; Rosh Hashanah (“Head of the Year”); Jewish New Year (first day of the Jewish civil calendar); Day of the Awakening Blast.

Day of atonement

Yom Kippur

feast of Tabernacles

Sukkot (Booths); Tabernacles; Feast of Booths; Feast of Ingathering (Exodus 23:16).

feast of Dedication

Hanukkah; Feast of Lights.

feast of Lots

Purim

Chapter Summary This chapter has provided helpful background related to our study of the Feasts of the Lord and their importance in correctly interpreting Scripture. Additional background is provided in 123

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Appendix II, “The Jewish Calendar – God’s Time,” and Appendix III, “On What Day Did Christ Really Die? – What the Feasts of the Lord Tell Us.” Obviously, God never intended to keep His redemptive plans secret. He has left for us a clear road map for the future. This plan is imbedded in the Feasts of the Lord in Leviticus 23 and the two additional Feasts, Hanukkah and Purim. These Appointed Feasts, when overlaid on a prophetic timeline, provided the precise timing and sequence of events that occurred at the First Advent of Christ (with the Spring Feasts). No less is expected as the Fall Feasts point to specific events of His Second Advent. We will expand on this in Chapter 7, “Making Our Case.”

The former things I declared of old; they went out from my mouth, and I announced them; then suddenly I did them, and they came to pass.

(Isaiah 48:3)

Let’s Talk About It 1. What is the prophetic significance between the Spring Feasts and the Fall Feasts?

2. Based on what you have read in this chapter, explain why the Feast of Trumpets is prophetically significant and how this relates to Jesus’ words, “No one knows the day or the hour.”

3. What new insights have you gained about the Feasts of the Lord from your reading of this chapter?

Chapter End Notes 1. Karl D. Coke, “Firstfruits” in Restore! John D. Garr, Ed., Hebraic Global Community, Vol. 12, No. 2, p. 17.

2. In Leviticus 23, the key chapter in which all seven of the Feasts of the Lord are listed, two important Hebrew words appear and each word is translated as feast in English.

In verse 2, the word for feast is the Hebrew word mo’ed: “Speak unto the children of Israel, and say unto them, 124

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concerning the feasts [mo’ed] of the Lord . . . ” The word mo’ed means “an appointment, a fixed time or season, a cycle or year, an assembly, an appointed time, a set time or exact time” [James Strong, The Exhaustive Concordance of the Bible (Peabody, Massachusetts: Hendrickson Pub. n.d.), definition # 4150]. The Hebrew meaning of the word feast shows that God is telling us that He is ordaining a “set time or exact time or an appointed time” when He will fulfill specific events in the redemption. [Edward Chumney, The Seven Festivals of the Messiah (Shippensburg, PA: Treasure House, an Imprint of Destiny Image Publishers, Inc., 2001), p. 4.]

In verse 6 of Leviticus 23, another Hebrew word is translated as feast: “And on the fifteenth day of the same month is the feast [chag] of unleavened bread . . . .” The Hebrew word chag, which means a festival [Strong’s, # 2282], is derived from the Hebrew root word chagag [khagag], which means “to move in a circle, to march in a sacred procession, to celebrate, dance, to hold a solemn feast or holiday” [Strong’s, # 2287]. So we can see that God gave the festivals as cycles to be observed yearly. Edward Chumney provides good insights as to their roles: By doing them, we can understand God’s redemption plan for the world; the role the Messiah (Yeshua) would play for the world; the role that the Messiah (Yeshua) would play in that redemption; and our personal relationship to God concerning how we grow from a baby Bible believer to a mature Bible believer. Although God gave us the festivals to observe, God never gave the festivals so we would obtain salvation from Him by observing them because salvation only comes by faith (enunah); however, God did give the festivals for the purpose of teaching and instructing His people concerning His plan of redemption and our personal relationship to Him. [Edward Chumney, op. cit., p. 5.]

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3. Kevin Howard and Marvin Rosenthal, Feasts of the Lord— God’s Prophetic Calendar from Calvary to the Kingdom, (Nashville, TN: Thomas Nelson, 1997), p. 14.

4. Ibid.

5. E. W. Bullinger, The Companion Bible (Grand Rapids, MI,: Kregal Publications, originally published 1922), see Appendix 156, “Six Days Before the Passover,” pp. 180–182.

6. Edward Chumney, The Seven Festivals of the Messiah (Shippensburg, PA: Treasure House, an imprint of Destiny Image Publishers, Inc., 2001), p. 45.

7. Edward Chumney, op. cit., p. 45–46.

8. Richard Booker, Celebrating Jesus in the Biblical Feasts (Shippensburg, PA: Destiny Image Publishers, Inc., 2009), p. 82.

9. Richard Booker, op. cit., p. 85.

10. Kevin Howard & Marvin Rosenthal, op. cit., pp. 77–79.

11. Richard Booker, op. cit., p. 86.

12. Jay P. Green, Sr., General Editor and Translator, The Interlinear Bible, Volume IV, Greek-English New Testament, Revised Third Edition (Lafayette, TN: Sovereign Grace Publishers, 2005), p. 359.

13. Richard Booker, op. cit., p. 85.

14. Joseph Good, “No Man Knows the Day or the Hour,” [from http://hatikva.org/no-man-knows-the-hour.html, 1/9/91 (Reprint from 1991 issue of The Gates magazine: copyright 1991, Hatikva Ministries and Joseph Good), p. 4 of 7].

15. Edward Chumney, op. cit., p. 138.

16. Joseph Good, Rosh HaShanah and the Messianic Kingdom to Come (Nederland, TX; Hatikva Ministries, 1998) pp. 126–127.

17. Edward Chumney, op. cit., p. 138–139, emphasis added.

18. Edward Chumney, op. cit., pp. 106–107. Cited by Chumney: Michael Strassfeld, The Jewish Holidays: A Guide and Commentary (New York, New York: Harper and Row, 1985), pp. 102–103.

19. John D. Garr, Living Emblems – Ancient Symbols of Faith (Atlanta, GA: Golden Key Press; Restoration Foundation, 2007), p. 27.

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20. John D. Garr, op. cit., p. 27.

21. John D. Garr, op. cit., pp. 27–28.

22. Sam Nadler, Feasts of the Bible – Participant’s Guide (Torrance, CA: Rose Publishing, 2011), p. 59, emphasisadded.

23. Howard and Rosenthal, op. cit., p. 114.

24. Ernest L. Martin, The Star That Astonished the World—The Star of Bethlehem, Second Edition (Portland, OR: ASK Publications, 1996), pp. 67–102.

25. Howard and Rosenthal, op. cit., p. 199.

26. Howard and Rosenthal, op. cit., pp. 138–139.

27. Marvin Rosenthal, The Pre-Wrath Rapture of the Church – A New Understanding of the Rapture, the Tribulation, and the Second Coming (Nashville: Thomas Nelson Publishers, 1990), p. 79, emphasis added.

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7 Making Our Case Surely the Sovereign Lord does nothing without revealing His plan to his servants the prophets.

(Amos 3:7)

C

an we really know the precise date of the rapture of the church when Jesus said specifically, “No one knows . . . that day or hour . . . but only the Father” (Matthew 24:36 NIV, emphasis added)? How can such an apparent contradiction be reconciled with Matthew 24:36 and other Scriptures so as to let us know the date, without knowing the day or hour? We believe there is a good case to be made to clarify this.

Specifically, our case is that the Rapture will occur on the Feast of Trumpets—but when does this event occur and on what day will it happen? This chapter and Appendix II address these questions. Jesus said in Luke 12:40 NIV, “You also must be ready, because the Son of Man will come at an hour when you do not expect him.” We may not know the exact hour, but we believe that Scripture supports that we will, indeed, know the date—on the Feast of Trumpets (Tishri 1) on the annual Jewish calendar.

Uncertainty occurs as to the day that the Feast of Trumpets falls on the Jewish lunar calendar as well as determining the day that it falls on the Western solar calendar. This gets a bit complicated, but the full explanation is provided in Appendix II, “The Jewish Calendar – God’s Time.”

This chapter discusses our case and the biblical understanding that supports it. Most presentations of end-time events base 129

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their case on interpreting current events in light of selective Scripture used to support those interpretations. We have chosen not to follow that line of reasoning. Our case for understanding the end times is not so much dependent on current events, but rather upon the ageless precepts seen in the Feasts of the Lord (Leviticus 23) and in particular one of those seven Feasts, the Feast of Trumpets, and the ten days that follow.

In Chapter 6, we developed the historic and prophetic setting of the Feasts of the Lord and looked at each of the seven Feasts—the four Spring Feasts and the three Fall Feasts—as God’s revealed plan of redemption, not just for Israel but for all peoples everywhere. We clearly saw the unfolding of this plan seen in Jesus Christ as God’s sacrificial lamb and concluding with His return from heaven as the King of kings and Lord of lords.

That God should provide within the discourse of seven Feasts the entire depth and panorama of His redemptive plan for mankind is awesome. This concept is one of the cornerstones for our case.

However, it is the Feast of Trumpets and the 10 days that follow which are most pertinent to our case. This Feast occurs on the first day of Tishri, the seventh month of the Jewish religious calendar, and is the first of the three Fall Feasts. From the Feast of Trumpets, we derive two important features that are foundational to a biblical understanding of the end times: “No one knows that day or hour . . . ” and “the last trumpet” (the Last Shofar!). From the 10 days that follow the Feast of Trumpets, we show how our case unfolds the exciting events that culminate with the physical arrival of the King. We develop these precepts as we present our case in this chapter.

This chapter is an invitation to you, our reader, to objectively evaluate the evidence for our case as any good judge or jurist might do. We recognize that you may not share with us the same perspective or understanding of how the end of the age may look.

We respect those differences. We ask only for your thoughtful consideration to evaluate if we have made our case, based on the evidence presented. More importantly, you must decide if what we present as our case is consistent with the Word of God. This is the final criterion to arrive at a verdict. In Acts 17:11, the Bereans 130

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searched the Scriptures to determine if what the Apostle Paul was teaching aligned with the Word of God. This is always a good model to follow.

The framework for our Case How we approached our case was important to ensure the integrity and reasonableness of its content. The methods and assumptions used helped define our framework. Within that framework, we recognize without question that all Scripture is God inspired—God breathing His life into every word. We also recognize that for the moment “ . . . we see through a glass darkly” (1 Corinthians 13:12). With limited understanding of eternal realities, we depend completely upon the Holy Spirit as our guide in discovering truth to the extent He allows. Within this context we have sought, with care, not to insert our own thoughts, i.e., what we think the Scriptures should be saying.

Rather, we have pursued the Scriptures exegetically to develop our thinking—allowing the Word of God to say what it means and using Scripture to interpret Scripture.

We make no claim that our case is the final word. We know from Scripture that God reveals Himself and His truth progressively over time. This is clearly the case for prophetic truth. We see from Daniel 12:9 and John 13:7 how the Lord often delays in telling us everything we would like to know and when we would like to know it. Therefore, our case is limited by what we know now.

We do not claim to have all the answers about end-time events.

Such answers are reserved for God alone (Deuteronomy 29:29).

Further, our case is framed on the understanding that the prophetic landscape of the Bible is essentially Jewish. From start to finish, Genesis to Revelation, the primary focus is upon God’s redemptive program for and through the Chosen People of God—the Jews. God has neither diminished nor abrogated any covenants with them. They will be blessed with all the promises made to the patriarchs, kings and prophets of the Old Testament.

Reasonably, therefore, as was mentioned in Chapter 3, we dismiss the notion of Replacement Theology, which holds that the 131

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Church is the embodiment of all the covenant promises that God made specifically to Israel. Fulfillment of the promises made to Israel centers in their Messiah, Yeshua (Jesus) (Numbers 23:19).

Framing our case on the Hebrew roots of our Christian faith may pose a problem for some. However, in Romans 11:13–18, the Apostle Paul clearly warns Gentile believers not to be arrogant, for they were grafted into the olive tree of God’s redemptive purposes through Israel, not the other way around.

Our case recognizes God’s word to Abraham: “In you shall all the families of the earth be blessed” (Genesis 12:3). This promise is an ongoing reality in the lives of both Jewish and non-Jewish people all over the world, since the birth of the church by the Holy Spirit on the day of Pentecost (Acts 2:1–24)—Shavout, a Jewish Feast day!

Finally, two end-time perspectives are important within the framework of our case. First, our case is Premillennial (Christ comes before a literal Millennium, as presented in Revelation 20). Second, our case assumes a Pre-Wrath Rapture of the church (Christ comes to rapture the church before God’s unique wrath falls on the earth, during the second half of the 70th Week of Daniel). These two perspectives are discussed in detail in Chapter 4 and in Appendix I, “Pre-Trib vs. Pre-Wrath Rapture—Making the Biblical Case.” How our case defines an enhanced Pre-Wrath Rapture view, based on the Fall Feasts of the Lord, is discussed later in this chapter.

For further study of the Pre-Wrath Rapture position, we recommend the writings of foremost authors on this subject 1 as well as consulting Appendix I.

The Uniqueness of our Case We believe our case to be unique in three important ways.

First, we found few reference materials that anchored the Second Coming of Jesus Christ to the Fall Feasts of the Lord (Leviticus 23). We found none that integrated the Jewish calendar of Feast days with a timeline that integrates Christ’s appearing and other 132

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end-time events, although some briefly claim such a relationship.

In this context, our case provides a unique perspective.

Second, we believe our case to be unique in the way it fits together the pieces of the prophetic puzzle. Many pieces, we believe, have been overlooked by other end-times views; consequently, these views fail to complete the picture or lead to false conclusions. We believe this is the case because these views do not align end-time events with the Feasts of the Lord and other unnoticed Scriptures.

Finally, our case is unique in the way it encompasses all of Scripture, viewing it as a single narrative of God’s sovereign plan of redemption from Genesis to Revelation. We engaged God’s Word as a comprehensive statement of prophetic purpose, primarily focused on God’s Chosen People—the Jews. Few other reference materials that we found framed their comments or conclusions about end-time events from this point of view.

our Case and the fall feasts of the Lord As noted above, in Chapter 6 we cover many details related to the seven Feasts of the Lord (Leviticus 23). In that chapter, we see how the Spring Feasts clearly speak of the redemptive events of Christ’s First Advent with convincing precision, from Passover to Pentecost. As we approach the Fall Feasts that speak of His Second Advent, or coming, we are equally convinced that these Feasts speak with the same precision and specificity about the details of His return at the end of the age. This is another important cornerstone for our case.

Our case integrates the three Feasts that make up the Fall Feasts: the Feast of Trumpets (Zikhron Teruah, also called Rosh Hashanah), the Day of Atonement (Yom Kippur) and the Feast of Tabernacles (Sukkot)] into a coherent and comprehensive approach of God’s redemptive purposes at the end of the age. It is the precision by which events unfold in line with these Feasts that caught our interest in developing our case. We’ll begin with the Feast of Trumpets.

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Diagram 7.1 shows the 12 months of the Jewish calendar and the dates of the seven Feasts of the Lord (Leviticus 23), along with the two additional biblical Feasts of Hanukkah and Purim:

our Case and the feast of Trumpets feast of the Unknown or Hidden Day The Feast of the Unknown or Hidden Day is a strange attribute to describe a Feast day. It is comparable to announcing a party but not telling anyone what day or hour the party begins.

But, such are the ways of our God. After all, the Feasts, all seven, are His Feasts and He reserves the prerogative of announcing the times and seasons (the moeds) for His plans in ways that may be beyond human understanding.

Among the seven Feasts, the Feast of Trumpets is unique.

Other Feasts were determined by calculating a stipulated number of days between the Feasts, based on the Jewish lunar calendar. Only the Feast of Trumpets is celebrated on the first day of the lunar month and was determined by observing the appearing of the New Moon—that faint sliver of light indicating the beginning of the lunar cycle of waxing and waning. The possibility of obscured atmospheric conditions or poor human 134

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judgment to identify the appearance of the New Moon made the beginning day of the Feast uncertain—the day and hour unknown or hidden. In addition, orbital considerations of the relationship of the earth, moon and sun, as further described in Appendix I, affected the observation of the New Moon.

To make matters more impacting, it is the appearance of the New Moon which determined the exact timing for the High Holy Days that followed the Feast of Trumpets, all occurring during the month of Tishri (the Days of Awe, Yom Kippur and, of course, the Feast of Tabernacles).

Consequently, the rabbis viewed the Feast of Trumpets with great concern and solemnity. To resolve this weighty problem, two witnesses appointed by the Sanhedrin were positioned strategically in different locations, waiting for the first indication of the New Moon. When the New Moon was sighted, the witnesses immediately reported their findings to the Nasi, the leader of the Sanhedrin, who declared precisely when the month of Tishri started, which officially determined when the day and hour of the Feast of Trumpets began. This was followed by a public declaration. Since no one knew for sure the exact day and hour when this Feast would begin, the Feast of Trumpets is referred to by the rabbis as the Feast of the Hidden Day (Yom Hakeseh).

Edward Chumney, in his book The Seven Festivals of the Messiah, adds further understanding to this special Hidden Day: One of the reasons most often given to disclaim that the resurrection of the dead and the catching away of the believers is on Rosh Hashanah [Feast of Trumpets] is the statement given by Yeshua in Matthew (Mattityahu) 24:36, as it is written, ‘But of that day and hour knoweth no man, no, not the angels of heaven, but My Father only.’

Because Rosh Hashanah was understood to be the hidden day, this statement by Yeshua is actually an idiom for Rosh Hashanah. Thus it should be given as proof that He was speaking of Rosh Hashanah because Rosh Hashanah [Feast of Trumpets] is the only day in the whole year that 135

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was referred to as the hidden day or the day that no man knew.2 (emphasis added) The description of the Feast of Trumpets as being a Feast of an unknown day and hour—a hidden day—is inescapably similar to the words of Jesus, “But concerning that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only. . . . Watch therefore, for you know neither the day nor the hour” (Matthew 24:36, 25:13; emphasis added).

As in most cultures, events are commonly referred to by using well understood expressions of association, i.e., the time when we decorate trees, sing carols and exchange presents is under- stood to mean Christmas in our culture. These are idioms which point us to a specific date on our calendar—our own Western feast day.

Likewise, when Jesus spoke to His disciples about when and how the age would end, He used a commonly understood idiom, i.e., “that day and hour no one knows,” pointing them to the Feast of Trumpets and the subsequent events that introduced His Second Coming. This idiom was not lost on His Jewish hearers.

Because of their heritage and the cultural setting of the Feasts, they clearly understood that the Second Coming of Christ was unavoidably connected to the Feast of Trumpets. Our case includes this view as an essential piece of the prophetic puzzle.

The feast of Trumpets and The Last Trumpet As we will see, many trumpets were blown on the Feast of Trumpets and leading up to it. But, there was one singular trumpet blast that has particular significance to our case, a trumpet that is critical for understanding events of the last days. It is the blowing of the last trumpet (the Last Shofar!) from which we derived the title for this book. This event is the second important distinctive for our case.

Trumpet blasts were not uncommon to Hebrew ears. The shofar was an important part of their culture. Used as a form of mass communication, the blast of the shofar frequently announced various national gatherings, including a call to arms.

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Depending on its distinctive blast, the shofar commonly contained important messages, messages from God to remind the people to remember, to repent and to be ready. Among the many occasions of hearing the shofar, there were three distinctive trumpet blasts that had particular importance for them. Chumney provides some helpful insight into these three trumpet blasts. “The Jewish people understood that there are three primary trumpets (shofarim) that denote major events in the redemptive plan of God. These three trumpets are known as the first trump, the last trump and the great trumpet”3 (emphasis added).

Chummey further defines these three trumpets as follows: The first trump is associated with and was blown

by God on the Feast of Shavout (Pentecost) when God gave the Torah to the Jewish people at Mount Sinai (Exodus 19:19).4 The last trump is associated with and is blown on Rosh Hashanah [Feast of Trumpets]. The biblical name for Rosh Hashanah is Yom Teruah, which in Hebrew means “the day of the awakening blast.” This trump (shofar) is mentioned by the apostle Paul in 1 Corinthians 15:51–53.

Because the last trump is only blown on Rosh Hashanah and because the apostle Paul specifically mentions that the rapture of the believers in Yeshua the Messiah will take place at the last trump, the apostle Paul was giving a clear understanding that the rapture of the believers in Messiah will happen on a Rosh Hashanah.5 The great trump (shofar HaGadol) is associated with and is blown on Yom Kippur [Day of Atonement]. Yeshua said that He would return at His second coming at the sound of the great trump (Matthew 24:30–31). Because the great trump (shofar HaGadol) is only blown on Yom Kippur and because Yeshua said that He would return with the sound of a great trump, Yeshua was stating very clearly that He would return on a Yom Kippur [Day of Atonement].6 137

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During the Feast of Trumpets, there were many trumpets (shofarim) blown—100 shofar blasts according to tradition.7 These 100 blasts were arranged around major themes included in the Feast. These themes included: the Day of Judgment (Yom HaDin), the Coronation of the King (HaMelech), the Day of Remembrance (Yom HaZikkaron) and the marriage of Messiah (Kiddushin/Nesu’in). As a point of interest, according to tradition, the timing for the marriage of Messiah was a day known only by the Father, in keeping with the procedures that govern pre-arranged Jewish marriages.

Various titles and descriptions of other themes related to the Feast of Trumpets, which further support our case, can be found in Edward Chumney’s book, The Seven Festivals of the Messiah.8 It is the last trumpet (shofar), however, where we see certain key elements embedded in this blowing. The last trumpet blast was unique and distinctive from all the others. It was the greatest and longest trumpet blast blown at the end of the Feast. In this trumpet blast was the joyful message announcing the hope of redemption.9 The blast also anticipated the immediacy of the Days of Awe, the ten days that were to follow—days that spoke of intense repentance and judgment preceding Yom Kippur, the Day of Atonement.

Yom Teruah, the Day of the Awakening Blast, was another important attribute of the last trumpet and one that underscored the joyful hope of redemption. The dominant message of Yom Teruah was to “wake up from your sleep, your Messiah is coming, the resurrection is near at hand.”10 This was a message of joy, hope and anticipation. The effect of the wake-up call of this blast is seen throughout Scripture: Your dead shall live; their bodies shall rise. You who dwell in the dust, awake and sing for joy! For your dew is a dew of light, and the earth will give birth to the dead.

(Isaiah 26:19) Therefore prophesy, and say to them, ‘Thus says the Lord God: Behold, I will open your graves and raise you 138

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from your graves, O my people. And I will bring you into the land of Israel.’ (Ezekiel 37:12) Arise, shine, for your light has come, and the glory of the Lord has risen upon you. (Isaiah 60:1) Besides this you know the time that the hour has come for you to wake from sleep. For salvation is nearer to us now than when we first believed. (Romans 13:11) Awake, O sleeper, and arise from the dead, and Christ will shine on you. (Ephesians 5:14) The Last Trumpet in the New Testament Up to this point, we have discussed two important essentials for our case: the Feast of Trumpets as the Feast of the unknown or hidden day, including the idiomatic reference to this Feast by Jesus, and the last trumpet whose blast announced the hope of redemption, the coming Messiah and the resurrection.

We now want to look at how this trumpet is referred to in the New Testament and how it relates to end-time events and the Second Coming of Christ. It is here that the pieces of the prophetic puzzle begin to come together. Key scriptures in the New Testament are understood in light of the significance of the last trumpet (The Last Shofar!): And he will send out his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of heaven to the other. (Matthew 24:31, emphasis added) Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. (1 Corinthians 15:51, 52, emphasis added) For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first. Then we who are alive, who are left, will be caught up together with them in the clouds to meet the 139

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Lord in the air, and so we will always be with the Lord. (1 Thessalonians 4:16–17, emphasis added) All these trumpet references point us back to the Feast of Trumpets and to the last trumpet in particular, while showing us prophetically what will happen when Jesus returns to gather His Church to be with Him (at the Rapture). As was the case in the blast of the last trumpet at the Feast of Trumpets, the expectant hearts of God’s people will be filled with joyful hope of redemption, resurrection and the long-awaited return of their Messiah Yeshua, Jesus, as they hear His shofar. The parallel is too obvious to miss.

People sometimes confuse the last trumpet, which Paul referred to in 1 Corinthians 15:52 (see also 1 Thessalonians 4:16– 17), with the last of the seven trumpet judgments seen by the Apostle John in Revelation 11:15–19. To help clarify this confusion, we need to consider that Paul’s writings pre-dated John’s vision by about 40 years. Paul did not anticipate what John was to see as the last of the Seven Trumpet Judgments, as God had not yet revealed the specifics of the seven trumpet judgments.

John’s visions had not yet been written. Admittedly, the Holy Spirit could have revealed this to Paul, but that was not the case as is explained below.

The seven trumpets of the trumpet judgments in Revelation are also distinguished from the last trumpet mentioned by Paul by the fact that all seven trumpets, including the last one, are blown by angels (Revelation 8:6). The last trumpet that Paul refers to is blown by the Lord, Himself, at His appearing—at the Feast of Trumpets (1 Thessalonians 4:16). Matthew 24:31 provides a sequence of events—the Son of Man sends his angels out on a mission with His loud trumpet blast to gather His elect. As seen in 1 Thessalonians 4:16, this trumpet is called, “The Trumpet of God.” This indicates that this trumpet uniquely belongs to God and is blown by God, as was the case in Exodus 19:10–20 and in Zechariah 9:14–15.11 Van Kampen further argues that if the seventh trumpet of John’s revelation is the last trumpet as mentioned by Paul, this 140

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forces the church to endure the previous six-trumpet judgments of God’s wrath prior to its rapture—a condition that is acceptable to neither the Pre-Tribulation or the Pre-Wrath Rapture positions, since the church will not experience the wrath of God. This is further proof that the last trump is not the seventh trumpet of the trumpet judgments.12 Paul, who was schooled in rabbinical teaching, knew that the last trumpet he spoke of was a Hebrew idiom for the Feast of Trumpets. Sam Nadler, the author of Feasts of the Bible, provides additional insight into the Feast of Trumpets and Paul’s last trumpet reference.13 As we conclude this section of our case regarding the Feast of Trumpets, we see that this Feast has great significance and meaning to Jews as well as to Christians (both Gentile and Jewish believers in Messiah Jesus). It reveals the hidden day that no one knows and the last trumpet announcing the return of Messiah in deliverance and judgment in the days that follow. Many themes woven into the Feast of Trumpets capture that glorious day of Jesus, the Son of Man, coming on the clouds of heaven with power and great glory (Matthew 24:30).

Our case is based on the Feast of Trumpets as God’s starting point for the unfolding of a number of end-time events. Our case fuses the words of Christ and the Apostle Paul, regarding the end times, with the significance and prophetic meaning of the Feast of Trumpets. It is our belief that without a thorough understanding of the Feasts of the Lord and particularly the Fall Feasts and their prophetic significance, it is improbable that a coherent exegetical understanding of end-time events can be achieved. This, too, is integral to our case.

The Ten Days following the feast of Trumpets The ten days following the Feast of Trumpets are referred to as the Days of Awe. They were days of solemn preparation for every Jew. With intense introspection and repentance they prepared for the most holy day, the Day of Atonement (Yom Kippur), occurring at the end of the ten days. Repentance began on the 141

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first day of the month of Elul, the month just before Tishri, and climaxed 40 days later at Yom Kippur. This period of repentance is called Teshuvah. The Days of Awe were also a time of God’s judgment upon unrepentant sinners, as prefigured and anticipated in the ceremonial trumpet blasts during the Feast of Trumpets.

From the blowing of the last trumpet at the Feast of Trumpets to the Day of Atonement (Yom Kippur), the Days of Awe provide the prophetic stage upon which God displays His acts of final deliverance and judgment before Christ physically comes to set up His kingdom.

The Ten Days and the Day of the Lord As seen above, the last trumpet (the Last Shofar!) prophetically is the time of deliverance for the followers of Jesus. It is a time for their resurrection and gathering to be with Him, those in the grave and those alive and remaining on earth at His coming.

However, the blast of the last trumpet, prophetically, is also the time when God begins to unleash His awesome wrath against unrepentant and rebellious sinners—the Day of the Lord. Chapter 5 contains much important background information on the Day of the Lord.

We believe that the seven trumpet judgments and the seven bowl judgments of the Book of Revelation are concurrent with the Days of Awe. However, not all end-time events fit within a time frame of a specific ten-day period. Although we believe the Feast day markers are correct according to the Jewish calendar, an additional year must be added to the 10 days to bring us to the final Yom Kippur.

Specifically, the Fifth Trumpet judgment requires at least five months of torment for those who continue to oppose God (Revelation 9:1–11). Therefore, we make the case for adding an additional year to derive one year and ten days (within the seven-year period of the 70th Week of Daniel) as the time of God’s wrath poured out during the conclusion of the 70th Week of Daniel. Is there support elsewhere in Scripture for this thought?

We believe there is.

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On one occasion, Jesus directs His disciples to consider Noah and the time when God unleashed His first global judgment upon the earth with a flood, as a forerunner of the end times: For as were the days of Noah, so will be the coming of the Son of Man. For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day when Noah entered the ark, and they were unaware until the flood came and swept them all away, so will be the coming of the Son of Man. (Matthew 24:37–39, emphasis added) We believe, by calculating how long Noah and his family were protected in the ark, we can determine the length of time for the Day of the Lord, His second global judgment (2 Peter 3:5–7). The following two verses in Genesis provide the basis for determining this time: In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month, on that day all the fountains of the great deep burst forth, and the windows of the heavens were opened. And rain fell upon the earth forty days and forty nights. On the very same day Noah and his sons, Shem and Ham and Japheth, and Noah’s wife and the three wives of his sons with them entered the ark (Genesis 7:11–13, emphasis added) In the six hundred and first year, in the first month, the first day of the month, the waters were dried from off the earth. And Noah removed the covering of the ark and looked, and behold, the face of the ground was dry. In the second month, on the twenty-seventh day of the month, the earth had dried out. Then God said to Noah, ‘Go out from the ark, you and your wife, and your sons and your sons’ wives with you.’ (Genesis 8:13–16, emphasis added) From these verses, we see that Noah entered the ark on the 17th day of the second month (Genesis 7:11), and left the ark 143

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and touched his feet on earth on the 27th day of the second month (Genesis 8:13–14) of the following year. This represented one year and ten days of God’s judgment on the earth while Noah and his family were protected in the ark. In like manner, the church is protected in heaven with Christ during the Day of the Lord, God’s judgment on the earth.

It is not coincidental that the length of time of one year and ten days supports our case. The time between Christ’s appearing on the Feast of Trumpets to His physical return to earth on Yom Kippur is the time of God’s judgment. As was the case in the days of Noah, God’s global judgment lasted one year and ten days. It is reasonable to conclude that it will be the same length of time for his second global judgment of the earth, remembering that Christ said, “ . . . as were the days of Noah, so will be the coming of the Son of Man” (Matthew 24:37–39, emphasis added).

A period of one year and ten days would also be the time that the Bride of Christ in heaven is enjoying the presence of her Bridegroom before His physical return with His Church to earth at Yom Kippur and His battle at Armageddon. At this battle, Christ alone defeats Satan and his vast army by the mere word of His mouth (Revelation 19:15). This period in heaven is suggestive of the Jewish law that requires a man who is recently married to enjoy the presence of his bride for one year before returning to the field of battle or public duty: If a man has recently married, he must not be sent to war [Jesus coming to earth for the Battle of Armageddon] or have any other duty laid on him. For one year he is to be free to stay at home [in heaven] and bring happiness to the wife he has married [the church]. (Deuteronomy 24:5 NIV, emphasis and brackets added) Diagram 7.2, shown below, illustrates the second half of the 70th Week of Daniel and a period of one year and ten days as the time of God’s judgment at the end of the age. This period begins with the blowing of the last trumpet at the Feast of Trumpets during the second half of the 70th Week of Daniel. Judgment 144

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continues for one year and ten days, cycling through another Feast of Trumpets one year later and extends for the ten additional days to the final Yom Kippur, the Day of Atonement, at the end of the 70th Week of Daniel.

The Ten Days and the Day of atonement (Yom Kippur) The Day of Atonement (Yom Kippur) concludes the ten Days of Awe and the 70th Week of Daniel. Our case supports the belief that the 70th Week of Daniel ends on the Day of Atonement (Yom Kippur). This is affirmed by the following Scriptures, which indicate that Israel (“your people�), although protected by God, will be subjected to the full 70th Week of Daniel: Seventy weeks [seven-year intervals] are decreed about your people and your holy city, to finish the transgression, to put an end to sin, and to atone for iniquity, to bring in everlasting righteousness, to seal both vision and 145

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prophet, and to anoint a most holy place. (Daniel 9:24, emphasis added) Onthatday I will seek to destroy all the nations that come against Jerusalem. And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and pleas for mercy, so that, when they look on me, on him whom they have pierced, they shall mourn for him, as one mourns for an only child, and weep bitterly over him, as one weeps over a firstborn. (Zechariah 12:9–10, emphasis added) For I tell you, you will not see me again, until you say, ‘Blessed is he who comes in the name of the Lord.’

(Matthew 23:39, emphasis added) These verses refer to the same event at the end of the 70th Week of Daniel, when Jesus physically returns to earth. The Jews (“your people,” as the angel Gabriel told Daniel) will “look upon me [Jesus], the one they have pierced . . . ” and welcome their returning Messiah. God will forgive them of their sins because they will accept their Messiah and restore their righteousness before going into the Millennium. How fitting that this occurs on the very Day of Atonement (Yom Kippur), on which Israel’s sins are fully atoned!

In addition, at this final Yom Kippur, Messiah comes to earth with His Church, arrayed for battle, to personally confront the armies of the world who continue to oppose Him, bringing them together at Armageddon for the greatest and most decisive battle of history. They lose! Christ wins!

We believe this battle takes place after the conclusion of the 70th Week of Daniel, as Christ establishes His authority over the kingdoms of this world and as He rules with a rod of iron that continues into the Millennium: Andthearmiesofheaven, arrayed in fine linen, whiteand pure, were following him on white horses. From his mouth comes a sharp sword with which to strike down the nations, and he will rule them with a rod of iron. He will tread the winepress of the fury of the wrath of God the Almighty. On 146

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his robe and on his thigh he has a name written, King of kings and Lord of lords. (Revelation 19:14–16, emphasis added) There are 75 days between Yom Kippur and the beginning of the Millennium, the thousand-year reign of Christ, which can be calculated according to the account of Daniel [30 + 45 days = 75 days] (Daniel 12:7,11–12).

These are days of preparation. Not only do they include the Battle of Armageddon but also two significant Feast days: the Feast of Tabernacles (Sukkot) and the Feast of Dedication (Hanukkah), as described in Chapter 6. The new Millennial Temple is purified and dedicated at Hanukkah. And the final annual Feast, Purim, celebrates the defeat of Satan and occurs after the Millennium begins.

Diagram 7.3, shown below, depicts these 75 days that follow Yom Kippur, at the end of the 70th Week of Daniel. Events that occur during these days suggest the presence of Christ on earth.

For further reading on a possible scenario of the events of this time, we recommend Van Kampen’s book, The Sign, written from a PreWrath Rapture position.14

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The Timing of the rapture and the Day of the Lord Details related to the Day of the Lord are presented in Chapter 5, “The Day Will Finally Arrive—The Day of the Lord.” In this section, we want to examine our case in light of the timing of the rapture of the church and the Day of the Lord. What may appear to be two events separated by some measure of time are in fact two immediate events insofar as the blowing of the last trumpet (shofar) is concerned.

The cataclysmic cosmic events described in Matthew 24:29–31 are but the beginning of the greatest show on earth. With the glorious and powerful appearing of Jesus Christ in the heavens, God removes His Church out of the Great Tribulation and immediately unleashes His wrath upon those that remain—except for the 144,000 Jews who received God’s protective sealing (Revelation 7:3–8). This all occurs on the Feast of Trumpets at the blowing of the last shofar.

Two biblical events, which vividly describe God’s pattern of judgment, suggest immediacy between deliverance and calamity: And rain fell upon the earth forty days and forty nights.

On the very same day Noah and his sons, Shem and Ham and Japheth, and Noah’s wife and the three wives of his sons with them entered the ark . . . (Genesis 7:12–13, emphasis added) Likewise, just as it was in the days of Lot . . . but on the day when Lot went out from Sodom, fire and sulfur rained from heaven and destroyed them all—so will it be on the day when the Son of Man is revealed. (Luke 17:28–30, emphasis added) From these verses, we see God’s judgment beginning with torrents of water bursting from beneath the earth as well as from the skies (Genesis 7:11–12), on the very day that Noah and his family entered the ark (Genesis 7:13). The pattern is the same with Lot and his family escaping from Sodom—destruction came the same day as their deliverance.

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Similarly, the rapture of the church and the beginning of the Day of the Lord will occur on the same day.

Obviously, these patterns of deliverance followed immediately by destruction are important to understand when the Day of the Lord begins. Christ’s words, “Just as it was in the days of Noah, so will it be in the days of the Son of Man” (Luke 17:26) and “Likewise, just as it was in the days of Lot” take on added significance as to the timing of events at the end of the age. It is a very brief interval of time, hardly measurable, i.e., the same day, between the Rapture in Revelation 7:9 and the start of the Day of the Lord in Revelation 8:7. God’s pattern appears to be deliverance, immediately followed by judgment. This, too, is integral to our case.

We have established that the Rapture and the start of the Day of the Lord occur on the same day. The next logical question becomes when will these two events occur within the 70th Week of Daniel?

As mentioned in both the Old and New Testaments, the specific cosmic and earthshaking signs that accompany these two events can establish this time frame. These signs occur during the second half of the 70th Week of Daniel. The book of Revelation provides the primary chronology for these signs and for the Rapture and the Day of the Lord.

Although we discussed these signs in Chapter 5, it is important here to see how these spectacular cosmic signs arrive on the Feast of Trumpets, Tishri 1. As a reminder, here is what we can expect to see: And there will be signs in sun and moon and stars, and on the earth distress of nations in perplexity because of the roaring of the sea and the waves, people fainting with fear and with foreboding of what is coming on the world. For the powers of the heavens will be shaken. And then they will see the Son of Man coming in a cloud with power and great glory. (Luke 21:25–27, emphasis added) The sun will be turned to darkness and the moon to blood before the coming of the great and dreadful day of the Lord. (Joel 2:31 NIV, emphasis added; see also Joel 2:10; 3:15) 149

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I watched as he opened the sixth seal. There was a great earthquake. The sun turned black like sackcloth made of goat hair, the whole moon turned blood red, and the stars in the sky fell to earth . . . the wrath of the Lamb! For the great day of their wrath has come and who can stand?

(Revelation 6:12–13, 16–17 NIV, emphasis added) With these awesome cosmic signs, Jesus will come to redeem His Church on the declared day of the Feast of Trumpets (1 Corinthians 15:52; 1 Thessalonians 4:16–17). These very same signs on the very same day follow the opening of the Sixth Seal (Revelation 6:12). These signs precede the Rapture (Revelation 6:12; 7:9–10) and usher in the Day of the Lord, starting with the Seventh Seal, as described in Revelation.

The timing of these cosmic signs shows that they occur well into the 70th Week of Daniel, at the Sixth Seal. Therefore, the Rapture and the Day of the Lord occur well into the 70th Week of Daniel following the midpoint, which is the start of the Great Tribulation (Matthew 24:21). During the Great Tribulation, many believers will be martyred, but the tribulation will be cut short by the Rapture (Matthew 24:22). This position is well laid out by Marvin Rosenthal in his book, The Pre-Wrath Rapture of the Church, Chapters 10–15.15 Is it any wonder, then, that Jesus tells His disciples to watch and be ready? He also tells them to consider the fig tree as an illustration to pay attention to the signs and seasons (Matthew 24:32–33).

The apparent tension between not knowing the day or hour and Jesus’ command to watch and discern the times—the seasons and the signs—is easily resolved by recognizing the prophetic significance of the Second Coming of Christ on the Feast of Trumpets.

This happens on the first day of the lunar month of Tishri, the time when the New Moon is observed and declared.

our Case in Summary We recognize there are many prophetic views related to the end time. Although our view is one of many, we believe our case is distinguished by integrating the Feasts of the Lord (Leviticus 23) and 150

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in particular the Fall Feasts with the events of the end times. We build a biblical framework for understanding the end times based on God’s unchanging plan of redemption for His people Israel, as seen in the Feasts, which extends to all who believe.

Our case takes the extra step to put together the pieces of the prophetic puzzle imbedded within these Feasts and overlays them on the Jewish religious calendar to explain the time frames for key end-time events. We anchor our case upon God’s prophetic calendar as to when certain events will occur. We believe that this approach is biblical and makes our findings unique among other end-time views.

We believe the church, living on earth, will experience much of the 70th Week of Daniel, including about two-and-a-half years of the Great Tribulation beginning at the midpoint of the seven-year period. Our ultimate goal is not specifically to make our case but, in doing so, to warn the church to prepare and be ready. We hope to do that by clarifying the end-time prophecies based on revelations revealed from reexamining our Jewish roots, including the Feasts of the Lord.

According to the Jewish religious calendar, we further believe that the appearing of Jesus Christ to gather all of His Church together—the living and the dead—and the beginning of the Day of the Lord occur simultaneously, on the declared first day of the month of Tishri, on the Feast of Trumpets.

We believe the Feast of Trumpets holds the key for understanding much of Jesus’ words regarding the unknown day and hour, the timing of His appearing described in Matthew 24:29–31, and the description of the blast of the last trumpet (The Last Shofar!) as mentioned by the Apostle Paul in 1 Corinthians 15:52.

The Day of the Lord will last one year and ten days at the same time the church is in heaven (Revelation 7:13–17), waiting to return with their King and Conqueror on Yom Kippur at the end of the 70th Week of Daniel.

Proceeding from Yom Kippur, Christ gathers the armies of the world at Armageddon for their final destruction, subjecting all peoples and nations to His iron rule as He ushers in His Millennial kingdom.

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Praise God for His wonderful plan of redemption for mankind, which has been laid out for us from Genesis to Revelation in His Holy Word!

In developing our case, which we believe is the biblical case, other points of interest emerged. These are listed in the Chapter 7 End Notes, with other selected summary statements regarding our case.16 In addition, Appendix I has useful supporting information related to the Pre-Wrath Rapture position.

Diagram 7.4, “Pre-Wrath View of the End of the Age (Based on the Fall Feasts of the Lord),” shown below, is a graphic of the Pre-Wrath Rapture position with an integration of the Fall Feasts of the Lord:

Why our Case Is Vital If our case is correct, the implications are significant for the church, a church that will not escape the 70th Week of Daniel by a secret rapture but will experience suffering, pain and martyrdom through much of this seven-year period.

During the latter half of this period, on a very specific day on God’s calendar, Tishri 1, the church will be raptured into the 152

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presence of her Lord to meet Him in the air. Our conclusions flow from a reasonable and logical understanding of the biblical text as they relate to the end times and the prophetic Feasts of the Lord.

We believe many Christians will be unprepared and disillusioned by the events described in this chapter and elsewhere in this book.

Unfortunately, many people in the evangelical church have been taught that they will be removed from the earth during the whole 70th Week of Daniel, the last seven years of the end of the age.

Many will succumb to fear, unbelief and deception, overwhelmed by the persecutions of the Antichrist and events associated with his rule. Christ told us to “Watch” and to “Be Ready.” Our challenge will be to remain faithful to Christ, regardless of the cost, perhaps even with our physical lives.

Praise God, in Him we can rest, having peace and confidence, knowing that our redemption draws near (Luke 21:28). The Holy Spirit, our Comforter who is forever with us, will fortify us to withstand the fiery darts of the evil one (Ephesians 6:10–18).

To better prepare ourselves for what we believe the church will experience in the last days, the final two chapters of this book provide a chronology for the end of the age based on our case. We also provide events to watch for so we can know where in the last days we might be. Practical considerations are also provided to help us prepare our mind and heart to face these difficult times. The church needs to get ready!

Let’s Talk About It 1. What is the prophetic significance between the Spring Feasts and the Fall Feasts?

2. Based on what you have read in this chapter, explain why the Feast of Trumpets is prophetically significant and how this relates to Jesus’ words, “No one knows the day or the hour”?

3. What new insights have you gained about the timing of the rapture and the Day of the Lord (God’s wrath) from your reading of this chapter?

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Chapter End Notes 1. We highly recommend the following Pre-Wrath authors and books for additional study: a. Marvin Rosenthal, The Pre-Wrath Rapture of the Church – A New Understanding of the Rapture, the Tribulation, and the Second Coming (Nashville: Thomas Nelson Publishers, 1990), 319 pages. b. Robert Van Kampen, The Sign – of Christ’s Coming and the End of the Age, Third Revised Edition (Wheaton, Illinois: Crossway Books, a Division of Good News Publishers, 2000), 536 pages. c. Robert Van Kampen, The Rapture Question Answered – Plain & Simple (Grand Rapids, Michigan: Fleming H. Revell, a Division of Baker Book House, 1997), 211 pages. d. H. L. Nigro, Before God’s Wrath – The Bible’s Answer to the Timing of the Rapture, Revised and Expanded Edition (Bellefonte, PA: Strong Tower Publishing, 2004), 291 pages.

2. Edward Chumney, The Seven Festivals of the Messiah (Shippensburg, PA: Treasure House, An Imprint of Destiny Image Publishers, Inc., 2001), pp. 138–139.

3. Edward Chumney, op. cit., p. 90.

4. Edward Chumney, op. cit., p. 92.

5. Edward Chumney, op. cit., pp. 92–93.

6. Edward Chumney, op. cit., p. 93.

7. Kevin Howard and Marvin Rosenthal, The Feasts of the Lord – God’s Prophetic Calendar from Calvary to the Kingdom (Orlando, FL: Zion’s Hope, Inc., 1997), p. 110.

8. Edward Chumney, op. cit., pp. 104–139.

9. Sam Nadler, Feasts of the Bible, Participant Guide (accompanies the Feasts of the Bible 6-Session DVD-Based Study) (Torrance, CA: Rose Publishing, 2011), p. 59.

10. Edward Chumney, op. cit., pp. 107–110.

11. Robert Van Kampen, The Sign - of Christ’s Coming and the End of the Age, Third Revised Edition (Wheaton, IL: Crossway Books, 2000), pp. 334–335 footnote.

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12. Ibid.

13. Sam Nadler, Feasts of the Bible, Participant Guide; this Participant Guide accompanies the Feasts of the Bible 6Session DVD-Based Study (Torrance, CA: Rose Publishing, 2011), p. 59.

14. Robert Van Kampen, The Sign – of Christ’s Coming and the End of the Age, Third Revised Edition (Wheaton, Illinois: Crossway Books, a Division of Good News Publishers, 2000), 536 pages.

15. Marvin Rosenthal, The Pre-Wrath Rapture of the Church – A New Understanding of the Rapture, the Tribulation, and the Second Coming (Nashville: Thomas Nelson Publishers, 1990), Chapters 10–15. [www.zionshope.org.]

16. Statements of additional points of interest and summary statements related to our case: 1. We accept the primary tenets of The Pre-Wrath Rapture view; it is the beginning point for our case.

2. We must understand and integrate the Hebrew roots of our Christian faith, including the Feasts of the Lord, to accurately interpret end-time events.

3. The Spring Feasts of the Lord (Leviticus 23:4–22) were fulfilled at the First Coming of Jesus Christ, with His crucifixion (on Passover), burial (on Unleavened Bread), resurrection (on Firstfruits) and His sending the Holy Spirit (on Pentecost).

4. The Fall Feasts of the Lord (Leviticus 23:23–44) will be fulfilled at the Second Coming of Jesus Christ with the Rapture (on the Feast of Trumpets) and the physical return of Christ to earth with His Church, as well as the salvation of Israel (on Yom Kippur).

5. The appearing of Christ to gather His Church—both the living and the dead (rapture/resurrection)—occurs at the last trumpet (The Last Shofar!) on the declared day of the Feast of Trumpets, Tishri 1, the unknown day and hour, the hidden day, to be declared by the Father in heaven, a Hebrew idiom for the Feast of Trumpets.

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6. The redemption of the church (rapture/resurrection) and the beginning of God’s wrath (the Day of the Lord) will occur on the same day, using the analogies of deliverance and wrath from the days of Noah and Lot (Luke 17:26–30).

7. Unmistakable cosmic signs in the sky and signs on earth will announce the Day of the Lord (Joel 2:10, 31; 3:15; Matthew 24:29–31; Mark 13:24–27; Luke 21:5– 27; Revelation 6:12–17) after the Sixth Seal is opened (Revelation 6:12), after the midpoint of the 70th Week of Daniel.

8. In keeping with end–time events described in Revelation 6, the timing of the rapture of the church and the beginning of the Day of Lord, the church then living will witness the first five seal judgments, as well as many other events following the midpoint of the 70th Week of Daniel, during the Great Tribulation. The church will, however, escape God’s wrath immediately before the Day of the Lord begins.

9. Jesus comes for His Church (the Rapture) during the second half of the 70th Week of Daniel, one year and ten days before the last day of the 70th Week of Daniel, on Yom Kippur the Day of Atonement (for Israel), when Christ physically returns to earth with His Church. This is analogous to Noah and his family being removed from God’s wrath and preserved for one year and ten days before touching the earth again (Genesis 7:11, 13; 8:13–18).

10. As the 70th Week of Daniel ends on Yom Kippur, we calculate that the 70th Week of Daniel also begins on Yom Kippur, exactly seven years before. So the peace treaty confirmed by the Antichrist with Israel, occurring at the start of the 70th Week of Daniel, is also on Yom Kippur. If this confirmation is a public event, this is a marker on the calendar to identify the Antichrist.

11. With Yom Kippur (Tishri 10) occurring at the end of the 70th Week of Daniel, the midpoint of the 70th 156

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Week of Daniel is exactly three-and-a-half years before, on Nisan 10. From Exodus 12:3–6, we know that Nisan 10 is the day when the Passover lamb was selected, four days before Passover. On the following day, Nisan 11 (Sunday), Jesus entered Jerusalem on a donkey to the chorus of “Blessed is He who comes in the name of the Lord,” identifying Himself as the Messiah and Passover Lamb of God. It is not by coincidence that on Nisan 10 (the day the Passover lamb is selected), according to Daniel 11:36, the Antichrist exalts himself in the Temple and declares himself to be God. This is a marker on the calendar to identify the Antichrist; at the time he publicly makes himself known at the midpoint of the 70th Week of Daniel.

12. The cosmic signs of Joel, correlating with those appearing in Revelation—”the sun will be turned to darkness and the moon to blood” (Joel 2:31 NIV, Revelation 6:12)—support the Day of the Lord as beginning after the Sixth Seal judgment in Revelation is opened. In alignment with the classic Pre-Wrath Rapture view, we place the Rapture and the start of the Day of the Lord after the midpoint of the 70th Week of Daniel, after the opening of the Sixth Seal judgment and, specifically, on the Feast of Trumpets, one year and ten days before the end of the 70th Week of Daniel on Yom Kippur. This is the declared date of the Feast of Trumpets, Tishri 1, on which the Rapture and the start of the Day of the Lord will occur.

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8 The Clock is Ticking – What Time Is It? For it is time for judgment to begin at the household of God; and if it begins with us, what will be the outcome for those who do not obey the Gospel of God? (1 Peter 4:17)

T

iming is everything! Whether we’re competing in sports, investing in the stock market or engaging in a tactical military operation, timing is critical to achieve the desired outcome.

Timing is no less critical as we approach the end of the age.

God’s clock is ticking, and with each passing moment He sovereignly moves events and leaders, shaping history toward a pre-determined conclusion. God’s clock is quickly approaching the proverbial midnight hour, the pre-appointed time when history runs its course and God intervenes with judgment—when He finally says, “Enough is enough!”

Religious prophets, seers and observers of history throughout the ages have waited for this final hour. Some have calculated, predicted and announced when the end of the world will occur. At times they sold their worldly belongings and gathered on hilltops waiting for the end of all things, only to be disappointed when the end did not arrive.

God alone is the keeper of the last-days’ clock. Ever since Jesus spoke the words, “If I go and prepare a place for you, I will come again and take you to Myself . . . ” (John 14:3), the church has waited for the returning Lord. Through fiery trials, exiles, persecutions and imprisonments; through long years of suffering and conflict; 159

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in spiritual wastelands and facing the blade of the martyrs’ sword, those of the church have looked longingly for their blessed hope with one recurring question, “How long, O Lord, how long?”

As the sun was setting on Jesus’ short earthly ministry, with the shadow of His cross looming more ominously each day, He gathered His disciples on the Mount of Olives, which was just beyond the Kidron Valley in complete view of the Temple. A short while earlier, with a heavy and broken heart, Jesus had pronounced seven great woes of judgment upon the scribes and Pharisees, including the destruction of Jerusalem and the Temple (Matthew 23). When they rejected Him, Jesus left the Temple of God desolate and devoid of God’s presence, soon to be the object of man’s and God’s judgments (Matthew 23:38).

Against this backdrop, Jesus told His disciples that not one stone would remain standing; the entire Temple structure would be torn down. The shocked disciples could only imagine that this meant the end of the world. They said, “Tell us, when will these things be, and what will be the sign of your coming and of the end of the age?”

(Matthew 24:3). Simply put, they were asking, “We know the clock is ticking, but what time is it?”

This chapter will provide a framework to answer the question, “What time is it?” We will briefly look at the last-days’ clock through the visions of Daniel and their meaning for his people, the Jews.

We also will see what Jesus and the Apostle John said about the last-days’ clock.

Finally, due to our natural curiosity, we want to see how selected current events may help us understand where we are on the clock.

Knowing the time is important for us to remain alert and ready for the coming of Jesus Christ: “Therefore, stay awake, for you do not know on what day your Lord is coming” (Matthew 24:42).

The Last-Days’ Clock – What Daniel Saw If we are to foresee the future, especially as it relates to the end time, we must depend upon Scripture. As we discuss future events, we need to apply caution to avoid undue speculation and 160

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avoid reading into the biblical text what is not there, which causes error in our understanding.

When approaching God’s Word, we avoid speculation and presumption by asking the Holy Spirit to lead us into His truth to the degree we are able to comprehend it. We are careful, therefore, not to be dogmatic where the Scripture is not clear.

With this as a prelude, we seek to establish a biblical framework to understand the prophetic visions Daniel experienced during his exile in Babylon.

Whenever people discuss Old Testament prophecy, theytypically refer to the book of Daniel. This is because the book of Daniel contains many foundational prophecies about end-of-the-age events.

In his visions, Daniel saw the future of the world, particularly as those future events relate to Israel—God’s covenant people.

This future is played out on the stage of history as empires and kingdoms have significance to Israel and to the events that lead to the end times.

Upon close examination, we realize that Daniel saw a series of complex visions. They appear to be confusing but, actually, provide a telescopic view down the corridors of history that apply the near/far understanding of prophecy (see Chapter 2, “Prophecy – A Misunderstood Message”). An example of this is the little horn, describing Antiochus Ephiphanes, as well as the little horn, applying to the Antichrist at the end of the age (Daniel 8, 9).

Beginning with Daniel 7, we read that Daniel saw four great beasts, “different from one another,” coming out of the great sea (Mediterranean Sea). These beasts represent four distinct great kingdoms, each with its own character, arriving on the stage of history consecutively as the Babylonian, Medo-Persian, Greek and Roman empires (Daniel 2:31–45). The Roman Empire was the most fierce and terrifying of the four beasts, with teeth of iron devouring all nations in its path. With crushing military power and exploitation, it subdued the known world (Daniel 7:19–20).

Remnants of the Roman Empire are still present in Western culture today. It continues, according to Daniel’s vision, in the form of the ten horns or kingdoms. In a different form, this fourth kingdom 161

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extends its influence in history “ . . . until the Ancient of Days came . . . ” (Daniel 7:22).

Toward the end of this fourth kingdom, Daniel saw the rise of a terrifying individual who quickly secures global dominance and is referred to as the little horn (Daniel 7:8). Daniel’s vision further described this little horn as an individual who has “ . . . eyes of a man and a mouth that speaks great things” (Daniel 7:8). He is shrewd, cunning and promotes deceit, building his power and dominance by seduction, flattery and treachery (Daniel 8:23–25; 11:32).

Daniel saw this little horn, later identified in the New Testament as the Antichrist, uprooting three other kings (nations) and placing the remaining horns in subservience to his aggression. He deceitfully confirms a peace and security agreement with Israel for seven years (Daniel 9:27), which Isaiah identifies as the covenant of death (Isaiah 28:15, 18).

This agreement is annulled after three-and-a-half years, when the Antichrist ultimately reveals his true intentions and antagonism toward Israel and God Himself (Daniel 9:27). He ends sacrifices and offerings and, thus, Temple worship, which will have been reestablished on the Temple Mount. Arrogantly, he exalts himself above God in the sanctuary, causing the abomination that causes desolation and defiling the Holy of Holies (Daniel 9:27). Daniel further describes the Antichrist: And the king shall do as he wills. He shall exalt himself and magnify himself above every god, and shall speak astonishing things against the God of gods. He shall prosper till the indignation is accomplished; for what is decreed shall be done. (Daniel 11:36, emphasis added) Exhibiting his hatred toward God and His people, the Antichrist initiates war on the saints of God, including all the Jews, prevailing over them during the second half of the 70th Week of Daniel, bringing persecution and death: “He shall speak words against the Most High, and shall wear out the saints of the Most High, and shall think to change the times and the law; and they shall be given into his hand for a time, times, and half a time [specifically, related to 162

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the Jews, as the church will have been raptured before the end of the last full three-and-a-half years]” (Daniel 7:25).

The Antichrist displays his power, but it’s not a power from himself; it will be a supernatural power from Satan, causing fearful destruction, including the destruction of mighty men—such as political leaders—who oppose him (Daniel 8:24; Revelation 13:4).

The Antichrist is highly self-willed, executing his power without warning and obtaining his kingdom by flatteries—a kingdom he will control absolutely and ruthlessly as the presumed manifestation of God on earth, until the Ancient of Days comes to slay him (Daniel 7:22–26; 8:25; 11:21, 24).

Daniel also saw the end of the Antichrist: “He shall be broken— but by no human hand. . . . He shall come to his end, with none to help him” (Daniel 8:25; 11:45; see also Revelation 19:20–21).

Looking beyond the Antichrist, Daniel also saw God’s blessing waiting to be poured out upon His people: “And the kingdom and the dominion and the greatness of the kingdoms under the whole heaven shall be given to the people of the saints of the Most High; his kingdom shall be an everlasting kingdom, and all dominions shall serve and obey him” (Daniel 7:27).

The One to whom all prophetic visions point, as stated in Daniel, is Jesus Christ, the Son of Man, a title used frequently by Christ Himself: I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man [Christ], and he came to the Ancient of Days and was presented before him.

And to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed.

(Daniel 7:13–14; emphasis added) Daniel was reminded repeatedly that the visions he had seen were not for him or his people exiled in Babylon: “Understand, O son of man that the vision is for the time of the end. . . . [W]hat is to happen to your people in the latter days. For the vision is for days 163

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yet to come” (Daniel 8:17; 10:14, emphasis added). They were for another time, far into the future on the last-days’ clock.

The Last-Days’ Clock—What Jesus and the apostles Said The primary texts related to what Jesus said about the last-days’ clock are found in the Olivet Discourse (Matthew 24, Mark 13 and Luke 21). The context for what Jesus taught about the end times was in response to the questions the disciples asked, “When will this happen, and what will be the sign of your coming and of the close of the age?” (Matthew 24:3 NIV).

He answered their questions by identifying things to watch for, describing the events that will lead up to the final days.

First, He told them that warning signs, analogous to birth pains, would get more intense as the end draws closer (Matthew 24:8). The most important thing to watch for during the time of birth pains is deception and the rise of false teachers to lead God’s people astray. Such deception and false teaching will cause many to fall from their faith. People betraying and hating one another, lawlessness and absence of normal human love will also characterize this period. During this time of birth pains, God’s people will be persecuted and put to death. Jesus also said that these birth pains would include wars and rumor of wars, international conflicts, famines and great earthquakes. All these lead up to a time of great distress (Matthew 24:5–14).

Second, Jesus described the horrors of “ . . . great tribulation, such as has not been from the beginning of the world until now, no, and never will be” (Matthew 24:21). This great tribulation begins at the time of the abomination of desolation, referred to in Daniel when the Antichrist takes his place in the sanctuary of God and exalts himself above God (Matthew 24:15; Daniel 9:27, 11:31), which happens at the midpoint of the 70th Week of Daniel.

Jesus taught that, during the Great Tribulation, severe persecution and death of God’s people will intensify as the Antichrist makes war on the saints of God. Great signs and wonders will lead God’s people astray. The Great Tribulation will be shortened for the elect, the followers of Jesus—His Church, as they see the signs of 164

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the Son of Man’s coming and hear the blowing of the shofar (The Last Shofar!), calling them to be caught up into heaven to be with Him (Matthew 24:22, 29–31).

The apostles gave us additional information about the lastdays’ clock.

John, writing in exile from Patmos, informed us about Two Witnesses sent by God who appear in Jerusalem at the beginning of the Great Tribulation. They are present, seemingly, during the second three-and-a-half years of the 70th Week of Daniel to announce God’s coming judgment upon the earth and to call to repentance those who would hear and believe their testimony.

With God protecting these Two Witnesses, no one can kill them, not even the Antichrist. They call down judgments upon the inhabitants of the earth, executing torment on the unbelieving world until they finish their God-given work. Only then does God allow the Antichrist to kill them, which becomes a day of celebration for everyone on earth. They lay unadorned in the streets of Jerusalem for three-and-a-half days for the world to see. Then the breath of life returns to them, and they are caught up into heaven (Revelation 11:3–13). No matter how bad things get, even after the church is raptured to heaven, God will always have His witness so that no one has an excuse for not repenting.

The False Prophet appears in John’s vision as a dominant force who derives his power from the Antichrist and Satan. His function is to support the Antichrist, carrying out diabolical deceptions and killing those who refuse to bow and worship his image (Revelation 13:11–17). Both the False Prophet and the Antichrist meet their final judgment by the Word of Christ and are thrown alive into the eternal Lake of Fire (Revelation 19:20).

The apostles Paul and Peter also spoke about end-time events, which we discussed in Chapter 5, “The Day Will Finally Arrive – The Day of the Lord.” Although much remains to be said beyond the accounts from the Book of Daniel, Jesus’ comments in the Gospels and John’s visions in Revelation help introduce the key personalities who will take the stage during the 70th Week of Daniel.

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Current events and the Last-Days’ Clock The nation of Israel is the flash point for major issues facing the Middle East today. This does not surprise most Bible scholars. As predicted for several millennia, Israel has been and will continue to be the thorn in the flesh for many non-Jewish people in the Middle East.

In ancient times, the Assyrians, Babylonians, Medo-Persians, Grecians, Romans and a host of other smaller nations saw Israel as a nation to be eliminated. Today, Israel is surrounded by Islamic nations who share with their ancient cousins their common hatred for the Jews and the desire for their destruction.

Even the casual observer can see that Israel and radical Muslims of the Middle East are on a collision course over the land, now falsely claimed to be occupied by Israel. Their dispute over the ownership of the Temple Mount in Jerusalem is the epicenter of the conflict. In fact, the Dome of the Rock and Al-Aqsa Mosque presently occupy the Temple Mount.

Let’s review history to help us understand the present Middle East conflict. The Temple Mount was left in the hands of the Muslim religious authority, the Waqf, after Jerusalem’s reunification in the 1967 war, a decision made by Defense Minister Moshe Dayan.

The Waqf has taken advantage of this and removed every sign of ancient Jewish presence at the Jewish holy site. According to Arutz Sheva 71 in their February 24, 2012 report, a sign posted by the Waqf at the entrance to the Temple Mount states, “The Al-Aqsa Mosque Courtyard and everything in it is Islamic property.”

Of course, this does not sit well with the Jewish citizens of Israel and puts focus on the present conflict between Muslims and Jews in Israel. Many of us wonder how long the present situation can exist.

The Jews claim their right to the Temple Mount began with Abraham’s sacrifice of Isaac (but stopped by God) followed much later by David’s purchase of the site from the Jebusite owner (2 Samuel 24:18–24). David decreed that a temple would be built on this site, and his son Solomon fulfilled this decree according to God’s plans, further cementing Israel’s claim to the Temple Mount.

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After Nebuchadnezzar, King of Babylon, destroyed the first Temple, Israel’s ownership was further established by the decree of Cyrus, King of Persia. He allowed the Jews to return to their land and commissioned the building of the second Temple on the original site.

Muslims reject Israel’s claim by declaring the historical record to be untrue. They say the only true record of ownership begins with Mohammed (625 AD). However, Rabbi Menachem Kohen in his book, Prophecies For the Era of Muslim Terror—A Torah Perspective on World Events,2 has made observations from the Muslim’s own Koran, which clearly conflict with current Muslim claims of ownership and denial of historic Jewish occupation of the Temple Mount: Jerusalem is not mentioned in the Koran. Mohammed states that only Mecca and Medina are holy cities for Muslims and that is why Jerusalem isn’t even mentioned in the Koran. On the contrary, the Koran does declare that the Holy Land belongs to the Jews.

“And therefore, we said to the Children of Israel: ‘Dwell securely in the Promised Land . . . and we [i.e., Allah] will gather you altogether . . . ’ Bear in mind the words of Moses to his people: . . . ‘Enter, my people, the Holy Land which Allah has assigned for you.’ (Koran, Surah 17:104 and 5:20–21)3 Worse, the Muslim holy book itself describes the construction of even the First Temple and the destruction of both Temples.” (Koran, Surah 34:13 and 17:7)4 In spite of original literary sources (the Bible, Dead Sea Scrolls, Josephus and Talmudic, Greek and Roman historians) and archaeological evidence such as monuments and artifacts with Hebraic inscriptions, the Palestinian Authority asserts that such a Jewish history never existed! They claim any evidence to the contrary is tainted by Jewish and Christian historians.

It is interesting to understand on what the Muslims base their claim to the Temple Mount. They suppose that Mohammed’s imaginary ascension into heaven on a white horse from the rock at the 167

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present site of the Dome of the Rock validates Muslim ownership of the Temple Mount. Kohen has an interesting take on this: It is only from the second half of the 20th Century that Arabs have attempted to invert history by claiming that the Land had always belonged to them (and never to the Jews). So, what’s their proof? Are you ready for this? They claim that Mohammed dreamt of flying heavenward from Jerusalem with his horse. Mohammed dreamt—this is a proof? A dream is more convincing than a Divine pronouncement? A dream is stronger proof than being gifted the land by the Almighty? A dream is better proof than the facts of history? Since when is a fantasy of flying better proof than the hard facts of a Divine bequest and living in the Holy Land for 3,300 continuous years?5 Throughout the Christian era, religious wars and crusades were fought over Jerusalem and the Temple Mount. In the Middle Ages, the church believed it had a holy mandate to take Jerusalem and the Temple Mount away from the Muslims. They did this repeatedly over a number of centuries.

With the rise of the Ottoman Empire, Muslim ownership of the site, including Jerusalem, went undisputed until the end of World War I when Britain was given a mandate over the area known as Palestine, which it conquered from the Ottomans. On May 14, 1948, the Israeli Declaration of Independence was made on the day before the British Mandate was due to expire. Israel was decreed to be a sovereign nation (Isaiah 66:8). The newly formed nation of Israel only partially controlled Jerusalem, claiming possession of the western quarter of the city.

In the war of 1967, Israel gained control of the eastern quarter of the city, which included the Old City and the Temple Mount. It is important to note that the fulfillment of many end-time prophecies presupposes a Jewish-controlled Jerusalem and Temple Mount (Ezekiel 38 & 39; Joel 3:1; Zechariah 14:2), hence, the significance of May 14, 1948 (Jewish state declaration) and the 1967 War. In many ways, these started the last-days’ clock.

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Many scholars of Bible prophecy believe a third Temple must be built before the end of the age. The Temple must be built by the Jews (Daniel 9:27), it must be built in the land of the Jews (Matthew 24:15–20), and it must be located in Jerusalem under Jewish control (Revelation 11:1–2).

Two organizations in Israel, The Temple Institute and The Temple Mount Faithful, are making plans for a future third Temple. They now have scaled models, architectural plans, furnishings, priestly apparel and vessels, and ten-stringed instruments. Trained candidate priests have also been identified, and efforts are being made to sire a suitable red heifer needed for purification (Numbers 19:1–10).

Regardless of how we may view these preparations, the fact that they are occurring at all suggests a strong belief in the fulfillment of Old Testament prophecy about events surrounding the end times.

Although many voices—not only from the Islamic and secular world but even from within the Christian community—say Israel has no place on either the political or prophetical landscape, the Word of God says otherwise. Israel as a nation, without doubt or refutation, has a place in God’s final plan of redemption. It is an essential part of the last-days’ clock.

The weight of Old Testament passages provides unquestionable evidence that Israel will play a major role in God’s ultimate plan of redemption. God’s covenants regarding the future blessing of His earthly people are unchangeable. They will be fulfilled. In the New Testament this position is stressed in Romans Chapters 10–11, Hebrews 8:8–12 and passages from the Book of Revelation. Israel has not been set aside from future blessing and redemption. It does have a future in God’s redemptive purposes.

Some people say present-day Israel may not be the biblical Israel of prophecy. We might argue that present-day Israel, which came into existence after over 1,800 years—following the Roman wars that ended in the first and second centuries AD—might again be wiped off the map and reformed at a still future date. This is, however, not the case as there is biblical evidence to the contrary, as stated in books by Rabbi Menachem Kohen and Rabbi Nisan Aryeh Novick.6, 7 The stated evidence for present-day Israel not 169

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being uprooted again is cited by Kohen and comes from the books of Amos and Ezekiel, as shown in the chapter end notes.8 Since the time of Constantine (beginning 312 AD), the church has westernized biblical prophecy. Much of what the Bible says about end-time events has been seen from a Western perspective, with no significant relationship to the Jews or to Israel. Even with the recent introduction of the Pre-Tribulation Premillennial view of end times, prophecy tends to be interpreted from a Western perspective.

It is clear from a biblical perspective that most of what the Bible addresses, related to end-time events, is Jewish and in a Jewish context, happening largely in the Middle East but having far-reaching effects that touch all peoples living on the face of the earth, i.e., through the seals, trumpets and bowl judgments of Revelation.

Like many who have gone before us, we now see more compelling evidence that we are moving quickly toward the time of the 70th Week of Daniel and the Second Coming of Christ. The governments of the world face more and more economic, social and political problems. Wars and the threat of wars are increasing.

Natural disasters appear to be increasing in frequency and intensity with thousands, sometimes hundreds of thousands, dying or severely injured and left homeless. Issues of population, pollution, pandemics and limited resources only add to this global problem.

We believe that as the weight of these problems increase, people will be overwhelmed with fear of what is coming on the world (Luke 21:26). The birth pains that Jesus speaks about will become a reality. The stage will be set for the Antichrist to step in as the world’s savior, appearing to have the right answers for the world’s problems.

Where are we now on the last-days’ clock? No one knows for certain. However, Jesus tells us to “Watch!” “Be on our guard!” “Be ready!” “Look up!”

He has given us signs to see (Matthew 24). Now more than ever, He is the Coming Savior! Praise God! We need to look to Him for our salvation. Time appears to be short.

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Don’t Wait Too Late; Now Is the Day Some may think they can wait until things get really bad before deciding to come to Jesus for salvation. This is a flawed and potentially fatal decision. In 2 Thessalonians 2:9–12, the Apostle Paul said that the Antichrist is the purveyor of deception, and his second in command, the False Prophet, will be the enforcer of that deception—and God will allow this deception to occur. Consequently, most will believe the lie.

Paul also says that in the last times, God will send a strong delusion so many will believe what is false (2 Thessalonians 2:11). You won’t be able to believe what is true, even if you want to. As Paul’s warning in 2 Corinthians indicates, now is the time for salvation: “I tell you, now is the time of God’s favor, now is the day of salvation” (2 Corinthians 6:2b NIV, emphasis added).

If you have not truly repented of your sins and opened your heart to Jesus Christ and the salvation He alone offers, we urge you to follow the Holy Spirit’s prompting and make that decision today.

Now when these things begin to take place, straighten up and raise your heads, because your redemption is drawing near.

(Luke 21:28)

Let’s Talk About It 1. Why is the book of Daniel important to your understanding of the last-days’ clock?

2. In His Olivet discourse, what two important things did Jesus teach His disciples to watch for in the end times? Why are they important?

3. As you relate current events to the last-days’ clock, what would be the next event you would watch for as you approach the end times?

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Chapter End Notes 1. Website for Arutz Sheva 7, Israel National News: www.

IsraelNationalNews.com 2. Rabbi Menachem Kohen, Prophecies for the Era of Muslim Terror – A Torah Perspective on World Events (Brooklyn, NY: Lambda Publishers, Inc., 2007), 224 pages.

3. Rabbi Menachem Kohen, op. cit., p. 47.

4. Rabbi Menachem Kohen, op. cit., p. 53.

5. Rabbi Menachem Kohen, op. cit., pp. 63–64.

6. Rabbi Menachem Kohen, op. cit., pp. 35–36.

7. Rabbi Nisan Aryeh Novick, Fascinating Torah Prophecies – Currently Unfolding (Staten Island, NY: Netzach Yisrael Publications, Inc., 1997), p. 116.

8. Evidence for Israel not being uprooted again is cited by Rabbi Menachem Kohen in Prophecies for the Era of Muslim Terror – A Torah Perspective on World Events (pp. 35–36) from the books of Amos and Ezekiel, include the following verses: Behold, the days are coming, says the Almighty, . . . the mountains will drip the nectar of fruits . . . I will bring back the captives of my people Israel and they will rebuild desolate cities and settle them; they will plant vineyards and drink their wine; they will cultivate gardens and eat their fruits. I will plant them upon their land and they will never again be uprooted from their land that I have given them.

(Amos 9:13–15, emphasis added) But, you, the mountains of Israel – you will give forth blossoming branches and produce your luscious fruit for My people Israel, for they are soon to arrive. . . . The land will be tilled and sown. I will make the people numerous– the entire House of Israel. The cities will be inhabited and the ruins will be rebuilt. . . . I will make it better than it ever was. . . . They will inherit the Land which will be theirs for a possession and the Land will never be bereaved of them.

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These prophecies could not have been fulfilled by the return of the Jews after the Babylonian conquest, as that reconstituted nation of Israel was, indeed, later uprooted by the Romans and the Jews banished from the Land in the great Diaspora. Now that the Jews are back in the land, these prophecies are applicable and the Jews will never again be driven out. We believe that the above prophecies refer to present-day Israel, because once they have returned to the land of Israel, “ . . . the land will never be bereaved of them [they will not leave the land]” (Ezekiel 36:12; see also Amos 9:15). Indeed, the last-days’ clock is ticking, and all of the end-of-the-age prophecies involving Israel are in place to occur.

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9 Are You Ready?

Therefore you also must be ready, for the Son of Man is coming at an hour you do not expect.

(Matthew 24:44)

O

n the morning of December 7, 1941, the military command at Pearl Harbor was not ready. Had they been alert to the signs of impending attack and taken appropriate action, the outcome of that day would have been dramatically different. In hindsight, they failed to assimilate information that existed before the attack and to act upon the urgency of the situation. This left them without excuse.

Similarly, signs of the impending catastrophe of 9/11 (2001) were in place to be read and understood as a serious threat before the event. Unfortunately, the information was considered unimportant, and the result was the loss of life and injury of thousands, total destruction of buildings in NYC and Washington DC and a dramatic change to a nation’s social behavior. Things could have been different if the signs were believed and appropriate action taken.

Characteristically, history has shown that nations and individuals are prone to discount the significance of signs and deny their validity—leaving people woefully unprepared for what will soon occur.

Our ultimate intent for writing this book is not to provide more information about another idea of how the end of the age may happen but to warn the church to be ready for the times just ahead. We will witness increased trouble and persecution, perhaps even death. But most importantly, we will witness the coming of 175

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Jesus Christ in power and glory. The signs are in place. We need to prepare ourselves and our families spiritually, emotionally and physically to persevere, standing firm in our faith until we hear the last trumpet blast of Matthew 24:31, The Last Shofar!

Only you can decide what to do with the information presented in this book. You may or may not agree with all the specifics of our case, but failure to be ready for the end times, which many Bible scholars agree are soon to be upon us, is without excuse. To dismiss the urgency of the time and fail to prepare is folly.

In this chapter, we will help you and those you love prepare for what the Bible says is coming upon the whole earth—the Last Days.

We will also challenge you to pursue the truth and understanding of the Scriptures.

What Does it Mean to Be ready?

Be Prepared! is the long-stated cornerstone motto of the Boy Scouts. According to Scout tradition, this motto means your body and minds are always in a state of readiness to do what is right: Prepared in mind by disciplining yourself to be obedient to every order, having thought out beforehand any situation that might occur, so that you know the right thing to do at the right moment and are willing to do it. Prepared in body by making yourself strong and active and able to do the right thing at the right moment and then, do it. (http:// www.en.wikipedia.org/wiki/Scout_Motto) Likewise, we should be prepared. Jesus often told His disciples to “Be ready!” “Watch!” and “Be alert!” to the signs forecasting His soon return. Time may be short!

In Matthew 24:32–34, Jesus tells us to learn from the fig tree.

When its branches become tender and put forth leaves, which are the signs of the coming of summer, the generation that observes these signs will not pass from the scene but will remain until Christ’s coming.

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When the signs appear, things will happen quickly, even His return. Here are some things to watch for. Keep your eye on Israel as the epicenter for last-day world events. Watch for a peace agreement with Israel’s enemies to be signed and confirmed by a charismatic individual known in Scripture as the Antichrist (Daniel 9:27a). This agreement, known by Isaiah as the covenant of death (Isaiah 28:15), marks the beginning of the 70th Week of Daniel, the beginning of birth pains for the world but especially for God’s people, as hatred increases for true believers. It is, however, possible that this confirmation by the Antichrist of a peace agreement with Israel might be done quietly and might initially not be a public event to easily observe.

As the midpoint of this seven-year period approaches, adversity will intensify. Then the Antichrist will annul the agreement, revealing his true nature as the embodiment of Satan. He will begin a war of total destruction against God’s people—thus the Great Tribulation begins.

Pay attention and be informed about quickly developing events from the Middle East that concern Israel. Many resources on the Internet will help you keep informed. Remember the history of present Israel (see Chapter 8). Israel is now in the Land and, since May 14, 1948, has been recognized internationally by the United Nations as a sovereign nation. Israel now controls Jerusalem, including the Old City and the area around the Temple Mount, a result of the war of 1967.

As we move toward the events of the last days, a charismatic leader will confirm a peace agreement with Israel. (We think this will happen on a future Yom Kippur, as stated in Chapter 7.) Shortly after the signing of the agreement, look for the construction of a place of worship on the Temple Mount where the Jews will re-establish their sacrifices, perhaps an altar and a tent of meeting that contains a Holy of Holies. In that place of worship on the Temple Mount, the Antichrist will exalt himself as God (Matthew 24:15–16; 2 Thessalonians 2:3–4). Being alert to what is happening in the Middle East is the first step toward being ready. Ignoring these signs is the first step toward potential tragedy for you and those you love.

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Practical Ways to Be Ready When the Time Comes Being ready means being prepared spiritually, emotionally and physically for increased adversity, persecution and, likely, a martyr’s death as a follower of Jesus in the 70th Week of Daniel (Hebrews 10:32–39). You will need to deepen your relationship with Christ as never before. This is an essential first step.

As a required discipline, you will need to consume the Word of God as your daily spiritual bread, allowing the Holy Spirit to shape your thoughts and behavior. Pray fervently and frequently, seeking what the Apostle Paul sought, “That I may know Him and the power of His resurrection, and may share His sufferings, becoming like Him in death . . . ” (Philippians 3:10).

Saint Richard de Wych, Bishop of Chichester, in 1253 captures in prayer what your abiding desire needs to be during the last days: “May I know thee more clearly, love thee more dearly and follow thee more nearly, day by day.”

Consider also Paul’s prayer for the saints, stated in Ephesians 3:14–21. If these activities become your life, you will experience a heightened awareness of the Lord’s presence and words, something you will absolutely need to help you, for your faith to survive.

Deception will be pervasive in the last days. Every form of social media will be a channel for deception, and duplicity will come from every direction. The lies of Satan will not be in short supply in the last days. Responding to His disciples’ questions about the end times, the very first thing Jesus said was to be careful, warning them against being led astray, being deceived (Matthew 24:4–5).

Stay away from people with false messages. It will be so very easy to be deceived in the last days. Deception is as smooth as butter and as sweet as honey, until its deadly poison finds its rest in the mind and heart of the unsuspecting. The more you grow in love and devotion to Jesus, the more you will be protected against the ravages of deception and the more clearly you will discern the difference between the Truth and the Lie. Increased pressure through adversity, persecution, torture and death will challenge your loyalty to Christ. This is happening in many parts of the world even today. Many in today’s churches 178

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will fall away from the faith, avoiding the difficulties associated with being a Christian. They will not hesitate to betray others who seek to follow Jesus. Loyalty to Christ may cost you your life. Be prepared! Be faithful, unto death, if need be! The Holy Spirit, the Comforter, will be with you (John 14:16). Christ has also said, “ . . . I will never leave you, nor forsake you” (Hebrews 13:5).

Meet regularly with like-minded Christians to pray, to study God’s Word, to encourage and support each other. Bibles will not be readily available. Rigorously memorize Bible passages, especially the Psalms, which are rich with comforting promises for the difficult days ahead (Psalm 119:9–16).

A Christian community of faith will become even more critical for each of us as we will need to encourage and support one another. As many Christians today meet in secret in many countries around the world, all true followers of Jesus in that day will need to do likewise, remaining below the radar of those who seek their destruction. Encouraging one another will be the order of the day (Hebrews 10:24–25), sustaining those who are weak of spirit and body and helping them to grow and to persevere as disciples of Christ, as the writer of Hebrews states: Therefore do not throw away your confidence, which has great reward. For you have need of endurance, so that when you have done the will of God you may receive what is promised. For ‘Yet a little while, and the coming one will come and will not delay. . . .’ (Hebrews 10:35–37, emphasis added) During the Great Tribulation, you will not be able to buy or sell anything unless you bear the mark of the beast, a form of identification that expresses your loyalty to the Antichrist (Revelation 13:16–17). As a follower of Jesus, you will totally depend upon God for your daily bread. You will recite the Lord’s Prayer with renewed understanding and fervency (Matthew 6:11).

No matter how desperate the situations, even if it means dying from starvation, do not take the mark of the Antichrist, which will be placed on the right hand or forehead. This is not just a harmless 179

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credit card number or bar code. It is a mark of allegiance to the Antichrist, denoting a worshiper of the beast, its image and name.

Scripture is clear that people who receive the mark are eternally condemned (Revelation 13:16–18; 14:9–11). It is the test of supreme loyalty to Christ: “Here is the call for the endurance of the saints, those who keep the commandments of God and their faith in Jesus” (Revelation 14:12).

Some believers who are more aggressive about their convictions, perhaps even militant, will need to strongly consider tempering their behavior. Armed conflict against the Antichrist does not seem to be a winning proposition. Jesus said to Peter in the Garden of Gethsemane, “Put your sword back into its place. For all who take the sword will perish by the sword” (Matthew 26:52).

Further, in Revelation 10:13 and Philippians 1:29, suffering adversity, even death, seems to suggest that such sacrifice is a divine appointment, not an accident. Dying for one’s faith, in some cases, will result from protecting those for whom we are entrusted by God to defend—our families. Protecting the innocent and weak—those most vulnerable and defenseless—may mean the ultimate sacrifice of faith by giving one’s life for the cause of God’s justice. The last phrase of the verse underscores what is needed. “Here is a call for the endurance and faith of the saints.”

Revelation 6:11 affirms that believers will be killed and that God sovereignly knows the precise number of them. Scripture does not give any indication that fighting is an appropriate response to the persecution of Satan and his Antichrist against God’s elect in the end times. Rather, Christ’s teachings (Matthew 5:11–12; Luke 6:27–38) instruct us to seek humility of spirit, love our enemies, turn the other cheek, go the second mile with them and give them more than they ask. In this spirit, your Father is glorified (Matthew 5:38–48), even if it leads to death.

Admittedly, this is a hard teaching. Charles Cooper, in his book Flight, Fight, or Faith—How to Survive the Great Tribulation,1 provides helpful commentary on this position and is summarized in the chapter end notes, with quotations from his Chapter 2, “Fight: A Problem of Biblical Contradictions.”2 180

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However, it can be said that this subject of Nonresistance vs. the Biblical Case for Self-Defense has spawned vehement disagreement among Christians during times of imminent danger over the centuries. Ron Rhodes, in his book The Complete Book of Bible Answers,3 (and in his internet article, “Did Jesus Advocate the Use of a Sword for Self-Defense Purposes (Luke 22:36–38)?,” presents a helpful summary of these two positions. Quotations from Rhodes’ Internet article are contained in the chapter end notes.4 In addition, a very good three-part internet article by H. J. Henriksen, “Luke 22:36 Peace & Taking the Sword,”5 provides further helpful insights.

Some look to Joshua, Israel’s ancient warrior leader, as a model for engaging the enemy. Joshua was strong in faith and to his commitment to God (Joshua 1:1–9). He boldly faced the enemy with sword and shield, believing firmly in the words that God had given him to possess the land.

Others look to Jesus as their model, who possessed no sword but who on occasions would slip away, fleeing hostile crowds (Luke 4:30, John 8:50, 10:39). When guards came to arrest Jesus, He told Peter to put away his sword, reminding him that He had at His disposal twelve legions of angel warriors waiting with swords drawn for one little word from their Master to attack (Matthew 26:52–53), but He refused to use them. At His trial before Pilate, Jesus said that His servants do not fight because His kingdom is not of this world (John 18:36).

Faith and trust in God, however, are implicit in each model. We are each responsible to God for how we respond or react to those who seek our physical destruction, including those of our family and loved ones, during severe persecution.

In the final analysis, each Christian needs to pray and ask the Holy Spirit to guide his actions in this area, as in all areas of his life, but particularly as we approach the end of the age.

One last thing—during the second half of the 70th Week of Daniel, when the sun turns dark and the moon to blood red and meteors begin to fall to earth, look up—your deliverance is at hand. Jesus is coming! Praise God, the Feast of Trumpets and The Last Shofar! will be fulfilled at that moment by the rapture and resurrection of Christ’s church. We will be with Christ forever, both 181

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in heaven initially and back on earth during the Millennium and eternally.

What Can You Do Now to Get ready?

Many of the things you must do to be prepared in the last days are continuations of what you should be doing now to get ready.

Remain faithful to Christ and His Church, systematically study your Bible and commit yourself to grow in a loving relationship with the Lord.

God is, above all, interested in our relationship with Him. Even now, learn to memorize Scripture as a spiritual resource and encouragement to others for the days ahead—always a good idea!

Develop deep and abiding spiritual relationships with other believers by praying together, serving together and practically encouraging one another (1 Thessalonians 5:11). Take comfort and embrace God’s promises, particularly those promises that will prepare you for the time of trial and persecution by keeping your focus on Jesus and His coming kingdom (John 16:33, Hebrews 13:5–6; 1 Peter 5:10).

Trust in the Lord. Exercise your trust in the Lord now so when your faith is put to the supreme test, you will be ready to gladly trust Him and not fall away, as, for example, Joseph remained true to God when confronted with the advances of Potiphar’s wife (Genesis 39: 6–12).

With this in mind, prepare mentally now for persecution, torture and possible martyrdom. What will you do? How will you respond? Learn from the biblical examples of those who stood despite tribulation and martyrdom. Hananiah, Mishael and Azariah (also known by their Babylonian names of Shadrach, Meshach and Abednego) did not bow to serve other gods or the golden image.

They did not compromise; they accepted either deliverance or martyrdom (Daniel 3:1–30).

As an example from the New Testament, Stephen, in the book of Acts, received comfort and peace from the Holy Spirit in his death, even forgiving those who were stoning him. Stephen was an overcomer. You can be, too!

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The New Foxe’s Book of Martyrs by John Foxe, rewritten and updated by Harold J. Chadwick,6 provides excellent examples of believers who have remained loyal to Jesus and given what they cannot keep to gain what they cannot lose, as missionary martyr Jim Elliot wrote (Hebrew 12:35–38).

It is well to follow the example of John Bunyan, the author of Pilgrim’s Progress. When he was sent to prison for his faith, he asked for two books—the Bible and Foxe’s Book of Martyrs—to help sustain him. Our faith grows as we read of other believers who have withstood suffering in the name of Christ. As the current back book cover of The New Foxe’s Book of Martyrs states, “For 2,000 years, courageous men and women have been tortured and killed because of their confessions of Jesus Christ as Lord. The New Foxe’s Book of Martyrs tells their stories. Stories of heroic courage and overcoming faith. Stories of love of God and Christ. Stories of grace to endure persecution and death.”

Other Bible teachers may have different ideas about how best to prepare for the last days. Although we believe we have provided biblical guidance, the best rule is to seek and follow the Holy Spirit’s leading for living each day and for preparing for the future.

Donald J. Salerno, Jr. in his book, Revelation Unsealed, states, “Jesus did not order believers to quit their jobs, build bomb shelters, store food and wait for the Antichrist to arrive. Rather, he told his disciples to preach the Gospel to all nations. This should be the ultimate calling of all believers.”7 Sharing the good news of God’s love for the lost is not only a mandate for the present (Matthew 28:19–20) but will be a far greater and more demanding challenge in the last days as people all around us are “fainting with fear and with foreboding of what is coming on the world” (Luke 21:26). Even under most difficult conditions, we will need to remain strong in our faith and continue to share Christ.

are You ready?

“Are you ready?” is a simple question, yet its answer has a profound outcome. Most of us live in and for the present. This 183

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is where life is most demanding, whether it’s family, work, social commitments, health or wherever our focus and energy might be.

Imbedded in the very words “Are you ready?” is an implied need to prepare, whether it is for dinner, going to the store or packing the car for vacation. Preparation is always part of being ready. This is no less true when eternity is in view.

It is sad that within today’s church culture, many Christians give only lip service to their final destination in the presence of Jesus. No one seems excited about heaven! More emotional energy seems to be expended on basketball or football games than meeting Jesus when we leave this world.

Yet, “Are you ready?” is waiting to be answered as the church faces the last days and the soon coming of Jesus Christ in power and great glory—a reality few have calculated as part of their contemporary Christian lives. Consider the words of Jesus as He cautions His disciples about being ready: Stay dressed for action and keep your lamps burning, and be like men who are waiting for their master to come home from the wedding feast, so that they may open the door to him at once when he comes and knocks. Blessed are those servants whom the master finds awake when he comes.

Truly, I say to you, he will dress himself for service and have them recline at table, and he will come and serve them. If he comes in the second watch, or in the third, and finds them awake, blessed are those servants! But know this, that if the master of the house had known at what hour the thief was coming, he would not have left his house to be broken into.

You also must be ready, for the Son of Man is coming at an hour you do not expect. (Luke 12:35–40, emphasis added) The Apostle Paul was concerned that some in the church at Corinth were not ready. He understood that it is one thing to profess the Gospel but quite another to possess the Gospel. He prescribed an examination to validate their relationship with Jesus: “Examine yourselves, to see whether you are in the faith. Test yourselves.

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Or do you not realize this about yourselves, that Jesus Christ is in you?—unless indeed you fail to meet the test!” (2 Corinthians 13:5).

James 2:17 (NIV) also challenges us to examine our faith: “ . . . faith by itself, if it is not accompanied by action, is dead.” This is a hard truth that needs clarifying. Anyone who thinks he or she is one of Christ’s, but is not truly saved, will not spiritually survive the fiery trials of the last days. People in this situation are unprepared! They are not ready! They will perish, both in this life and the next. They will later hear the words of Christ: Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only he who does the will of my Father who is in heaven. Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name, and in your name drive out demons and perform many miracles?’ Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’ (Matthew 7:21–23 NIV, emphasis added) Examine your life and see if it bears the marks of an indwelling Christ. If you come up short, God is gracious: “Behold now is the favorable time; behold now is the day of salvation” (2 Corinthians 6:2). Jesus extends to you His love and everlasting forgiveness. “Are you really ready?” He waits for your response.

Those who know Jesus to be their Savior and Lord are ready for eternity with Him but may not be ready to experience what lies ahead in the last days. You, too, need to examine your life to see where the barometer of your faith may be when the days of trial are upon you. Do you overvalue your material possessions (Matthew 6:19–21)? Are you afraid of rejection? Are you ashamed of Jesus (Mark 8:38)? Do you value your life above your commitment to Christ (Luke 9:23–25)? Do you really believe the Gospel you profess? Do you really believe that the Bible is the authoritative Word of God? Do you really believe in eternal destinies called heaven and hell, and that all humanity will end up in one or the other?

Examine yourself. Are you really ready to face the last days?

These will be among the defining issues that will challenge your loyalty to Christ.

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The answer to “Are you ready?” is more than just adding Bible studies and prayer meetings to your schedule. The answer must go deeply into the very core of your relationship with Christ—are you ready for Christ alone? When everything that you love and cherish about this life is stripped from you . . . when everyone who loves you, affirms you and supports you is taken away from you . . . when you have nothing and no one . . . when you have Christ alone—”Are you ready?”

This is the challenge to every follower of Jesus as he or she faces the last days. There is a far more profound implication, however, to the question, “Are you ready?”

The first step in being ready is experiencing a personal, living relationship with God through Jesus Christ. Without this relationship with Christ as your Savior and Lord, you face a bleak and certain future of agony and separation from God in an eternal state that is prepared for Satan and his angels, as well as for those who refuse God’s love and forgiveness.

Such love and forgiveness of your sins can only come through Him, who said, “I am the way, and the truth, and the life. No one comes to the Father except through me” (John 14:6).

Further, the apostle John stated, “But to all who did receive him, who believed in his name, he gave the right to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God” (John 1:12–13). Jesus declared to Nicodemus, “I tell you the truth, unless a man is born again, he cannot see the kingdom of God. . . .” (John 3:3 NIV, emphasis added). Jesus continued, “For God so loved the world that he gave his one and only son, that whoever believes in him shall not perish but have eternal life” (John 3:16 NIV).

Only the crucified Christ can deliver you from the wrath to come. Only He can make you His child and cover you in His love on the day of destruction.

“Are you ready?” can only be answered with a yes if you truly know the One who can save you. Unfortunately, some will be disappointed, thinking that they are saved but, in fact, are not (Matthew 7:21–23).

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The Apostle Paul stated, “Now is the day of salvation” (2 Corinthians 6:2). You may not have another opportunity where God is leading you as today. Life is uncertain. You could die today and seal your future for eternity; hence, “Now is the day of salvation.”

The choice is yours.

“Are you ready?”

Closing Thoughts Thank you for staying with us on a very long and difficult journey.

We have sought to be true to Scripture, allowing it to speak to us rather than injecting our own ideas and forcing conclusions not in Scripture. We have attempted to present a case for a biblically sound understanding regarding the Second Coming of Christ that is based on the prophetic fulfillment of the Fall Feasts of the Lord found in Leviticus 23. You, as the reader, must judge whether we have presented a credible case.

As we stated earlier, we do not simply want to place on the theological table one more idea about the Second Coming of Christ.

Our heart is for the church of Jesus Christ; our desire is to sound a wake-up call, a warning for believers to heed the signs and to be prepared. Consider the parable of the ten virgins in Matthew 25:1–13. Five of the virgins fell asleep and were not prepared or ready to meet the bridegroom when He appeared.

We believe many in the church are asleep to the reality of the coming Bridegroom and the events that must transpire before He arrives. If our book has stirred some people of God to prepare and be ready, it has accomplished its purpose.

Finally, we are concerned about the lack of attention given to the Word of God—a lack that is too common among His people.

We believe many Bible-believing Christians do not know the Bible as they should. They may be familiar with stories about Jesus, a few verses from other parts of the New Testament, and perhaps, some obvious events from the Old Testament. However, because of their lack of attention to God’s Word, they fail to appreciate the beauty of God’s tapestry of redemption woven into the whole of Scripture, including the Tabernacle and the Feasts of the Lord. They also fail to 187

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see the Word of God as absolute Truth by which all things in life are to be weighed. Simply, they fail to see the God of the Word.

If at all possible, all Christians should daily read God’s Word and be involved in Bible study. In addition, Christians should develop a close relationship with Christ and be involved in a church fellowship that honors the truth of God’s Word, preaches and teaches it faithfully, where the members encourage and help each other and share the Gospel with others. These things are important now, but will become increasingly important as we approach the end of the age. As mentioned previously, these things may have to be done secretly as Christians presently do in China, North Korea, the Middle East and other areas of the world where the church is severely persecuted.

As we race toward the end times, deception will increase significantly, finding fertile ground in the minds and hearts of believers who only know the Bible minimally. The master of deception continues his dissection of the Word by asking a well-worn question, “Has God actually said . . . ?” (Genesis 3:1). In these last days, deception will be our worst enemy. Our only protection is the Word of God and our dependency on the Holy Spirit, who leads us into all Truth (John 16:12–14).

Our desire, therefore, is for every follower of Jesus to be a practicing Berean (Acts 17:11), ready and anxious to study the Scriptures—to evaluate what is true. The Apostle Paul commended those in Berea because they looked into the Scriptures to verify even what he taught.

We are to constantly examine the Scriptures, evaluating every voice we hear about eternal matters whether from teachers, preachers, yes, even the words we have presented in this book. As we engage in the pursuit of God’s Word, as we depend upon the Holy Spirit to teach us in Truth, only then will Christ be glorified: “He [the Spirit] will glorify me, for he will take what is mine and declare it to you” (John 16:14–15, brackets added).

Our ultimate desire is that the risen Christ be glorified. As we have seen throughout this book, Christ’s glory is stamped upon every prophetic utterance. His glory is seen as the underlying purpose of the books of Leviticus, Daniel, Revelation and all the other 188

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texts we have cited. His glory is the ultimate purpose of the Bible.

And it needs to be the ultimate purpose by which we are called to serve Him in these last days, the days before the blowing of The Last Shofar!

Now to him who is able to keep you from stumbling and to present you blameless before the presence of his glory with great joy, to the only God, our Savior, through Jesus Christ our Lord, be glory, majesty, dominion, and authority, before all time and now and forever. Amen.

(Jude 1:24–25)

Let’s Talk About It 1. Assuming our case to be correct, how would you describe the church in the 70th Week of Daniel, particularly during the Great Tribulation?

2. What things would be essential to believers during this time? Why? 3. What things can you do today to prepare for what may be your experience in the end times?

4. How is our case different from what you have commonly believed about the end times? Based on the evidence cited, is our case credible? Why or why not?

Chapter End Notes 1. Charles Cooper, Flight Fight or Faith–How to Survive the Great Tribulation (Bellefonte, PA: Strong Tower Publishing, 2008), 238 pages.

2. Charles Cooper, op. cit., Chapter 2, “Fight: A Problem of Biblical Contradiction,” pp. 13–25. The following are selected quotations related to his recommendation of relying on “Faith” and not “Fight.” They are helpful insights for consideration (with reference page numbers): 189

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On the night our Lord was to be arrested, Peter cut off the ear of Malchus, a slave of the high priest sent to help arrest the Lord. Jesus instructs Peter, ‘Put your sword back into its place; for all those who take up the sword shall perish by the sword’ (Matt. 26:52). Simply stated, anyone who attempts to stay alive by killing others will himself be killed . . . (p. 13) In 2 Thessalonians, Paul . . . states, ‘As a result we ourselves boast about you in the churches of God for your perseverance and faith in all the persecutions and afflictions you are enduring. This is evidence of God’s righteous judgment, to make you worthy of the kingdom of God, for which in fact you are suffering. For it is right for God to repay with affliction those who afflict you, and to you who are being afflicted to give rest together with us when the Lord Jesus is revealed from heaven with his mighty angels. With flaming fire he will mete out punishment on those who do not know God and do not obey the Gospel of our Lord Jesus’ (2 Thess. 1:4–8) . . . (p. 15) A text that speaks to this specific point is Revelation 13:10. This passage, quoted from The Greek New Testament, states: ‘If anyone is meant for captivity, into captivity he will go. If anyone is to be killed by the sword, then by the sword he must be killed. This requires stead fast endurance and faith from the saints. . . .’ (p. 19) What Revelation 13:10 affirms is that God’s elect will experience imprisonment and capital punishment during Daniel’s Seventieth Week. Believers’ response is not to fight back, but to suffer faithfully. (p. 20) Scripture does not give any indication that fighting is an appropriate response to the persecution of Satan and his Antichrist against God’s elect. On the contrary, those who will be called upon to face this unexampled time will need another line of defense. . . . (p. 25) 190

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3. Ron Rhodes, The Complete Book of Bible Answers – Answering the Tough Questions (Eugene, OR: Harvest House Publishers, 1997), 396 pages.

4. Ron Rhodes, Internet article: “Did Jesus Advocate the Use of a Sword for Self-Defense Purposes (Luke 22:36–38)” (http:// home.earthlink.net/~ronrhodes/qselfdefense.html).

Selected quotations from this article are shown below.

These are helpful insights offered for your consideration related to the Biblical Case for Self-Defense: Prior to His crucifixion, Jesus revealed to His disciples the future hostility they would face and encouraged them to sell their outer garments in order to buy a sword (Luke 22:36–38; cf. 2 Corinthians 11:26–27).

Here the ‘sword’ (Greek maxairan) is a dagger or short sword that belonged to the Jewish traveler’s equipment as protection against robbers and wild animals. A plain reading of the passage indicates that Jesus approved of self-defense. . . .

Self-defense may actually result in one of the greatest examples of human love. Christ Himself said, ‘Greater love has no one than this, that he lay down his life for his friends’ (John 15:14). When protecting one’s family or neighbor, a Christian is unselfishly risking his or her life for the sake of others.

Theologians J. P. Moreland and Norman Geisler say that ‘to permit murder when one could have prevented it is morally wrong. To allow a rape when one could have hindered it is an evil. To watch an act of cruelty to children without trying to intervene is morally inexcusable.

In brief, not resisting evil is an evil of omission, and an evil of omission can be just as evil as an evil of commission. Any man who refuses to protect his wife and children against a violent intruder fails them morally.’

5. H. J. Henriksen, author of website www.biblefocus.net, 3– part Internet article, “Luke 22:36 Peace & Taking the 191

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Sword,” (http://biblefocus.net/consider/v16Luke2236/ index.html), 7 pages.

6. Harold J. Chadwick, The New Foxe’s Book of Martyrs – by John Foxe (1563); Rewritten and Updated by Harold J. Chadwick (North Brunswick, NJ: Bridge-Logos Publishers, 1997), 411 pages.

7. Donald J. Salerno, Jr., Revelation Unsealed (College Station, TX: Virtualbookworm.com Publishing, Inc., 2004), p. 228.

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epilogue A Final Word Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.

(Matthew 5:10)

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his final word is for you, our reader. Throughout the closing chapters of our book, we have emphasized that the last days will be characterized by immense difficulty, especially for the people of God. To a great extent, the focus of this message has been for the church. However, we hope that what we have said about the end times will become personal. The challenge for you during the 70th Week of Daniel will be to remain absolutely faithful and loyal to Jesus Christ when faced with life-threatening situations and convincing reasons to compromise your faith. For such a time, you need encouragement, and you need to give encouragement to others in the body of Christ.

Jesus told His disciples, “In the world you will have tribulation.

But take heart; I have overcome the world” (John 16:33). Jesus understood that those who faithfully follow Him will experience suffering, adversity, persecution and even death. These experiences will not be debated in the last days; they will be real, and they will be your experience. You will have tribulation.

The word tribulation should not be sanitized to fit our acceptable understanding and norms, i.e., testing, trials, challenges, etc.

Rather within the context of its use and meaning, tribulation is nothing less than exceedingly great trouble, severe affliction, utter 193

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misery and overwhelming difficulties, marked by oppression and distress.1 All people outside the fellowship of believers will hate you.

Notice, as Jesus reminded His disciples, “Brother will deliver brother over to death, and the father his child, and children will rise against parents and have them put to death, and you will be hated by all for my name’s sake. But the one who endures to the end will be saved” (Matthew 10:21–22).

The reason for such hatred is not a secret: “If the world hates you, know that it has hated me before it hated you. If you were of the world, the world would love you as its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you” (John 15:18–19, emphasis added).

In his book, How Should We Then Live: The Rise and Decline of Western Thought and Culture, Christian theologian and philosopher Francis Schaeffer spoke about the demise of biblical thought and values in our culture.2 This erosion continues unabated. Schaeffer showed that, because of diminishing biblical values, incivility would rule people’s behavior. His question is haunting. How should we then live when we see all around us, as followers of Christ, a world that is increasingly accelerating in a different direction from what we know and have learned at Jesus’ feet? What will be your response when you are irrationally and violently attacked by hatred? Jesus gave us the answer: But I say to you who hear, Love your enemies, do good to those who hate you, bless those who curse you, pray for those who abuse you. (Luke 6:27–28, emphasis added) You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? And if you greet only your brothers, what more are you doing than others? Do not even the Gentiles do 194

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the same? You therefore must be perfect, as your heavenly Father is perfect. (Matthew 5:43–48, emphasis added) Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you. (Matthew 5:11–12, emphasis added) In the midst of irrational hate, you will have opportunity to be Christ’s agent for blessing and to be blessed yourself. What seems totally unnatural is in perfect alignment with God’s heart. Jesus is not giving us a recommendation but a command. Love, do good, bless and pray for those who hate you, curse you and abuse you; yes, even those who threaten your life and the lives of your loved ones.

When you have done what Jesus requires toward your visceral enemy, then rejoice and be glad because your reward in heaven is exceedingly great. Prepare your heart now for your response then, a response that needs to be immediate and practical, seeking, with God’s agape love, to reach the heart of the adversary, as noted by the following Scriptures: You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also. And if anyone would sue you and take your tunic, let him have your cloak as well. And if anyone forces you to go one mile, go with him two miles. (Matthew 5:38–40, emphasis added) Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, ‘Vengeance is mine, I will repay, says the Lord.’ To the contrary, ‘if your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by so doing you will heap burning coals on his head.’ Do not be overcome by evil, but overcome evil with good. (Romans 12:19–21, emphasis added) 195

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Beloved, do not be surprised at the fiery trial when it comes upon you to test you, as though something strange were happening to you. But rejoice insofar as you share Christ’s sufferings, that you may also rejoice and be glad when his glory is revealed. If you are insulted for the name of Christ, you are blessed, because the Spirit of glory and of God rests on you. . . . Therefore let those who suffer according to God’s will entrust their souls to a faithful Creator while doing good. (1 Peter 4:12–19, emphasis added) As we discussed in Chapter 9, there are some who see themselves as Christ followers who carry the sword for defensive purposes (Luke 22:36). How and when such a sword is used must be a matter of great discernment, prayer and guidance by the Spirit of God, and not determined by the heat of the moment. There are serious moral and biblical consequences that must prayerfully be decided before such a moment arrives. Ultimately, when faced by a superior-armed aggressor, the use of a defensive weapon is usually not a winning situation.

In the last days, when everything that provides stability and security is taken from you, when hiding behind cultural norms is no longer an option, when the local church is a target for violence and persecution, there are two imperatives you must never give up: faithfulness (loyalty) to Jesus and obedience to Him and His Word.

Do not think of His Word as just a printed Bible. Unfortunately, Bibles will be removed from the scene and probably destroyed. The Word that is hidden in your heart is what will endure during these difficult times, giving you your true stability and security, as well as hope and joy in the Holy Spirit.

Tenaciously holding on to these two imperatives, faithfulness and obedience, will require endurance and perseverance, regardless of the cost. The apostle Peter stated, “Since therefore Christ suffered in the flesh, arm yourselves with the same way of thinking, for whoever has suffered in the flesh has ceased from sin” (1 Peter 4:1, emphasis added; see also Ephesians 6:10–18).

God is faithful, rewarding those who seek Him (Hebrew 11:6) and follow Him (Galatians 6:9). Although a child of the Most High 196

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God, during the last days you are still a servant of Christ (literally, a bond slave of Jesus Christ). As a faithful bond slave (Exodus 21:5–6) who loves his Master and is obedient to Him, even in great tribulation, you can know God remains faithful and will not forget to reward such a response to His love.

Whatever is done in His Name will be rewarded. Every act of kindness and mercy shown to others, even a cup of cold water (Matthew 10:42), will be recorded to await the presentations of rewards and crowns at the Judgment Seat of Christ for believers (2 Corinthians 5:10).

Those who remain faithful and obedient unto death will find that He will reward graciously out of His great wealth and riches (Ephesians 2:7). Consider the following rewards Jesus has planned for those who remain faithful to Him: Crown of Life—faithfulness to Christ in persecution or martyrdom.

(James 1:12; Revelation 2:10) Incorruptible Crown—determination, discipline and victory in this life.

(1 Corinthians 9:24–25) Crown of Rejoicing—pouring oneself into others in evangelism and discipleship.

(1 Thessalonians 2:19; Philippians 4:1) Crown of Glory—faithfully representing Christ in places of spiritual leadership.

(1 Peter 5:1–4) Crown of Righteousness—joyfully readying oneself to meet Christ at His return.

(2 Timothy 4:6–8) These crowns, a metaphor for rewards given to faithful believers, will be given to His servants at the Judgment Seat of Christ— which will not be a place to judge sin but a place to evaluate our 197

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performance as His servants (Romans 14:10). Although Christians have been fully justified by faith (Romans 3:21–24), Christ will still judge us for the “deeds [done] in the body . . . whether good or bad” (2 Corinthians 5:10). These crowns, symbolic of our reigning with Christ forever (Revelation 22:5), will glorify Him.3 The study of rewards given by Jesus at the Judgment Seat of Christ is important and fruitful for every believer. As Erwin W. Lutzer stated, “How well or poorly we do here might indeed determine our status in heaven for all eternity.”4 Paul N. Benware presents the following additional insights: “According to the Scriptures, how a believer lives right now impacts the results of that ‘payday’—the appearance before the Judgment Seat of Christ. Understanding the subject of rewards, which was frequently addressed by Christ and his apostles, is critical for developing a biblical worldview and for producing endurance in the Christian life.”5 (emphasis added) The Apostle Paul, throughout his travels, encouraged the disciples: “Strengthening the souls of the disciples, encouraging them to continue in the faith, and saying that through many tribulations we must enter the kingdom of God” (Acts 14:22, emphasis added).

Similarly, the ministry of encouragement and giving help will be vitally important during the last days. Discouragement, disbelief, despair and desperation will afflict the lives of many during the dark days of the end times. But consider the words of the Apostle Paul: But since we belong to the day, let us be sober, having put on the breastplate of faith and love, and for a helmet the hope of salvation. For God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ, who died for us so that whether we are awake or asleep we might live with him. Therefore encourage one another and build one another up, just as you are doing. (1 Thessalonians 5:8–11, emphasis added) 198

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Look for opportunities to encourage others. Identify and nurture your community of faith—your church group. Fix your eyes upon Jesus, receive strength and direction from the Holy Spirit and feed on God’s Word. Do this, and you will encourage many who are going through the times of great tribulation with you.

Remember, this world is not your home nor is your frail body designed for eternity. At the appropriate time, whether by your death or at His appearing, let them go freely and joyously. Look beyond the darkness of the day: “Now when these things begin to take place, straighten up and raise your heads, because your redemption is drawing near” (Luke 21:28).

Remember, too, that as you joyfully anticipate His soon appearing, Jesus, with greater joy, awaits the gathering of His people, including you, to be with Him forever. Indeed, the sound of The Last Shofar! will be the harbinger of our glorious eternal future with Christ. Amen.

“Behold, the dwelling place of God is with man.

He will dwell with them, and they will be his people, and God himself will be with them as their God. He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.”

(Revelation 21:3–4)

Let’s Talk About It 1. Why is encouragement and giving help during the tribulation important? (See Matthew 10:40–42) 2. What is to be your response towards those who persecute you, torture you, and yes, even seek to kill you—i.e., your enemy?

3. How will Jesus ultimately recognize your faithfulness and obedience to Him? What will that mean to you? What will that mean to Him? 199

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Epilogue End Notes 1. W. E. Vine, Expository Dictionary of New Testament Words, “Tribulation,” (Old Tappen, NJ: Fleming H. Revell Company, 1964).

2. Francis Schaeffer, How Should We Then Live: The Rise and Decline of Western Thought and Culture (Old Tappen, NJ: Fleming H. Revell Company, 1976).

3. Randy Alcorn, The Law of Rewards (Carol Stream, IL: Tyndale House Publishers, Inc., 2003), 138 pages.

4. Erwin W. Lutzer, Your Eternal Reward – Triumph and Tears at the Judgment Seat of Christ (Chicago, IL: Moody Press, 1998), back cover (171 pages).

5. Paul N. Benware, The Believer’s Payday – Why Standing Before Christ Should Be Our Greatest Moment (Chattanooga, TN: AMG Publishers, 2002), back cover (209 pages).

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Appendices

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he following three appendices relate to our case study for The Last Shofar!

appendix I provides further background for our case study related to the Pre-Wrath Rapture position and is contrasted with other end-times positions, especially the Pre-Trib Rapture position. We believe these important insights bolster the proposed chronology of end-time events presented in this book. appendix II investigates the nature, structure and implications of the Jewish calendar to our case, tracing its origins to its current use. The information on the Jewish calendar is very helpful in understanding Scripture as well as many aspects of our case involving annual cycle of the Feasts of the Lord, as well as the details related to the day, months and years on the Jewish calendar as well as our Gentile calendar. appendix III makes the case, based on compelling biblical evidence, for an alternative day for the crucifixion and burial of Jesus Christ than that which has traditionally been accepted and practiced by the church. Appendix III integrates knowledge of the Feasts of the Lord (Leviticus 23), providing one of the pieces of the puzzle that fits together for a credible conclusion. This appendix, “On What Day Did Christ Really Die? – What the Feasts of the Lord Tell Us,” also provides a good example of how the knowledge of the Feasts of the Lord can help in a more consistent interpretation of Scripture, including the putting together of a chronology.

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We have taken these principles of understanding the Feasts and included them in the chronology of end-time events, as developed in our case for the Rapture and the physical Second Coming of Jesus, as He fulfills the Fall Feasts of the Lord in the similar fashion as He fulfilled the Spring Feasts at His First Coming.

The three appendices are as follows: appendix I appendix II appendix III

Pre-Trib vs. Pre-Wrath rapture – Making a Biblical Case The Jewish Calendar – God’s Time on What Day Did Christ Really Die? – What the Feasts of the Lord Tell Us

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appendix I

Pre-Trib vs. Pre-Wrath rapture — Making a Biblical Case Introduction

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he purpose of Appendix I is to contrast the popular PreTribulation Rapture position (Pre-Trib) with the Pre-Wrath Rapture position (Pre-Wrath) and to present a reasonable case for why the Pre-Wrath position is more biblically consistent for the timing of events at the end of the Age. Although the subject of various rapture positions is discussed in Chapters 3 and 4, Appendix I deals in more detail with the arguments regarding the Pre-Trib and Pre-Wrath positions.

In defining the word rapture, Alan Hultberg gives the following background: The rapture is a theological term that refers to the ‘catching up’ of the church to meet the Lord in the air in association with his return and with the resurrection of believers. The term comes from the Latin verb rapio (‘I seize,’ ‘I [violently] carry off’), which is the Vulgate’s equivalent of the root Greek verb harpazo (‘I seize,’ ‘I snatch away’) that Paul uses in 1 Thessalonians 4:17, the primary text that teaches this concept.1 When speaking of the rapture of the church, we refer to the anticipated rising of all born-again Christians living on earth to meet 203

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Christ when He returns in the clouds. This is prior to His Second Coming to earth before establishing His Millennial Kingdom. Based on 1 Corinthians 15:42, 52 and 1 Thessalonians 4:16–17, the resurrection of the dead in Christ is also in view.

The reader is encouraged to refer to the Glossary at the end of the book for other terms used throughout this appendix. Appendix I assumes a general knowledge of the books of Daniel and Revelation, in addition to the relevant topics discussed throughout the chapters of this book.

There are challenges in assembling the many pieces to the puzzle to arrive at a correct chronology of the Rapture and a coherent argument for the Pre-Wrath Rapture position over the Pre-Trib Rapture position. The goal is to have all relevant Scripture correctly interpreted and incorporated without contradiction. To arrive at this goal, we will consider the key points that define the Pre-Trib and the Pre-Wrath positions.2 Each key point is examined more thoroughly in a point/counterpoint framework to contrast the differences. Here, the reader must be guided by reason and prayer to determine which position is biblically consistent.

What Is the Pre-Trib Rapture Position?

No attempt is made in this appendix to fully address all the tenets of the Pre-Trib Rapture position. Much already has been written in great detail on this subject by competent and respected Bible scholars, including J. Dwight Pentecost, John F. Walvoord, Thomas D. Ice, Renald Showers and others.

The popular presentation of the Pre-Trib Rapture position seems to boil down to the following four basic tenets and four additional points commonly made by proponents who support this position:3 1. Tenet One—God’s wrath is poured out during the seven seal judgments, the seven trumpet judgments and the seven bowl judgments described in Revelation, which is the entire 70th Week of Daniel.

2. Tenet Two—The “70th Week” period of time is called “the Great Tribulation.”

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3. Tenet Three—Jesus will rapture His Church prior to God pouring out His wrath during this Great Tribulation period, the 70th Week of Daniel.

4. Tenet Four—There are no prophetic events that must occur before the Rapture; hence, Jesus can come at any time (the doctrine of imminence).

In addition to the four tenets above, the following five points are commonly taught to support the Pre-Trib Rapture position: 5. The early church fathers taught the imminent return of Christ.

6. The church will not be in the 70th Week of Daniel; the Olivet Discourse (Matthew 24) does not have relevance to the church.

7. The word church is not in Revelation Chapters 4–21, thus showing that the church is not in the 70th Week of Daniel.

8. The Seven Churches in Revelation represent distinct phases in church history.

9. The analogy of the traditional Jewish wedding ceremony supports the Pre-Trib Rapture position.

These four tenets and five supporting points are developed more fully in the Section, “Point and Counter-Point—Pre-Trib vs.

Pre-Wrath Positions.”

To beclear, the Pre-Trib Rapturepositionhasthechurchremoved from earth prior to the beginning of the Tribulation, the 70th Week of Daniel, which is defined by this position as the Great Tribulation.

Consequently, the church is removed from experiencing any of the judgments mentioned in the Book of Revelation that befall the inhabitants of earth during this Tribulation period.

One of the major tenets of the Pre-Trib Rapture position is the commonly held belief of the imminent return of Christ. This tenet presupposes that no other prophetic or future event is needed before Christ will return for His Church. Hence, proponents of this position frequently state that Christ could come “at any time, maybe even today.” Together with the other aspects of this teaching, such 205

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a hope precludes any fear of experiencing the judgments of the Great Tribulation, no matter how bad present situations may seem to be. “It may be bad now, but it will never be that bad for the church!” But is this true?

The historical background of the Pre-Trib Rapture position is presented in Chapter 4 of this book, “What Most Evangelicals Believe.” The Chapter also discusses how Pre-Trib teaching has grown in influence during the 20th Century.

It is instructive to note that these primary tenets are deduced only by inference by the proponents of the Pre-Trib Rapture position. This is seen by their own admissions when faced with the need for clear, scriptural evidence for their position. John Walvoord, one of the leading scholars of pretribulationalism (the Pre-Trib Rapture position) and former president of Dallas Theological Seminary, admitted that “ . . . neither posttribulationism nor pretribulationism is an explicit teaching of the Scriptures. The Bible does not, in so many words, state either.”4 Walvoord is essentially stating that the Pre-Trib Rapture position is an induction based on scriptural facts rather than an explicit statement of the Bible.

In addition, Thomas D. Ice, an ardent advocate for the Pre-Trib position, has noted in his article published in the theological journal Bibliotheca Sacra, published by the Dallas Theological Seminary, “ . . . the timing of the rapture is more the product of one’s theology than the proof-texting of specific passages.”5 (emphasis added) Another advocate of the Pre-Trib position, Richard Mayhue, Dean and Professor of Theology at The Master’s Seminary in California, backs up the conclusions of Walvoord and Ice. He states the following in his doctoral dissertation at Grace Theological Seminary, The Prophet’s Watchword, the Day of the Lord: . . . [N]either a pretribulation nor a posttribulation Rapture is taught directly in Scripture, and pretribulationists still have problems to solve in regard to their position. He continues, . . . perhaps the position of pretribulationism is correct although its proof at times has been logically invalid or at least unconvincing.6 (emphasis added) 206

Pre-Trib vs. Pre-Wrath Rapture — Making a Biblical Case

From the above quotations from Walvoord, Ice and Mayhue, by their own admission, the foundational tenets of the Pre-Trib Rapture position rest with some degree of uncertainty upon inference. With the exception of the clear scriptural teaching that the church will not experience God’s wrath (I Thessalonians 5:9), there remains no direct scriptural texts that support these foundational tenets.

It should be noted that the teachings of John Nelson Darby, an early proponent of the Pre-Trib Rapture position in England in the 1800s, was not unopposed by key theologians of the time. Samuel P. Tregelles, the renowned conservative Greek scholar of the 19th century and one of the founders of the Plymouth Brethren Church, of which Darby was part, strongly disagreed with Darby on the position when it first appeared in England. Dr. Tregelles believed in a face-value hermeneutic, and he knew Hebrew and Greek like few others of his time. In his book, The Hope of Christ’s Second Coming (1864), he denounced the pretribulation rapture position as being “ . . . sentimental and emotional and without a thread of biblical support.” Tregelles stated boldly, “[The Pre-Trib] doctrine of the coming of Christ [is] not taught in the Word of God. . . . This whole system stands in distinct contradiction of what the Scripture reveals.”7 In spite of its detractors and the admissions of its strongest proponents, the Pre-Trib Rapture position is a common and often unquestioned view held by many within the evangelical community. In its presentation with the interpretations of Scripture the proponents have used, it is a well-crafted and tightly woven system of eschatology that depicts God’s redemptive program from eternity to eternity through a dispensational understanding of God’s plan for the ages. Without doubt, its most appealing tenet is the teaching that the church will be on the last bus leaving town before God releases the fury of His judgments during the final seven-year period, defined as the 70th Week of Daniel, upon the left–behind inhabitants of earth. This is indeed very appealing. But is this verifiable biblical teaching? We respectfully do not believe that is the case; we cover this more completely in the “Point and CounterPoint” section.

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What Is the Pre-Wrath Rapture Position?

The following are the six foundational tenets of the Pre-Wrath Rapture position, as stated by H. L. Nigro:8 1. “The Church is not destined for God’s wrath (1 Thessalonians 5:9).

2. God’s wrath is associated with the Day of the Lord (Zephaniah 1:14–18; Isaiah 13:6–13).

3. The Day of the Lord immediately follows the cosmic disturbances of the sixth seal (Joel 2:31; Isaiah 13:10).

4. The Day of the Lord is set in motion by Christ at His Second Coming (1 Thessalonians 4:16–17 and 5:2).

5. Christ’s Second Coming, and consequently the Day of the Lord, occurs after the opening of the sixth seal (Matthew 24:29–30).

6. Christ’s Coming brings the promise of the Rapture (1 Thessalonians 4:16–17; 2 Thessalonians 2:1; 1 Corinthians 15:51–52; Matthew 24:31).”

Although many of the tenets of the Pre-Wrath Rapture position may appear similar to those of the Pre-Trib Rapture position, the distinction is one of timing and terminology used to describe the 70th Week of Daniel. Proponents of the Pre-Wrath Rapture position carefully develop their understanding of end-time events and their chronology based on harmonizing the Olivet Discourse (Matthew 24) with the Scripture passages noted above.

Simply, the result of the above understanding places the Rapture at some point in time after the midpoint of the 70th Week of Daniel. Therefore, the church is seen as experiencing most, but not all, of the 70th Week of Daniel. At the point of its rapture, God’s fury—the Day of the Lord—commences, thus fulfilling the Scripture that “God has not destined us for wrath, but to obtain salvation [deliverance] through our Lord Jesus Christ” (1 Thessalonians 5:9).

This discussion is developed in detail in the “Point/Counter-Point” section below.

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Some have questioned the historical credibility of the Pre-Wrath Rapture position, believing it to be of very recent development. It is claimed that this view surfaced with the book written by Marvin Rosenthal, The Pre-Wrath Rapture of the Church (1990), which lays out the formal presentation of this position. However, Robert Van Kampen has made the following observation related to the PreWrath roots: The Pre-Wrath position is not a twentieth-century position. It was the position of Christ. It was the position of Paul. It was the position of Peter. It was the position of John.

Even our Lord’s revelation to Daniel refers directly to it (see Daniel 12:1–2—in particular the sequence of events and the choice of words used). It was also the position of the early church fathers, including the Didache, The Teaching of the Lord through the Twelve Apostles, which is perhaps the oldest commentary on the Olivet Discourse (i.e., the timing of the Rapture) in existence today.9 Although the recent presentation of the Pre-Wrath position followed 150 years after the introduction of the Pre-Trib Rapture position by John Darby, the roots of a Pre-Wrath Rapture view began with the teachings of Christ, the New Testament writers and the early church fathers.

Proponents of the Pre-Wrath Rapture position, although not as numerous or well known as those of the Pre-Trib Rapture position, include Marvin Rosenthal, author and former head of the Friends of Israel ministry and current president of Zion’s Hope ministry; Charles Cooper, a Dallas Seminary graduate and former faculty member of Moody Bible Institute; Robert Van Kampen (deceased), author and president of the Sign Ministry; and H. L. Nigro, author and publisher (Strong Tower Ministries). Many churches and Bible Colleges have declared support for the Pre-Wrath Rapture position, and a partial list of some of these churches and colleges can be viewed at www.strongtowerpublishing.com (click on “Columns and Resources” and “Pre-Wrath Churches,” and “Colleges”).

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The number of proponents of the Pre-Wrath Rapture position will continue to grow, but it should be noted that truth is not determined by current popularity or by the number of declared supporters of a position at a particular point in time. An example is the lack of support of the church for the biblical positions of the reformers in the Middle Ages.

Diagram I.1, “Pre-Wrath View of the End of the Age (Based on the Fall Feasts of the Lord),” shown below, which is also shown in Chapter 7, is a graphical depiction of the Pre-Wrath Rapture position on a timeline depicting the end of the age. Other relevant details are provided in Chapter 7, “Making Our Case.”

Point and Counter-Point—Pre-Trib vs. Pre-Wrath Rapture Positions A point/counterpoint format is used below to assist the reader in understanding more clearly the distinctions between the Pre-Trib and the Pre-Wrath Rapture positions. As noted previously, these point/counterpoint statements include the four foundation tenets of the Pre-Trib Rapture position and five additional supporting points commonly held by the proponents of this position.

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(1) Pre-Trib Point: Tenet one—God’s wrath is poured out during the seven seal judgments, the seven trumpet judgments and the seven bowl judgments described in Revelation, which is the entire 70th Week of Daniel.

(1) Pre-Wrath Counterpoint. There are fundamentally two problems with the Pre-Trib teaching on this point. The first is the assumption that all three judgments—the seals, the trumpets and the bowls are inclusively God’s judgments and that they collectively define the Day of Lord, i.e., the assumption that the Day of the Lord includes the entire 70th Week of Daniel (seven years). H. L. Nigro has stated, “In reality, however, the seals are not part of God’s wrath. They are part of man’s wrath—specifically, the wrath of one man, the Antichrist.”10 Certainly, God allows the seal judgments to unfold in succession, but we would argue along with Nigro that the seal judgments are not specifically part of the Day of the Lord, the biblically-defined time when God unleashes His unique fury upon the earth. This is more than just a technical point.

The second problem comes out of the first. The Pre-Trib teaching on this point overlooks the precise wording of 2 Thessalonians 2:1–4 where Paul clearly states that the Day of Lord does not occur until “ . . . the man of lawlessness is revealed,” taking his seat in the temple of God and exalting himself as God. From Daniel 12:11 and Christ’s words in Matthew 24:15–16, we see this event taking place at the midpoint of the 70th Week of Daniel. Only after Jesus talks about this abomination of desolation do we encounter the term great tribulation (Matthew 24:21), a term defined by Scripture as contained within the second half of the 70th Week of Daniel. It is unique as to its place in the 70th Week of Daniel as well as to its special nature—” . . . such as has not been from the beginning of the world until now, no, and never will be.”

Within the text of the Olivet Discourse, the “great tribulation” is followed by the coming of the Son of Man in the clouds for His elect ones, “ . . . gathering them from the four winds, from one end of heaven to the other” (Matthew 24:31). This portion of the Olivet Discourse (Matthew 24:29–31) describes the accompanying 211

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specific cosmic signs. These specific cosmic signs (the sun turns dark and the moon to blood red) are also seen in the chronology of Revelation 6 & 7 and occur following the Sixth Seal. Joel 2:31 states that these specific cosmic signs occur prior to the Day of the Lord. Putting together these OT and NT verses show us that God’s wrath—the Day of the Lord—occurs following the Sixth Seal in Revelation, where these specific cosmic signs are located. These parallel accounts describing the same events are noteworthy and the chronology of the Pre-Wrath Rapture position is uniquely in alignment with these Scriptures.

That the wrath of God, i.e., the Day of the Lord, occurs after the opening of the Sixth Seal shows that the seal judgments are not the wrath of God, as the Pre-Trib position holds. They, undoubtedly, are tribulation; Jesus said in John 16:33 (KJV), “In the world ye shall have tribulation; but be of good cheer; I have overcome the world.”

These specific cosmic signs absolutely confirm that the Day of the Lord begins in the second half of the 70th Week of Daniel, and hence the full 70th Week is not the Day of the Lord, as the Pre-Trib position holds.

In addition, as noted by Rosenthal, the word wrath in Revelation does not occur until the Day of the Lord wrath begins (Rev. 6:17), not with the beginning of the 70th Week of Daniel, as the Pre-Trib position holds. He states, “The reason is clear: God’s wrath does not start until the opening of the Seventh Seal.”11 Additionally, both Van Kampen and Nigro make the case for the beginning of the wrath of God as the start of the Day of the Lord.12, 13 In dealing with the various judgments that occur during the 70th Week of Daniel, the Pre-Wrath Rapture position connects the dots and harmonizes all pertinent Scripture to make a coherent and reasonable case as to which judgments constitute the Day of the Lord—the trumpet and bowl judgments. The wrath of God (the Day of the Lord) does not begin with the seal judgments in the PreWrath position.

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(2) Pre-Trib Point: Tenet Two—The “70th Week” period of time is called “the Great Tribulation.”

(2) Pre-Wrath Counterpoint. The Pre-Trib Rapture position assumes that the “Great Tribulation” encompasses the entire 70th Week of Daniel. This is deduced primarily from the three elements of God’s judgment: the seal judgments, the trumpet judgments and the bowl judgments being the outpouring of God’s wrath on the inhabitants of earth, i.e., His final judgment, the Day of the Lord. This assumption is based on the words of Jesus in Matthew 24:16–22 in which the great tribulation is mentioned. Other places in Scripture where the great tribulation is mentioned are Daniel 12:1 and Revelation 7:14.

The problem with this Pre-Trib interpretation of Scripture is that it is based on inference and not on a careful reading of the text. Within the context of Matthew 24 (the Olivet Discourse), we see that Jesus leads up to the discussion of the great tribulation by first describing a period of unrest, distress among the nations and persecution of God’s people—all referred to as the beginnings of the birth pains (Matthew 24:6–14). This is followed by an event called the abomination of desolation. We know of this event, from the prophesies of Daniel, Joel and in the second letter of Paul to the church at Thessalonica, as the time the Antichrist is revealed and declares himself to be God while taking his seat in the temple of God—all at the midpoint of the 70th Week of Daniel.

What follows in Matthew 24 is a description by Jesus of a period of time He called the great tribulation, “ . . . such as has not been from the beginning of the world until now, no, and never will be.

And if those days had not been cut short, no human being would be saved” (Matthew 24:21–22). By observing the normal flow of the narrative within Matthew 24, it is clear that the intensity and severity of this unique time occurs within the 70th Week of Daniel and does not define the entire Week, as the proponents of the PreTrib Rapture position do.

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narrative. One can appear disingenuous by using this selective method of interpretation to make a truth claim. The context of a verse needs to be viewed and understood in its setting within the paragraph, chapter and section of narrative under consideration.

Scripture clearly teaches that the Great Tribulation is not the entire 70th Week of Daniel.

(3) Pre-Trib Point: Tenet Three—Jesus will rapture his Church prior to God pouring out His wrath during this Great Tribulation period, the 70th Week of Daniel.

(3) Pre-Wrath Counterpoint. On the face of it, there is nothing about this statement that disagrees with Scripture (1 Thessalonians 1:10; 5:9) or with the Pre-Wrath Rapture position. However, the issue is one of timing and understanding of the nature of the 70th Week of Daniel. From a Pre-Trib perspective, since it views the entire 70th Week of Daniel as the period of God’s wrath, the rapture of the Church must occur before, and of necessity, outside of the 70th Week of Daniel. The Pre-Wrath position, based on the discussion in Counterpoint (1), sees it differently and believes the Rapture occurs at some specific time after the midpoint of the 70th Week of Daniel. We feel strongly that Scripture supports the PreWrath Rapture view.

(4) Pre-Trib Point: Tenet four—There are no prophetic events that must occur before the Rapture; hence, Jesus can come at any time (the doctrine of imminence).

(4) Pre-Wrath Counterpoint. The Pre-Trib teaching on this point provides a clear and forthright statement. The problem with such a statement, however, is that Scripture does not support it. It is a statement of inference—reading into Scripture what is not there. It is an assertion from silence—the silence of Scripture.

Renald Showers, a strong Pre-Trib Rapture proponent, has stated, “ . . . the concept of the imminent coming of Christ strongly 214

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infers a Pre-tribulation Rapture of the church and therefore is significant evidence in favor of that view.”14 Showers defines an imminent event as follows: . . . [An] imminent event is one that is always hanging overhead, is constantly ready to befall or overtake a person, is always close at hand in the sense that it could happen at any moment. Other things may happen before the imminent event, but nothing else must take place before it happens. If something else must take place before an event can happen, that event is not imminent. The necessity of something else taking place first destroys the concept of imminency.15 Showers further acknowledges, “The concept of the imminent coming of Christ is a significant inference for the Pre-tribulation Rapture of the church.”16 It should be noted that the sense of expectation, is, however, found throughout the New Testament. This can be seen in Titus 2:13—” . . . looking for that blessed hope and glorious appearing of our great God and Savior, Jesus Christ.” In 1 Corinthians 1:7—” . . . eagerly awaiting for the revelation of our Lord Jesus Christ.” And 1 Thessalonians 5:6—”Therefore let us not sleep, as others do, but watch and be sober.” Undoubtedly, each of these passages suggests a degree of watchfulness, preparedness and expectation for the coming of Christ, rather than teaching a doctrine of the imminent return of Christ.

Showers goes to great length in citing a number of Scriptures that supposedly teach imminence. These include 1 Corinthians 1:7; 1 Corinthians 4:5; 1 Corinthians 15:51–52; 1 Corinthians 16:22; Philippians 3:20; Philippians 4:5; 1 Thessalonians 1:10; 2 Thessalonians 3:10–12; Titus 2:13; James 5:7–9; 1 John 2:28; Revelation 3:11; 22:7, 12, 20 and Revelation 22:17, 20.17 However, using these Scriptures to support a case for imminence fails the test of rigorous hermeneutics.18 Actually, from a reading of these Scriptures, none make the case for imminence.

Rosenthal makes the point that Paul did not teach the Thessalonians that the Rapture was imminent. He states, “Quite 215

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the contrary, he taught that the apostasy must occur first, and that then the man of sin must be revealed (2 Thessalonians 2:3).”19 2 Thessalonians 2:3 states: “Don’t let anyone deceive you in any way, for that day [Day of the Lord—and the concomitant Rapture] will not come, until the rebellion occurs and the man of lawlessness is revealed, the man doomed to destruction” (emphasis added). The coming of Christ at the Rapture and the start of the Day of the Lord are closely linked events in time, of which Pre-Trib and Pre-Wrath proponents agree. So, Paul is teaching that the Day of the Lord and the Rapture which precedes it will not come imminently, but will be preceded by the event of the Antichrist being identified.

Rosenthal further comments on the false teaching of the imminent return of Christ based on Malachi 4:5 (NIV)—”See, I will send you the prophet Elijah before the great and dreadful day of the Lord comes.” He observes, “If he [Elijah] appears before the seventieth week, there can be no pre-tribulational doctrine of imminence. If he appears after it begins, the Day of the Lord cannot start at the beginning of the seventieth week, as pre-tribulationism normally insists.”20 The fulfillment of Malachi 4:5 would not be possible if no further prophecy is required before the coming of Christ for His Church. Therefore, the prophecies of 2 Thessalonians 2:3 and Malachi 4:5 are at direct odds with the Pre-Trib doctrine of imminence. These two passages of Scripture alone make the case against the imminent return of Christ. The question we need to ask is this: Do we trust the clear teaching of Scripture or the doctrines of men?

Pre-Trib proponents often point to the “thief in the night” passage as supporting their doctrine of imminence. In 1 Thessalonians 5:1–11, a most important text on the Rapture, Paul states, “For yourselves know perfectly that the day of the Lord so cometh as a thief in the night” (v. 2; KJV). On the surface, this certainly appears to teach an imminent return of Christ, with His coming at any moment. However, Paul goes on to clarify his comment in verse 2: “But ye, brethren, are not in darkness, that that day [the Day of the Lord] should overtake you as a thief” (v. 4; KJV). Paul states that believers would in fact not be surprised and that His coming would not be as a thief in the night; only the unsuspecting world will be so caught by surprise. Hence, this is further evidence that the Pre-Trib 216

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position does not stand up under scrutiny for supporting the imminent return of Christ.

The difference in the Pre-Wrath vs. the Pre-Trib interpretation of Scripture is found in many other places. Within the Pre-Wrath Rapture position, the verses within the Olivet Discourse which refer to “Two men will be in the field; one will be taken and the other left” (Matthew 24:40 NIV) and “Two women will be grinding . . . one will be taken and the other left” (Matthew 24:41 NIV) relate to the Rapture (Matthew 24:31). Christ describes these future events chronologically, following all the prophetic signs of the birth pains (Matthew 24:8). Once again, without the limitations of a doctrine of imminence, this interpretation is natural and all the pieces of the puzzle fit together without contradiction. That the Olivet Discourse (Matthew 24) does relate to the church is covered in “(6) Pre-Wrath Counterpoint.”

Concluding his thoughts on this subject of imminence, Showers states, “ . . . it is the conviction of this author [Showers] that the doctrine of the imminent return of Christ is truly biblical and should be believed by all Christians.”21 Referring to the words of Jesus in His prayer to the Father (John 17), He says, “Your word is truth” (John 17:17). Where there is no word (from God), there is no truth upon which a doctrine can be constructed. One cannot assume with safety and certainty what God says in His word when no such word exists. Biblical truth should not be constructed on inference or assumptions. In our opinion, the Pre-Trib Rapture tenet is admittedly appealing but is simply not a biblical teaching.

(5) Pre-Trib Point: The early church leaders taught the imminent return of Christ.

(5) Pre-Wrath Counterpoint. The Pre-Trib statement that the early church leaders taught the imminent return of Christ follows on from the discussion made in the previous point. As we shall see, it also is an assertion made from inference based on faulty interpretation of historical information.

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It is obvious from this Pre-Trib point that if the proponents of the Pre-Trib Rapture can bring the weight of history to bear upon their inferential belief in the imminent return of Christ, then they have strengthened their case. For example, Showers has stated, “The purpose of this section [within chapter seven of Maranatha!

Our Lord Come] is to demonstrate the fact that significant individuals and groups at different periods of church history have believed in the imminent coming of Christ.”22 Related to the post-apostolic church, Showers states, “A number of church leaders and other Christians between the time of the apostles and the Council of Nicaea (325 A.D.) believed in the imminent coming of Christ, as evidenced by some of the writings of that period . . . ”23 In his book, he gives examples by quoting from early church writings, but upon close examination these examples fail to make the case. Showers cites the “Epistle to Polycarp, 3 (written by 107 A.D. by Ignatius, a bishop of the church in Antioch of Syria and a student of the Apostle John): ‘Weigh carefully the times. Look for Him who is above all time.’”24 If this statement presumes to make the case for the imminent coming of Christ, then much has had to be read into the quotation to arrive at such a conclusion.

Another questionable example is cited by Showers—the “Dialogue with Trypho, 52 (written around 155 A.D. by Justin Martyr, one of the earliest church apologists): ‘Those out of all the nations who are pious and righteous through the faith of Christ, look for His future appearance.’”25 We respectfully disagree that this historical statement in any way makes the case for imminence.

An additional example provided by Showers is found in the Didache, chapter 16 section 1: “Watch for your life’s sake. Let not your lamps be quenched, nor your loins unloosed; but be ye ready, for ye know not the hour in which our Lord cometh.”26 Admittedly, using the Didache for such an example would be extremely impressive for making the case for the imminent return of Christ, if indeed all the evidence can support it.

The Didache, also entitled The Teaching of the Lord through the Twelve Apostles, is an ancient Greek manuscript—written sometime between 70 AD and 140 AD. The Teaching was believed to be the direct words of Christ passed on to His disciples and, according 218

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to many scholars, pre-dated the Apostle John’s writing of the Book of Revelation, since there are no references to its content in the Didache.27 When the entire passage of the Didache is examined, from which Showers selectively quotes, the evidence and thus his case for the imminent return of Christ quickly falls apart. Like others of his Pre-Trib contemporaries when seeking to make the case for imminence, Showers conveniently quotes only the first part of this text. This is the case with John Walvoord (The Rapture Question, pp. 53–54), Gerald Stanton (Kept from the Hour, p. 221) and Dwight Pentecost (Things to Come, p. 169). Chapter 16, section 1 of the Didache is provided in its entirety for the reader to examine the whole passage: 16. Be watchful for your life; let your lamps not be quenched and your loins not ungirded, but be ye ready; for ye know not the hour in which our Lord cometh [vv. 36, 44].

And ye shall gather yourselves together frequently, seeking what is fitting for your souls; for the whole time of your faith shall not profit you, if ye be not perfected at the last season.

For in the last days the false prophets and corrupters shall be multiplied [vv. 5, 11], and the sheep shall be turned into wolves [v. 10], and love shall be turned into hate [v. 11]. For as lawlessness increaseth, they shall hate one another and shall persecute and betray [v. 10]. And then the world-deceiver shall appear as a son of God [v. 15]; and shall work signs and wonders [v. 24], and the earth shall be delivered into his hands [vv. 9, 21]; and he shall do unholy things, which have never been since the world began [vv. 15, 21].

Then all created mankind shall come to the fire of testing [vv. 9, 21], and many shall be offended and perish [vv. 9, 22]; but they that endure in their faith shall be saved [v. 13] by the Curse Himself. And then shall the signs of the truth appear; first a sign of a rift in the heaven [v. 29], then a sign of a voice of a trumpet [v. 31], and thirdly a resurrection of the dead [v. 31]; yet not all, but as it was said: The Lord shall 219

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come and all His saints with Him. Then shall the world see the Lord coming upon the clouds of heaven [v. 30].28 Clearly, upon careful examination of the Didache, there are two conclusions that can be made that put to rest the arguments for an imminent return of Christ. First, the Didache is quite specific as to when Christ returns for His Church. The Rapture cannot occur until after the appearance of the “world-deceiver” and the “unholy things” which he will do against “all created mankind,” after which those who “endure in their faith shall be saved [delivered—raptured].” This teaching is in agreement with that given by Christ in the Olivet Discourse (Matthew 24).29 The Didache, rather than supporting imminence, strongly supports the Pre-Wrath Rapture position.

The second conclusion that is made from reading the Didache is that its teaching—and hence the Olivet Discourse in which it agrees—is intended to be applicable to the church, a position that is commonly denied by the Pre-Trib proponents; see “(6) Pre-Wrath Counterpoint” for added coverage.30 The document that is intended to strongly support the imminent return of Christ fails to provide the proponents of the Pre-Trib Rapture position the evidence needed to make their case. Rather, it strongly supports the evidence for the Pre-Wrath position.

Continuing to examine literature of the early church fathers, Gary Vaterlaus has written an insightful article, “What the Church Fathers Taught About the Church and the Coming of the Antichrist.”

This article is Appendix F of the latest edition of H. L. Nigro’s book, Before God’s Wrath (2004).31 It has lengthy quotes from 12 documents of the early church fathers, from the first four centuries of the church.32 Vaterlaus makes the following statement: From a review of the early Church writings, I would have to agree with Robert Gundry’s conclusion that ‘ . . . the early Church did not hold to the doctrine of imminence. The very passages cited for imminence [by the pretribulationists] reveal a belief that the Church will pass through the tribulation’ (Robert Gundry, The Church and the Tribulation, 220

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p. 179). In fact, in this same book, Gundry shows convincingly that the pretribulation theory of the rapture was not known nor widely held until the mid-nineteenth century (pp. 185–188).

The Pre-Wrath Rapture position has its roots in historical premillennialism, the belief that the Church will be persecuted by the Antichrist, delivered at Christ’s coming and then God’s wrath will be poured out on the wicked who remain. As can be seen from the quotes below [from the 12 documents cited by Vaterlaus], this is precisely what the early Church fathers wrote.33 Thus the weight of historical evidence shows that the early church fathers did not teach imminence, but rather understood a Pre-Wrath Rapture and taught expectancy, i.e., that we are to look forward to the coming of Christ as being the biblical truth regarding end-time events.

(6) Pre-Trib Point: The church will not be in the 70th Week of Daniel; the Olivet Discourse (Matthew 24) does not have relevance to the church.

(6) Pre-Wrath Counterpoint. This Pre-Trib point stems from a consistent rigid dispensational approach to Scripture that holds that the church will not be in the 70th Week. Their assumption is as follows: The 70-Week prophecy (70 weeks of years) contained in the book of Daniel is related exclusively to Daniel’s people, the Jews (Daniel 9:24). The first 69-Weeks culminate with the crucifixion of Christ, at which time Israel’s prophetic clock ceases. The Church Age starts with the outpouring of the Holy Spirit at Pentecost (Acts 2) and will continue until the beginning of the 70th Week of Daniel, at which time God’s program will once again revert back exclusively to Israel.

The Pre-Trib view continues as follows: The church is raptured before the 70th Week begins—that is before the Tribulation. In their 221

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view, there is no overlap between God’s working with the church and with the Jews. But is this view biblical? We do not believe it is.

We agree with Rosenthal that as was the case from the time of Christ’s crucifixion to the destruction of the Temple in 70 A.D., there was an overlap of God working with the Jews and the church, so there will be an overlap of God working with both the church and Israel moving into the 70th Week. Later, following the rapture of the church within the second half of the 70th Week, God will then be working exclusively with Israel during the Day of the Lord, the time of Jacob’s trouble (Jeremiah 30:7).

As discussed in “(5) Pre-Wrath Counterpoint,” the Didache is clear as to when the church will be raptured, i.e., somewhere after the midpoint of the 70th Week of Daniel. Unlike Pre-Trib teaching, the church is indeed in the 70th Week of Daniel. This, of course, is in agreement with Christ’s own words in Matthew 24.

Another conclusion that is made from reading the Didache is that its teaching—and the Olivet Discourse with its parallel teaching—is intended to be applicable to the church, a position that is commonly denied by the Pre-Trib proponents.34 This evidence from the Didache is in itself a major blow to the Pre-Trib Rapture position of interpreting the Olivet Discourse (the teaching of Jesus on the Mount of Olives in Matthew 24, Mark 13 and Luke 21) as being applicable only to the Jews and not to the church. This early church document teaches clearly that the Olivet Discourse does apply to the church. The document that is intended to strongly support the imminent return of Christ fails to provide the proponents of the Pre-Trib Rapture position the evidence needed to make their case. Rather, it strongly supports the evidence for the Pre-Wrath Rapture position, which includes the church as being part of the Olivet Discourse of Christ.

The Pre-Trib Rapture position requires by its own definition (pre-tribulation) that the church be removed prior to the beginning of the 70th Week of Daniel, since this entire period is understood as the time of God’s wrath. This period includes the seal, trumpet and bowl judgments—according to the Pre-Trib position—are all judgments of God’s wrath, which Scripture plainly teaches that the church will not experience.

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Pre-Wrath sees the alignment of events and purposes of God differently, believing that the Antichrist must be revealed first before the church is raptured, as Scripture strongly teaches—Matthew 24:29–31; 1 Thessalonians 4:15–18; 2 Thessalonians 2:1–12. This is the crux of the argument.

Since the Pre-Trib Rapture position based on the words of its strongest proponents is only an inference, it cannot bear the weight of careful biblical hermeneutics. Thus, both the weight of early church documents and the teaching of Scripture supports the presence of the church in the 70th Week of Daniel, as described in the Olivet Discourse. This is the view of the Pre-Wrath Rapture position.

(7) Pre-Trib Point: The word church is not in Revelation Chapters 4–21, thus showing that the church is not in the 70th Week of Daniel.

(7) Pre-Wrath Counterpoint. Walvoord states that the lack of usage of the word church within the Olivet Discourse and in Revelation Chapters 4–21 proves that the church is not in view and infers that the church is in heaven with Christ during the whole 70th Week of Daniel.35 On the face of it, this sounds like a convincing argument.

It is, however, arguing from silence. In a similar case, one might argue that the Book of Esther has nothing to do with God since His name is nowhere to be found. To build a doctrine or teaching from silence, i.e., that the church has no part in the 70th Week of Daniel, is a questionable practice of biblical interpretation that uses eisegesis—reading into Scripture that which is not there to arrive at a truth-claim.

Van Kampen provides a strong case for evidence for the church being present in the Book of Revelation by using other terms such as Saints, overcomers, bond-servants and elect of God.36 As he states, “The fact that the word church is not used in the heart of the book only validates once again the fact that it will not be the church in general that undergoes the Antichrist’s persecution. On 223

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the contrary, it will be the faithful remnant within the church that will stand true to Christ during these difficult times.”37 (8) Pre-Trib Point: The Seven Churches in Revelation represent distinct phases in church history.

(8) Pre-Wrath Counterpoint. Critical to a biblical understanding of end-time events based on a Pre-Wrath Rapture position is the presence of the church within (inside) the 70th Week of Daniel.

Those who hold to a Pre-Trib Rapture position exclude the church from this prophetic context, as do most commentators when interpreting the letters to the Seven Churches of the Book of Revelation—Revelation 2–3.

By excluding the Seven Churches from what would be a normative interpretation as part of the Book of Revelation, the Pre-Trib Rapture view holds that these churches are to be collectively treated as representing either all churches during the so-called Church Age, or as representing historical ecclesiastical phases through which the church passes until its rapture prior to the 70th Week of Daniel.38 The last or seventh phase, the Church of Laodicea, is characterized by lukewarmness and indifference to their calling in Christ. With this interpretation in Revelation 3.20, Christ, having been excluded, is knocking at the door of the church. Although this description could characterize a liberal faith community, it cannot realistically represent the only end-time spiritual condition when the church globally is such a spiritually-diverse body, many of who are and will be passionate followers of Christ.

As convenient as this Pre-Trib panoramic interpretation may sound, it is nowhere to be found in Scripture and survives only by inference. The need is to arrive at an interpretation that is consistently biblical within the context of Scripture in which the letters to the Seven Churches are recorded, i.e., the Book of Revelation.

Such an approach must be reasonable and governed by the rules of prophetic interpretation as outlined in Chapter 2.

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view, offers the clearest and most biblical understanding of these Seven Churches: Eastern Orthodoxy treats the text as simultaneously describing contemporaneous events (events occurring at the same time) and as prophecy of events to come, for which the contemporaneous events were a form of foreshadow.

It rejects attempts to determine, before the fact, if the events of Revelation are occurring by mapping them onto present-day events, taking to heart the Scriptural warning against those who proclaim ‘He is here!’ prematurely.39 Hence, the Eastern Orthodox Church understands a near/far interpretation, a biblical method of interpreting prophecy used repeatedly throughout the Old Testament. In the near understanding, the churches were locally distinct with each one reminded of their unique strengths and weaknesses by the One who walked among them. For some, it was false teaching, others dealt with suffering, persecution and martyrdom while others left their passion for following Jesus. However to those who overcame, there was hope and blessing soon to be realized at the coming of Jesus Christ.

Selectively, these Seven Churches characterized, in some measure, all the churches at the close of the first century, as represented by the number seven symbolizing whole or complete. “He who has an ear, let him hear what the Spirit says to the churches” (Revelation 2:7, 11, 17, 29; 3:6, 13, 22, emphasis added).

Towards the end of the first century, Christians came under intense persecution by the Roman government. Even Domitian, the ruling Caesar, claimed to be a god and required everyone to worship him upon pain of death if failing to do so. Jesus was calling His Church to repentance, to be ready, and preparing them for what was shortly to come to pass.

The Eastern Orthodox Church further understands the far application of these churches of the Revelation as having a much greater and more universal fulfillment in the last days. Indeed, Jesus’ words of repentance and getting ready are perfectly suited as a prelude to what follows in the remaining chapters of the Book of Revelation.

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With a sense of immediacy, the Apostle John tells the church exactly what to expect: “Behold, he is coming with the clouds, and every eye will see him, even those who pierced him, and all tribes of the earth will wail on account of him. Even so. Amen” (Revelation 1:7).

This is the same event Jesus speaks about in the Olivet Discourse in Matthew 24:29–31—an event that makes no sense if the church is not present at the Sixth Seal Judgment in the 70th Week of Daniel.

The letters to the Seven Churches and their setting within the Book of Revelation cannot be read and understood in the passive voice, unrelated to the impending times of turmoil and persecution.

They are inseparably connected! They are the voice of Jesus to His Church to get ready. From chapter one of Revelation to the end of the book, there is an overriding sense of immediacy and urgency.

The context addresses the immediate—”things which must shortly come to pass”; “the time is at hand (near).” Repent and get ready for what is coming! Jesus is standing “at the door” . . . and He is knocking! The time is short!

With a sense of great urgency, Jesus collectively calls His Church to repent and renew its love for Him—not to be fearful but faithful unto death. Furthermore, His Church is to do away with false teaching and heresy, wake up, be encouraged, hold on to what they have and rekindle their passion and commitment to Him. Those who fail to heed His words will be among those who fall way in the Great Tribulation (Matthew 24:10). They will not be numbered among the overcomers.

If the church, as depicted by the Seven Churches, is not inside the 70th Week of Daniel, as seen in the Book of Revelation and Matthew 24, then the chronology of end-time events as taught by the Apostle Paul in 1st and 2nd Thessalonians has no useful meaning to those who hear it. They are wasted words on a church that, according to the Pre-Tribulation Rapture view, will not even be present to experience it. It makes no sense, nor does the syntax allow for such a conclusion. On the other hand, it is vital information for the church that will be represented in the Seven Churches of Revelation, being on the threshold of what is shortly to come to pass.

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If the Seven Churches simply “represent different periods of history, then the Lord was clearly misleading these churches in His comments of a soon return.”40 The “I come quickly” announcements of Jesus are repeated frequently throughout the letters of the Seven Churches and at the end of the Book of Revelation. Such expressions of immediacy are without meaning and sincerity if the church is viewed only symbolically over its two thousand-year history.

A careful examination of Matthew 28:18–20 reveals yet further evidence of the church being present within (inside) the 70th Week of Daniel, hence the Seven Churches of the Revelation. Jesus gives what is commonly understood as the great commission that has served as the church’s marching orders until the present. However, the last phrase of Jesus’ commission comes with a promise, “And behold, Iamwithyoualways, totheendoftheage”(Matthew 28:20).

Two things come into view. First, the commission to the church continues to the end of the age. Most students of eschatology understand that the end of the age does not stop at the beginning of the 70th Week of Daniel, as the Pre-Trib Rapture view would of necessity suggest, but rather continues until the beginning of the Day of the Lord at the blowing of the last shofar, which includes the Rapture of the Church. Hence, the church is seen as inside the 70th Week of Daniel.41 Second, within this time of tribulation, the church is to continue to do what it has always done: “ . . . make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you” (Matthew 28:19–29).

Therefore, the Seven Churches of the Revelation cannot be divorced from their context within the Book of Revelation. They are essential to a clear and biblical understanding of this prophetic book. Without the integration of these seven churches, the Book of Revelation is incomplete, without relevance to the very purpose for which the book was written in the first place: I, Jesus, have sent my angel to testify to you about these things for the churches. I am the root and the descendant of David, the bright morning star.

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The Spirit and the Bride say, ‘Come.’ And let the one who hears say, ‘Come.’ And let the one who is thirsty come; let the one who desires take the water of life without price.

(Revelation 22:16–17, emphasis added) (9) Pre-Trib Point: The traditional Jewish wedding ceremony supports the Pre-Trib Rapture position.

(9) Pre-Wrath Counterpoint. Jesus frequently used analogy to describe special relationships between Himself and his followers.

Traditional Jewish marriage customs in Bible times often provided the stage upon which these analogies were given. In John 14:2–3 (KJV), Jesus uses such an analogy to describe the return of the bridegroom for his bride: “In my Father’s house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again; and receive you to Myself; that where I am, there you may be also.” This analogy of the bride and the bridegroom is further seen in the Book of Revelation when it speaks of the Marriage Supper of the Lamb (Revelation 19:9).

There is, however, danger in pressing an analogy too far by reading into it something that is not intended. Of course, freely using details of traditional customs and ceremonies to derive biblical truth requires even more caution.

Showers, author of Maranatha!, draws a strong comparison of the Pre-Trib timing of the Rapture (before the seven years of the 70th Week) to the traditional Jewish marriage ceremony. He describes the Jewish marriage customs in Bible times, summarized as follows: The bridegroom traveled to the home of the prospective bride and negotiated the purchase price for the bride.

Once the price was agreed and paid, the bride and groom drank a cup of betrothal wine to seal the agreement, and the groom returned to his father’s house to prepare a place for her. They remained separated for approximately 12 228

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months. When the father of the groom told the groom that the prepared place for the bride was ready, the bridegroom returned to the bride’s house to fetch his bride, usually at night, accompanied by male escorts in a torchlight procession. The arrival was preceded by a shout, which gave the bride time to prepare. When the groom arrived, the bride and her attendants returned to the groom’s father’s house, where the wedding guests were assembled and waiting.

The bride and the groom entered the bridal chamber, consummated their marriage and remained in the chamber for seven days while the wedding party celebrated in the father’s home. Afterward, the groom came out of hiding, bringing his bride with him, with the bride’s veil removed so that everyone could see who she was.42 In support of the Pre-Trib Rapture position, Showers makes the following further points related to this analogy and the Pre-Trib Rapture position: The relationship between the church and Jesus is often described in Scripture as a marriage covenant, with Jesus as the Bridegroom and the church as the Bride. The analogy of the traditional Jewish wedding ceremony and the Rapture— with the time in heaven of the church (seven years) before returning to earth with Jesus—supports the Pre-Trib Rapture position. Just as the Jewish bride and groom remained hidden for a period of seven days after they arrive at the groom’s father’s house, so the church and Jesus will remain hidden in heaven for a period of seven years. While the seven years of the 70th Week of Daniel are taking place on earth, Jesus and the church will be in heaven, totally hidden from the view of those still living on earth.43 Showers states that the most critical aspect of the argument for the Pre-Trib Rapture position related to this analogy is that just as the bride and groom came out of hiding after seven days, so Jesus and the church will come out of hiding in heaven after the 229

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seven years of the 70th Week, when Jesus returns to earth with the church at Armageddon.

Conceptually, the Pre-Trib and Pre-Wrath positions agree with the illustration of the traditional Jewish wedding ceremony depicting Christ and His bride. However, the Pre-Wrath position does not agree with the added specific analogies of the seven days and seven years, which claim to justify the Pre-Trib Rapture position.

Specifically, there is a problem with Showers adding the analogy of the seven days and the seven years. Among Bible scholars, there is a dispute about the traditional Jewish wedding lasting seven days.

Gary Vaterlaus and Charles Cooper of Sola Scriptura have reported that they have found no references in Jewish writings to support the seven-days analogy. As reported by Nigro, Vaterlaus has made the following observation: In actuality, it seems that only the wealthy could afford a seven-day celebration. Most people only had a one or two-day party. Those who hold to the Pre-Trib view make it sound as if seven days were the customary length of the ceremony, when in fact this cannot be supported by historical documents.44 Care must always be taken when interpretation and application of Scripture are used to promote a certain truth-claim or theological position. This is equally true for the Pre-Trib as well as the Pre-Wrath Rapture positions. The only valid approach is to be sure Scripture is handled honestly, exegetically (without reading presumptions into Scripture) and prayerfully. It is, after all, God’s Word. Exceptional care must also be taken when traditional ceremonies and customs are used to illustrate a point. General rule is that such customs and ceremonies are never to be used to formulate doctrine or truth claims, but only to illustrate a point unless it is specifically so stated in Scripture.

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What About Mid-Trib and Post-Trib Rapture Positions?

There are two other rapture positions that deserve comment— the Mid-Trib Rapture and the Post-Trib Rapture. Obviously, the terms Mid and Post define when during the 70th Week of Daniel the rapture event is assumed to take place. Much of the foundations of these two positions is based on certain assumptions placed upon Scripture which, when examined critically, are not there.

The Mid-Trib Rapture position holds that the events at the midpoint of the 70th Week of Daniel include Christ coming for His Church, which precedes the wrath of God. To accommodate this position, much Scripture has to be overlooked; for example, Joel 2:31 (NIV)—”The sun will be turned to darkness and the moon to blood before the coming of the great and dreadful day of the Lord [God’s wrath].” There is no Scripture that indicates that these specific cosmic signs occur at the midpoint of the 70th Week of Daniel; they are, however, seen later following the Sixth Seal described in Revelation 6:12–14, which is where the Pre-Wrath position places the Rapture and the start of the Day of the Lord.

The Post-Trib Rapture position holds that the Rapture occurs at the end of the 70th Week. To make its position consistent with Scripture; i.e., that the church is not destined to wrath, the wrath of God is limited to an undetermined time period at the end of the tribulation period—culminating in the battle of Armageddon.45 Some have labeled the Pre-Wrath Rapture position a variation of the Mid-Tribulation Rapture view.46 However, major proponents of the Pre-Wrath Rapture position do not agree.47 The Pre-Wrath position basically differs from Mid-Tribulationism in understanding that the church enters into the second half of the 70th Week of Daniel, experiences the persecution of the Antichrist in the Great Tribulation, which follows the abomination of desolation (at the midpoint). In addition, the Pre-Wrath Rapture position states that the wrath of God, equated with the biblical concept of the Day of the Lord, begins at a specific time in the second half of Daniel’s 70th Week.

Diagram 4.1 in Chapter 4 provides a graphic of the various Rapture views—Pre-Tribulation, Mid-Tribulation, Pre-Wrath and 231

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the Post-Tribulation, showing on a timeline the locations of each of these Rapture positions.

Why Is a Correct Understanding of the Timing of the rapture Important?

The New Testament frequently couples the many teachings on the timing of the Second Coming of Christ with our current and future behavior. The repeated admonition is to be ready for the terrible events of the end times. There is a requirement to be physically, emotionally and spiritually prepared. Also, in light of the coming of Christ for His Church, we are encouraged to be expectant (Matthew 24:36–44; 25:1–13).

The coming of Christ for His Church demands faithfulness and commitment to Christ (Matthew 24:45–51; 25:14–30; 31–46).

Christ, in His admonitions to the seven churches of the Revelation, commands them to repent, hold on, overcome and wake up. He further charges them to be attentive and listen to the Spirit, “He who has an ear, let him hear what the Spirit says to the churches.”

This is all in view of His coming again.

Paul, in his second letter to the Thessalonian church, emphasized the importance of having a correct understanding of the timing of Christ’s return. Paul warns the church, “Let no one in any way deceive you.” Continuing, Paul states that deception results in error, which God will judge with strong delusion (2 Thessalonians 2:9–12).

We need to have a right view of events at the end of the Age. Peter, in his second letter (2 Peter), also writes about the events of the end times. In view of these horrific events, he challenges the church to live holy and godly lives, waiting for the coming day of God, all with a correct knowledge of God’s redemptive purpose and timing for them (2 Peter 3:1–13).

John, likewise in his first of three letters (1 John), exhorts the church to keep their hope fixed on the appearing of Christ, which alone will keep them pure—for they will be like Him when they see Him (1 John 3:1–3).

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a correct understanding of the timing of His coming. The result of being unprepared at His coming will be tragic and may diminish potential rewards that would otherwise await those who are ready, waiting and loving His appearing.

Concluding Comments We acknowledge that learned biblical scholars have studied the Scriptures and have come to different conclusions about the rapture of the church. Although it is certainly widely held that Christ will come again to rapture the faithful remnant of the church, there are wide differences in interpretation of the timing and manner of this happening. We acknowledge that sincere and godly Christian believers hold to the various rapture positions discussed in this appendix.

Specifically, Appendix I presents a biblical case for the PreWrath Rapture position by contrasting it to the various tenets of the Pre-Trib Rapture position. Proponents of the Pre-Trib Rapture use these tenets to distinguish the correctness of their position. While those who hold to a Pre-Trib position are typically intransigent about their views, Appendix I provides an opportunity to objectively consider another view—the Pre-Wrath Rapture position.

Supporting Scripture passages for the Pre-Wrath Rapture position have been cited.

Among these Scriptures cited, which support the Pre-Wrath Rapture position, three have presented the prophetic events which have yet to be fulfilled before the Rapture and start of the Day of the Lord—2 Thessalonians 2:1–4; Malachi 4:5 and Joel 2:31. When these Scriptures are considered together, they challenge the validity of the Pre-Trib doctrine of imminence—that Christ can come at any time, and there are no prophecies that need to be fulfilled before His coming for the church. Indeed, Scripture teaches that Jesus will come again at the appointed time, and there are prophecies that will be fulfilled before His Second Coming. In addition, the case has been presented in this book that the Rapture will occur on the first of the Fall Feasts, the Feast of Trumpets. This argues for an appointed time for Jesus to come to rapture His Church—literally on 233

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this declared day of the Feast of Trumpets (Feast of the Unknown Day), just as He was crucified literally on Passover, the first of the Spring Feasts. If this is true, and we strongly believe it to be, then this is further evidence against the Pre-Trib doctrine of imminence.

That Jesus will come to rapture His Church precisely on the Feast of Trumpets (Tishri 1 on the Hebrew lunar calendar) is a point that cannot be too strongly emphasized as an argument against the Pre-Trib Rapture position. In view of the prophetic teaching of the Feast of Trumpets, the doctrine of an imminent return of Christ included in the Pre-Trib Rapture view is contrary to a consistent and holistic biblical interpretation. The precision of Christ’s return for His Church on the Feast of Trumpets predicates an unfulfilled prophecy—an end-time event still requiring fulfillment, which is contrary to the Pre-Trib Rapture view. In the opinion of the authors, a careful study of Scripture will not support the imminent return of Jesus Christ to rapture His Church as an end-time conclusion.

The Pre-Wrath Rapture position takes into account these three Scriptures (2 Thessalonians 2:1–4; Malachi 4:5 and Joel 2:31) as well as others to show that the Rapture and subsequent beginning of the Day of the Lord will occur after the middle of the 70th Week of Daniel. While there is agreement between the two positions that the church will not experience the wrath of God, there is a significant difference in understanding the nature of the 70th Week of Daniel, the placement of the wrath of God and, thus, the timing of the Rapture.

John Walvoord has a concluding chapter entitled “Fifty Arguments for Pretribulationism” in his book, The Rapture Question.48 Related to these “Fifty Arguments” presented by Walvoord, Marvin Rosenthal has made an insightful comment about the lack of explicit biblical evidence for the Pre-Trib Rapture position— . . . I will make an important observation. Not once, among the fifty arguments, does this godly Christian leader cite one biblical text that explicitly teaches pretribulation rapture—not once. This was not an oversight. The reason for the omission of any pretribulation rapture texts is clear.

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There are none. Walvoord’s own comment helps substantiate that fact. He wrote, ‘It is therefore not too much to say that the rapture question is determined more from ecclesiology [the doctrine of the Church] than eschatology [the doctrine of last things].’ In other words, he is saying that verses that deal with the church must be used to prove an issue that relates to the prophecy. There simply is no explicit exegetical evidence for pretribulation rapturism.49 In our view, the Pre-Trib Rapture position provides a false hope.

If it were a simple matter of timing that had no repercussions, then the argument would be an academic exercise, and one of live and let live. However, we see the Pre-Trib Rapture as a teaching that potentially will lead millions of believers into the 70th Week of Daniel totally unprepared, confused, despairing, hopeless and targets of deception by the enemy.

For those who have a correct understanding of the Olivet Discourse (Matthew 24) related to the timing of the Rapture and the beginning of the Day of the Lord, they will be prepared with hope and expectancy that will endure. They possess an element of confidence, even in the midst of fierce persecution and death. They will know the drill because they have seen it played out throughout history in the life stories of the persecuted church—truly being faithful, even unto death, to receive the crown of life (Revelation 2:10). They know that the Rapture is not an easy way out, but the joyful conclusion of untold pain and suffering at the hands of evil men. They will enter the 70th Week of Daniel not with dread and hopelessness, but with the exuberant knowledge that their salvation (deliverance) and blessed hope draws near.

The wonderful hope of all true believers is that Jesus Christ is coming again, and He will reward His saints. That is the blessed hope. He will raise the dead and rapture the righteous who are living. Then He will judge and cleanse the earth by pouring out His wrath on the wicked before physically returning to earth with His Church. Praise God for the hope we have in Him for eternity.

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Appendix I End Notes 1. Alan Hultberg, general editor, author of the Introduction and co-author of the book; Stanley N. Gundry, series editor, Three Views on The Rapture – Pretribulation, Prewrath, or Posttribulation, Second Edition (Grand Rapids, MI: Zondervan, 2010), p. 11. Contributors to the book (and their topics) are the following: Craig Blaising (Pretribulation Rapture), Alan Hultberg (Prewrath Rapture) and Douglas Moo (Posttribulation Rapture).

2. Alan Hultberg, general editor, ibid., 303 pages.

3. H. L. Nigro, Before God’s Wrath – The Bible’s Answer to the Timing of the Rapture, Revised and Expanded Edition (Bellefonte, PA: Strong Tower Publishing, 2004), p. 36. The first three basic tenets of the Pre-Trib Rapture position are from Nigro. (H. L. Nigro, ibid., p. 36; see also Nigro’s footnotes on pp. 36–38). The authors of this book have included a fourth tenet, the doctrine of imminence. In addition to these four tenets, the authors of this book have identified five other points that are commonly taught to support the Pre-Trib position.

4. John Walvoord, The Rapture Question (Findlay, Ohio: Dunham Publishing Company, 1957), p. 148; as cited in Robert Van Kampen, The Rapture Question Answered – Plain & Simple (Grand Rapids, MI: Fleming H. Revell, a Division of Baker Book House, 1997), p. 44.

5. Thomas D. Ice, Bibliotheca Sacra, April–June 1990, Dallas Theological Seminary, p. 164, emphasis added; as cited in H. L. Nigro, Before God’s Wrath – The Bible’s Answer to the Timing of the Rapture (2000), (Lancaster, PA: Strong Tower Publishing, 2000), p. 30.

6. Richard Mayhue, The Prophet’s Watchword, the Day of the Lord (Ph.D. diss., Grace Theological Seminary, 1981), pp. 181–182; as cited in Robert Van Kampen, The Rapture Question Answered – Plain & Simple, op. cit., pp. 44–45.

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7. Samuel P. Tregelles, The Hope of Christ’s Second Coming (1864), p. 32; as cited in Robert Van Kampen, The Rapture Question Answered, op cit., pp. 193–194.

8. H. L. Nigro, Before God’s Wrath – The Bible’s Answer to the Timing of the Rapture (2000) (Lancaster, PA: Strong Tower Publishing, 2000), p. 99.

9. Robert Van Kampen, The Rapture Question Answered – Plain & Simple (Grand Rapids, MI: Fleming H. Revell, a Division of Baker Book House, 1997), p. 206.

10. H. L. Nigro (2004), op cit., p. 37.

11. Marvin Rosenthal, The Pre-Wrath Rapture of the Church – A new understanding of the Rapture, the Tribulation, and the Second Coming (Nashville, TN: Thomas Nelson Publishers, 1990), p. 172.

12. Robert Van Kampen, op. cit., pp. 51–65.

13. H. L. Nigro (2004), op cit., pp. 49–69; 283–317.

14. Renald Showers, Maranatha Our Lord, Come! – A Definitive Study of the Rapture of the Church (Bellmawr, NJ: The Friends of Israel Gospel Ministry, Inc., 1995), p. 149, emphasis added.

15. Renald Showers, ibid., p. 127, emphasis added.

16. Renald Showers, ibid., p. 127, emphasis added.

17. Renald Showers, ibid., Chapter 7: “The Imminent Coming of Christ,” pp. 127–153.

18. Gordon D. Fee and Douglas Stuart, How To Read The Bible For All Its Worth (Grand Rapids, MI: Zondervan, 1993). See Chapter 3, “The Epistles – Learning to Think Contextually,” pp. 45–60 and Chapter 4, “The Epistles – The Hermeneutical Questions,” pp. 61–77.

19. Marvin Rosenthal, op cit., p. 249.

20. Marvin Rosenthal, op. cit., p. 293.

21. Renald Showers, op cit., p. 147.

22. Renald Showers, op. cit., p. 142.

23. Renald Showers, op. cit., p. 143.

24. J. Barton Payne, The Imminent Appearing of Christ (Grand Rapids, MI: William B. Eerdmans Publishing Company, 1962), p. 13; as cited in Renald Showers, op. cit., p. 143.

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25. J. Barton Payne, ibid., p.14; as cited in Renald Showers, op. cit., p. 144, emphasis added.

26. J. Barton Payne, ibid., p. 13; as cited in Renald Showers, op. cit., p. 143.

27. Robert Van Kampen, op. cit., pp. 189–190.

28. Michael W. Holmes (Editor) et al., trans. J. B. Lightfoot and J. R. Harner, The Apostolic Fathers: Revised Greek Texts with Introductions and English Translations, (Grand Rapids, MI: Baker, 1989), p. 235, emphasis added; as cited in Robert Van Kampen, The Rapture Question Answered, op cit., pp. 190–191.

29. Robert Van Kampen, op. cit., pp. 190–192.

30. Renald Showers, op. cit., p. 190.

31. H. L. Nigro, Before God’s Wrath (2004), op cit., pp. 334–343.

32. A. Roberts and J. Donaldson, editors, The Ante-Nicene Fathers (Master Christian Library CD, Ages Software © 1999); all quotes taken from this source.

33. Gary Vaterlaus, “Appendix F: What the Church Fathers Taught About the Church and the Coming of the Antichrist,” within H. L. Nigro (2004), op. cit., p. 335.

34. Renald Showers, op. cit., p. 190.

35. John F. Walvoord, Major Bible Prophecies (Grand Rapids, MI: Zondervan Publishing House, 1991), pp. 279–280.

36. Robert Van Kampen, op. cit., pp. 134–135.

37. Robert Van Kampen, op. cit., p. 134, emphasis added.

38. Marvin Rosenthal, The Pre-Wrath Rapture of the Church (Nashville: Thomas Nelson Publishers, 1990), pp. 286–287.

39. Eastern Orthodox Interpretation—https://en.wikipedia.org/ wiki/Book_of_Revelation 40. Marvin Rosenthal, op. cit., pp. 290.

41. Marvin Rosenthal, op. cit., pp. 294.

42. Renald Showers, op. cit., pp. 164–165.

43. Renald Showers, op. cit., pp. 164–169.

44. H. L. Nigro (2004), op. cit., p. 306, emphasis added.

45. Robert Van Kampen, op. cit., pp. 43–44.

46. Renald Showers, op. cit., p. 13.

47. Alan Hultberg, general editor, op cit., p. 21.

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48. John F. Walvoord, The Rapture Question (Findlay, OH: Dunham Publishing Company, 1957), pp. 191–199.

49. Marvin Rosenthal, op. cit., p. 280, emphasis added.

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appendix II

The Jewish Calendar – God’s Time Then God said, ‘Let there be lights in the firmament of the heavens, To divide the day from the night; and let them be for signs and seasons, And for days and years.’

(Genesis 1:14, emphasis added)

G

od created time, and He created the sun and moon upon which our understanding of days, months and years is based.

It is well for us to note that God’s definition of the start of a day, the start of a month and the start of a year differ from our present Roman understanding in the West. We need to appreciate that God works on His calendar, not ours! His calendar is very different from ours!

Much of our book incorporates an understanding of the Jewish calendar. In fact, knowing the workings of the Jewish calendar is critical to interpreting much of Scripture, including the Feasts of the Lord and our case for the timing of the rapture of the church and the start of the Day of the Lord.

Appendix II presents details about the Jewish Day, the Jewish Week, the Jewish Month and the Jewish Year. Some of the information presented is technical and intended for the reader who wants a more detailed discussion of the subject. We have labeled this material, “TECHNICAL SECTION.” Much of the material used in this appendix is based on Chapter 3, “Jewish Time,” from the book by Kevin Howard and Marvin Rosenthal, The Feasts of the Lord—God’s Prophetic Calendar from

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Calvary to the Kingdom.1 We recommend this book as an excellent resource for further study on the Jewish calendar.

In addition, further information on the Jewish calendar is available in Rabbi Nathan Bushwick’s book, Understanding the Jewish Calendar.2 Some helpful internet-based articles include two articles

by Tracey R. Rich, “Jewish Calendar – Level: Basic”3 and “The Jewish Calendar: A Closer Look – Level: Intermediate.”4 The study of the Jewish calendar and how God reckons the days, months and years are both challenging and rewarding.

Without understanding how God sets up time, we probably cannot fully understand the Feasts of the Lord and the chronology of Christ’s Second Coming at the end of the age. Studying the ancient Jewish calendar, as used in Jesus’ days, is important on several levels. Richard Booker has stated the main reason for studying the sacred calendar: Our knowledge of it [the sacred calendar] is for the purpose of understanding God’s plan of redemption and salvation for mankind through the person and work of Jesus . . . Through our study of the feasts, we will learn that God’s plan for working out His redemption has a definite beginning, a definite process, and a definite conclusion.

This relates not only to the person and work of Jesus our Lord and Savior, but also to our lives as believers. They are pictures that teach us how to walk with God and how God works through history to redeem mankind as revealed in His prophetic seasons. (emphasis added)5 The Jewish calendar is based on three important astronomical occurrences: the rotation of the earth about its axis (a day); the revolution of the moon about the earth (a month); and the revolution of the earth about the sun (a year). These three phenomena are independent of each other, with no direct correlation between them. The moon revolves around the earth in about 29 ½ days; the earth revolves around the sun in about 365 ¼ days, which is about 12.4 lunar months.

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These are the source of all calendar complications. The civil calendar used by most of the world has abandoned any correlation between the moon cycles and the month, arbitrarily setting the length of the months to 28, 30 or 31 days.

The Jewish calendar, however, coordinates all three of these astronomical phenomena. The months are either 29 or 30 days, corresponding to the 29 1/2-day lunar cycle. Years are either 12 or 13 months, corresponding to the 12.4-month solar cycle, as there are leap months built in to maintain the accuracy of the Jewish calendar.

The dates of Jewish holidays, like the Feasts of the Lord, do not change from year to year on the Jewish calendar (for example, the Feast of Trumpets is always on Tishri 1). However, since the Jewish year is not the same length as a solar year, used by most of the western world, the dates appearing on the western calendar typically do not align with the dates for Jewish holidays.

I. The Jewish Day We begin our study of the Jewish calendar by first looking at the details of the Jewish Day. Our Western or Roman day begins at midnight (12:00 a.m.) and concludes 24 hours later at midnight (12:00 a.m.).

The Jewish day, however, begins at sundown and continues until the next sundown. This is seen in Genesis with the days of creation, expressed as “the evening and the morning” (Genesis 1:5, 8, 13, 19, 23, 31). Also, Moses speaks about this in his reference to Yom Kippur in keeping the holiday from “evening to evening” (Leviticus 23:32). As Howard and Rosenthal state, “Consequently, [according to Jewish law] Jewish holidays always begin at sundown when the new day begins.” 6

II. The Jewish Week The Jewish week, as does our Western view of a week, runs from Sunday to Saturday, the Sabbath (Saturday) being the seventh 243

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day of the week. God established this seven-day sequence ending on Saturday during His week of creation (Genesis 1:1–2:3).

Howard and Rosenthal provide additional insights related to the Jewish week: “The Hebrew word for ‘week’ is derived from the Hebrew word for ‘seven.’ The Hebrew days of the week have no specific names but are known as ‘the first day,’ ‘the second day’ and so forth.”7 It is the seventh day, the Sabbath, which is of utmost importance in the Jewish week and is a day set aside for rest and worship. No work is to be done on this day, as stated in Exodus: Work shall be done for six days, but the seventh is the Sabbath of rest, holy to the Lord. Whoever does any work on the Sabbath day, he shall surely be put to death. Therefore the children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations as a perpetual covenant. It is a sign between Me and the children of Israel forever; for in six days the Lord made the heavens and the earth, and on the seventh day He rested and was refreshed.

(Exodus 31:15–17, emphasis added)

III. The Jewish Month A. Names of the Hebrew Months Originally, as described in Genesis, the months were simply referred to as the First Month, Second Month, etc.

When Israel came into the Promised Land, the Hebrews adopted the Canaanite names used by the inhabitants—Abib was the name used for the first month (Exodus 13:4; 23:15; 34:18; Deuteronomy 16:1); Ziv for the second month (1 Kings 6:1,37); Ethanim for the seventh month (1 Kings 8:2); and Bul for the eighth month (1 Kings 6:38). After the Babylonian captivity (585 BC), the months were referred to by the Babylonian names, as shown in the diagram below (Diagram II.1).8 Following the Exodus, God gave the Hebrews a new calendar with a new starting order for the months. The former calendar, called the civil calendar, and the new calendar, called the religious calendar, were used concurrently for different purposes. These two 244

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calendars are further explained in Section IV. C. 1 [“Actually, Two Hebrew (Jewish) Calendars (Civil and Religious)”].

The new religious calendar is shown in circular graphic form in Chapter 6 of this book (Diagram 6.1), in the section entitled “General Observations About the Feasts,” which also shows the dates of the Feasts of the Lord in the respective months.

Diagram II.1, “Israel’s Two Calendars,” shown below, lists the order of the Hebrew months of the civil and religious calendars, with all the Babylonian names of the months, starting with Nisan on the religious calendar. As mentioned previously, the first month on the religious calendar (Nisan) is also called Abib (or Aviv)—non-Babylonian names—in Exodus and Deuteronomy (Exodus 13:4; 23:15; Deuteronomy 16:1).

Adapted from handout provided by Ministries of New Life, Leawood, KS

B. Connection to the Moon Jewish months are lunar, calculated from the first appearing of the crescent moon, or New Moon. Since the lunar cycle is about 29½ days, rather than a little over 30 days based on a solar calendar, 245

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this means Jewish months are shorter than the typical western calculation of a month. The biblical Jewish month is always determined by the visible observation of the New Moon. The Hebrew word for month (hodesh) is also the word for moon.9 C. Biblical Observance of the New Moon The observation of the New Moon determined the official beginning of the months on the biblical Jewish calendar. Regarding how this was determined and announced, Howard and Rosenthal provide these insights: In biblical times, the beginning of each month was confirmed by the priests and later by the Sanhedrin, Israel’s ruling religious body in the time of Jesus. After questioning two reliable witnesses who had seen the New Moon, the council would solemnly declare, ‘It is sanctified!’ In a matter of minutes, word was ‘telegraphed’ from Jerusalem to the large Jewish community in Babylonia. This was accomplished via an elaborate network of signal fires that stretched for hundreds of miles across the Arabian desert.10 (emphasis added) Rosh Hodesh (literally, “the Head of the Month”) was the Hebrew term for the first day of each month. The day was a holy day but was not considered a major holy day, as was the case with the various Feasts of the Lord. The context of Amos 8:5 is that the New Moon celebration was a day of rest at that time, although there are no details given in the Law of Moses about work restriction.

Rather, each New Moon day had special sacrifices unto the Lord specified (Numbers 28:11–15) and was announced by the blowing of trumpets (Numbers 10:10; Psalm 81:3).11 Clouds sometimes obstructed the New Moon in the western sky at sundown, and this led to a two-day celebration of Rosh Hodesh, due to the uncertainty of declaring any one day the New Moon day.

Howard and Rosenthal make an interesting observation related to this two-day celebration in the time of David: 246

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This seems to be the backdrop for King Saul’s concern over David’s absence during the first two days of the month (1 Sam. 20:27). Apparently, all members of the royal household and court were required to be at the king’s banquet table during Rosh Hodesh.12 (emphasis added) D. Future Observance of the New Moon It seems that King David will have a prominent role in the future messianic Kingdom, as it seems clear that he will reign forever as prince over redeemed Israel (Ezekiel 37:24–25; 2 Samuel 7:16; Psalm 89:34–37). He will, of course, be under the rule of the Messiah (Jesus), who will reign and rule over the whole earth (Psalm 2:6–8; Zechariah 14:9). As prince over Israel, David will, specifically, have a prominent role in the celebration of the Sabbath and New Moon worship services before the Lord (Ezekiel 46:1–8).13 It is interesting to note that not only Israel, but also all the redeemed of the nations will celebrate the New Moon in the messianic kingdom on earth during the Millennium (Isaiah 66:23).

Clearly, the Bible teaches that the sun and moon will continue to exist in the kingdom and through eternity and will be restored, as the rest of creation, to original conditions (Isaiah 30:16; 11:6–9; 51:3; 55:12–13; 65:17–25; Revelation 21:4; 22:3).

Revelation states that the New Jerusalem will have no need for the sun and moon to shine in it: “The city [New Jerusalem] had no need of the sun or of the moon to shine in it, for the glory of God illuminated it. The lamb is its light” (Revelation 21:23).

However, Isaiah teaches us that, “the light of the moon will be as the light of the sun, and the light of the sun will be sevenfold” (Isaiah 30:26). Although the sun and moon will be brilliant, the Lord’s glory will overshadow them. The New Moon celebration on earth will be an additional opportunity to celebrate the Creator of both the sun and moon, which are the basis of the biblical Jewish calendar.14 247

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IV. The Jewish Year/Calendar Of course, putting the Jewish Months together we get the Jewish year. What sounds like a straightforward process is really very complex. To more fully appreciate this complexity, we will first look at our familiar Gregorian Calendar, which is presently used in the West. Then, we will look at the current Hebrew Calendar (Jewish Calendar), noting the differences. Last, we will look at the section, “Biblical Hebrew Calendar (God’s Prophetic Calendar),” which presents additional insights related to the calendars used in the Bible, both pre-Moses and post-Moses.

A. Julian and Gregorian Calendars Most of the world today uses a solar calendar, based on the movements of the earth relative to the sun, with origins extending back to the Roman calendar established under Julius Caesar in 46 BC. This original Roman calendar, known as the Julian Calendar, consisted of 365 days each year, with a leap year every fourth year.

During a leap year, an extra day was added to February.

However, problems with this Julian calendar developed over time since the solar year was 11 minutes shorter than the average of 365.25 days of the Julian calendar. The seasons began to shift on the calendar.

Due to these diurnal problems accumulating over time within the Julian Calendar, in 1582 Pope Gregory replaced it with the Gregorian Calendar (also call the Western calendar or the Christian calendar) with its built-in adjustments for seasonal changes. Ten days were dropped from the calendar at that time in order to bring the calendar back into sequence with the solar seasons, but the cycle of weekdays was not affected.

The two calendars have identical month names and number of days in each month, and differ only in the rule for leap years.

The Julian calendar has a leap year every fourth year, while the Gregorian calendar has a leap year every fourth year except on century-years not exactly divisible by 400 (1700, 1800, 1900, etc.).

On average, this yields a Gregorian calendar mean year of exactly 248

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365.2425 days, which is still not totally accurate to a solar year but very close.

B. Current Hebrew Calendar (Jewish Calendar) The present Jewish Calendar, instituted by Hillel II in 360 AD, obviously, post-dated Jesus’ life on earth by several hundred years.15 This calendar used in Israel today, the hillel II Talmudic lunisolar calendar (also referred to as the Orthodox Rabbinical calendar), is, like the Gregorian Calendar, fully pre-calculated rather than observed. Observed refers to the incorporating of the ripening of the barley crop in Jerusalem and the observed New Moon, which was the basis of the Jewish calendar used in Jesus’ days on earth.

The Hillel II calendar arose out of the Diaspora, when the Jews could no longer be present to see the New Moon over Jerusalem or to see when the barley was ripe in Jerusalem, so they could keep the Feasts at the right time. Hillel II used the calculations of the Arab astronomers in projecting their own crescent moon lunar calendar.16 In the time of Hillel II, the Sanhedrin, presiding in Jerusalem until 359 AD, acted as the judicial authority over all Jewish matters.

They tightly controlled the formula to determine the New Moon and officially announced the start of each new month after they heard the testimony of two eyewitnesses as to the observation of the New Moon.

However, with changing political conditions, timely communication of the start of the holidays was affected and caused problems for Jewish communities living outside of Israel. In order to correct this problem, Hillel II, in 360 AD, published the Sanhedrin’s tightly guarded calculation of the Hebrew calendar. This fixed the present Hebrew calendar and eliminated the need for eyewitnesses. This action reduced the Sanhedrin’s control over Jewish life and led to their eventual decline.17 There are ordinarily 354 days in a Jewish year. The 12 months are based on the cycle of the phases of the moon, having an average length of 29½ days each. With a need to maintain a relationship with the solar year, due to the injunction in Numbers 9:2–3 to keep the various holidays in their appointed seasons, a declared leap 249

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month occurs seven times every 19 years. These leap months occur in the leap years of the third, sixth, eighth, eleventh, fourteenth, seventeenth and nineteenth years of the 19–year cycle.

In a Jewish leap year, a thirteenth month (29 days) called Adar Sheni (Second Adar) is added, and one day is added to the first month of Adar. So the present Jewish calendar is lunisolar, in that the lunar calendar is adjusted to the solar seasonal year.

Without the addition of the leap years within the 19–year cycle, the difference between the 354 day lunar year and the 365¼ day solar year would become grossly out of alignment, causing Passover and the other Feasts to be celebrated out of their appointed seasons, in violation of the biblical injunction.18 Now, over 1,600 years after Hillel II formulated his calendar, a problem with the calculation algorithm is evident. This error causes the new moon to be declared earlier than the actual crescent New Moon appears. Timothy J. McHyde gives a fuller explanation, as presented in the End Notes.19 McHyde also gives the following summary of the problem of the algorithm on which the Hillel II calendar is based: This tends to make the Jewish calendar look like a dark/ conjunction new moon calendar, which it never was. As a result, the calculated Jewish month starts one to three days ahead of the observed Hebrew month. Thus, the Jewish Tishrei 1/Rosh Hashanah is not ever likely to fall on the biblical Tishrei 1/Day of Trumpets from which the holiday is derived. (To know when the holy days fall in any given year, consult a Karaite calendar (see www.karaite-korner.org/ holiday dates.shtml and www.karaite-kormer.org/holidays. shtml), not a Jewish/Rabbinic calendar.)

Thus, the [present] Jewish calendar gives you a different reckoning of times than what was in use in the first century when Jesus kept the feasts. We can deduce that the religious leaders kept these feasts at the right time, since the Gospels do not record any difference between when Jesus observed the feasts and the society around him did. (The Talmud also states that the Sanhedrin was using the observed crescent 250

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moon/aviv barley calendar then, which the Hillel calendar originally mimicked).20 (emphasis added) The present traditional Jewish calendar has a different reckoning of the Feast dates that were in effect in Jesus’ time so dates do not align with the biblical calendar. The Karaite calendar should, instead, be used in order to assign Feast dates within the biblical system. It is this calendar that is to be used when, for example, determining the two days of celebration for the Feast of Trumpets.

C. Biblical Hebrew Calendar (God’s Prophetic Calendar) 1. Actually, Two Hebrew (Jewish) Calendars (Civil and Religious) Biblically, the Jewish people have two main calendars: the religious calendar and the civil calendar, explained below. However, to add to the confusion, there are, actually, four calendars according to Jewish tradition. The four calendars are evidenced in this portion of the Mishnah, which includes two starting dates for the New Year for Trees: There are four New Years. On the first of Nisan is the New Year for Kings and for Festivals (religious); on the first of Elul is the New Year for the tithe of animals – R. Eliezer and R. Simon say. On the first of Tishri – on the first of Tishri is the New Year for the years, for Sabbatical Years, for Jubilee Years, for planting and for vegetables (civil); and on the first of Shevat is the New Year for Trees, according to the view of the School of Shammai, but the School of Hillel say, On the fifteenth thereof. (Rosh Hashanah 1.1)21 (emphasis added) Thankfully, we will omit any further discussion about the New Year for Trees and concentrate on the civil and religious calendars.

Even though the civil and religious calendars are in use throughout the Scriptures and continue to the present, only the religious calendar is used to compute dates following its institution by God in Exodus 12.22 251

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Following God’s deliverance of Israel from Egypt, God gave Israel seven holy days (Leviticus 23) and a new calendar into which they were to be inserted. The month of the Exodus, Aviv (Nisan; March/April) in which the original Passover occurred, became the first month on this new religious calendar. God stated, “This month shall be your beginning of months; it shall be the first month of the year to you” (Exodus 12:2). The order of the months for the older civil calendar and the newer religious calendar are shown below (Table II.2), with the Babylonian names of the months (and non-Babylonian names used in Exodus and Deuteronomy).

Before God’s command to make the month of Aviv (Nisan) the beginning of the New Year, Israel’s calendar was the civil calendar, starting with the month of Tishri (the seventh month from Aviv).

Hence, with all prior historical accounts before God gave the religious calendar at the Exodus, the Bible used the civil calendar with the first month being Tishri.

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For example, the account of Noah, as stated in Genesis 8:4, states that Noah’s ark rested upon the mountains of Ararat on the 17th day of the 7th month. That’s understood to be in the month of Aviv, which is the 7th month on the civil calendar, then being used in the Bible.

However, the accounts following the Exodus—like the account of Hezekiah entering the Temple to make sacrifice after it was cleansed (2 Chronicles 29:2–20), referred to as occurring on the 17th day of the first month—this too refers to the month of Aviv, the first month on the religious calendar, which was then in effect.

As an aside, both of these occurred on Firstfruits, the same day that Jesus rose from the dead.23 All the Feasts of the Lord, as given to Moses by God during the Exodus, are figured from the religious calendar. The first three, the first of the Spring Feasts (Passover, Unleavened Bread and Firstfruits), are in Aviv (Nisan). Pentecost, the fourth Feast, is in Sivan. The Fall Feasts (Trumpets, Atonement and Tabernacles) are in Tishri.

Just as the festivals are divided basically into two groups (Spring and Fall), which speak of the First and Second Comings of Jesus, so are the two calendars. One calendar starts in spring (the religious calendar), coinciding with the First Coming; and the second calendar starts in fall (the civil calendar), which will coincide with the future Second Coming of Jesus. This is a part of the case laid out in this book.

Josephus, the first-century Jewish historian, verifies that the two calendars, the religious and the civil calendar, were being used in the time of Jesus: 24 Moses appointed that Nisan . . . should be the first month for their festivals, because he brought them out of Egypt in that month: so that this month began the year as to all the solemnities they observed to the honor of God, although he preserved the original order of the months as to selling and buying, and other ordinary affairs. (Antiquities of the Jews 1. 3.3) 253

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TECHNICAL SECTION: It is interesting to note that the civil calendar is based on the Jews’ agricultural season. The civil calendar, beginning with the month of Tishri, corresponds to the months of September and October, the beginning of their agricultural season. The civil calendar and agricultural season begin with the early rains, which softens the ground for plowing, accomplished in October and November.

The sowing of the wheat and barley seed is done in November and December. Following these are the winter rains that come in December and January, keeping the ground moist. This is followed by the blossoming of the almond trees in January and February and the citrus harvest in February and March.

The latter rains, also called the spring rains, fall in March and April, concurrent with the beginning of the barley harvest, at Firstfruits. The dry season continues from April–May to September– October. The barley harvest lasts through the spring months and is followed by the important wheat harvest in May–June. Next comes the grape harvest, during the months of June–July, and the olive harvest comes in July–August. The agricultural season ends with the harvest of dates and figs in August–September.25 2.

overview of the Biblical hebrew Calendar

Some have divided the history of the Jewish calendar into three periods: the Biblical, the Talmudic and the post-Talmudic. During the Biblical period, the understanding of the calendar was based entirely upon the observation of the sun and the moon and the agricultural cycles in the land of Israel. During the Talmudic period, it was based on observation and reckoning (calculations from mathematical algorithms), and, during the post-Talmudic period, the understanding rested entirely upon reckoning.

The Hebrews studied astronomy carefully because of their intense need to accurately determine dates for keeping the festivals, to align with the agricultural seasons. In Deuteronomy 16:1 (NIV), the Lord gave the command to “Observed the month of Abib (Aviv),” which made it necessary for the Hebrews to become very acquainted with the position of the sun. Also, the command, “ 254

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. . . observe the moon and sanctify it,” [Hebrew tradition] made it necessary for the Hebrews to study the phases of the moon.”26, 27 It is important to understand that the calendar described in the Bible is not the present Jewish calendar used in Israel today, which is the pre-calculated Hillel II lunisolar calendar. While the ancient Hebrew calendar described in the Bible does not incorporate the usage of solar solstices or equinoxes, as is the case with our familiar solar Gregorian calendar, it was not pre-calculated like the Hillel II lunisolar calendar, the current Jewish calendar. In contrast, the Gregorian calendar has summer consistently starting with the summer solstice on June 21, the longest day of the year.

From the books of Genesis and Revelation, we can see that the biblical year consisted of 360 days, composed of 12 months of 30 days each. For example, in the account of the flood in Noah’s day, while Noah and his family were securely in the ark, the ark came to rest on the mountains of Ararat after the waters had receded sufficiently. This occurred after 150 days that Noah and his family had been in the ark and is described to be a five-month period (Genesis 7:11, 24; 8:3–4). Also, in Revelation, 42 months, 1,260 days and three-and-a-half years are referred to as equivalent time periods (Revelation 11:2–3; 12:6, 14; 13:5). In both Genesis and Revelation, the month was viewed as 30 days and the year was equivalent to 360 days.28 TECHNICAL SECTION: The Hebrew calendar described in the Bible (God’s calendar) is also called the 360- Prophetic Calendar.29 This referenced website offers the following interesting insights related to the 360-calendar: It is commonly supposed that the ancient 360-day calendar is hopelessly inaccurate. After all, has not modern science shown the number of days in a year to be 365.2422 days, and not 360? However, such reasoning lacks understanding as to how all calendars work. All calendars insert leap-days or leap-months to nudge the ‘normal’ year closer to the exact 365.2422 year, otherwise before long the months on the calendar would be out of synchronization 255

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with the seasons of the year. (This was a big problem in the ancient world.)

For instance: In our modern calendar, a ‘normal’ year has 365 days, with every 4th year having 366 days. In the modern Hebrew calendar, a ‘normal’ year has 354 days, but upon every 2 or 3 years a leap month is added with 384 days in that year. Likewise, the ‘normal’ 360-day year of the Prophetic Calendar adds a 30-day leap month at regular intervals, with that year having 390 days. All three of these calendars are about the same in accuracy over relatively short periods of time. However, the 360 Prophetic Calendar soon shows itself wonderfully supreme in every way, as it spans and divides time into biblical generations of 40 and 100 years . . . with the biblical principle of a 7th-day rest woven throughout. Moreover, the constant use of multiples of 360 years in keeping with 360 days enforces the biblical concepts that, ‘a day is as a year,’ and also, ‘a thousand years is as a day.’30 An accompanying website linked to the previous referenced website offers the following helpful insights related to the 360calendar: The 360-calendar uses simple round numbers that are highly symbolic in the Bible. The intercalary (leap month) cycles are based upon units of 40 and 100 years. It should be noted that both 40 and 100 years are a standard generation in the Bible. . . . The 40-year cycles of the 360-calendar produces an average year the same as the Julian calendar (365.25 days). This makes for easy conversions between calendars. However, the 360-calendar also has a leap-month correction every 4,000 years (100 generations). This makes the 360-calendar just as accurate as our modern Gregorian calendar, which means that one can count backward and forward in time by increments of 4,000 years and always know what our calendar year would be on the 360-calendar.

Thus, the 360-calendar repeats itself on the Julian calendar 256

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every 40 years and on our modern (Gregorian) calendar every 4,000 years. The 360-calendar can be further adjusted every 100,000 years (1,000 generations of 100 years) for extreme accuracy, yet maintaining the simplicity of round biblical numbers. At this level (of 365.2422 average days in a year), it is out [of solar alignment] only about one day every 100,000 years.31 (emphasis added) The prophetic calendar would have been simple for ancient peoples to use, especially Israelites, if they had used it. But the full details of the 360- calendar was only discovered recently, in fulfillment of bible prophecy (Dan. 12), and for the study of time frames to do with bible prophecy. The 360-calendar is not meant to be used in any civic capacity.

It would have been easy for them to use because, firstly, the Israelites were (and are) already familiar with this method of inserting regular leap-months into their calendar (rather than leap-days); and secondly, because the calendar was based upon the simple integer ‘6’ (or ‘60’). (Example, 360 days = 6 x 60). Sixty was the base-number for commerce (weights and measures) in the ancient world and, therefore, was easily comprehended by them just as ‘ten’ is the base-number used by us today (as in the metric system).32 (emphasis added) 3.

The New Moon in the hebrew Bible

TECHNICAL SECTION: The biblical month begins with the crescent New Moon, also called the First Visible Sliver. The Hebrew word for month (Hodesh) literally means New Moon and only by extension the period between one New Moon and the next New Moon. The Bible never specifically states that the beginning of months is based on the New Moon. However, the term for Month (Hodesh) itself implies that the month begins with the crescent New Moon. We can see this connection in a number of Bible verses in which Hodesh (month) is used interchangeably with the word Yerah, the common biblical 257

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Hebrew word for moon, which by extension also means month. An example is in 1 Kings 6:1 (emphasis added), “ . . . in the month (Yerah) of Ziv, which is the Second month (Hodesh) . . . ” Another example is in 1 Kings 8:2. Clearly then, Hodesh is related to Yerah, which itself literally means moon.33 Hodesh (New Moon) is derived from the Hebrew root meaning new or to make new/renew. The Crescent New Moon is called Hodesh, because it is the first time the moon is seen anew after being unseen for several days at the end of the lunar cycle.

Here is how this works. Within the lunar cycle, at the end of the lunar month, the moon is (from an observer on the earth) close to the sun. The point of conjunction occurs when the moon passes between the earth and the sun. With the greater brightness of the sun, very little of the illuminated moon faces the earth and, hence, very little of the moon is seen. As the moon continues to move past the point of conjunction, it continues towards the opposite side of the earth. The amount of illuminated surface increases and on one evening the moon is anew, visible as a crescent moon, after having been invisible for a period of 1.5–3.5 days. This was called a New Moon or Hodesh (from Hadash meaning new).34 There is frequently confusion between the Crescent New Moon and what is called the Astronomical New Moon. Hence, many people have been led astray by the inaccurate use in modern languages of the term New Moon. This is described further in the Karaite-Korner article: Modern astronomers adopted this otherwise unused term [New Moon] which had always referred to the first visible sliver, and used it to refer to conjunction (when the Moon passes between the Earth and the Sun, at which time it is not visible). The astronomers soon realized that the inaccurate use of ‘New Moon’ to refer to conjunction would lead to confusion so, to be more accurate, scientists now distinguish between ‘Astronomical New Moon’ and ‘Crescent New Moon.’ ‘Astronomical New Moon’ means New Moon as the term is used by astronomers, i.e. conjunction. In 258

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contrast, ‘Crescent New Moon’ uses the term in the original meaning of the first visible sliver.35 (emphasis added) The ancient Israelites did not determine the start of the new month from the Astronomical New Moon (conjunction). Rather, after the morning moon had disappeared, the ancient Israelites waited anxiously for its reappearance 1.5–3.5 days later in the evening sky, when they observed the Crescent New Moon, and the new month was declared.

4.

Barley’s Link to the Calendar [Aviv (Abib) Barley]

TECHNICAL SECTION: The Hebrew calendar used in the Bible from the entrance into the Promised Land, following the Exodus up to the Hillel II calendar in 360 AD, was a luni-agricultural one based on the ripening of barley in the land of Israel, as well as the sighting of the New Moon at sunset in Jerusalem, according to God’s instructions. It should be noted that this was the calendar in effect during the first century of Jesus’ days on earth when He kept the Feasts. We can deduce that the religious leaders kept these Feasts on the correct dates, using the luni-agricultural calendar (observed crescent moon/aviv barley calendar), since the Gospels do not mention any difference between when Jesus kept the Feasts and when the Jewish leaders kept the Feasts.36 The biblical year begins with the first New Moon after the barley in Jerusalem reaches the stage in its ripeness called Abib. This first month is Nisan (Aviv). The period between one year and the next year is either 12 or 13 months, depending on the barley ripening.

This may seem like a strange way to organize the calendar, but this is according to God’s instructions given to the Israelites following the Exodus (Leviticus 23:10–11). Because of this, it is important to carefully check the state of the barley crop in Jerusalem at the end of the 12th month. If the barley is Abib at this time, then the following New Moon is Hodesh Ha-Aviv (New Moon of the Abib). If the barley is still immature, another month is added and the barley is checked again at the end of the 13th month. Therefore, the start 259

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of the new year depends on the ripening of the barley crop as well as the New Moon sighting in Jerusalem. (a.) Biblical Leap Years.

TECHNICAL SECTION: A 12-month year is referred to as a Regular Year, while a 13month year is referred to as a Leap Year. In contrast with the Gregorian (Christian) Calendar, a Leap Year involves the intercalation (addition) of a single day (February 29). The Biblical Leap Year involves the intercalation of an entire lunar month (13th Month, also called Adar Bet). In general, a Leap Year can only be determined a few days before the end of the 12th Month, when the determination needs to be made as to whether the barley crop in Jerusalem is at the stage of Abib.

Abib is specifically mentioned in the Hebrew Bible, related to the month of the Passover and the Exodus. In the book of Exodus, it is stated, “This day you are going out in the month of the Abib” (Exodus 13:4).

Related to the commemoration of leaving Egypt in the month of the Abib, the Israelites were instructed to bring the Passover sacrifice and celebrate the Feast of Unleavened Bread (Hag HaMatzot) at this time of year. In Deuteronomy 16:1, the Israelites were commanded, “Keep the month of the Abib and make the Passover (sacrifice) to YHWH your God at night, because in the month of the Abib YHWH your God took you out of Egypt.”37 But what exactly is Abib? Abib indicates a stage in the development of the barley crops. But how do we know that? It is clear from a portion in Exodus, which describes the devastation caused by the plague of hail: “And the flax and the barley were smitten, because the barley was Abib and the flax was Giv’ol. And the wheat and the spelt were not smitten because they were dark (Afilot)” (Exodus 9:31–32).

This passage states that hail destroyed the barley crop while the wheat and spelt were not damaged. The reason for this is explained in The Karaite Korner article: 260

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To understand the reason for this [destruction of barley but not wheat and spelt], we must look at how grain develops. When grains are early in their development, they are flexible and have a dark green color. As they become ripe, they take on a light, yellowish hue and become more brittle. The reason that the barley was destroyed and the wheat was not is that the barley had reached the stage in it development called Abib and, as a result, had become brittle enough to be damaged by the hail. In contrast, the wheat and spelt were still early enough in their development, at a stage when they were flexible and not susceptible to being damaged by hail. The description of the wheat and spelt as ‘dark’ (Afilot) indicates that they were still in the stage when they were deep green and had not yet begun to lighten into the light, yellowish hue which characterizes ripe grains. In contrast, the barley had reached the stage of Abib at which time it was no longer ‘dark’ and at this point it probably had begun to develop golden streaks.38 The barley has another earlier stage when it is not completely ripened but has ripened enough that its grains can be eaten when parched in fire. This, too, is referred to in the Bible (Leviticus 2:14; 23:14; Joshua 5:11; 1 Samuel 17:17; 25:18; 2 Samuel 17:28; Ruth 2:14). A later stage of ripening is called Carmel, which is grain that has hardened beyond Abib to the point where it can be crushed or coarsely ground. (b.) Abib and the Barley harvest.

TECHNICAL SECTION: The month of the Abib is the month after the barley has reached the stage of Abib; this is the first month on the Biblical Calendar (religious calendar), the month of Nisan, using the Babylonian name. Two to three weeks after the beginning of the month, the barley had matured beyond the stage of Abib and was ready to be used as the wave-sheaf offering (Hanafat HaOmer).

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This wave-sheaf offering was a sacrifice brought from the first stalks cut in the harvest and was brought to the Temple on the Sunday during the Passover Week (Hag HaMatzot), on Firstfruits.

This ceremony is described in Leviticus: When you come to the land which I give you, and harvest its harvest, you will bring the sheaf of the beginning of your harvest to the priest. And he will wave the sheaf before YHWH so you will be accepted; on the morrow after the Sabbath [on Firstfruits] the priest will wave it.

(Leviticus 23:10–11) The barley that was Abib at the beginning of the first month became harvest-ready 15–21 days later [i.e. by the Sunday during Passover Week, therefore, on Firstfruits; Passover is Nisan (Abib) 14]. Hence, the month of the Abib (Aviv) cannot begin unless the barley has reached a stage of being harvest-ready two-three weeks later at Firstfruits. If the barley is not developed enough so it will be ready for the sickle two-three weeks later, then the month of the Abib cannot begin, and the first month of the new year on the religious calendar must wait until the following month.

The importance of understanding the Hebrew roots of our Christian faith is illustrated by the error made by the King James Bible translators, who did not fully understood the various Hebrew agricultural terms. “In Leviticus 2:14, they translated Carmel as ‘full ears’ and Abib as ‘green ears,’ whereas in Leviticus 23:14 they translated Carmel as ‘green ears! [should have been gold- enstreaked ears]’”39 In summary, barley in the state of Abib has the following three characteristics: • • •

It is brittle enough to be destroyed by hail and has begun to lighten in color (it is not ‘dark’).

The seeds have produced enough dry material so it can be eaten parched.

It has developed enough so that it will be harvest-ready two–three weeks later.40 262

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5.

holy Years (Sabbatical Years and Jubilee Years)

With the annual Feasts of the Lord, God declared Holy Days and Holy Weeks. In addition, God has also declared particular Holy Years for Israel. On the Jewish calendar, God has declared two types of Holy Years, the Sabbatical Years and Jubilee Years. There is much to learn about the biblical details of these special years. To understand the Jubilee Year, one must first understand the Sabbatical Year. (a.) Sabbatical Years.

Every seventh year in a week of years (seven-year period) is the Holy Year called the Sabbatical Year, and the seven-year cycle of land-rest is called, in Hebrew, a Shemittah. The commandment for the Israelites to keep the Sabbatical Year was initially given in Exodus 23: 10–11, which called for a Sabbath rest for the land, much like the Sabbath rest for man (Exodus 23:12). No plowing, no sowing and no tending to the grapevines or olive trees was to occur during the year (Exodus 23:10–11; Leviticus 25:2–5). All cultivation activities were forbidden. Coinciding with the civil New Year, Sabbatical Years began in the seventh month of the religious calendar, the month of Tishri (September/October).41 Scripture uses several names for the Sabbatical Year. It was known as the Seventh Year, since it was observed every seventh year (Exodus 23:11; Leviticus 25:20; Deuteronomy 15:9; Nehemiah 10:31; cf. 1 Maccabees 6:53). Another name was the Sabbath of the Land, because the land was to have complete rest from being cultivated for the year (Leviticus 25:4, 6; 26:34, 43). A third name for the Sabbatical Year was the Year of Release, because debt payment and farming were released (discontinued) for the year (Deuteronomy 15:1–2; 31:10).42 God warned Israel that if they refused to keep these laws related to the Sabbatical Year, He would send them into captivity. He said, “Then the land shall enjoy its Sabbaths as long as it lies desolate and you are in your enemies’ land” (Leviticus 26:34).

Unfortunately, in the early days of Israel, the people did not obey this command and, as a consequence, God carried them away 263

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into the land of Babylon for 70 years, “ . . . until the land had enjoyed her Sabbaths” (2 Chronicles 36:21).

Howard and Rosenthal note: “History reveals that the Sabbatical Year was carefully observed after the return from Babylon captivity.

Israel solemnly swore to keep the Sabbatical Year in the days of Nehemiah (Nehemiah 10:31).”43 The Jewish historian Josephus, who lived in the first century AD, wrote that Israel observed the Sabbatical Years under Grecian and Roman occupations.44 After the destruction of the Temple in AD 70, “the Sabbatical Year was not widely observed since most Jewish people were dispersed outside the land of Israel. This eventually led to an uncertainty as to the timing of the Sabbatical Year and many debates among the rabbis.”45 However, although it is not observed, the Sabbatical Year continues to be calculated today in spite of the uncertainty as to the correct timing. According to Howard and Rosenthal (statement made 1997), the last full Sabbatical Year of the twentieth century began September 16, 1993.46 Hence, by their reckoning, additional Sabbatical Years would be during 2000, 2007, 2014, 2021, etc. (b.) Jubilee Years.

The Jubilee Year, known as Yovel in Hebrew, is Israel’s other Holy Year. As with the Sabbatical Year, the Jubilee Year starts on the tenth day of the seventh month of the religious calendar (Tishri) on Yom Kippur, the Day of Atonement (Leviticus 25:9).

The origin of the term Yovel is from the Hebrew word for ram (cf. Joshua 6:5), since the blowing of the ram’s horn (shofar) on Yom Kippur proclaimed the starting of the Jubilee Year (Leviticus 25:9).

The Jubilee Year occurred every fiftieth year, the year after seven Sabbatical years or weeks of years had passed (Leviticus 25:8–11).

Its timing was to years what the timing of Shavuot (Pentecost) was to days; Shavout occurs on the fiftieth day, the day after seven weeks pass from Firstfruits [sic: actually, from the Sabbath before Firstfruits (Leviticus 23:15–16)].47

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The Bible specifies the Jubilee as a distinct fiftieth year (Leviticus 25:10–11). Howard and Rosenthal clarify the relationship of the Jubilee to the Sabbatical Year cycle, as follows: Others have postulated that the Jubilee Year was . . . the first year in the counting of the next sabbatical cycle. This, too, finds no biblical support. In addition, the overwhelming majority of ancient Jewish sages clearly taught that the Jubilee Year was the fiftieth year (when seven sabbatical cycles were complete) and distinct from the first year in the next sabbatical cycle (Nedarim 61a; Talmud Yerushalmi, Kiddushin 1:2, 59a). Seven complete sabbatical cycles preceded each Jubilee Year, and seven complete cycles followed it. 48 (emphasis added) The main laws for the Sabbatical Year also applied to the Jubilee Year. The land was to rest, and ownership claimed for any produce in the fields could not be claimed by the owner or stored for future use (Leviticus 25:11–12). “The Lord graciously promised a triple crop in the sixth year of the last sabbatical cycle to provide for the back-to-back fallow years (a Sabbatical and Jubilee Year) until the ‘ninth year,’ the year after the Jubilee (Leviticus 25:20–22).”49 God alone owned the sons of Israel, as He had redeemed them (Leviticus 25:42, 55), and He alone owned the land of Israel (Leviticus 25:23), which He had allotted among the tribes. God instituted the Jubilee Year to prevent oppression in Israel (Leviticus 25:14, 17) and to restore the economic structure of Israel’s society, as it had been when He brought them into the land. At the start of the Jubilee Year, the ownership of the land was to revert back to the original owner according to the tribal allocations specified by God. “Tribal identity was maintained, land remained in the hands of small landholders, and people were set free to develop their own businesses.”50 It is interesting to note that there is no historical account, in either the biblical record or in extra-biblical records, that the Jubilee Year was ever observed in Israel; for example, Josephus never cited the Jubilee Year, although he often cited the Sabbatical Year.51 265

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Perhaps one reason for the lack of adherence to the commandments for the Jubilee Year is that the rabbis generally believed that the Jubilee no longer applied after the exile of the northern ten tribes (722 BC), since the biblical injunction was for “all the inhabitants thereof” (Leviticus 25:10). They understand that the Jubilee Year was applicable only when all the Jewish people were in the land, with each tribe in its own assigned territory; this might explain the reason why only the Sabbatical Year, and not the Jubilee Year, was mentioned in the people’s solemn oath before God in the time of Nehemiah (Nehemiah 10:31).

What is the relevance of this information? Some have predicted that Jesus will return during a Jubilee Year. This may be the case.

However, it is important to understand that, according to Howard and Rosenthal, “To try to predict the year of Messiah’s coming based upon the timing of the Jubilee Year is an exercise in futility. It is impossible to know the timing of the Jubilee Year today since any calculation must assume a starting year.”52 In fact, we have no firm historical records upon which to base the dating of a Jubilee Year, although some today have tried. Such questions as the following come into play: did the reckoning of the Jubilee cycle continue when Israel was out of the land during the Assyrian exile, the Babylonian captivity and the Roman destruction of the Temple and resulting dispersion? If not, did the cycle resume where it left off, or begin again when Israel returned to the land?

However, a more basic problem exists for date-setters who insist that Jesus will return at the start of a Jubilee Year: The Bible does not state that the Messiah must return in a Jubilee Year. We have to conclude that it is an unsubstantiated assumption.53 Because of this, our case study in this book does not specify anything related to the Jubilee Year for Christ’s Second Coming.

However, it is safe to say that there will be a Jubilee rest for the land and freedom for God’s people in Messiah’s glorious day, after His physical return, during the Millennium.

If a literal 6,000-year period is designated for man’s history up to the end of the age, with the Millennium starting at the year 6,000, this would be the start of the 120th Jubilee period (of 50 years each).54 In addition, after the 6,000-year period the Millennium 266

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might also be considered as the 7th Day/Year rest (the Sabbatical “Year” rest of 1,000 years duration), if that is the case.

V. Dating Systems (Western vs. Jewish) The Western world uses the dating system that incorporates the terms BC and AD (or B.C. and A.D.). These, of course, refer to Before Christ and Anno Domini (Latin for “In the Year of Our Lord”), for years prior to and following the birth of Christ, respectively.

However, because most Jewish people do not accept Jesus as the Messiah, the Jewish dating system uses the term BCE (“Before Common Era”) and CE (“Common Era”).55 The current year (2013 AD) on the Jewish calendar is 5773 AM. The term AM (or A.M.) is an acronym for Anno Mundi, Latin for “from the creation of the world”—claiming that Adam was created 5,773 years ago.

The Jewish dating system stems from their traditional date for the biblical creation (Fall, 3761 BC).56 We can also get to the same current year date by adding the current date (example 2013 AD) to the 3761 BC date and subtracting one year (there is no year “0” to be counted) to get the equivalent present Jewish year (for example, 3761 BC + 2013 AD – 1 = 5773 AM).

A. Inaccuracy of Current Jewish Dating System TECHNICAL SECTION: Both the Jewish dating system and the dating system used by non-Jewish people beg the question of the age of the earth and mankind, i.e., the date of creation. As mentioned by Howard and Rosenthal, the traditional year of the creation of the world, according to the Jewish calendar, is the equivalent of 3761 BC. Undoubtedly, the biblical account of the Old Testament chronology supports a young age of the earth, which is also supported by much scientific evidence [see the websites for the Institute for Creation Research (www.icr.org) and Answers in Genesis (www. answersingenesis.org)].

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Obviously, one of the perceived contradictions between Torah (specifically Genesis) and science (often influenced by philosophy) is the age of the earth and the universe. Are they billions of years old, like some scientific data indicate, or thousands of years, like the biblical text and other scientific data indicate? Data from the Hubble telescope indicate an estimated (assumed) age of the universe of about 15 billion years.

It is possible that both are correct! Einstein’s theories under some conditions can show time warping, giving ages in the distant universe of billions of years and ages on the earth of mere days (as in the days of creation). The interested reader is referred to the above two websites for scientific evidence related to this.

An interesting and revealing statement by Dr. John Eddy, who was at the time solar astronomer at the High Altitude Observatory at Boulder, Colorado, relates to the possibility of the young age of the earth from a scientific perspective. Dr. Eddy made these comments at a symposium in 1978 (as reported in Geotimes, Vol. 23, September 1978, p. 18): There is no evidence based solely on solar observations, Eddy stated, that the sun is 4.5–5.0 x 109 years old. ‘I suspect,’ he said, ‘that the Sun is 4.5-billion years old. However, given some new and unexpected results to the contrary, and some time for frantic recalculation and theoretical readjustment, I suspect that we could live with Bishop Ussher’s value for the age of the earth and sun [approximately 6,000 years]. I don’t think we have much in the way of observational evidence in astronomy to conflict with that.’57 (emphasis added) Even ancient Torah commentary alludes to the possibility of a young age of the earth and another older age of the universe, as described in Dr. Gerald Schroeder’s article, “Ancient Commentators Propose That the World May Be Simultaneously Young and Old.”58 The question of how 3761 BC came to be the equivalent traditional Jewish date for the creation is interesting. For example, the carefully documented biblical and historic-based chronology of Irish Archbishop James Ussher from his The Annals of the World 268

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(originally published in 1653 AD) is different compared to the traditional date of creation from the Jewish calendar.

According to Ussher, Adam was created on Friday, six days after the new moon of Tishri 1 (September/October) in 4004 BC, and he claimed that our calendar was in error by four years (Ussher set the date of Christ’s birth at 4 BC, rather than year “0,” an admitted error of the calendar that established the dating system using Anno Domini by Dionysius Exiguus in AD 525).

Other Christians have come up with different dates for the biblical creation, based on the counts of generations in the Bible and historical records, but many are clustered around Ussher’s chronology [The Venerable Bede (c.672–735) conjectured 3952 BC; Johannes Kepler (1571–1630) conjectured 3992 BC; Sir Isaac Newton (1643–1727) conjectured 4000 BC].60 We choose to use Ussher’s chronology as representing historical studies. Ussher’s chronology emphasized the belief that Christ was born exactly 4,000 years after Adam and emphasized that the six days of creation represented a prophetic age of the earth of 6,000 years till the end of the age [assuming one prophetic day can represent a thousand earth years (2 Peter 3:8)].

According to Jewish sources, their Messiah should come at the close of 6,000 years and establish the long-awaited messianic kingdom that should last throughout the great Sabbath—or seventh millennium.

Here is the problem. By Ussher’s reckoning, which might have some small inaccuracies built into it, we are now 6,016 years from creation (at 2013 AD); remember that the year “0” is not counted.

However, from the traditional Jewish calendar, we are at year 5773 AM (at 2013 AD). The difference is 243 years!

Why this difference, if both are supposedly based on biblical accounts and recorded history? Which calendar is closest to being right? These are good questions and have a possible very interesting explanation.

But first, some additional history about the traditional Jewish calendar is helpful. The basis for the modern Jewish calendar lies in the Seder Olam Rabbah (or the Book of the Order of the World), compiled by Yose ben Halafta in the mid-second century (Halafta 269

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died 160 AD).61 At that time and up to 1517, the Jews dated their historical events from 312 BC, related to Alexander the Great.

However from 1517, the Jews began to use their modern calendar of dating their years from the Creation, as given in the Seder Olam.

J. R. Church states the following related to Halafta, the author of the Seder Olam Rabbah, in his 2005 article, “The Jewish Calendar’s 240 Missing Years”: Halafta was a student of the famed Rabbi Akiva ben Joseph (the father of the Mishnah). During the Bar Kokhbah revolt against the Romans (AD 132–135), the 90-year-old Akiva gave his blessing to the revolution by proclaiming that Bar Kokhbah was the ‘star out of Jacob’ (Num. 24:17)— Israel’s long awaited Messiah! Bar Kokhbah was killed in AD 135 and the revolt was crushed. . . .

Yose ben Halafta and his colleagues compiled the Seder Olam Rabbah for one primary purpose—to make Daniel’s sev enty weeks point to Bar Kokhbah as the Jewish Messiah. . . .

Some of their calculations were probably simple mistakes. They lost 60 years in the generation that produced Abraham; five years from the Abrahamic covenant to the Exodus; and 17 years from the foundation of the first temple to the consecration of the second temple—making a loss of 82 years due to poor calculations. . . .

But then, Yose ben Halafta deliberately cut another 154 years out of the Persian Empire. Instead of thirteen Medo/ Persian emperors over a period of 207 years, the Seder Olam claims only five Persian emperors over a period of 53 years. This was their biggest mistake of all. There is plenty of historical proof for the 207 years duration of the Medo/ Persian Empire. Both Greek and Roman sources give extensive details. Thirteen Persian emperors reigned over the course of 207 years—from the fall of Belshazzar’s kingdom in 538 BC to Alexander’s over throw of Darius in 331 BC. Instead of thirteen Medo/Persian kings over a period of 207 years, the Seder Olam lists only five kings over a period of 53 years.62 270

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J. R. Church raises a very good question, “Why did Yose ben Halafta leave out 154 years of the Persian monarchy?”

The answer appears to be very interesting. Rabbi Simon Schwab, indeed, admitted the problem in his book, Comparative Jewish Chronology.63 J. R. Church draws the following conclusions: [Rabbi] Schwab and others . . . suggest that they might have falsified the dates in order to confuse anyone who might try to use the prophecies of Daniel to predict the time of the Messiah’s coming.

The truth of the matter is . . . sometime between AD 135–160, Yose ben Halafta, student of Rabbi Akiva and admirer of Bar Kokhbah, changed the dating so that Daniel’s seventy weeks would point to Bar Kokhbah as the predicted Messiah, rather than Jesus. He deliberately pointed generations of Jews away from Jesus, who was the true Messiah! . . .

The authors of the second-century Seder Olam may have begun their chronology with good intentions, but their work became a dishonest cover-up of Daniel’s seventy weeks, sixty-nine of which would lead up to Jesus as Messiah.

To shorten the period of the Persian monarchy from 207 years to only 53 years goes beyond simple ignorance. Those learned men were determined that Jesus Christ would not be seriously considered as their Messiah.64 (emphasis added) Jewish scholars are aware of this serious problem in the chronology of the traditional Jewish calendar. An article in The Jewish Press – America’s Largest Independent Jewish Weekly, dated January 19, 2005, by David Altman, entitled, “Is the Real Jewish Year 5765 – Or 5931 [in 2005]?” discusses the problem in the traditional Jewish dating system. It acknowledges that “An alarming number of Jewish books . . . report the destruction of the first Temple as having occurred in the years 586–587 BC. It’s not just the secular Jews; Orthodox writers . . . regularly use this dating. The Talmud, however, does not agree with this chronology.”

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Altman, while also offering some support for the traditional chronology, also states the following insightful comments: According to Rabbi Yose ben Chalafta [Halafta] (139–165 CE) and his sefer Seder Olam, the first Temple was destroyed in the year 421 BC. . . . The crux of the problem is in the Persian period.

Why is this important? Because our very understanding of where we stand in Jewish time depends upon it. Is this the year 5765 or 5931 [in 2005 AD]? If the secular dating is correct and it is the year 5931 [in 2005 AD], then we are a lot closer to the mystical year 6000 than we commonly think.65 (emphasis added) B. Summary of Inaccuracy of Current Jewish Dating System What is the significance of all the rather shocking allegations related to the current traditional Jewish calendar? In summary, the traditional Jewish calendar, with a present date of 5773 AM [in 2013 AD], appears to be incorrect due to the reportedly inadvertent and deliberate removal of a total of 240 years by Yose ben Halafta in his compilation of the Seder Olam Rabbah in the mid-second century.

This information is not widely known.

The point is that mankind may be much closer to the Jewish understanding of the time for the Messiah coming at the conclusion of 6,000 years of earth history.

The traditional Jewish calendar being used currently may, indeed, not be an accurate indicator of the age of the earth from creation. From the above information related to the possible need for a corrected Jewish calendar, we may be very close to the end of the 6,000- year period of the projected earth history until the end of the age, before the coming Millennium. We may be very close to the coming of the Jewish Messiah, who we know to be the Lord Jesus Christ at His Second Coming! This is significant in the study of end of the age prophecy.

But what can we say about the current overage of the projected 6,000 years of earth history, according to the work of Ussher as well as the corrected Seder Olam? According to Ussher’s chronology, 272

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with Creation occurring at 4004 BC, we are now at an age of the earth of 6,016 years (in 2013). The corrected Seder Olam age of the earth is 6,013 years (5773 + 240 correction = 6013 AM in 2013 AD), which is very close to the Ussher dating. Both are based on biblical dating.

We have to conclude one of the following: (1) There are some errors in the calculations of Ussher as well as still some errors in the corrected Hebrew chronology, or (2) God might not have intended an exact 6,000 years from Creation to the start of the Millennium, or (3) God indeed intended 6,000 years, but He is long-suffering and has mercifully extended the time on earth for more souls to be saved before the end of the age. This last option is similar to God showing mercy to King Hezekiah by giving him an additional 15 years to live beyond what God had initially told him would be the case (2 Kings 20:1–11). Perhaps, similarly, God is giving mankind additional years before the start of the 70th Week of Daniel, starting the march towards the end of the age. Only God knows these things.

We should not limit God by putting Him in a box. However, all signs are pointing to the fact that we need to be ready, because we very well may be approaching the end of the age on God’s timing.

VI. Dates of future Biblical holy Days (Feasts of the Lord, etc.)

As has been stated, the current Jewish calendar cannot be used to determine the correct days for the biblical Feasts of the Lord, as the current Jewish calendar is based on calculated days, unlike the biblical religious calendar, which is based on the ripening of barley in Jerusalem as well as the observation of the New Moon in Jerusalem.

Due to the problem in the algorithm used in calculation, the current Jewish calendar causes the New Moon to be declared earlier than the actual crescent appears. This tends to make the current Jewish calendar look like a dark/conjunction new moon calendar, which is an unintended result of the faulty algorithm.

Hence, the calculated Jewish month starts one to three days before the observed Hebrew month. Timothy J. McHyde has noted 273

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the problem and makes the following recommendation: “To know when the holy days fall in any given year, consult a Karaite calendar, not a Jewish/Rabbinic calendar.”66 (emphasis added) The possible dates for the biblical holy days as listed on the Karaite calendar, based on the Aviv-New Moon, are posted on the internet.67 This Karaite calendar uses the same observation system as was used in the Temple period, including at the time of Jesus. It is a fair assumption that the events of the end of the age laid out in this book, which are to happen on the Feasts days, will likely occur on the dates as shown on this Karaite calendar.

VII. Conclusion We’ve presented insights about the Jewish day, month, year and the various Hebrew calendars with all of their intricacies, precision and wonder. There is much to learn, as is the case with the Feasts of the Lord. We have come to appreciate that God is a stickler on timing, events and their meanings.

We have learned that God has a calendar of His own. Neither the Christian calendar (Gregorian) nor the Orthodox Jewish Rabbinical calendar used today is the calendar used in Scripture. For the disciples to have received the gift of the indwelling of the Holy Spirit on Pentecost following Jesus’ resurrection and ascension, they needed to be at the right place at the right appointed day on God’s calendar. In order to receive the blessing, they had to be there when God said that Pentecost was to be held. Therefore God’s calendar is important.68 An unnamed author has stated, “His calendar is marked in the stars, kept by the moon, observed by the sun, and ordered in the rotation of the earth. All of his important dates are written in advance, his feasts, celebrations, Sabbaths and epoch changing events.”69 It is comforting that the Lord has a plan and a calendar, not just for Israel and the nations but for each of us. Everything—including time—is in His hands, and everything is at His appointed time, including the Second Coming of the Messiah, Jesus Christ, who will come at the sound of The Last Shofar! on the Feast of Trumpets 274

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(Tishri 1, on the biblical Hebrew calendar). To this, we can say Maranatha (“Our Lord, Come!”).

Appendix II End Notes 1. Kevin Howard and Marvin Rosenthal, The Feasts of the Lord – God’s Prophetic Calendar from Calvary to the Kingdom (Orlando, FL: Zion’s Hope, Inc., 1997), 224 pages.

2. Nathan Bushwick (Rabbi), Understanding the Jewish Calendar (Brooklyn, NY: Moznaim Publishing Corp., 1989).

3. Tracey R. Rich, “Jewish Calendar – Level: Basic” (http:// www.jewfaq.org/calendar.htm 2011), 8 pages.

4. Tracey R. Rich, “The Jewish Calendar: A Closer Look – Level: Intermediate”(http:// www.jewfaq.org/calendr2.htm, 2011), 19 pages.

5. Richard Booker, Celebrating Jesus in the Biblical Feasts – Discovering Their Significance to You as a Christian (Shippensburg, PA: Destiny Image Publishers, Inc., 2009), pp. 31–32.

6. Kevin Howard and Marvin Rosenthal, The Feasts of the Lord – God’s Prophetic Calendar from Calvary to the Kingdom (Orlando, FL: Zion’s Hope, Inc., 1997), p. 33.

7. Kevin Howard and Marvin Rosenthal, op. cit., p. 34.

8. Ibid.

9. Kevin Howard and Marvin Rosenthal, op. cit., p. 36.

10. Kevin Howard and Marvin Rosenthal, op. cit., pp. 36–37.

11. Ibid.

12. Ibid.

13. Kevin Howard and Marvin Rosenthal, op. cit., p. 37–38.

14. Kevin Howard and Marvin Rosenthal, op. cit., p. 42.

15. Joseph Good, Rosh HaShannah and the Messianic Kingdom To Come, 3rd Printing (Nederland, TX: Hatikva Ministries, 1998), p. 47.

16. Timothy J. McHyde, Know the Future – A Bible Prophecy Breakthrough from Overlooked Keys in the Words of Jesus, 8th Edition (www.EscapeAllTheseThings.com, January 2012), p. 12.

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17. Kevin Howard and Marvin Rosenthal, op. cit., pp. 39–40.

18. Ibid.

19. Timothy J. McHyde, op. cit., pp. 12–13. Now, 1600 years after Hillel II formulated his calendar, a problem with the algorithm calculation is evident. This error causes the new moon to be declared earlier than the actual crescent New Moon appears. Timothy J. McHyde cites Dennis Johnson, author of a Master’s Thesis on chronology, who gives the following full explanation: The Jewish calendar has an error of.000006 days according to lunation, or one day every 13,475 years.

The actual problem lies with the calculated tropical year. The Jewish calendar uses the Julian year, or 365.25 days, while the true tropical year is 365.242199 days.

Originally, in the calendar of Hillel, the spring equinox was calculated to fall on March 25. In reality, this was based on the date of the spring Equinox when the Julian calendar was instituted. Today, the spring equinox is calculated by the Jewish calendar to occur on April 8 (Gregorian) that represents an error of 14 days. In case you wonder why the spring equinox falls on March 21 today, that was where it was actually occurring according to the Julian calendar when the rules for Easter were established in 325 AD. Incidentally, the actual reason the Arab calendar is so far out of sync is that it is purely lunar and the number of days in the tropical year are not evenly divisible by the number of days in a lunation.

20. Timothy J. McHyde, op. cit., pp. 12–13.

21. Joseph Good, op. cit., p. 45.

22. Joseph Good, op. cit., p. 45–46.

23. Ibid.

24. Kevin Howard and Marvin Rosenthal, op cit., p. 44–41.

25. Richard Booker, op. cit., pp. 29–30.

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26. Author unstated, “History of the Jewish Calendar,” http:// www.bible-history.com/ jewishyear_history_of_the_calendar.html, page 1 of 1.

27. John J. Parsons, “Significance of the Moon – Further Thoughts on Parashat Bo,” (http://www.hebrew4christians.net/Scripture/Parashah/Summaries/Bo/The_Moon/ the_moon. html).

28. Kevin Howard and Marvin Rosenthal, op. cit., p. 41.

29. Author unnamed, Internet website www.360calendar.com (accessed July 1, 2012).

30. Author unnamed, Bible Prophecy of Year of 360 Days – Leap-Month Cycles of the 360-day Calendar of the Prophets; Part I: “The 4000-Year Calendar” (http://www.360calendar. com/index.htm; accessed July 1, 2012), Home page.

31. Author unnamed, “The 360-Prophetic Calendar – How to find any date on the 360-calendar (http://www.360calendar. com/find_New_Year_on_360_calendar.html; accessed July 1, 2012), page 3 of 7.

32. Ibid, p. 7 of 7.

33. Author unnamed, The Karaite Korner, “The New Moon in the Hebrew Bible,” (http://www.karaite-korner.org/ new_moon.shtml, 2008), 6 pages.

34. Ibid, p. 3.

35. Ibid, p. 3.

36. Timothy J. McHyde, op. cit., p. 13.

37. Author unnamed, The Karaite Korner, “Abib (Barley)” (http://www.karaite-korner.org/ abib.shtml, 2009), 5 pages.

38. Ibid, p. 2.

39. Ibid, p. 4.

40. Ibid, p. 4.

41. Kevin Howard and Marvin Rosenthal, op. cit., p. 194.

42. Kevin Howard and Marvin Rosenthal, op. cit., p. 193–194.

43. Kevin Howard and Marvin Rosenthal, op. cit., p. 195.

44. Kevin Howard and Marvin Rosenthal, op. cit., p. 195; Josephus, Antiquities of the Jews 13.8.1; Wars of the Jews 1.2.4; Antiquities of the Jews 14.10.6; and Antiquities of the Jews 14.16.2.

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45. Kevin Howard and Marvin Rosenthal, op. cit., p. 196.

46. Ibid.

47. Ibid.

48. Howard and Rosenthal, op. cit., p. 196.

49. Kevin Howard and Marvin Rosenthal, op. cit., p. 197.

50. Ibid.

51. Ibid.

52. Kevin Howard and Marvin Rosenthal, op. cit., p. 198.

53. Ibid.

54. Norman B. Willis, The Torah Calendar – The Calendar Our Creator Asks Us to Keep, updated first edition (v1.5) (Anderson, CA., Nazarene Israel, 2011), p. 199.

55. Kevin Howard and Marvin Rosenthal, op cit., p. 42.

56. Ibid.

57. Larry and Marion Pierce, editors, The Annals of the World, Revised and Updated Edition—of the original 1658 Edition of Annals of the World by Rev. Archbishop Ussher (Green Forest, AR: Master Books, Inc., 2003), p. 892 (Dr. John Eddy’s quotation included in “Appendix B: The Forgotten Archbishop”).

58. Gerald Schroeder, “Ancient Commentators Propose That the World May Be which Simultaneously Young and Old” (http://www.aish.com/ci/sam/48951136.html, 2005.)

59. James Ussher, The Annals of the World – Revised and Updated by Larry and Marion Pierce (Green Forest, AR: Master Books, 2003), 960 pages.

60. Kelley L. Ross, “The Jewish Eras of the World” (http://www. friesian.com/ calendar. htm), 2012.

61. J. R. Church, “The Jewish Calendar’s 240 Missing Years” in the magazine Prophecy in the News, http://www.prophecyinthenews.com (Oklahoma City, OK: Volume 25, Number 8, August 2005), p. 4.

62. J. R. Church, op. cit., pp. 4–16.

63. Rabbi Simon Schwab, Comparative Jewish Chronology (New York: Traditions, 1962), p. 188.

64. J. R. Church, op. cit., pp. 4–16.

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65. David Altman, “Is the Real Jewish Year 5765 – Or 5931 [in 2005]?” (The Jewish Press – America’s Largest Independent Jewish Weekly, http://www.jewishpressads.com/printArticle. cfm?contentid=17269, January 19, 2005).

66. Timothy J. McHyde, op. cit., p. 13.

67. Timothy J. McHyde, op. cit., p. 13. See www.karaite-korner. org/holiday_dates.shtml and www.karaite-korner.org/holidays.shtml.

68. Norman B. Willis, op. cit., p. 133.

69. Author unnamed, “God’s Calendar” (http://www.bible-history.com/jewishyear/jewishyear_heart-message.html), p. 1 of 2.

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appendix III

on What Day Did Christ Really Die? – What the Feasts of the Lord Tell Us Introduction

H

istorically, the Christian church has held to a tradition that the crucifixion, burial and resurrection of Jesus Christ occurred during a Friday, Saturday and Sunday chronology, beginning with Good Friday. We present a different view based on the details of the Gospel accounts, Jewish customs and the Feasts of the Lord (Leviticus 23). (A good understanding of the Feasts of the Lord is provided in Chapter 6 of this book.)

We seek to harmonize Scripture and present evidence for an alternate chronology for the Passion Week of our Lord. This case study presented in Appendix III is different from the larger case study in this book, related to the projected chronology for the Second Coming of Christ. Biblical and extra-biblical references used to support this case are listed in the text and in the End Notes.

General references used in writing this appendix are listed in the first eight End Notes.1-8 Why is this important? An expanded answer to this question is given at the “Conclusion” of this Appendix III. Basically, with this proposed chronology there is harmony of Scripture, and Christ’s sign of His being the promised Messiah (Matthew 12:38–42) was literally fulfilled. Otherwise, it was not. Certainly, this is significant.

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Identifying the Pieces of the Puzzle Bringing together the evidence for this case for a different chronology of Christ’s crucifixion week is like bringing together the pieces of a puzzle—pieces that must harmonize and fit together to make a complete and reasonable case. The evidence is represented by seven puzzle pieces, each with its own distinctive story and without contradiction, yet easily assembled with the other pieces to make a complete picture. We will examine each piece of evidence for this case and will provide a graphic depiction of the evidence.

1. The four days required by Jewish law for the chief priests to inspect the Passover Lamb (Exodus 12:3–6).

2. The timing of the Spring Feasts of the Lord (Passover, Unleavened Bread, Firstfruits and Pentecost) (Leviticus 23:1–22).

3. The fact that there were two Sabbaths during the week of Christ’s crucifixion and resurrection (Leviticus 23:7–8; John 19:31).

4. The statement by Jesus to the Pharisees that, as a sign for his being the Messiah, He would, like Jonah, be in the heart of the earth for three days and three nights (Jonah 1:17; Matthew 12:40).

5. The timing of the women who witnessed the burial of Christ and, subsequently, both purchased and prepared spices for the proper burial of Christ’s body (Mark 16:1; Luke 23:54–56).

6. The Jewish tradition of visiting the burial site during the three days after the entombment to ensure the person was truly dead.

7. Astronomical considerations related to the day of the week on which Passover occurred during the crucifixion week.

Puzzle Piece Number one The Jewish law required four days for the chief priests to inspect the Passover Lamb (Exodus 12:3–6). The High Priest on Nisan 10 selected the Passover Lamb. During the next four days, the lamb 282

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was thoroughly inspected for blemishes and defects—looking for anything that would disqualify it from being an acceptable sacrifice for the sins of the nation.

At the end of this inspection period, assuming a positive outcome, the High Priest would publicly declare, “Behold the Lamb. I find no fault in him.”

Jesus entered the Temple on our Palm Sunday (Nisan 11).9 From this time to Passover, i.e., four days (till Wednesday), He was interrogated on four separate occasions by the chief priests and rulers of the Temple (Mark 11–12:34). His interrogators could find no fault (i.e., no blemish or defect) in Him. “And after that no one dared to ask him any more questions” (Mark 12:34).

Secular authorities also examined Him, all coming to the same conclusion: “I find no fault in Him!” Based on the evidence, the parallel is significant between the four-day inspection of the Passover Lamb and the four encounters between the Temple rulers and Jesus, our Passover Lamb, during the same four-day period of time. It is also important to remember that the Hebrew day begins on the evening of one day and goes to the evening of next day.

Holding to the significance of the four days required to inspect the Passover Lamb, this would put Passover on Wednesday, or to be more exact according to Hebrew figuring of the start/end of a day—Tuesday evening (at sunset) to Wednesday evening (at sunset). During the evening of the start of Passover on Nisan 14 (Tuesday, after sunset), Jesus met with His disciples to celebrate the Passover and to institute the Lord’s Supper. Then, during the day on Wednesday, both the Passover Lamb in the Temple and Jesus were sacrificed at 3:00 p.m.

Some have speculated that this Lord’s Supper might have been an Essene Passover celebration, which was done without a Passover lamb as the Essenes had distanced themselves from the Temple ceremonies in Jerusalem, which they considered corrupted by a corrupt priesthood.10 The Passover lamb would not have been typically slaughtered until the afternoon of Passover, Nisan 14. This chronology has caused confusion and some commentators claim that the Lord’s Supper was not really a Passover meal, the Passover 283

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Seder, although it is indeed so referred to in the Gospel accounts (Matthew 26:17–19; Mark 14:12–16; Luke 22:7–15). John 13:2 (NIV) simply refers to it as “the evening meal.”

Further confusion comes from the references to “the first day of Unleavened Bread” (Matthew 26:17; Mark 14:12; Luke 22:7), “when it was customary to sacrifice the Passover lamb” (Mark 14:12; Luke 22:7). This day “when it was customary to sacrifice the Passover Lamb” is clearly referring to Nisan 14, which in Leviticus 23 is called the Passover. In the time of Jesus, a distinction between Passover and Unleavened Bread was not made, and the combined celebration was called either Passover or Unleavened Bread. Hence, the “day of Unleavened Bread” is referring to Nisan 14, which is also called the preparation day (the day preceding the High Holy Day of the first day of the seven-day celebration of Unleavened Bread, as given in Leviticus 23). This is a bit confusing, but this understanding is the only one which makes sense and is confirmed by E. F. Bullinger: “The words in Mark 14:12 and Luke 22:7 refer to ‘the first day of unleavened bread,’ which was the 14th day of Nisan, and therefore ‘the preparation day.’ That is why the Lord goes on to tell the two disciples to go and make preparation for the Passover.”11 Puzzle Piece Number Two Understanding the timing of the Spring Feasts of the Lord (Passover, Unleavened Bread, Firstfruits and Pentecost) is important to this case being presented (Leviticus 23:1–22).

From the Leviticus text, we learn that Passover is to be observed on Nisan 14, with the first day of the seven-day festival of the Feast of Unleavened Bread following the next day—Nisan 15. The third of the Spring Feasts, the Feast of Firstfruits, however, was not given a calendar date, but Leviticus simply states that it occurs on the first day after the Sabbath.

Since the dates for Passover and Unleavened Bread are based on a lunar calendar, they are floating dates that could occur on any day of the week. However, by God’s command, the Feast of Firstfruits must consistently fall on the first day after the weekly Sabbath, i.e., our Sunday, during the week of Unleavened Bread.

Hence, Firstfruits always falls on Sunday, no matter on what day of 284

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the week Passover (Nisan 14) and the first day of Unleavened Bread (Nisan 15) fall.

However, there are several other interpretations of when Firstfruits occur on the calendar. In Leviticus 23: 9–11, Firstfruits is simply stated as being “the day following the Sabbath.”

The natural question is if this reference pertains to the weekly Sabbath (Saturday) or in reference to another Sabbath (“High Sabbath”), which occurs on an annual Feast of the Lord day (Leviticus 23:7, 24–25, 28, 32, 36, 39). The official Roman church position, which has been passed down as tradition to the church today, is that Firstfruits was always on the day following the “High Sabbath” of the first day of Unleavened Bread. Therefore, the Feast of Firstfruits was assumed to always be on the 16th of Nisan, as the first day of Unleavened Bread is on the 15th of Nisan (Leviticus 23:6), while Passover is on the 14th of Nisan (Leviticus 23:5).

This position of a three-day link between Passover and Firstfruits was taken by the Pharisees in the time of Christ, was held by Josephus (a Pharisee) in his writings12 and, later, by the Roman church.13 However, the Sadducees and, later, the Karaite Jews understood “the day following the Sabbath” to refer to the first weekly Sabbath (Saturday), which followed the first day of Unleavened Bread (a 7-day Feast).14 With this interpretation, the number of days between Passover and Firstfruits can vary, and there is not a three-day linkage between them.

This is highly significant in constructing the correct chronology of Christ’s Passion Week. The Sadducees, who controlled the Temple worship protocol, may have been incorrect on several of their teachings (for example, they did not believe in a literal physical resurrection of the dead). However, in this interpretation of Scripture, we feel that they held the correct position.

Many commentators, of course, hold to the traditional view of Firstfruits always being on the 16th of Nisan. For them, a three-day link exists with Firstfruits being on Sunday of the week following the crucifixion, with Passover being on Friday and Saturday being both the weekly Sabbath as well as the “High Sabbath.”

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Other commentators favor the interpretation of Firstfruits always being on Nisan 17, “on the day after the Sabbath” (Leviticus 23:11 NIV), which would put Passover and the crucifixion on Thursday, with Firstfruits still falling on Sunday of the week of the crucifixion.15 While we certainly agree with Firstfruits always being on Sunday for the week of the crucifixion, we feel that both positions are incorrect for the chronology of Passover, Unleavened Bread and Firstfruits. We think that Firstfruits is neither always on, specifically, Nisan 16th or 17th, but is “on the day following the [weekly] Sabbath,” which allows for days to separate the first day of Unleavened Bread from Firstfruits.

In summary, the scriptural reasons supporting the dating of Firstfruits being the day after the weekly Sabbath are: •

•

In Leviticus 23, God states that Passover is on Nisan 14 and the first day of the Feast of Unleavened Bread is on the 15th of Nisan. But He states that the Feast of Firstfruits is “on the day after the Sabbath” (Leviticus 23:11 NIV). It seems if God intended Firstfruits to always be on the 16th, He would have stated this, as He did in a similar way for Passover and Unleavened Bread. If He intended the Sabbath so referenced to be the weekly Sabbath, which we think is supported by other Scripture, He would have stated it exactly as He did.

This would put Firstfruits on a different date each year, making it impossible to assign it to a specific numerical day of Nisan. We see no problem with this, as long as for the year of Christ’s crucifixion Firstfruits fell on a day which met the prophecy of Christ being “three days and three nights in the heart of the earth” after his death on the cross.

Another evidence of the weekly Sabbath being the reference for figuring the date for Firstfruits is the mechanism mentioned in Leviticus 23 for calculating the “counting of the Omar” to arrive at the Feast of Pentecost. “The Lord said to Moses, . . . ‘From the day after the Sabbath, the day you brought the sheaf of the wave offering (Firstfruits), count off seven full weeks. Count off fifty days up to the 286

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day after the seventh Sabbath and then present an offering of new grain (Pentecost) . . . ” (Leviticus 23:15–16 NIV, emphasis added).

The reference to the starting point being “the day after the Sabbath” and the reference to seven Sabbaths are clearly references to the weekly Sabbaths, because there were not seven consecutive High Sabbaths (as the first day of Unleavened Bread is called).

The above understanding that Firstfruits is not always on the 16th of Nisan, the day following the first day of Unleavened Bread, but is the day after the weekly Sabbath of the week of Unleavened Bread opens the significant possibility of another chronology harmonizing the biblical accounts.

An additional fact regarding the Feast of Firstfruits is that at sunset, the very start of the Sunday of Firstfruits, the High Priest went into a sacred field of barley at the base of the Mount of Olives and cut free from the earth (reap) a sheaf of barley, to be waved before the Lord as an offering of firstfruits (Leviticus 23:9–11).

This Temple ceremony of the waving of the barley occurred on the following morning of Firstfruits. The waving of barley symbolized the firstfruits of the expected Spring harvest, newness of life and blessing as the barley offering ascended into heaven when burned on the altar (1 Corinthians 15:20, 23). On this day, 49 days were to be counted to determine The Feast of Weeks or Pentecost (Leviticus 23:15–16), which also always falls on Sunday (Pentecost is 50 days from the weekly Sabbath preceding Firstfruits).

As the barley sheaf was “cut free from the earth” at the beginning of the Feast of Firstfruits, i.e., on Saturday evening just after sunset, Jesus rose from the grave at that time and subsequently became a “wave offering” of blessing to the people, parallel to the Temple ceremony by the High Priest raising the barley toward heaven on Sunday morning. E. W. Bullinger affirms this chronology for the resurrection of Christ: “Thus, the Resurrection of the Lord took place at our Saturday sunset, or thereabouts, on ‘the third day’; cp. ‘after three days’ (Matt. 27:63; Mark 8:31).”16 287

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We’ve listed other details related to this ceremony and the parallel with the happenings of Christ following His resurrection in Chapters 6 and 7.

The importance of this chronology will become apparent as we examine the other pieces of the puzzle.

Puzzle Piece Number Three The fact that there were two Sabbaths during the week of Christ’s crucifixion and resurrection is frequently overlooked, or not understood, thus making the timing of Passion Week events confusing (Leviticus 23:7–8; John 19:31).

The texts from Leviticus and John show that a special High Sabbath was commanded by the Lord and existed during Jesus’ time. This special Sabbath was in addition to the weekly Sabbath, and is referred to as a holy convocation or a High Holy Day. It is associated with the celebration of the Feasts to emphasize their solemnity, therefore prohibiting ordinary work.

The day before any Sabbath was called the Day of Preparation, when necessary tasks had to be done so that the following day, the Sabbath, could be a day of rest unto the Lord.

Understanding the existence of this special Sabbath, or High Holy Day, in connection to the Feasts is critical in assembling the puzzle pieces. Assuming that Passover occurred on Wednesday (Tuesday evening/Wednesday evening), this High Sabbath would have occurred on Thursday (Wednesday evening/Thursday evening), or the first day of the Feast of Unleavened Bread. We will cover this topic in more detail as we begin putting the pieces of the puzzle together.

Puzzle Piece Number four Jesus told the Pharisees that He would give them a sign as to His being the Messiah. The sign He gave was this: He would, like Jonah, be in the heart of the earth for three days and three nights (Jonah 1:17; Matthew 12:40). Jesus said this twice for emphasis.

Understanding the use of cardinal numbers within the biblical narrative is important, particularly when they are associated with days. When Jesus used the term three days and three nights in connection with Jonah and, then in connection with His own 288

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burial, He meant precisely what He said: three (full) days and three (full) nights.

Using the Jewish calendar, this would be all night Wednesday, all day Thursday, all night Thursday, all day Friday, all night Friday and then, finally, all day Saturday (until sunset)—three full days and three full nights.

Assuming Jesus said what he meant to say, this cardinal reckoning will not work for the traditional chronology for Christ’s death, burial and resurrection that begins with Good Friday. There are not enough days or nights to cover the period that Jesus said He would be entombed—three days and three nights.

Puzzle Piece Number five The timing of the activities of the women who witnessed Christ’s burial and purchased and prepared spices for the proper burial of Christ’s body is often overlooked (Mark 16:1; Luke 23:54–56).

However, this information is critical in properly confirming the sequence of days of the crucifixion, burial and resurrection of Christ.

Following the path of these women who witnessed the placement of Jesus in the tomb (Matthew 27:61;Mark 15:47) before sunset and, subsequently, returned to the tomb four days later (Mark 16:1–2) is key in assembling the pieces of the puzzle.

The women witnessed the burial of Jesus around 6:00 p.m. on Wednesday. Remember, it was important for Jesus’ body to be removed from the cross and buried before the end of the Day of Preparation (Passover, Nisan 14). At sunset, the first day of the Feast of Unleavened Bread (Nisan 15) was to be celebrated; it was a special Sabbath—a High Holy Day in which no ordinary work was permitted.

The Scripture, however, informs us of the sequence the women followed when they purchased and prepared spices and ointments to anoint Jesus’ body (Mark 16:1; Luke 23:54–24:1). With Jesus’ burial occurring immediately before the beginning of the Feast of Unleavened Bread—a High Holy Sabbath—they could neither purchase nor prepare the spices and ointments on that day, since no ordinary work could be conducted. They would have had to wait until daylight on Friday (normal business hours) to purchase and 289

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prepare the spices and ointments—something that could have taken many hours. The Gospels of Mark and Luke support this scenario: When the Sabbath was over [High Holy Sabbath of Feast of Unleavened Bread], Mary Magdalene, Mary the mother of James, and Salome bought spices so that they might go to anoint Jesus’ body. Very early on the first day of the week [Sunday], just after sunrise, they were on their way to the tomb . . . (Mark 16:1–2 NIV, emphasis added) The women who had come with Jesus from Galilee followed Joseph and saw the tomb and how his body was laid in it. Then they went home and prepared spices and perfumes. But they rested on the Sabbath [weekly Sabbath, on Saturday] in obedience to the commandment. (Luke 23:55–56 NIV, emphasis added) The women bought the spices after a Sabbath and then prepared the spices and rested on a Sabbath. The only way this can be is that there were two Sabbaths with a day in between when they purchased and prepared the spices to anoint Jesus’ body, as stated

by Mark and Luke.

This is the case as Jesus was crucified and buried on Wednesday, on Thursday (the High Sabbath of the first day of Unleavened Bread) they rested, on Friday the women could purchase and prepare the spices, on Saturday (the weekly Sabbath) they rested again, and on Sunday morning they arrived at the tomb. This scenario could not have occurred with the traditional understanding of a Friday crucifixion and the women coming to the tomb on Sunday morning.

The weekly Sabbath began at sunset (or 6:00 p.m.) on Friday and concluded at sunset on Saturday. As observant Jews, the women could not work on Sabbaths, so they could not have purchased and prepared the spices on Saturday. Even if they did purchase and prepare the spices on Saturday, the Gospel account of Luke states that they prepared the spices and then rested on the Sabbath; with the assumption of a Friday crucifixion, there is not another Sabbath to accomplish this feat.

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As frustrating as it may have been for these women who were devoted to Jesus, they needed to wait until Sunday morning after dawn before returning to the tomb to anoint Jesus’ body. And this is what they did, but when they arrived at the tomb they found that Jesus had already risen.

It should be mentioned that some have proposed a Thursday crucifixion day, with Passover falling on Thursday of crucifixion week. These Thursday proponents argue that this would provide the fulfillment of Jesus’ statement that He would be “ . . . in the heart of the earth three days and three nights” (Matthew 12:40 NIV). This would provide all day Friday, all day Saturday and a part of Sunday; by claiming a part of the day of Sunday, they claim that this fulfills the “three days.” In addition, the nights of Thursday night, Friday night and Saturday night would also meet the “three nights” requirement.

However, the fatal flaw of this Thursday scenario is that this chronology does not meet the scriptural requirements of the chronology of the activities of the women, covered in this Puzzle Piece Number Five. See the previously stated quotations of Mark 16:1–2 and Luke 23:55–56, which clearly require two Sabbath days with a day in between when the women purchased and prepared the spices. Proponents who espouse a Thursday crucifixion day uniformly overlook these scriptural puzzle pieces related to the women that also have to be in alignment. Hence, a Thursday crucifixion day does not work. Only the Wednesday crucifixion day precisely fits all the scriptural requirements.

Puzzle Piece Number Six Ancient Jewish tradition allowed people to visit the burial site during the three days after the entombment to ensure the person was truly dead.

The women who witnessed Christ’s burial were apparently following that tradition. However, because of the High Holy Day Sabbath of the first day of the Feast of Unleavened Bread as well as the weekly Sabbath, their arrival at the tomb was delayed by the two Sabbath days. They arrived at the tomb early in the morning of the fourth day.

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Roman guards posted at the gravesite on the High Holy Day (Thursday) for three days prevented anyone from visiting the tomb, because of the fear that they might relocate the body of Jesus and declare the fulfillment of Jesus’ statement that in three days He would rise from the dead. Matthew provides a sequential account following Jesus’ resurrection. Apparently when the women arrived early on Sunday morning, the guards were frozen as dead men, the stone sealing the grave had been rolled aside, the angel spoke to the women and, later, the presence of the resurrected Christ confronted the women (Matthew 28:2–10). This all occurred on early Sunday morning. This chronology allows Jesus to be resurrected much earlier—on Saturday evening (which is also the start of Sunday on the Jewish calendar) and still have the resurrection occurring on the first day of the week—Sunday.

Puzzle Piece Number Seven To provide a harmonious fit of Passion Week events, astronomical considerations are the last piece of the puzzle.

Because the Passover date of Nisan 14 can float throughout a given week of any calendar year, it is critical that a year be identified that shows Nisan 14 occurring on a Tuesday/Wednesday in order to arrive at a resurrection on Saturday/Sunday, and thus allowing Jesus words—three days and three nights—to be taken literally.

Based on the findings of Dr. James Boyer, Th.D., Professor Emeritus of Grace Theological Seminary, we know that Passover occurred on Wednesdays in the years AD 28, 31 and 34.17 These dates are confirmed by the findings of Pallant Ramsurdar in his PhD thesis, “Dating Christ’s Crucifixion.”18 In addition, it is also possible that Christ was crucified on a Wednesday in 30 AD (rather than in 28, 31 or 34 AD), due to the difficulty in determining the day/date of Passover concurrent with Christ’s crucifixion on the biblical calendar used in Christ’s days on earth. (See Appendix II on the intricacies of the biblical Jewish calendar in the time of Christ that involve the sighting of the New Moon and judging the maturity of the barley crop in Jerusalem.) It can be said that it is impossible, with complete certainty, to determine the exact year of Christ’s death, but such date options do provide the 292

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possibility of assembling all the pieces of the puzzle into a coherent and reasonable chronology that harmonizes all of Scripture.

Summary Table—Days of Crucifixion Week The table below (Table III.1) shows the days of the week of crucifixion of Jesus. The dates (10th, 11th, etc.) refer to the days of the Jewish month of Nisan. For the specific week and year of the crucifixion, Passover was on Nisan 14th (Leviticus 23:5) and Firstfruits fell on Nisan 18th (Firstfruits is always on a Sunday).

how This Puzzle Looks When Put Together Saturday

10th

Passover Lamb selected

Sunday

11th

Passover Lamb brought to the Temple

Jesus enters the Temple

Monday

12th

The Passover Lamb inspected

Jesus interrogated by rulers

Tuesday

13th

The Passover Lamb inspected

Interrogation continues into 14th

Wednesday

14th

Passover – Lamb sacrificed

Jesus crucified – Day of Preparation

Thursday

15th

Feast of Unleavened Bread – Sabbath

Jesus buried – 3 Nights and 3 Days

Friday

16th

Women purchased and prepared spices

Saturday

17th

Weekly Sabbath – no work

Sunday

18th

The Feast of Firstfruits

Jesus resurrected (Sat. evening) Women arrived in morning

III.1 See also Diagram III.2 at the end of Appendix.

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reference to Hard Scriptures Another part of this proposed corrected chronology (Wednesday, Thursday, Friday, Saturday and Sunday) that needs to be addressed is the references in the Gospels to “three days” and “on the third day” (Luke 24:7) that Christ was to be resurrected. The Roman church, we believe, incorrectly interpreted these references to dictate the Friday, Saturday, Sunday chronology, but these can be explained within the proposed corrected chronology, which also harmonizes with the “3 days and 3 nights” previously discussed, as well as the chronology of the women previously discussed.

We can look at the following Scripture verses: •

•

•

Mark 8:31: “And He began to teach them that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes, and be killed, and after three days rise again.” (emphasis added) 1 Corinthians 15:4: “ . . . and that He was buried, and that He was raised on the third day according to the Scriptures.” (emphasis added) Luke 24:7: “ . . . saying that the Son of Man must be delivered into the hands of sinful men, and be crucified, and the third day rise again.” (emphasis added)

With the proposed chronology, these seemingly uncorrelated statements can be reconciled by Christ’s burial at sunset (division between Wednesday/Thursday) and resurrection at sunset (division between Saturday/Sunday). This represents both “after three days” as well as “on the third day,” as sundown is on both days, at the division between days.

Supposedly, one of the “proofs” of the validity of the Friday, Saturday, Sunday tradition is the reference to Luke 24:13–21, which includes the verse, “Indeed, besides all this, today is the third day since these things happened” (v.21, emphasis added). Christ joined the two disciples as they were walking on the road to Emmaus, later on that first day of the week after the women discovered the empty tomb, and Christ joined up with them and engaged them in 294

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conversation, although they did not recognize Him. The following is the Scripture quotation of this encounter: And He said to them, ‘What kind of conversation is this that you have with one another as you walk and are sad?’

Then the one whose name was Cleopas answered and said to Him, ‘Are You the only stranger in Jerusalem, and have You not known the things which happened there in these days?’ And He said to them, ‘What things?’ So they said to Him, ‘The things concerning Jesus of Nazareth, who was a Prophet mighty in deed and word before God and all the people, and how the chief priests and our rulers delivered Him to be condemned to death, and crucified Him. But we were hoping that it was He who was going to redeem Israel.

Indeed, besides all this, today is the third day since these things happened.’ (Luke 24:17–21 NKJV, emphasis added) The following commentary, from an article in the Good News magazine, gives an explanation that allows for agreement with our corrected chronology: Here, the two disciples referred to Sunday as being the third day since “these things” happened. There were other things the Jews and Romans did after Christ was buried.

Notice what Matthew included about their actions: On the next day [on Thursday, the High Holy Day of Unleavened Bread], which followed the Day of Preparation, the chief priests and Pharisees gathered together to Pilate, saying, ‘Sir, we remember, when He was still alive, how that deceiver said, ‘After three days I will rise.’ Therefore command that the tomb be made secure until the third day, lest His disciples come by night and steal Him away, and say to the people, ‘He has risen from the dead.’’ ‘ So the last deception will be worse that the first,’ Pilate said to them. ‘You have a guard; go your way, make it as secure as you know how.’ So they went and made the tomb secure, 295

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sealing the stone and setting the guard (Matthew 27:62–66, emphasis added).

Christ had already been buried nearly one whole day when these things were done. . . . The last things the Romans and Jewish leaders did were to seal the tomb and place soldiers on guard around it. This was on Thursday, the day following that Day of Preparation. Apparently, the disciples were including these events in their reference to the things that had taken place. Counting from the securing of the tomb and the setting of the guards, Sunday would have been the ‘third day’ since ‘all these things’ happened. 19 With this proposed explanation, even this “hard Scripture” falls into harmony with the proposed corrected chronology. The above explanation of the “third day” agrees with the chronology and reasons given by E. F. Bullinger in Appendix 156 of The Companion Bible, which supports a Wednesday crucifixion.20

how Could the Church have erred?

The simplest explanation for how the church could have erred on this issue is either their ignorance or intentional disregard of their Hebrew roots. Although the early church was increasingly distancing itself from its Jewish roots since AD 70, i.e., the fall of Jerusalem, the beginning of the fourth century marked a distinct departure of the church from everything Jewish. Under the governance of Constantine, the church was to be wholly Gentile. Any remnants of Judaism that celebrated or acknowledged Jewish Feast days or a Jewish construct for biblical understanding was extracted from the practices and theology of the church. Unhappily, this led many parts of the church to become anti-Semitic—a stigma still present among some today—and led to a misunderstanding of the actual sequence of events of Jesus’ crucifixion, burial and resurrection.

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Conclusion What difference does all this make to us as individual believers and to the church at large? Since Scripture is, in fact, the Word of God, it is truth (in the original manuscripts) as He Himself is Truth. Therefore, all Scripture being true must harmonize and be consistent within itself. If the traditional Friday, Saturday, Sunday chronology is accepted as being true, then it could be argued that the precise words of Christ—“three days and three nights in the heart of the earth” (Matthew 12:40) are not exactly true. This conclusion results in a dubious interpretation as to the meaning of the text, i.e., reading into the text a meaning that is not there. More to the point, it questions Christ’s means of authenticating that He is, indeed, Messiah, and, hence, the Son of God. Fulfilling the sign of Jonah to the letter is the confirmation that He is the Messiah.

This is a serious conflict. However, with this proposed corrected chronology, there is harmony of Scripture, and Christ’s sign of His being the Messiah was literally fulfilled. Praise God. As Paul complimented the Bereans on searching the Scriptures to confirm what he preached (Acts 17:11), it is, likewise, important that we also examine the Scriptures to determine if the commonly accepted traditions of the church are indeed true. We believe that the case for this corrected chronology for the death, burial, resurrection and post-resurrection of Christ is a stronger biblical case than the traditional chronology. We ask each reader to be a Berean and search the Scriptures with eyes opened by the Holy Spirit to see if these things are true. We believe they provide for biblical harmony of all the events reported in the four Gospels and make the case for internal consistency of all of Scripture, unlike the traditional Friday, Saturday, Sunday chronology.

The Wednesday crucifixion/burial and the resurrection being at the very start of the Feast of Firstfruits, at sundown on Saturday evening, which is also the start of the Hebrew day of Sunday, is the best and only explanation of all the puzzle pieces provided in the Gospel accounts. Therefore, we consider the traditional understanding of the crucifixion being on Friday as incorrect. Only a Wednesday crucifixion allows all the puzzle pieces to be aligned.

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If this is true, and we fully believe this to be the case, then the early Roman church got it wrong.

This case study would propose a Good Wednesday rather than a Good Friday celebration of Christ’s crucifixion and death on the cross, paying the sin-debt for our sins, so that we can be reconciled to God and spend eternity with Him. That is indeed Good News!

As you study the illustration shown below (Diagram III.2), remember the Jewish reckoning of a day being the evening and morning (nighttime followed by daylight). The bold line followed by the lighter line for each day, Wednesday through Sunday, depicts this chronology.

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Appendix III End Notes 1. E. W. Bullinger, editor, The Companion Bible, King James Version (originally published 1922) (Kregel Publications, 1990, ISBN 08254-2288-4), 1914 pages + 227 pages of Appendices. The Authorized Version of 1611 with the structures and critical, explanatory and suggested notes with 198 Appendices. See specifically Appendix 153, “The Two Entries into Jerusalem” (p. 177), and Appendix 156, “Six Days Before the Passover (John 12:1)” (pp. 179–182).

2. Conner, Kevin J., The Feasts of Israel (Portland, OR: City Bible Publishing, 1980), 111 pages.

3. Kevin Howard and Marvin Rosenthal, The Feasts of the Lord – God’s Prophetic Calendar from Calvary to the Kingdom (Orlando, FL: Zion’s Hope, Inc., 1997), 224 pages.

4. James L. Boyer, Th.D. (Professor Emeritus of Grace Theological Seminary, Winona Lake, Indiana), Study Graph: “Chronology of the Crucifixion and the Last Week” (Winona Lake, IN: BMH BOOKS, 1976).

5. Internet article by Central Highlands Christian Publications, “God’s Calendar and the Sign of Jonah” (Kingston, Vic. 3364 Australia: Central Highlands Christian Publications; http://www.chcpublications.net/godcal.htm, 2003), pp.

15–21 of 25.

6. http://www.gnmagazine.org/issues/gn51/goodfriday.htm 7. http://www.biblestudymanuals.net/crucifixion_chronology.htm 8. http://www.centuryone.com/crucifixion.html 9. E. F. Bullinger, editor, The Companion Bible (KJV) (Kregel Publications, Grand Rapids, MI, originally published 1922); Appendices 153 (p. 177) and 156 (pp. 180–182).

10. His Holiness Benedict XVI, Homily of His Holiness Benedict XVI (Basilica of St. John Lateran, Holy Thursday, April 5, 2007). Benedict XVI makes mention of the Essene Passover: . . . Jesus truly shed his blood on the eve of Easter at the time of the immolation of the lambs. In all likelihood, however, he celebrated the Passover 299

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with his disciples in accordance with the Qumran calendar, hence, at least one day earlier; he celebrated it without a lamb [Essene Passover seder], like the Qumran community that did not recognize Herod’s temple and was waiting for the new temple. (emphasis added) Additional information on the Essene Passover is found in abookby Hershel Shanks, Editor, Understanding the Dead Sea Scrolls: A Reader From the Biblical Archaeology Review (see http://www.amazon.com/Understanding-Dead-Sea-Scrolls Archeology/dp/0679744452/ref=sr_1_6?ie=UTF8&s=books&qid=1210349332&sr=1-6). This book has a chapter related to the issue of early Christianity and the Essenes, and explains well the calendar issue discrepancy between the Synoptic Gospels and John’s Gospel. The idea that John was using the Essenes calendar is supported (and that an Essene Passover is described by John).

11. E. F. Bullinger, op. cit., Appendix 156, p. 181.

12. Flavius Josephus, Antiquities of the Jews (3.10.5) – New Updated Edition, translated by William Whiston (Peabody, MA: Hendrickson Publishers, Inc., 1987), 926 pages.

13. Kevin Howard and Marvin Rosenthal, The Feasts of the Lord (Orlando, FL: Zion’s Hope, Inc., 1997), p. 7.

14. Kevin Howard and Marvin Rosenthal, ibid., p. 76.

15. Lehman Strauss, God’s Prophetic Calendar (Neptune, NJ: Loizeaux Brothers, 1987), p. 57.

16. E. F. Bullinger, op. cit., Appendix 156, p. 182.

17. James L. Boyer, Th.D. (Professor Emeritus of Grace Theological Seminary, Winona Lake, Indiana), Study Graph: “Chronology of the Crucifixion and the Last Week” (Winona Lake, IN: BMH BOOKS, 1976).

18. Pallant Ramsurdar, PhD Thesis: “Dating Christ’s Crucifixion” (www.biblicaltheology.com/Research/RamsundarPO1.pdf) – PDF file, p. 7.

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19. http://www.gnmagazine.org/issues/gn51/goodfriday_ thirdday.htm, p. 1–2.

20. E. F. Bullinger, op. cit., Appendix 156, pp. 179–182.

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Glossary Abib Specific state of ripeness of the barley crop used to predict the start of the first month, and the acceptable ripeness on the Feast of Firstfruits. This term became the name of the first month of the Jewish religious calendar, also called Aviv or the Babylonian name Nisan.

Abomination of Desolation Describes the event when the Antichrist, in the Temple of God, declares himself to be God, which begins a time of death and destruction. Occurs at the midpoint of the 70th Week of Daniel (Daniel 9:27; Matthew 24:15). This has a dual fulfillment, with the first fulfillment being Antiochus Epiphanes in the times of the Maccabees.

Antichrist, the A world leader who will command allegiance through deception and Satanic power during the 70th Week of Daniel. He will begin by confirming a covenant of security with Israel, which he will break three-and-a-half years later. Also called the Beast (Revelation 13:5–8).

Apocalyptic A genre of prophetic literature that describes the future with highly graphic and symbolic imagery to convey the intensity and scope of the end of the age events, e.g. Book of Revelation. apocrypha Books that cover the “400 silent years” from Malachi to the start of the New Testament. Although not considered in the canon of Scripture, they contain good historical details of the Maccabees, the origin of Hanukkah and more.

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armageddon The place in northern Israel where the Antichrist and the nations’ armies will gather for the final battle at Jerusalem (Revelation 16:16). atonement The covering of sin for the reconciliation between God and Israel and, later, for all people through Jesus Christ as the ultimate sin offering (Exodus 30:10; Hebrews 9:11–12).

Babylon the Great, Mystery A superpower or world system that will greatly influence the world until destroyed by God at the end of the age, using the Antichrist as His instrument of destruction (Revelation 17:16–17; 18:8).

Bikkurim “Firstfruits.” In ancient times, this ceremony involved bringing the first seasonal barley harvest to the Temple in Jerusalem.

Birth Pains The earliest signs of the coming Great Tribulation and the Day of the Lord, as described by Jesus in Matthew 24, and may include the first six Seal Judgments of Revelation. There are various interpretations regarding these “pains.”

Blood red Moon A sign in the moon that will occur immediately before the Day of the Lord, occurring at the sixth Seal in Revelation (Joel 2:31; Isaiah 2:19–21; Revelation 6:12, 17).

Bottomless Pit Also called the Abyss. A temporary residing place for Satan and his demons (Revelation 9:1–2, 11). The place where Satan and his demons are imprisoned before the thousand-year reign of Christ, and subsequently released for a brief time before being thrown into the lake of fire and eternal torment (Revelation 20:1–3, 7–10).

Bowl Judgments The last seven judgments of God’s wrath on earth occurring during the Day of the Lord; they are poured out quickly and culminate with the end of the 70th Week of Daniel and the Battle of Armageddon.

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Church The true church. The “called-out” remnant of the institutional church who truly belong to Jesus. They have put their faith in Him as Savior and Lord and have experienced redemption. Sealed by the Holy Spirit, they are true citizens of the Kingdom of God—not those who just say they are Christians, but all who are genuine children of God, born from above (John 1:12–13).

Days of awe The final ten days of repentance beginning on Tishri 1. The last ten days of a 40-day period of repentance (Teshuvah), beginning on Elul 1 and ending on Tishri 10, Yom Kippur. High Holy Days, when serious introspection and repentance is made prior to Yom Kippur, at which time it is believed unrepentant sin is inscribed in God’s Book for the coming year.

Day of the Lord Begins a time (after the midpoint of the 70th Week of Daniel) of God’s unique wrath upon the ungodly, referred to as “the great and dreadful day,” Day of Judgment (Joel 2:1–11); but also Day of Deliverance, Day of Redemption, the day when Jesus Christ appears in the heavens with a trumpet blast (The Last Shofar!) to gather the redeemed to be with Him immediately before the outpouring of God’s wrath. Also called “the day” or “that day.”

Diaspora Jewish communities living outside of Israel, beginning when the Babylonians and later the Romans destroyed Jerusalem and the Temple. elul Sixth month on the Jewish religious calendar. Elul 1 begins a 40-day period of repentance that concludes on Yom Kippur. This 40-day period is called Teshuvah. end of the age One of the terms Jesus used to describe the time when the “harvest” is complete, and He returns to gather His elect and judge the world (Matthew 13:38–43). eschatology The branch of theology that relates to last things, end times, the end of the world and the ultimate destiny of mankind. It 305

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includes the Second Coming of Christ, the resurrection of the dead, the Rapture and the final judgment. fall feasts The three Feasts of the Lord occurring in the fall on the Jewish religious calendar—Feast of Trumpets, Yom Kippur (Day of Atonement) and Feast of Tabernacles. false Prophet The second beast of Revelation (Chapter 13), a man who comes out of the earth to deceive the world through miraculous signs. He causes all to worship the first beast, the Antichrist (Revelation 13:11–17). Jesus throws both into the lake of fire at His return (Revelation 19:20). feasts of the Lord The seven Feasts described in Leviticus 23 as God-appointed Feasts, His holy convocations or rehearsals. They are prophetic in nature as to His declared plan of redemption.

Firstfruits, Feast of The day to offer the wave offering of the first ripe sheaf of barley to the Lord as an act of dedicating the harvest to Him. It is observed on the day after the weekly Sabbath, during the weeklong celebration of Unleavened Bread (Leviticus 23:9–14), so always on the first day of the week (Sunday).

Great Tribulation Referred to by Jesus as a time of unparalleled persecution and distress caused by the Antichrist and directed toward the people of God, starting at the midpoint of the 70th Week of Daniel and abruptly interrupted by the intervention of the Rapture and start of the Day of the Lord—God’s wrath (Matthew 24:21–22), which continues through the remainder of the 70th Week of Daniel.

Hag Hebrew word for holiday or festival Hag HaMatzah “Festival (Feast) of Unleavened Bread.” This feast occurs during the season of Passover, starting on the day after Passover (Nisan 15) and lasts for seven days.

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hanukkah “The Feast of Dedication,” commemorating the cleansing and rededication of the second Temple after its desecration by the Syrian/Seleucid general, Antiochus Epiphanes, 168 BC. Hanukkah is not one of the seven Feasts of the Lord described in Leviticus 23, but it is described in the Apocrypha.

Hermeneutics The study and use of principles and methods of biblical interpretation; i.e., good hermeneutics seeks the original intent of the biblical text within its cultural setting and faithfully applies its meaning to present situations.

Imminency, Doctrine of The idea that Christ can return at “any moment,” without any further prophetic events needing to be fulfilled before Christ’s Second Coming to rapture His Church—a cornerstone teaching of pre-tribulationism.

Judgment Seat of Christ Also called the Bema Seat of Christ. The judgment of believers based on their faithful service (works) to Him while on earth, at which time Jesus will bestow rewards. This occurs after He comes for His Church, takes believers to heaven and before they return with Him to earth (2 Corinthians 5:10).

Judgment, Great White Throne The final judgment at the end of the Millennium, when all whose names are not written in the Book of Life are judged and thrown into the lake of fire for eternity. This occurs after the second resurrection and culminates in the “second death” (Revelation 20:11–15).

Judgment, Sheep and Goat The judgment of the people of the Gentile nations who survive the Day of the Lord, taking place on the new, highly elevated Mount Zion in Israel, before the start of the Millennium. Those who helped the Jews during their time of greatest need will be saved and go into the Millennium in their natural bodies; those who did not will be consigned to eternal punishment (Matthew 25:31–46).

Judgments, Bowl (see Bowl Judgments) 307

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Judgments, Trumpets (see Trumpet Judgments) Karaite Judaism “Karaism is the original form of Judaism as prescribed

by God in the Torah [first five books of Bible]. Karaite Judaism rejects later additions to the Torah (Jewish Bible), such as the Rabbinic Oral Law, and places the ultimate responsibility of interpreting the Bible on each individual. Karaism does not reject Biblical interpretation but rather holds every interpretation up to the same objective scrutiny, regardless of its source.” (http://www.karaite-korner.org/) Lake of fire Also called the Lake of Burning Sulfur. The destiny of the Antichrist, the False Prophet and Satan, where their torment is unceasing forever (Revelation 20:10). It is also the destiny of all whose names are not written in the Book of Life—those who are not truly the children of God by new birth and faith in Christ (Revelation 20:15).

Last Days End times; the period of time leading up to the end of the age and the return of Jesus Christ.

Last Shofar, the The distinctive trumpet blast blown on the ram’s horn at the conclusion of a series of trumpet blasts occurring on Tishri 1, the Feast of Trumpets. Referred to by the Apostle Paul as the “last trump” or trumpet (1 Corinthians 15:52), with specific reference to Yom Teruah (“Day of the Awakening Blast”). The “awakening blast” (the Last Shofar!) announces the resurrection of the dead in Christ, the gathering of the elect to glory and the beginning of the Day of the Lord (1 Thessalonians 4:6–17).

Man of Lawlessness Another name for the Antichrist; the instrument of Satan, so named for his utter disregard for God’s moral, civil and natural law during the 70th Week of Daniel (2 Thessalonians 2:3).

Marriage Supper of the Lamb Also called the Marriage Supper of Christ. The event happens on the Mount of Olives in Jerusalem, after Jesus raptures the church, takes the church as His bride in heaven and returns with the church to earth at His physical Second Coming (Revelation 19:6–9).

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Messiah “The anointed One” of God who was prophesized to come to fill all three offices requiring anointing—prophet, priest and king; the promised Redeemer, Yeshua. Commonly called Christ, Jesus and Jesus Christ.

Messianic Having to do with the Messiah (Yeshua, Jesus).

Millennium A term not in the Bible but refers to the thousand-year reign of Christ on earth following the end of the age (Revelation 20:2–7).

Mishnah The first legal law code of basic Jewish law governing all aspects of life, based on the interpretation of the Torah. The Mishnah contains the basic oral law as developed through the generations. enhanced Pre-Wrath rapture A view of the end times that is similar to the Pre-Wrath Rapture (see Pre-Wrath Rapture), except end-time events are uniquely tied to the Feasts of the Lord as found in Leviticus 23 (with special emphasis on the Fall Feasts) and other Scripture passages.

Moedim Hebrew for seasons or appointed times to appear before the Lord for worship and sacrifice. The Feasts of the Lord were God’s moedim (Leviticus 23).

New Covenant A declaration of a new kind of relationship between God and His people, Israel, whereby sins are forgiven and each person can know God personally; foretold through Jeremiah (Jeremiah 31:31–34), instituted by Jesus at the Lord’s Supper, fulfilled on the day of Pentecost and graciously extended to the Gentiles during this present age.

Nimrod King of Shinar [Mesopotamia]; according to Genesis and Books of Chronicles, the son of Cush, grandson of Ham and greatgrandson of Noah. Depicted as a man of power in the earth and a mighty hunter. Extra-biblical traditions associating him with the Tower of Babel led to his reputation as a king who was rebellious against God. 309

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Nisan The first month of the Jewish religious calendar, also known as Abib or Aviv.

Pentecost The English name given to the Feast of Weeks (Shavuot); the fiftieth day after the weekly Sabbath of the week of Unleavened Bread before the Feast of Firstfruits (seven weeks from Firstfruits).

Always on the first day of the week, Sunday; the festival of the ingathering of the firstfruits of the wheat harvest.

Pesach “Passover.” The first of the seven Feasts of the Lord, on the 14th of the first month of Nisan on the religious calendar; the Paschal sacrifice; title may also include Feast of Unleavened Bread.

Pharisees A strict religious party known for their zealous adherence to the teachings of the rabbis concerning the Law. Their chief doctrine was that salvation and God’s favor would come as a result of keeping the Law. Pre-Tribulation Rapture (Pre-Trib Rapture) A view of the end times that teaches: (1) The return of Jesus is imminent (can happen at any time; see Imminency); (2) The whole 70th Week of Daniel is the wrath of God and includes the Seal, Trumpet and Bowl Judgments; (3) The church will escape the wrath of God and, hence, escape the entire 70th Week of Daniel; (4) The rapture of the church will occur sometime before the 70th Week of Daniel begins.

Pre-Wrath rapture A view of the end times that teaches: (1) The church is not destined for God’s wrath, which occurs in the second half of the 70th Week of Daniel; (2) God’s wrath is concurrent with the Day of the Lord and includes the Trumpet and Bowl Judgments; (3) Cosmic signs of the Sixth Seal precede the Day of the Lord (Joel 2:31, Isaiah 13:10); (4) The Day of the Lord begins immediately after the Second Coming of Jesus (the Rapture—at the appearance of Jesus in the air); (5) Jesus’ Second Coming (the Rapture—at the appearance of Jesus when He meets the Church in the air), quickly followed by the Day of the Lord, occurs after the opening of the Sixth Seal, explained in Revelation 6–7.

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Pre-Wrath Rapture, Enhanced (see Enhanced Pre-Wrath Rapture) Priests Descendants of Aaron (of the tribe of Levi) who officiated at religious services in the Temple; they also served as judges, physicians and teachers. The High Priest was chief among the priests who, alone, was allowed to enter the Holy of Holies in both the Tabernacle and Temple, only on the Day of Atonement with the blood of the sacrifice (Exodus 30:19).

Purim Also called the Feast of Lots. The festival held in the Jewish month of Adar, commemorating the preservation of the Jewish people (Esther 9:20–32). Purim is not one of the seven Feasts of the Lord described in Leviticus 23, but was observed by Jesus. rapture A word not directly found in the Bible that refers to the catching-up of believers from the earth into the clouds to meet the Lord in the air (1 Thessalonians 4:17). As used in this book, includes the resurrection of the dead in Christ as well as the living redeemed of God, meeting Christ in the air (see also Pre-Tribulation Rapture, Pre-Wrath Rapture and Enhanced Pre-Wrath Rapture). This is a separate event, which precedes Christ’s physical Second Coming to earth, at Yom Kippur at the end of the 70th Week of Daniel.

Rebellion, the The Falling Away, the Apostasy; the event that marks a departure or turning away from faith in Jesus Christ that is likely to take place during the Great Tribulation (Matthew 24:10; 2 Thessalonians 2:3; 1 Timothy 4:1).

Resurrection The rising of the dead in Christ to meet Jesus in the air, immediately before the rapture of the church (see also Rapture) (1 Thessalonians 4:15–17).

Rosh Chodesh “The new moon, the new month.” The first day of the month. Also Rosh Hodesh, the new moon Feast or holiday.

Rosh Hashanah “Head of the Year.” The Jewish new year (on the civil calendar). Celebrated on the first day of the month of Tishri. It is also 311

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known as Yom Teruah, “the day of the wakening blast;” commonly called the Feast of Trumpets.

Sabbath Hebrew, Shabbat, meaning rest or cessation. Unless designated as a special Sabbath or Holy Day (i.e., the first day of the celebration of the Feast of Unleavened Bread), it is the seventh day of the week and begins at sundown on Friday until sundown on Saturday (Exodus 20:8–1).

Sadducees An ancient sect of Judaism whose views and practices were opposed to those of the Pharisees; they denied the authority of oral tradition, the resurrection of the dead and the existence of angels.

Sanhedrin The 71-member governing body of Jewish religious leaders, ca. 63 BC–425 AD. Seals, the Seven The seven major events described in Revelation Chapters 5–8, assumed to be initiated during the 70th Week of Daniel, before the unleashing of God’s wrath in the Day of the Lord and before the rapture of the church. The first three seals occur during the first half of the 70th Week of Daniel and are referred to by Christ as the “beginning of birth pains.” The last four seals occur during the second half of the Week, with the Rapture occurring between the sixth and the seventh seals and the seventh seal initiating the Day of the Lord.

Second Coming of Christ The future events when Jesus Christ returns to meet His true church in the clouds and includes His coming to earth at the end of the 70th Week of Daniel, accompanied by His Church, as they return to earth for the short period of time leading up to and including the Millennium.

Seventieth Week of Daniel The prophesized final seven years (a week of years) at the end of the age, as described in the Book of Daniel, in which end-time events occur (Daniel 9:24–27). There is an unspecified gap of time following the 69th Week, when the Messiah 312

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(Jesus) came and was cut off, and the start of the 70th Week of Daniel, when end-time events occur. To date, this gap has extended approximately 2,000 years.

Shavuot Feast of “Weeks;” known in English as Pentecost; the beginning of the wheat harvest, the season of the giving of the Torah and also the time of betrothal between Israel and God (at Mt. Sinai during the Exodus).

Shofar A trumpet made from a ram’s horn; commonly used to call Israel to repentance, to celebrate a Feast, such as Feast of Trumpets (Rosh Hashanah), or to arm for battle. (see Last Shofar, the) Sign of Christ’s Coming The sign that immediately follows the darkness that accompanies the Sign of the End of the Age. An event marked by the brilliant radiance of supernatural light flooding the earth and its atmosphere as Christ descends from heaven with great glory in the clouds. A time when every eye shall see Him and many will wail because of Him—a non-secret event (Matthew 24:27, 30–31; Revelation 1:7), immediately preceding the rapture of the Church.

Sign of the end of the age The cataclysmic changes in the sun, moon and stars, when all natural light will be extinguished, plunging the earth into total darkness. This will be accompanied by worldwide earthquakes (Luke 21:25–26). The opening of the Sixth Seal (Revelation 6:12–14). A sign occurring immediately before the Sign of Christ’s Coming (Luke 21:27).

Spring feasts The four Feasts (Leviticus 23) occurring in the spring on the Jewish religious calendar—Passover, Feast of Unleavened Bread, Firstfuits and Pentecost (Feast of Weeks).

Sukkot “Booths, tabernacles.” The fall harvest festival, which goes from the fifteenth through the twenty-first of Tishri, commonly called the Feast of Tabernacles, the 7th of the Feasts of the Lord.

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Talmud The two commentaries on the Mishnah, one produced in the Holy Land in 275 AD, the other in Babylon about 500 AD. Tanach Hebrew term for the Old Testament Scriptures; the Hebrew Bible.

Temple The central place of worship in ancient Jerusalem where sacrifices were offered. The first Temple was built by King Solomon, replacing the wilderness Tabernacle in Israel. The second Temple was built by Jewish exiles returning from Babylon, modified by Herod the Great and destroyed in 70 AD. A third Temple is anticipated in the last days.

Teshuvah A 40-day period of intense repentance beginning on Elul 1 and concluding on Tishri 10, Yom Kippur.

Tishri The seventh month of the Jewish religious calendar and the first month of the Jewish civil calendar.

Torah Hebrew for Pentateuch; the first five books of the Bible; the Law given to Moses; the scroll containing the first five books of the Hebrew Bible, used in the synagogue.

Tribulation, The Great (See Great Tribulation above) Tribulation, the A term not specifically used in Scripture but is often used by those who hold to a Pre-Trib Rapture position to describe the entire seven years of the 70th Week of Daniel, making no distinction between the wrath of the Antichrist and the unique end-of-the-age wrath of God—the Day of the Lord, which starts in the second half of the 70th Week of Daniel, accompanied by the cosmic signs of Joel 2:31 and Revelation 6:12.

Trumpet Judgments The beginning of the wrath of God that occurs during the Day of the Lord, immediately after the rapture of the church. Part of the Seventh Seal and consists of seven trumpet 314

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judgments, administered by the angels, as described in Revelation 8–14. Not to be confused with the Last Trumpet (The Last Shofar!).

Trumpet of God A heavenly trumpet that is blown uniquely by God at Mt. Sinai (Exodus 19:16), and by Christ when He appears in glory to gather those who are His into heaven (1 Thessalonians 4:16–17).

Trumpets, Feast of Yom Teruah (Day of Awakening Blast). The first “declared” day of Tishri, the seventh month of the Jewish religious calendar; celebrated as the Jewish New Year on the civil calendar, called Rosh Hashanah. The resurrection and the Rapture will occur on the Feast of Trumpets.

Unleavened Bread, Feast of The second of the seven Feasts of the Lord, which begins on the fifteenth of Nisan, immediately after Passover and continues for seven days; a time when no leaven is to be eaten or found in the home.

Wrath, God’s Occurs during the Day of the Lord at the end of the age, in the second half of the 70th Week of Daniel; includes the Trumpet and Bowl Judgments of Revelation.

YHVH Called the Tetragrammaton name of God, representing four Hebrew letters; translated into Greek as “Jehovah.”

Yeshua Hebrew name meaning “the Lord of Salvation or the Lord saves.” The Hebrew name for Jesus.

Yom Hebrew word for “day.”

Yom Kippur “Day of Atonement.” The tenth day of Tishri; A solemn day of fasting and prayer concluding the ten days of awe; a day of national forgiveness and redemption. The 6th of the Feasts of the Lord.

Yom Teruah “Day of Blowing, Awakening Blast, or the Sounding of the Shofar.” The first of the Fall Feasts. Same as Rosh Hashanah (see also Trumpets, Feast of).

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About the Authors Joseph A. Lenard, DDS, MBA

J

oseph graduated from the Georgia Institute of Technology (B.C.E.) and Florida State University (M.B.A., summa cum laude).

He received a doctorate in dental surgery (D.D.S.) from the University of North Carolina at Chapel Hill and orthodontics specialty training from the University of Connecticut. He is currently retired from his orthodontic practice.

As a serious student of the Bible for over 30 years, Joseph has made four trips to Israel for “on-site” biblical study and research.

His research interests focus on study of the Hebrew roots of our Christian faith and biblical topics—including prophecy, biblical archeology and history—as well as creation-science. He currently serves in a leadership role in his church and as an adult Bible teacher.

Together with his colleague and co-author, Donald Zoller, he has prepared and presented lessons on The Exodus Case, Creation vs.

Evolution, Shadows of Christ in the Tabernacle, Shadows of Christ in the Feasts of the Lord and, most recently, The Second Coming of Christ—A Literal Fulfillment of the Fall Feasts of the Lord.

Joseph and his wife, Judy, live in Southern Pines, North Carolina and are founding members of Trinity Christian Fellowship in Pinehurst, North Carolina.

Donald h. Zoller

D

onald graduated from the University of Sioux Falls, South Dakota with a degree in Business Management. He served over 35 years as an earth-science professional with the U. S. Department of the Interior.

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As a committed Bible student, mentor and teacher for over 40 years, he is the author of several booklets, papers and curricula that encourage and edify the body of Christ. His involvement with international missions took him to Scotland, Honduras, Panama and Mexico with various mission organizations—including Wycliffe Bible Translators. He currently serves as a regional representative for a Middle East ministry.

Donald and his wife, Bev, are the parents of three sons and presently live in Overland Park, Kansas.

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Website

F

or additional information related to The Last Shofar!, please go to our website:

www.thelastshofar.net

Discover: • Further insights into the last days not included in the book.

• Additional research related to Hebrew roots of our Christian faith.

• Valuable links to study resources and pertinent current events.

Download: Helpful chapter-based slide presentations—useful for Sunday School, small groups and classroom discussions.

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