Here’s some questions that we should take up at the conference:

Since everyone in Christ inherits “all things” in Him (Ro 8:32; 1Cor 3:21-22), why all the fuss about a narrow piece of geography in the Middle East?

Once it is understood that there is a new earth in which righteousness dwells, what need is there for a millennium?

The blessed hope of the believer is perfected union with Christ at His appearing. You certainly don’t need a millennium for that. Many see a future literal Jewish inheritance of a literal city and Land as pointless in light of the new universality of the promise in Christ. Isn’t our occupation to be with the Jerusalem which is above?

Many will acknowledge that Scripture reveals a millennial interim between this age and the eternal state, but there is little reflection or explanation as to the reason for a distinct millennial interim between this age and the perfected state. So an important question should be, “why a millennium?”

Orthodox Jews look for an age of peace on this earth beyond the present evil age but their view of the coming age is not limited to a thousand years, as in Christian millennialism. Why should the age of renewal be limited to a thousand years? So we ask why should there be an additional stage of fulfillment before the goal of all prophecy in the final perfection of the new heavens and earth?

Other than the commission to evangelize all nations, why should special interest be taken and special prayer be made for the present Jerusalem in bondage? Why this occupation with stones and dust? After all, isn’t the kingdom of God ultimately a ‘kingdom of the heart’? Why this obsession over Jerusalem by Islamic, Christian, and Jewish fundamentalists that seem bent on plunging the world into a self-fulfilling Armageddon? (That will be the world’s explanation).

It is one thing to know that the Bible is true and prophecy must be fulfilled in a certain way. It is another thing to understand God’s purpose in it, and what it is intended to reveal not only to men but angels. To understand what is at stake in the fulfillment and vindication of the Word of God precisely as He spoke it, is to know why nothing could be more “spiritual” than the “literal” fulfillment of the Word of God.

In His tender mercies, Reggie

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Original Question:

Brother Reggie,

I have read your recent correspondence regarding the Jews being expelled again. There is just so much to consider regarding all that is ahead and how so much of the church is unwittinglyy in favor of present Israel’s success and that in itself is largely built around the notion of Israel’s inviolability even though they are still outside the new covenant. Outside of your input, I never would have understood that as I do now.

But regarding my comments that you spoke of to me regarding some of John Piper’s comments. I said that the gospel is now seen as universal because it is taught that wherever Christians go that they “possess the land’ wherever they are and reside - Abraham became heir of the world through faith and all those of faith do the same through faith wherever they are. I don’t see it as it entirely as presented in that fashion but by the same reasoning my thought is that when Israel is brought into the new covenant (Ezekiel 36:22-28) then wouldn’t they be possessing the land where they are at through faith? They would be heirs of the land where they are at because now they would possess it by the righteousness that comes from faith. So pointing out that they are presently in unbelief doesn’t go far enough. People need to stay on the bus so to speak. They may not believe now but they will so as you have pointed out they are still God’s people in that regard. So to point out Israel’s present unbelief as disqualifying them doesn’t go far enough and can easily be answered if people would just read on and not allegorize.

Burt that’s about all I want to add. I wil be studying your most recent comments.

Thank you,

“Doc”

Dear Reggie,

Would you agree with this short, non-detailed summary of Romans 9, 10 and 11? Feel free to modify or add to it as you see fit.

Summary of Romans 9, 10 and 11: The apostle Paul is not sorrowful because the Word of God is being nullified by Jewish unbelief (for in fact the Scripture is being fulfilled by their unbelief, as God is revealing His elective purposes in the salvation of the Gentiles and the stumbling of the Jews), but he is sorrowful for the Jewish people themselves, the seed of Abraham, because they are lost, and he prays for them that they might be become Abrahamic, the true people of God as they are meant to be. Paul knows that they are beloved of God and that God is not through with them yet. God has not cast away His people but has a glorious end for them, as He has promised. Sadly that end will be for but a few, for God’s judgments are at work in that nation, yet that few will at last be all. Paul’s heart breaks and longs for the salvation of His people, but his desire for them is not based upon national sentimentality. It is a Spirit-filled, Christ-like, prophetic desire that causes him to marvel and rejoice in the wisdom and purposes of God. Israel’s salvation will be life to the world and the final and greatest revelation of the mercy of God to mankind in Christ Jesus.

-Eli — www.timothyministry.com

That’s right! I love this. It is better than adequate; it is an excellent summary. I agree that Paul’s great sorrow is further explained in the tragedy of a people whose zeal for God does not gain them life (Ro 10:2), since the only thing that counts is a new creation (Gal 6:15). So this is correct. It is the sad state of the chosen people that evokes Paul’s longing and tears, as it did Nehemiah’s.

It is not only because the larger number of Israel is being lost. Tragic as that is, this is not the surprise that the mystery reveals. What is surprising is that the people of the ancient testimony should be estranged and blinded at the very time that the eschatological salvation has come to light in the gospel, and is now shining into the hearts of gentiles, while Israel remains in the grave of exile.

This is the great anomaly of the apostolic period that no one expected. Yet, as Paul shows, this too was foretold (Ro 10:19; Deut 31:17-18; 32:20-21, but see also Isa 8:17 with Ezk 39:29). This is the time between the comings that only God knew. It is the gap that is discovered in such places as Mic 5:3-4 and Hos 5:15-6:2, which also makes sense of the gap between the 69th and 70th weeks of Daniel, as comprehensive of both comings of Christ, a mystery indeed!

We can scarce conceive what a mystery it was that confronted Israel in Jesus. No one, not even Satan and the principalities of this world’s darkness knew about the cross (1Cor 2:7-8). It was a trap into which they fell to their utter defeat. If the mystery of Christ’s coming, departure, and return to Israel was hidden in other ages, we may be sure that the great parenthesis between the comings was equally unknown, particularly that this would the time and means by which God would fulfill His promise to bless the gentiles, “calling out from the gentiles a people for His name (Acts 15:14; Ro 15:18).

This is what Paul means when he speaks of God’s hidden intention to make the gentiles fellow heirs with the Jewish saints “by the gospel” (Eph 3:6). The emphasis should be on “by the gospel”, because it is the instrumental agency by which the gentiles are united to Christ, and therefore to all the covenants of promise, since ultimately there is only “one” seed that inherits anything (Gal 3:16). That’s why it is only by being “in Him” that anyone is counted for the seed.

The seed is Christ, but Christ is also the Word and Spirit. The believer is counted for the seed by reason of the divine nature, which is the indwelling Spirit of Christ. Peter says the “Spirit of Christ” was “IN” the OT saints (1Pet 1:11). They were as much born of the Word (and hence of the Spirit) as any believer today. When this gospel is quickened by the Spirit, it puts the old to death and creates the new nature. Whether Old Testament believer or NT believer, it is only through union with His / Christ’s divine nature that the promises are made sure to all the seed. He is the covenant surety. That’s how we are made partakers “by the gospel”. The gospel is the revelation of Christ that comes to Israel “at once” and “in one day” (Isa 66:8; Ezk 39:22; Zech 3:9; 12:19; Mt 23:39; Ro 11:26), just as Christ was sovereignly revealed to Paul on the Damascus road at the ’set time’ (compare Ps 102:13; Gal 1:15-16).

It was well known that the gentiles would be blessed in the day of Israel’s national rebirth, but no one anticipated the great reversal that would bring salvation to the nations through Israel’s fall (Ro 11:12, 15), BEFORE the “great day” of national redemption. That is what is behind the imagery in Rev 12. BEFORE Zion’s travail (”the tribulation” of Isa 13:8; 66:8; Mic 5:3; Jer 30:6-7; Dn 12:1), the ‘man child’ (seed of the woman) would come first and win the victory over Satan. What we take so much for granted today, was to first century a mystery of first magnitude. To demonstrate that this had been all foretold was the basis of the apostolic “apologetic” to Israel, and should be ours in days to come.

The apostles presented the gospel as a revelation of a mystery that lay hidden in other ages amidst the prophetic writings (Ro 16:25-26; 1Pet 1:11). Though entirely foretold, the gospel was strategically concealed in the divine purpose until the appointed time (Isa 8:17-18; 1Cor 2:7-8). Only as the testimonium could be shown to be in agreement with what the prophets had spoken, could its validity be justified in first century Israel. The witness must show that the proclamation consists of “none other things than what Moses and the prophets did say should come” (Acts 26:22). That was its great evidence and claim to validity. The appeal was always to what stands written. That was the test. This was the apostolic approach to evangelism.

Prophecy was the properly required evidence for every truth claim, and even when the gentiles didn’t demand proof from prophecy, the apostles made sure they got it none the less, because they understood that this is God’s ordained method of revelation and confirmation of revelation (Ro 16:26), as He is especially glorified through the witness of “the spirit of prophecy” (Rev 19:10b). This justified insistence that all be confirmed in the prophetic scriptures was also a great safeguard against deception. Every truth claim had to pass through this filter. “What saith the Scripture?” This was the required divine imprimatur.

We need to see that the present mystery concerning Israel and the end times is part of the same Old Testament mystery that existed in puzzle form, “here a little and there a little” (Isa 28:10-13 KJV) in the Old Testament scriptures. It concerns, not only one, but both comings, and the full context of Messiah’s return to the place of His rejection (Mic 5:3; Zech 14:4).

So if a mystery has been revealed of an atoning first coming of a Messiah who comes twice (Acts 3:18-21), and if this mystery has been to Israel the foretold stone of stumbling (Isa 8:14-15), and the occasion by which Jews would be made jealous by a “not a people” (Deut 32:21), we may be sure that it is not only Israel that will be tested by this Old Testament mystery.

It is this inviolable covenant Word that is ultimately at stake in their return (Ezk 36:22, 32). So how say some that Jewishness counts for nothing? Paul did not say that. He said that only “in Christ” could anyone hope to inherit anything, since only a new creation counts for life (Gal 6:15).

If Jewishness counts for nothing, then why them? Why can the end not come, and the covenant not be complete until Jesus returns to “turn away ungodliness from Jacob”? God tells us why. “Because this is My covenant unto THEM when I will take away their sins” (Isa 59:21; Ro 11:26). Something concerning the covenant is not finished apart from their salvation. The church must learn the covenant to understand the mystery of Israel.

That there is neither Jew nor gentile in Christ changes nothing of God’s predestined purpose to bring them in at the appointed time. They are God’s self-assigned “mission impossible”. Through them, He will sanctify His name openly in the sight of all nations, as the God who raises the dead. Through them, He will publicly vindicate His sovereign prerogative to “have mercy on whom He will have mercy”, as foundational in defining His glory (Ex 33:18-19). For this end and purpose, a sufficient ethnic distinction of Jewish identity has been divinely preserved in the creation.

“In Christ” (in the Spirit) there is indeed no difference between Jew and Greek, bond or free, male or female. Still, in the creation, and for God’s purpose through them, the Jew is preserved as distinct people ’set apart’ (Num 23:9; Amos 3:2). It is not in the first place for the sake of their personal salvation. That is open to all. Rather, Israel exists for both a test of the heart and for the sake of a glorious demonstration of divine grace and power. Their public and visible return, “their fullness”, will be “life from the dead” (Ro 11:15). It will be the open vindication of the everlasting covenant at the day of the Lord, which is the principal reason for a millennial interim before the final perfection.

Through them, every gainsaying tongue will be stopped. The return of Christ accomplishes the impossible event that begins the millennium, namely, the salvation of “all Israel”. This doesn’t only mean that God has intentions to save some additional Jews in the future. That is NOT the point. Rather, it means the time that the covenant is vindicated by the salvation of the nation in one day (Isa 59:21; 66:8; Jer 30:7; Dn 12:1). It speaks of that time after Jacob’s trouble when every Jewish survivor will be saved and all their children born after them, without the exception. Only such uniformity of Jewish salvation can confirm them in their Land forever (see 54:13; 50:21; 60:21; Jer 31:34; 32:40 etc). Only this can fulfill the explicit language of the “everlasting covenant”, as detailed in the prophets.

As inextricable to the mystery of Christ and the gospel, the mystery of Israel is central to the formation of that divinely ordained context that defines the overarching cosmic “mystery of God” (Rev 10:7). The Jew exists, and is divinely preserved, as the “beloved enemy” of irrevocable calling and election, for the sake of this mystery (Ro 11:25), which is ordained to level all pride and exalt God in the vision of the believer as nothing else (Ro 11:33-36). They exist to find out what we really believe about God and the nature of the grace by which we stand. They exist as final rebuke of that spirit that lifts itself up to ask, “Has God really said?” They exist for God! (Num 14:15-21).

Finally, I have this last thought: There is an old hymn that we sing, which asks, “must Jesus bear the cross alone and all the world go free? No, there’s a cross for everyone, and there’s a cross for me.” Well, I’d like to ask, “will Israel bear the tribulation alone, and all the church go free?” But what is even more, shall Israel alone be sifted by the mystery, a mystery so formidable that all unaided flesh and blood must stumble? Is Israel alone to be so deeply searched and sifted by the stone of stumbling?

No, even though revealed by the Spirit, the mysteries of God continue to elude pride (Mt 11:25; 1Cor 1:19-20). The stone that stumbled Israel in the mystery of a twice coming redeemer, will yet again stumble the nations in the form of the coming crisis of Israel, the foretold “controversy of Zion”. It is the same divine foolishness that is aimed to catch and dethrone pride.

I believe the same mystery that tested Israel, though finally revealed, still requires the mercy of divine illumination in order to escape the snare that it will be to an unsuspecting world at the last hour. That is why we believe that the same mystery that confronted Israel will take its last form in the impending “controversy of Zion”. The mystery of Israel is calculated to test not only Israel and the nations, but no less. In such things, the church is first (1Pet 4:17) The spirit that has for so long boasted against the branches must be fully exposed, in order that it might be broken forever.

Your brother, Reggie

that ill-prepares the people of God for what is ahead for both Israel and the church. Preterism puts the tribulation in the past. Amillennialism conceives of a “little season” of Satan’s release at the end of this age, with little specificity, and certainly no definite relationship to Israel. Historicism, with its often failed ‘year day’ theory, spreads the tribulation out over history, with an intensive resurgence at the end, while Pre-tribulationism exempts the church from any presence or role in the tribulation, so that “Jacob’s trouble” is only “Jacob’s problem”, since the church is in heaven at the wedding feast while Israel suffers the Antichrist. Hence, ours is a comparatively rare perspective that sees both Israel and the church together in a literal tribulation of 3 ½ years of unequaled affliction, as the church is engaged in prophetic witness and intercessory travail for the final redemption of the covenant nation, amid a common experience of world wide flight and persecution.

When aware of a future great tribulation, the primary concern has been the purification of the church through persecution. This is true, and we believe the church will be greatly transformed, but the primary purpose of “the tribulation, the great one” is to accomplish the historic fulfillment of what the prophets call, the ‘everlasting covenant’ (Isa 59:21; Jer 32:40; Ro 11:27), which necessarily requires the full coming in of “all Israel”, whom Paul identifies as the “natural branches” of present enmity (Ro 11:21, 24, 28). In conjunction with Christ’s return, the restoration of Israel finishes the mystery of God (Rev 10:7) and begins the millennial reign of Christ.

From the Old Testament perspective, the restoration of Israel was the one outstanding issue on which the age would turn (Acts 1:6). The revelation of the mystery did nothing to change the plain language of Old Testament promise. It only added the further knowledge that the future day of the Lord would be the second coming of a risen Messiah who came a first time to make atonement (Lk 24:46; Acts 3:18-21).

Jesus spoke of the end of the ‘times of the gentiles’ (Lk 21:24, compare also Ezk 30:3), as Paul spoke of “the fullness of the gentiles” (Ro 11:25). In Jewish perspective, the times of the gentiles is the entire time of exile when God’s face would be hidden from the larger nation (Deut 31:17-18; 32:20; Isa 8:15; Ezk 39:29). Only then will the inheritance of the Land be forever secure from its long experience of being “trodden down” by the gentiles.

The term has been taken to describe the age long occupation of the Land by the gentiles, which many believe came to an end in 1967 when the city passed back into Jewish hands. However, there is also the recurrent them of a final “treading down” of Jerusalem that implies a much more concentrated period of only brief duration (Isa 10:6; 28:18; 63:18; Dn 8:13). It is clear from such passages as Dn 9:27; 12:11 with Mt 24:15 and Rev 11:2 that there is yet another “treading down” of the holy city that is taking place when Christ returns to destroy the Antichrist (Dn 7:11; 11:45; 2Thes 2:8; Rev 13:5). So here too, we must distinguish between the long exile (“desolations of many generations” (Deut 28:59, 63; Isa 32:10-15; 58:12; 61:4; Ezk 38:8; Hos 3:3-4), and the short tribulation (a kind of brief exile) of the last 3 ½ years.

It is everywhere shown in scripture, that before the Deliverer comes out of Zion to “turn away ungodliness from Jacob” (Isa 59:21; Ro 11:26), the recently re-gathered nation (Ezk 38:8; Zeph 2:1-2), will pass through a time like no other (Jer 30:7; Dn 12:1; Joel 2:2; Mt 24:21). It is called ‘the time of Jacob’s trouble’.

A comparison of Jer 30:7 with Dn 12:1 and Mt 24:21 will show beyond reasonable question that this is the great tribulation that precedes Christ’s return and the resurrection of the dead (Dn 12:1-2; Mt 24:29-31). It begins in the Land (Ezk 22:19-22; Dn 12:1-2, 11; Mt 24:15-16). It is brief in duration (Dn 7:25; 9:27; 12:7, 11; Rev 11:2-3; 12:6, 14; 13:5), but unequaled in its severity (Jer 30:7; Dn 12:1; Mt 24:21-22; Rev 12:12).

I will never forget the first time that I heard Israel called, “the Ark of Safety”. I was with Art visiting the Corrie Ten Boom house in Haarlem, Holland near Amsterdam. The view expressed was that if such a disaster was not to be repeated, Christians should unite to do all in their power to help Jews from every country return to Israel, as the divinely protected, “Ark of Safety”. There was no doubting the sincerity of concern for the people of the ancient witness, but I could hardly believe my ears.

Were these dear believers unaware that the Antichrist reign of terror begins in the Land and makes Jerusalem its first target? It made me to wonder, not only how such an error could survive the perspicuity^[1] of scripture, but why has this found such widespread acceptance among the friends of Israel, the very ones that should have been the prophetic watchmen on her walls.

It is the return of an ancient heresy that scholars of Jewish history call, “the inviolability of Zion.” It is the presumption that God has pledged unconditionally to protect the nation from the success of her enemies. The enemy may assail, but he can never prevail.

After suffering its first death by the vindication of Jeremiah’s prophecy (Jer 25:11; Dn 9:2), the doctrine of Zion’s inviolability was revived through the successful Maccabean resistance against the Syrian tyrant, Antiochus IV (Epiphanes) against all odds. Such a precedent of Jewish victory against the tyrant would embolden the Jewish resistance in three successive revolts against Rome (66-70, 115-117, 132-135 A.D.)

The modern revival of belief in the “inviolability of Zion” is defended by three basic arguments:

1) The modern re-birth of the nation in 1948 (Isa 66:8 and Ezk 36-37 are often cited in support).

2) The belief that the “time of Jacob’s trouble” was the Holocaust of Nazi Europe and passed into history with the re-birth of the modern state.

3) The amazing military success in the fledgling new nation’s struggle for survival, once more, ‘against all odds’.

The first argument confuses May 14, 1948, with the spiritual birth of the nation, which comes at the day of the Lord. As the surrounding context confirms, the sudden regeneration of the nation “in one day” (Isa 66:8; Ezk 39:22; Zech 3:9; 12:10; 14:17), marks the beginning of the millennium, as shown by the pouring out of the Holy Spirit on “all Israel” (Ezk 39:29; Joel 2:28-32; Zech 12:10).

When that day arrives, there will be none left in Israel that do not know the Lord “from that day and forward” (Isa 4:3; 54:13; 59:21; Jer 31:34; Ezk 39:22, 28-29). This is the time when the Deliverer comes out of Zion to turn away ungodliness from Jacob (Isa 59:19-21; Ro 11:26). The Antichrist has been destroyed (Isa 11:4; 30: 31, 33; Dn 7:11; 2Thes 2:8) and the millennium has begun (Ezk 39:22-29). Then will Israel be the “Ark of Safety”, as Israel now enjoys everlasting safety in the Land (Jer 23:6; 30:10; 32:37; Ezk 34:25, 28). This safety in the Land is never promised independently of the national obedience that comes only after the last tribulation with the Day of the Lord.

The second argument is refuted by the fact that Jacob’s trouble and all the passages that deal with Israel’s last suffering are set ‘in the Land’. It begins in the Land (Ezk 22:19-22; Zech 13:8-9; Dn 12:11; Mt 24:15-16, 21) and ends in nothing short of Israel’s final and ‘complete’ deliverance, Christ’s return, and the resurrection of the righteous dead (compare Mt 24:21, 29-31; with Dn 12:1-2).

As to the third argument, there can be no doubt that Israel’s return to nationhood is a fulfillment of prophecy (Ezk 38:8; Dn 12:1). Before the judgment of the tribulation and Antichrist, and before the day of national repentance, Israel is granted a probationary tenure in the Land (Ezk 38:8; 39:26). According to Zeph 2:1-2, there is a ‘self-gathering’ of Israel that is at once also a divine gathering to the Land sometime shortly BEFORE the last tribulation (Ezk 22:19-22).

Therefore, so long as the larger part of the nation remains estranged from the “bond of the covenant” (as only fulfilled in Christ), the curses and judgments of the broken covenant continue to threaten Israel’s peace in the Land. And while covenant jeopardy threatens Jewish safety in any land at all times, it is particularly “in the Land” where two thirds will be cut off in the time of great tribulation (Zech 13:8-9). Therefore, if we believe that these are the last days, how can we presume to assist Jews back to the Land, without due warning of what awaits them there? (see Ezk 33:6).

The victories of the past do not guarantee that the enemy will not one day prevail for a season (Dn 7:21, 25; 12:7; Rev 11:2; 13:5). While it is certainly true that Israel will be abundantly saved at the “set time” (Ps 102:13), it is not before she has passed through “what has been determined” (Dn 11:35-36). It is no mere matter of interpretation, but only the greatest sorrow that constrains us to face the perspicuity^[1] of scripture concerning the high cost of Israel’s coming judgments on her way to predestined resurrection and glory. “Until the end of the war, desolations are determined” (Dn 9:26).

It is only Scripture that compels us to point out that great affliction and another exodus of wilderness flight and refuge, awaits Jews all over the world, both in the Land and in the nations (Jer 30:7 with Dn 12:1 Mt 24:16; with Rev 12:7, 14), as it awaits all who will expose themselves to peril through association with this hunted people (Rev 12:16-17). The true church will be distinguished from the false in no small measure by its willingness lay down its life in shared suffering with Israel, as certain scriptures lead us to infer that it will be the Antichrist’s first objective to eliminate the Jewish race (Rev 12:6, 13-14). Costly identification with the hated Jew will in all probability bring upon the saints the hatred and fury of the Antichrist (Rev 12:16-17)

The doctrine of Zion’s inviolability implies an unjustified optimism that reflects ignorance of what is necessary for the covenant to be fulfilled. It is the necessity of death before resurrection. We are offended at the lengths God will go, and must go, in order to bring again Jacob. We are ignorant of this for them, because we’ve not sufficiently known it for ourselves. There is a travail of the Spirit that forms Christ in the heart (Gal 4:19). It is the principle behind Paul’s statement: “So then death works in us, but life in you” (2Cor 4:12). That is why Israel’s deliverance is often depicted as a birth that is preceded by travail (Isa 13:8; 66:8; Mic 5:3; Jer 30:6 etc.)

The reason for such tribulation is manifest (Acts 14:22). Fallen human nature cannot be conquered except by the inward work of the cross, applied by the Spirit, through the quickening of divine revelation. This is why Jacob must be brought to the end of his power (Deut 32:36; Dn 12:7) before the veil can be taken away (2Cor 3:16; Zech 12:10). How can it be different for the church? The veil is lifted and Christ revealed at the end of strength (“confidence in the flesh”). That is the pattern for all the true “Israel of God”. It is death before resurrection and travail before birth.

It is the plain reading of the covenant, that ‘until’ the Jewish people are “all holy” at once and forever (see Isa 4:3; 54:13; 59:21; 60:21; Jer 31:34; Jer 32:40), there can be no lasting security in the Land. Until the transgression is finished, and “everlasting righteousness” has come in finally and forever Israel (Dn 9:24: Jer 32:40), there will always remain the “quarrel of My covenant” (Lev 26:25). The broken covenant, the coming short of the glory of God in Christ, will always be a liability that leaves open the peril of further judgment, even expulsion and exile.

Since the covenant requirement is met nowhere but in Christ, by faith in Christ, to suppose that Israel is not subject to further exile, even if very brief (3 ½ years) is a humanistic presumption that is in great danger of being offended at the lengths God must go to accomplish the resurrection of a nation in Christ (Ezk 37; Ro 11:15). Although no enemy can ever have final success in accomplishing Satan’s futile desire to eliminate the Jewish race, biblical history is full of examples of severe chastisement that have often ended in expulsion from the Land.

Why should it be different with the final Antichrist? The Assyrian who was a type of the coming Antichrist was called by Isaiah, “the rod of my chastisement” (Isa 10:5). The Antichrist functions under God’s sovereignty as the rod of divine discipline, and while God has set definite limits, it is foolish to imagine that the covenant chastisement that will come through the final Antichrist will be less than any of the other cruel oppressors of Jewish history. If Jewish writers can call the modern Holocaust, the “tremendum”, what will be “the time of Jacob’s trouble”, so that none is like it? (Jer 30:7; Dn 12:1; Mt 24:21).

The ancient Jewish sages and rabbis confess with one voice that salvation comes to Israel in the hour of their greatest extremity. This is far from supposing that the enemy will not have cruel success and prevail for a season and a time (Dn 7:21, 25; Rev 11:2; 13:5). The final desolation of Jerusalem is a constant theme of Old Testament prophecy confirmed and understood as literal by Jesus and the apostles (Isa 63:18; 64:10-11; Ezk 22:19-22; Dn 9:27; 11:31, 12:11; Mt 24:15-16; Rev 11:2).

Even before the New Testament revelation of the mystery of the gospel (Ro 16:25; Eph 6:19), the Old Testament was clear in its witness that God would accomplish His unconditional promise to bring Israel into covenant obedience through the gift of the Spirit in the day of national contrition and repentance (Isa 59:21; Ezk 39:29; Zech 12:10). Even the writings of the people of the Dead Sea Scrolls and many Jewish commentators throughout the ages show their expectation that this would follow a final tribulation of brief but unequalled severity (Jer 30:7; Dn 7:25; 9:27; 12:1, 11).

This will be the time when God will once again bring the fleeing remnant into the wilderness to “plead with them there” through great judgments, mighty signs in nature, and also tender appeals (Isa 35:6; 40:3; 41:19; 42:11; 43:19; Hos 2:18; Jer 31:2; Ezk 20:35). [Note: Scholars see that the final redemption is set in the context of a second exodus out into the wilderness, but tend to interpret it as poetic metaphor.]

The New Testament confirms the Old Testament’s witness to a final wilderness experience for the people of God (both Jews and grafted in branches) that begins with the descent of the nations upon unsuspecting Jerusalem (Isa 34:8; Joel 3:2; Zech 12:2-3; Mt 24:15-16; Lk 21:24; Rev 11:2). A careful comparison of related passages will show that after this, when the “great trumpet” sounds (Isa 27:13), the surviving remnant of Israel begins their long trek back home, not only from the countries, but from places of refuge in such places as the neighboring wilderness of Edom.

When the abomination is placed in the holy place in Jerusalem, speedy flight from that area will be a matter of life or death (Mt 24:15-16, 21). A remnant will escape into the outlying regions, such as the wilderness of Petra in southern Jordan (Isa 16:1-4; 26:20; 42:11; Dn 11:41). It is significant to observe that the Jews that are returning to the Land after the day of the Lord are called, “the outcasts” (Isa 11:12; 16:3-4; Isa 27:13), “the escaped of Israel” (Isa 4:2; 10:20; 66:19), “those who were ready to perish” (Isa 27:13), and “those who were left of the sword” (Jer 31:2).

Manifestly then, the modern return, though prophetically significant, cannot be the return that Isaiah calls, “the second time” (Isa 11:11). A careful comparison of Isa 11:11-12, 15-16 with Isa 27:12-13 will show that this return must be accompanied by a miraculous crossing of the Nile on dry land. Moreover, this return is signaled by the sounding of the “great trumpet” (Isa 27:13).

Can it be doubted that this is the post-tribulational trumpet that Jesus refers to in Mt 24:31, and that Paul calls, the “last” (1Cor 15:52)? Paul’s citation of Isa 25:8 in 1Cor 15:54 (“then shall be brought to pass the saying that is written”), makes clear that he has in mind a trumpet that sounds in connection with the post-tribulation resurrection of the OT righteous (see also Isa 26:19). Clearly, the “great trumpet” of Isa 27:13 is the same trumpet that both Jesus and Paul have in mind in relation to the gathering of the elect and the resurrection (Mt 24:31; 1 Cor 15:52, 54; 2Thes 2:1).

Therefore, since it is clear that the return of Isa 11:11-12, 15-16 is the same return that begins with the post-tribulational trumpet of Isa 27:12-13, it follows that the modern return is not the return that Isaiah calls “the second time.” We must distinguish between the present partial return and the full and final return that follows the full and complete national regeneration that comes only at the day of the Lord.

Not only throughout the nations of the Diaspora (compare the term “outcasts” in Isa 11:12; 16:3-4; 27:13), but even more locally and regionally in the neighboring countries adjacent to Israel (Dn 11:41 with Isa 16:3-4; 42:11), Jews will be driven into places of hiding (Isa 16:3-4; 26:20; 27:13 {“ready to perish”}; Rev 12:6, 14).

[Note: The word translated rock in Isa 42:11 is not the usual Hebrew word for rock. It is Petra in Edom / modern Transjordan, see 2Kings 14:7; Isa 16:1; 26:20; with Dn 11:41]

These and a number of parallel passages combine to show that the day of salvation will find many in the wilderness. The reason is clear. It is because Jerusalem has very recently become a wilderness of desolation through the assault of the Antichrist (see Isa 4:2-4; 63:18; 64:10-11; Ezk 22:19-22; with Dn 11:31; 12:11; Mt 24:15; Rev 11:2; 13:5).

Therefore, it is a great error to confuse the present return and re-establishment of the unbelieving nation with the complete return that comes only after Israel’s post-tribulational deliverance and spiritual transformation. Until then, they are a chosen people under the curse of the broken covenant. However, the preliminary return that we see today was absolutely foretold, as it is necessary to the complete return that follows the end of the tribulation. All of prophecy presupposes and requires a substantial Jewish presence in the Land, existing again as a nation (Dn 12:1), albeit under judgment (Ezek 22:19-22; Dn 12:1; Zeph 2:1-2). To make light of the modern miracle of Israel is not merely an issue of interpretation, it is an issue of the heart.

After the conference, I plan to work with a friend and colleague from New Zealand (Dalton Lifsey) on a joint writing project that aims to present the full case from scripture for this crucial distinction concerning the order of the return. Manifestly, the present return is only probationary at best (Ezk 38:8; 39:26), since it anticipates the unequaled tribulation that MUST precede the nation’s repentance at the day of the Lord. Then, “from that day and forward” (Ezk 39:22), God’s face will never again be hidden from the formerly delinquent nation (Isa 8:17; Ezk 39:29).

We must see that there is a return that precedes the trouble, and another return that follows it. The first is partial and in unbelief. The second is in penitent faith and includes every Jewish survivor (Zech 13:8-9)  to the last man (Deut 30:3-4; Isa 4:3; 11:11, 16; esp Ezk 39:28).

Much has been made of the passage in Ezk 36:24-25 where great stress is put on the word “then” that seems to imply that Israel is “first” gathered to the Land before the time of national cleansing. The same may be said of Ezk 37 where a case can made for the prior resurrection of the nation before the breath of the Spirit effects the promised regeneration. However, just as much stress should be put on the wording of verse 33, which says, “In ’the day’ that I shall have cleansed you from all your iniquities (past tense), I will also cause you to dwell in the cities, and the wastes shall be built. And the desolate land shall be tilled, whereas it lay desolate in the sight of all that passed by. And they shall say, ‘This land that was desolate is become like the garden of Eden;’ and the waste and desolate and ruined cities are become fenced, and are inhabited. Then the heathen that are left round about you shall know that I the Lord build the ruined places, and plant that that was desolate: I the Lord have spoken it, and I will do it” (Ezk 36:33-36).

There is a mystery here that is the cause of much of the puzzlement. It is solved when we understand that there is an age long exile of desolation and depopulation of the Land that is followed by a re-gathering that precedes the desolations of the great tribulation (Jer 30:3; Ezk 38:8; 22:19-22 and Zeph 2:1-2). Though unsurpassed in severity and apocalyptic devastation, this time of desolation and flight into the wilderness is very short (Isa 16:1-5 ASV; Ezk 20:35-37; Jer 31:2; Hos 2:14; Mt 24:16; Rev 12:6, 14).

You are correct that Art became persona non grata to most of the messianic leaders in Israel for referring to this time as another “expulsion.” I believe this was to “make a man an offender for a word” (Isa 29:21), since many agree that Jews will be required to flee to places of safety, many to outlying regions that will provide hiding from the face of the Antichrist (Isa 16:3-4; 26:20; 42:11; Ezk 20:35; Dn 11:41; Mt 24:16; Rev 12:6, 14).

Art also was understood to teach that there would be no survival for Jews left in the Land. Whether he failed to qualify his remarks on those occasions, I do not know. I do know that there will be a remnant of Jewish life that survives in the Land. The scripture says as much (Zech 14:2; Mt 10:23; Rev 11:13). However, it appears to be quite scarce and rare, as it would be a great presumption to not heed the Lord’s warning to flee into the wilderness (Mt 24:16). Note that Zech 13:8-9 says that a third of those “in the land” escape the sword. However, it is an open question whether survival is in the Land or because one third managed to escape into places of hiding outside the Land. But given what the scripture says of conditions in the Land, together with Jesus’ clear warning to flee, it is more probable that the survival of the “third part” will be because the greater number managed to escape to such places as the wilderness of Petra in southern Jordan (Isa 16:1-5, 26:20; 42:11), which Daniel says will escape the direct domination of the Antichrist (Dn 11:41).

See the following scriptures as evidence that Israel’s flight into the wilderness is concurrent with Jerusalem’s final desolations (Isa 63:18; 64:10-11; Jer 30:7; Dn 9:27; 11:31-35; 12:11; Zech 14:2; Mt 24:16; Rev 11:2; 12:6, 14). Significantly, Jer 30:18 says that the Jerusalem will “be built upon its own heap.”

This is the picture that we see in the larger context of Ezk 35-36. The final return is always AFTER the surrounding nations (Edom in particular) have been humbled for their ‘everlasting hatred’ against the children of Israel (Joel 3:19-21). The time is clear: It is “in the day of their calamity, in the time that their iniquity had an end” (Ezk 35:12, 15; 36:2-3; Obad 13).

It is after this final judgment on the persecuting nations (i.e., ‘times of the gentiles’; Ezk 30:2-3; Lk 21:24) that the waste and ruined cities of Israel shall again be built and re-inhabited (Ezk 35:4; 36:3-4, 10, 34-36, 38), never again to be “bereaved of men” through war (Ezk 36:12, 14 with Isa 49:19-20).

Thus, we must distinguish between “the desolations of many generations” (Isa 61:4), and the brief and final desolations of the great tribulation. We must be clear: There is a return before the tribulation (Jer 30:3; Ezk 38:8; Zeph 2:1-2) and there is another that is AFTER the tribulation (Isa 11:11-12, 15-16; 27:12-13; 49:19-20; Jer 30:10; 31:8-9, 11-12; 32:37-40; Ezk 34:12-15; 25, 28, 30; 36:33; 39:28-29; Joel 2:18, 3:1-2;, 15-16; Zech 8:8-9; 10:6; 10-11; 14:11).

Though no less a fulfillment of prophecy (by no means an accident of history, as some would have us believe), Zephaniah presents the pre-tribulational gathering of Israel as a “self-gathering” (See Zeph 2:1-2). In contrast, the final return is attended by great signs of supernatural divine power (Isa 11:15-16; 27:12-13; 35:1, 6; 41:17-18; 43:19-20).

If context is duly considered, it is this post-tribulational return of Israel in penitent faith that is so gladly assisted by gentiles (Isa 49:22; 60:9; 66:20; Zech 8:23). I do not discount the possibility that certain circumstances might justify assisting a Jewish family in their desire to return to the Land. However, to assist Jews back to the Land with no clear warning concerning what awaits them there is reprehensible in the extreme (Ezk 33:6). These covenants of silence are shameful evidence of the church’s own deep humanism. What an irony that in the interest of recovering our “Jewish roots”, we should so radically depart from our ‘apostolic roots’ (Acts 4:20).

Yours in the Beloved, Reggie

Original Question:

Reggie,

I am teaching a three part series over the next three Sundays, pt 1 The restoration of Israel pt 2 & 3: The Jewish Road to Calvary

Ezek 36 does appear to be referring to ruins during the apocalyptic period just before the return of the Lord. Verse 15 states no less than three times. V 29 “deliver you from all your uncleanness” compares with Zech 12:1. Again V 33 “On the day that I cleanse you from all your iniquities.” Again V 30 “never again to bear the reproach of famine among the nations.” Then in v 36 we have “the nations which are left all around you shall know that I the lord have rebuilt the ruined places.” Ruins being rebuilt are also referred to in 10 & 33.

More than anything else, Art was probably hated for this one thing: i.e., his suggestion that these ruins are modern day Israel.

In terms of arguing the case against this premise (and I say that because I want to be solid in my arguing the case for Art’s position), can anyone point to any time in history when Ezk 36:36 has been fulfilled? Was there any such demolition during any of the three deportations into Babylon and then into Egypt with poor Jeremiah? There was no such demolition of the nations round about, was there? It was Israel that was being demolished and not the surrounding nations!

What about other periods of history? Could this verse be used in any of those in an attempt to deflect it away from the glaring reality of a coming holocaust? So, can anyone argue that verse V 36 has been fulfilled at a time prior to today? If not, then it does stand, does it not, that much of modern day Israel will yet be turned to rubble? Indeed, the fact that rebuilding is such a prominent feature in this chapter and in other books, such as Isaiah etc., the language of the prophecies are intended to imply the kind of massive building projects we see in the land today, such as never seen in all its history.

As some parts of my knowledge of the whole history of Israel are a bit patchy, would this last statement be correct in your thinking?

Peter

I am sorry to be so long getting to your question, Peter, but its importance is part of the reason I knew it deserved more than a quick reply. Above is part of a reply to some friends in Germany that have expressed concern over the ‘Aliyah’ movement among Christians to assist Jews to return to their Land. Hopefully this will address both questions.

1. Perspicuity: 1- clarity, plainness, intelligibility. 2- transparency. 3- Perspicuity, perspicacity are both derived from a Latin word meaning “to see through.” Perspicacity refers to the power of seeing clearly, to clearness of insight or judgment [↩ back] [↩ back]

It’s this comment from ‘How soon is “The Time of Jacob’s Trouble?”’ that I’m asking that you clarify a-bit more than “north takes notice.”

Quotation from the previous article ‘How Soon Is the “Time of Jacob’s Trouble?”‘
“When looking at the scriptural language of prophecies such as Ezk 38:8 and Zeph 2:1-2, it is apparent that a preliminary return of the Jews to the Land in unbelief has only lately occurred when the invader from the north takes notice of the revived prosperity of the land. Notably, this return comes before the final redemption, but ‘after’ what is presented as a ‘recent’ ingathering from an age long dispersal (”brought back from the sword after many years”).

From the language of Ezk 38:8, it doesn’t appear that the invasion of Gog and Magog can be too long distant from the time of the preliminary regathering in unbelief mentioned here and in Zeph 2:1-2. From the context, it appears that the Jews have only lately returned to the Land from what has turned out to be centuries of exile (”brought back from the sword and gathered out of many people”) when “the chief prince of Meshech (the fearful foe from the north) takes notice of the flourishing prosperity of the fledgling new nation. I was showing the short space between the two events, as evidence that the invasion of the Antichrist (Ezk 38:17) cannot be too far distant from the time of the return of the prospering new nation.

As certainly as the tribulation (’Jacob’s trouble’) is future, then Zeph 2:1-2 implies a recent ’self-gathering’ of Jews to the Land in preparation for the calamity of the great day. This is the return we have witnessed in the 20th century. Therefore, despite the present state of Jewish unbelief in Christ, it is no less full of prophetic significance, as the necessary prelude to a world crisis over the Jerusalem question (”the controversy of Zion” Isa 34:8; Zech 12:2-3) that ends in Armageddon.

Here’s how it would have looked to an Old Testament believer: Jer 30:3 is clear in showing that the initial return from Babylon will not accomplish the final redemption. The prophecy of a yet future “time of Jacob’s trouble” would have come as an unexpected disappointment to the Jews returning from Babylon, because a superficial reading of the prophets had led many to associate the promise of return with the long expected golden age of national redemption.

This helps to explain Jeremiah’s personal astonishment when he sees the great anomaly of a yet future time of unequaled distress, as coming AFTER the return from Babylon (compare Jer 30:3, 6-7), but before the salvation of the great day. In Jeremiah 31:2, a yet future wilderness experience is contemplated before the time of ‘rest’ and before the covenant of the new heart in Jer 31:31-34.

Daniel’s prophecy helped to preserve the faith of the returned exiles by explaining that the unexpected delay is according to a pre-determined time schedule that would extend the exile for a yet further period of 70 times 7.

Therefore, it is a mistake to assume that because Jews have returned to the Land to become a nation (Dn 12:1), that this is the final return. On the contrary, the final return comes with Israel’s deliverance at the end of Jacob’s trouble (Jer 30:7; Dn 12:1). Unlike the preliminary return in unbelief, it is permanent and to the last man (Isa 11:11-12; 27:12-13; Ezk 39:28 et al).

Before the great age long dispersion that began with the events of 70 A.D., many apocalyptic sects among the Jews were looking for the one who would bring the final desolation of Jerusalem. They had read the prophecies (Isa 63:18; 64:10-11; Zech 14 et al). A comparison between Jer 30:7 and Dn 12:1 will demonstrate that the tribulation ends with two things in particular:

1) The deliverance of the saved remnant of Israel.

2) The resurrection of the righteous.

Anyone reading Daniel could see that the great tribulation would begin with the abomination of desolation and the removal of the sacrifice by the self exalting ‘man of sin’ (Dn 11:31, 36-37; 12:11). That much was clear, as we can see in Jesus’ and Paul’s reference to these same passages (Mt 24:15; 2Thes 2:4).

Writing after the exile, Zechariah mentions nothing of another dispersion, but he certainly contemplates a Jewish presence in the Land when describing the distress that precedes the day of the Lord. So unless the prophecies are to be spiritualized, something had to give. Somehow, the Jews had to be a nation again in the Land (Dn 12:1). That’s where we are today. We have come full circle. The early church lived and labored under the shadow of an imminent destruction of Jerusalem. We’re there again. The only difference is the church for the large part is sound asleep (Mt 25:5).

Of course, the expectation of the early church concerning Jerusalem was fulfilled, as also foretold by Jesus. However, with the destruction of Jerusalem, there came the crisis of what scholars call, “the delay of the Parousia” (coming). Although Jerusalem was destroyed, Jesus did not return to destroy the Antichrist “immediately after the tribulation of those days” (Mt 24:29; 2Thes 2:8), as expected. Furthermore, Daniel’s people were not delivered and the dead did not rise (Jer 30:7; Dn 12:1-2, 13; Ro 11:26).

As I see it, unless prophecy has failed, we are left with one of three choices:

1) Spiritualize both Christ’s return and the resurrection (preterism) by putting the tribulation (”Jacob’s trouble”) in the past

2) Interpret the tribulation as extending from 70 A.D. to Christ’s return (historicism)

3) See the tribulation as both literal and future. This, of course, requires a preliminary return of Israel to the Land in unbelief.

It is this last choice that gives such significance to such passages as Ezk 38:8 and Zeph 2:1-2, because the implication is that Israel has been only recently restored to nationhood (Dn 12:1) before the tribulation that ends in the deliverance of the day of the Lord.

Clearly, Ezk 38:8 describes a return that is shortly followed by the great and everlasting redemption described in Ezk 39:22-29. Nothing in the past has answered to the language of these highly descript prophecies that fulfill the covenant promises and mark the end of Israel’s long night of exile. If they are not to be spiritualized and taken over by the church, they are clearly future. The question is when?

According to Dn 12:11, the abomination and the removal of the sacrifice (Dn 11:31; Mt 24:15) marks the beginning of the last 3 1/2 years (compare Dn 7:25; 9:27; 12:7, 11; Rev 11:2-3; 12:6, 12, 14, 13:5). This is the great tribulation and the finishing of the ‘mystery of iniquity’ for which the return of Christ is awaits (2Thes 2:3-4, 7-8).

Since every other reference to the abomination of desolation mentioned in the book of Daniel is performed by the king who exalts himself (Dn 8:11; 11:21, 31, 36-37; 12:11), it becomes clear that it is not Christ but “the prince who shall come” of Dn 9:26 who takes away the sacrifice in the middle of the week (Dn 9:27).

This means that there is a gap between the 69th and 70th week. The first half of Daniel’s last week begins when the Jews enter a covenant with death and hell (Isa 28:15, 18) with the self-exalting ‘man of sin’ (Dn 8:11; 11:36-37; 2Thes 2:4). The chronological order of events leading to the abomination mentioned in Dn 11:31; 12:11 begins in Dn 11:23 with the words, “And AFTER the ‘league’ made with him, he shall work deceitfully: for he shall come up and shall become strong with a small people. In time of security he shall come …”

This is the time of false security that Paul has in mind in 1Thes 5:3 that is a prelude to ’sudden destruction’. It is the false security that exists in Israel (Ezk 38:8, 11, 14; 39:26) just before the invasion of Gog, who is none other than the last great oppressor spoken of by “all” the prophets of Israel (Ezk 38:17). His destruction ends in the glorious redemption described in Ezk 39:22-29.

Contrary to the objections of some, there is nothing out of character for a gap to exist between the different stages of prophetic fulfillment. So surely as the advent and career of Antichrist is future, we are forced to recognize a gap between the time of Rome and the end.

By the same rule, there is a gap between the Grecian kingdom and the actions of the final Antichrist in Dn 8 and 11 where the Roman period is passed over in prophetic silence. This same characteristic of prophecy can be demonstrated in a number of passages where the near and the far overlap, and where the two advents of Christ are sometimes combined without clear distinction in the same passage. This phenomenon belongs to the mystery of Christ twofold coming, which occasioned great puzzlement, so that many stumbled. It is the same today.

How long then is the gap? We can’t know the time as certainly as we will know it when the door of the last seven years closes tightly shut behind us. We will know it when Israel enters into a deceitful “league” with the Antichrist (Dn 11:21, 23). It must be a league that guarantees Jewish rights to the temple mount. In the meantime, there is evidence to suggest that the time between Israel’s rejection of their Messiah and their return to faith is about 2,000 years. I’ll show how this might be reckoned.

The analogy that is intimated in prophecy is Joseph’s self-disclosure and reunion with his estranged brethren. We see this in two of the pre-exilic prophets to the northern kingdom, Micah and Hosea.

In Mic 5:1-5, the famous Christmas prophecy, we see that with Israel’s rejection of the Messiah (”they shall smite the ruler of Israel with a rod upon the cheek”), God surrenders Israel to an age long judgment. “Therefore (because the ruler was smitten), He (Yahweh) shall give them up …”). But for how long? “Until the time when she who travails has brought forth (Jacob’s trouble), then shall the remnant of His brethren return … and they shall abide: for now shall He be great unto the ends of the earth.” Now there’s a “gap” if I ever saw one! It perfectly explains the plight of Israel from the cross till the end of the tribulation.

Hosea describes the same long time of temporary divine desertion (the age long hiding of God’s face). In Hos 5:15, God says He will depart and return to “my place”. (Hos 5:15). Such momentary abandonment is never permanent. Once more, it is “until they acknowledge their offense” (not only ‘guilt’ in general, but a singular consummate transgression or offense).

This long awaited acknowledgement comes with God’s re-visitation “after two days.” All throughout the third day, the long estranged nation will “live” in His sight.

If we are correct to understand the third day as the millennial reign of Christ over a resurrected and restored Israel, then we may reckon the two days from the cross (most say about 30 A.D.). This was also the time that “a door of faith” was effectually opened to the Gentiles. But most significantly, it marked the time that Jesus said, “your house is left to you desolate. Behold. I say to you, you will not see me again “until” you will say, ‘blessed is He that comes in the name of the Lord.”

This is the time that “they shall look upon Me (in analogy to Joseph) whom they have pierced and mourn for Him as an only son and be in bitterness for Him as a firstborn….” (Zech 12:10).

It is ludicrous to deny the presence of a gap in the history of revelation. The mystery of Christ cannot be explained apart from it. There are many examples where a gap is implied if prophecy hasn’t failed.

I call it, “the glory of the gap,” because it is at the heart of the hidden mystery of God that was fully foretold in the prophetic writings (Acts 26:22; Ro 16:25-26; 1Cor 2:7-8; 1Pet 1:11).

At the end of the seventieth week the sealed vision will be revealed to Israel “in one day” (Isa 66:8; Ezk 39:22; Zech 3:9), as it was once revealed to the church of the first fruits at the end of 69th week.

Well, that’s how I see the time element. I hope in the future to write on the tremendous use that I believe God intends to make of the set times to evict Satan and bring the church to its final fullness in preparation for Israel’s resurrection.

One final thought: If we know that the 69 of Daniel’s weeks of years have been literally fulfilled, then it follows that God will be just as specific concerning the times that are left to be fulfilled. Certainly those living after the abomination and the revelation of the beast will know they are in the throes of the last persecution (Satan’s “short time;” Rev 12:12). Therefore, if that much will be certainly known by some at that time, what is the scriptural basis to say that it is not possible to know we are nearing the time of Jacob’s trouble at the end of the second millennium? reggie

“I thank God for Blackstone’s faith in the literal fulfillment of prophecy. I passionately oppose his pretribulational view of the rapture, but you should see the wonderful chapter in his book [Jesus Is Coming] on the restoration of Israel. Just the sheer volume of scripture cited and written out was worth the price of the book.” [more about Blackstone in the article: Regarding The Source of the Problem in the Middle East]

Reggie Kelly

Below is “that wonderful” chapter 15, Israel Is to Be Restored, of Jesus is Coming by W. E. Blackstone, published in 1908:

Israel Is to Be Restored

But, perhaps, you say: “I don’t believe the Israelites are to be restored to Canaan, and Jerusalem rebuilt.”

Dear reader! have you read the declarations of God’s word about it? Surely nothing is more plainly stated in the Scriptures. We would that we had space to quote the passages, but we can only give you a portion of the references. We beg of you to read them thoughtfully. Divest yourself of prejudice and preconceived notions, and let the Holy Spirit show you, from His word, the glorious future of God’s chosen people, “who are beloved” (Rom. 11 :28), and dear unto Him as “the apple of His eye.” Zech. 2:8.

1. God calls Abraham. Gen. 12:1.^[1]

2. God’s promise to Abraham. Gen. 12:2-7; Gen. 13:14-17;^[2] Gen. 15:18; Gen. 17:8.
God’s promise to Isaac. Gen. 26:1-5, especially Gen 26:3.
God’s promise to Jacob. Gen. 28:1-15; Gen. 35:10-12.

3. The land described. Ex. 23:31; Nu. 34; Deut. 11:24; Deut 34:1-4; Josh. 1:2-6.

4. The land partially possessed. 1 Kings 4:21.

5. Punishment prophesied for disobedience. Lev. 26:14-39; Deut. 4:22; 28:16; 31:16.

6. Israel’s sins. Judges 2:11-19; 1 Sam. 8:6; 2 Kings 21:11; 2 Kings 24:3; Jer. 16:4; and many others, especially Matthew 27:25.

7. The promises to be remembered and restoration assured:
Lev. 26:40-45, especially Lev 26: 42, 44, 45.^[3]
Deut. 4:30-31^[4]
Deut 30:1-10, especially Deut 30: 4, 5, 6.^[5]
2 Sam. 7: 10-11.
Joel 2: 18-32;
Joel 3: 1-21.
Amos 9: 11-15, especially Amos 9:15.^[6]
Hosea 1: 10-11; Hos 2:14-23; Hos 3:4-5.
Isaiah 2: 2-5; Is 9:6-7;
Is 10:20-23, especially Is 10: 21, 22;
Is 11:10-16, especially Is 11: 11 second time.
Is 19:23-25;
Is 27:12-13;^[7]
Is 33:20-24;
Is 43:1-7, especially Is 43:5, 6, 7.
Is 49:13-26 especially Is 49:22, 23.
Is 60:1-22, especially Is 60: 8, 9, 10, 15, 16, 18, 21.
Is 61: 1-11.
Is 62: 1-12.
Is 65: 8-10.
Is 65: 17-25.
Is 66: 19-24.
Jeremiah 3: 12-19, especially Jer 3:17; 18.
Jer 11: 4-5.
Jer 16: 14-16.^[8]
Jer 23: 3-8, especially Jer 23: 3, 4, 6.
Jer 29: 10-14.
Jer 30: 1-24, especially Jer 30: 8, 9, 10, 11, 20.
Jer 31: 1-40, especially Jer 31: 8, 9, 10, 12, 28, 33, 38.
Jer 32: 36-44, especially Jer 32: 37, 39, 40, 41, 42.
Jer 34: 7-17, especially Jer 34: 7, 8, 14, 15, 16.
Jer 44: 28.
Jer 46: 27-28.
Jer 50: 4-8.
Jer 50: 17-20.
Ezekiel 6:8-10, especially Eze 6:9.
Eze 20: 36-44, especially Eze 20: 40, 41, 42, 43, 44.^[9]
Eze 28: 24-26, especially Eze 28: 25, 26.
Eze 34: 11-31, especially Eze 34: 11, 12, 13, 14, 23, 24, 25, 28.
Eze 36: 1-38, especially Eze 36: 8, 10, 11, 12, 15, 21, 28, 31, 35, 37, 38.
Eze 37: 1-28, especially Eze 11, 12, 14, 16-28.
Eze 39: 23-29, especially Eze 39: 25, 26, 27, 29.
Eze 40-48, the New Temple.
Eze 48, see the order in which the tribes will be settled.
Micah 4: 1-7.
Micah 7: 8-20, especially Mic 7:12, 19, 20.^[10]
Zephaniah 3: 8-20, especially Zeph 3: 11, 13, 19, 20.^[11]
Zechariah 2: 4-13.
Zech 3: 1-10, especially Zech 3:9.
Zech 8: 1-23, especially Zech 8: 4, 5, 8, 12, 16, 17, 20, 21, 22, 23.
Zech 10: 5, 6, 7, 8, 9, 10, 11, 12.^[12]
Zech 12: 1-14, especially Zech 12: 10, 11.
Zech 13: 1-9, especially Zech 13: 6, 8, 9.
Zech 14: 1-21, especially Zech 14: 11, 16, 20, 21.
Malachi 3: 10, 11, 12.^[13]
Matthew 23: 37, 38, 39, especially in Mat 23:39, “till.”
Luke 13:34, 35, especially in Luk 13:35, “until.”
Luke 21:24, especially “until.” “Jerusalem shall be trodden down of the Gentiles until the times of the Gentiles be fulfilled.”
Romans 11: 17-28, especially Ro 11: 17, 20, 24-28.^[14][15][16]
Acts 15:13-16, - very important, as it is the apostle’s summary of the prophets.^[17]

Psalm 51:18; Ps 102:16

And now, reader, if you have faithfully studied these passages, or if you have even read them, do you wonder that the great mass of Jews, at the present time, have an abiding faith that they are to be returned to Canaan?

All the orthodox Jews tenaciously cling to this hope; and shall we, who have accepted so much greater light, refuse this overwhelming testimony of the Word? God forbid.

It may be that you say, “These prophesies were fulfilled in the return from Babylon.”

Not so, that was the first time. But there is to be a Second Restoration.

The Second Restoration

“And It shall come to pass in that day, that the Lord shall set His hand again the second time to recover the remnant of His people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the Islands of the sea.” Isa. 11:11.

In the first restoration only those who were “minded” came back from Babylon (Ezra 7:13), while many remained both there, and in Egypt and elsewhere. But in the future, or second restoration, not one will be left.

“If any of thine be driven out unto the outmost parts of heaven, from thence will the Lord thy God gather thee, and from thence will He fetch thee.” Deut. 30:4.

“Fear not; for I am with thee: I will bring thy seed from the ear and gather thee from the west; I will say to the north, give up; and to the south, keep not back; bring my sons from far, and my daughters from the ends of the earth; even far, and one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him,” Isa. 43:5-7.

“For thus saith the Lord God; Behold, I, even I, will both search my sheep and seek them out. As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered, so will I seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day; and I will bring them out from the people, and gather them from the countries, and will bring them to their own land, and feed them upon the mountains of Israel.” Ezek. 34:11-13.

“Then shall they know that I am the Lord their God, which caused them to be led Into captivity, among the heathen; but I have gathered them unto their own land, and have left none of them any more there” (Ezek. 39:28-29).

In the first restoration it was only Jews who returned. In the second, or future restoration, it will be both Judah (the two tribes) and Israel (the ten tribes).*^[18]

“In those days the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north to the land that I have given for an Inheritance unto your fathers.” Jer. 3:18.

“And I will multiply men upon you, all the house of Israel, even all of it, and the cities shall be inhabited, and the wastes shall be builded.” Ezek. 36:10.

Ezekiel was directed to take two sticks, representing Judah and Joseph, which should be joined and become one stick in his hand, and when the people inquired what it meant, he was directed to say unto them:

“Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them Into their own land: and I will make them one nation In the land upon the, mountains of Israel; and one king shall be king to them all and they shall be no more two nations, neither shall they be divided Into two kingdoms any more at all.” Ezek. 37:15-22.

Permanent Restoration

At the first restoration they returned to be overthrown and driven out again. But in the second, they shall return to remain, no more to go out. They shall be exalted and dwell safely, and the Gentile nations shall flow unto them.

“I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord their God.” Amos 9:15.

“And they shall no more be a prey to the heathen, neither shall the beasts of the land devour them: but they shall dwell safely, and none shall make them afraid.” Ezek. 34:28.

“And I will settle you after your old estates, and will do better unto you than at your beginnings: - yea, I will cause men to walk upon you, even my, people Israel; - and thou shalt no more henceforth bereave them of men.” Ezek. 36:11-12.

“Whereas thou hast been forsaken and hated, so that- no man went through thee, I will make thee an eternal excellency, a Joy of many generations. Thou shalt also suck the milk of the Gentiles, and shall suck the breast of kings; and thou shalt know that I the Lord am thy Savior and thy Redeemer, the mighty One of Jacob.” Isa, 60:15-16.

All Nations Shall Flow Unto Israel.

“As I Live saith the Lord, thou shalt surely clothe thee with them all, as with an ornament, and bind them on thee, a bride doeth… I will lift up my hand to the Gentiles, and set up my standard to the people: and they shall ‘bring thy sons In their arms, and thy daughters shall be carried upon their shoulders, and kings shall be thy nursing fathers, and their queens thy nursing mothers; they shall bow down to thee with their face toward the earth, and lick up the dust of thy feet.” Isa. 49:18, 22, 23.

“But In the last days it shall come to pass, that the mountain of the house of the Lord shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow into it. And many nations shall come and say, Come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk In His paths: for the law shall go forth of Zion, and the word of the Lord from Jerusalem.” Mic. 4:1-2.

“Thus saith the Lord of hosts; it shall yet come to pass, that there shall come people, and the Inhabitants of many cities And the Inhabitants of one city, shall go to another, saying, Let us go speedily to pray before the Lord, and to seek the Lord of hosts: I will also go. Yea, many people and strong nations shall come to seek the Lord of hosts in Jerusalem, and to pray before the Lord. Thus saith the Lord of hosts; In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that Is a Jew, saying, We will go with you: for we have heard that God is with you.” Zech. 8:20-29.

“And it shall come to pass, that every one that is left of all the nations which came against Jerusalem, shall even go up from year to year to worship the King, the Lord of hosts, and to keep the feast of tabernacles.” Zech. 14:16.

In the first Restoration, because of their blindness, and hard, stony hearts, they rejected and killed Jesus. But in the future Restoration they shall repent of all this, and have clean hearts, and accept Christ, who will be their King.

Look Upon Me

“And I will pour upon the house of David, and upon the Inhabitants of Jerusalem, the spirit of grace and of supplications; and they shall look upon me whom they have pierced, and they shalt mourn for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his first-born. In that day there shall be a great mourning In Jerusalem, as the mourning of Hadadrimmon -In the valley of Megiddon. And the land shall mourn, every family apart; the ‘family of the house of David apart, and their wives apart; the family of the house of Nathan apart, and their wives apart; the family of the house of Levi apart, and their wives apart; the family of Shimei apart, and their wives apart; all the families that remain, every family apart, and their wives apart.” Zech. 12:10-14.

“They shall come with weeping and with supplications will I lead them; I will cause them to walk by the rivers of waters in a. straight way, wherein they shall not stumble: for I am a father to Israel, and Ephraim Is my first-born. Hear the word of the Lord, O ye nations, and declare It In the isles afar off, and say, He that scattereth Israel will gather him. and keep him, as a shepherd doth his Bock. But this shall be the covenant that I will make with the house of Israel; after those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.” (Jeremiah 31:9, 10, 33)

The Cleansing of Israel

“For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land Then will I sprinkle clean water upon you, and you shall be clean: from all your filthiness, and from all your Idols, will I cleanse you. A new heart also will I give you. and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them. And ye shall dwell in the land that I gave to your fathers; and ye shall be my people. and I will be your God. I will also save you from all your uncleanness: and I will call for the corn, and will increase It, and lay no famine upon you.” Ezek. 36:p4-29.

“Neither shall they defile themselves any more with their Idols nor with their detestable things, nor with any of their transgressions; but I will save them out of all their dwellIng places, wherein they have sinned, and will cleanse them; so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: . . . and they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they and their children and their children’s children, forever: and my servant David shall be their prince, forever, . . . my tabernacle shall also be with them: yea, I will be their God and they shall be ray people.” Ezek. 37:23-27

“And I will gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds; and they shall be fruitful and Increase. And I will set up shepherds over them which shall feed them: and they shall fear no more, nor be dismayed, neither shall they be lacking, saith the Lord. Behold, the days ,come, saith the Lord, that I will raise to David a righteous Branch and a King shall reign and prosper, and shall execute Judgment and Justice In the earth. In his days Judah shall be saved, and Israel shall dwell safely: and this to his name whereby he shall be called, ‘THE LORD OUR RIGHTEOUSNESS. [Jehovah, Tsidkenu]” Jer. 23:3-6.

“And I will set up one shepherd over them, and he shall feed them, even my servant David: he shall feed them, and ‘he shall be their shepherd. And I the Lord will be their God, and my servant David a prince among them; I the Lord have spoken it.- Ezek. 34:23-24.

Nothing has ever yet been built like the temple which Ezekiel describes in chapters 40 to 48, and this includes a definite description of the location of each tribe, as they shall be settled in this great future restoration. (See Ezekiel 48).

Confusing Israel with the Church

It would seem that such overwhelming testimony would convince every fair-minded reader, that there is a glorious future restoration in store for Israel. And yet, many say, that we must interpret all this Scripture “spiritually,” and they fritter away the point and the force of such explicit declarations, in attempting to apply them to the persecuted Church.

This is a very great error, and we believe it has arisen, principally, from a misunderstanding of Paul’s arguments in his epistles. He does not confound Israel with the Church when he says, “They are not all Israel which are of Israel.” Nor does he confound the Church with Israel when he makes us children of Abraham by faith; but he demonstrates that we all stand by faith alone. In I Cor. 10:32^[19] he makes a clear distinction between the Jews, the Gentiles, and the Church of God.^[20] There are special blessings for the Church, and special blessings for Israel He plainly shows that not all the natural seed are true Israelites. He only is a Jew who has circumcision of heart in the spirit.^[21] And though multitudes of Israel have passed away in unbelief, still Paul distinctly declares that there is a remnant which shall be saved.^[22] He so loved them that he could sacrifice himself, and even be separated from Christ for their sakes.^[23] He saw their future glory, as the natural branches yet to be grafted into their own olive tree, which should be nothing less than life from the dead.^[24]

Jesus said, in Luke 21:24, “And they shall fall by the edge of the sword, and shall be led away captive into all nations; and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.” And Paul understood this mystery, that when “the fullness of the Gentiles be come in,” “there should come out of Zion the Deliverer, who should turn away ungodliness from Jacob!’ Rom. 11:25-26.

And this is fully confirmed by the following: In Amos 8 and 9, we read of the awful calamities which should come upon Israel. And not until- they had been sifted among all nations ‘would the Lord gather -and plant them, and raise up the tabernacle of David that is fallen. When the apostles and elders were gathered in the first council at Jerusalem, considering this same question about Israelites and the Church, the Holy Spirit directed the mind of James to this very prophecy in Amos, to show that during this sifting of Israel, God was to take out of the Gentiles a people to His name, and after this to build again the tabernacle of David. Acts 15:13-17. So we see that these restoration prophecies can not be applied to the Church, which is first to be taken out before Israel and Jerusalem are to be restored.

Again, one of the most specific prophecies of their restoration is addressed, not to the people, but to the mountains of Israel, which leaves no possible doubt as to the literal meaning intended.^[25]

The Day of Jacob’s Trouble

Surely Israel shall be restored; but there is an awful time of trouble awaiting her. Their sins are mountain high. Upon them is the guilt of innocent blood, even the precious blood of Jesus Christ (Mat. 27:25).

The faithful prophet saw it when he wrote:

“And these are the words that the Lord spake concerning Israel and concerning Judah. For thus saith the Lord: We have heard a voice of trembling, of fear, and not of peace. Ask ye now, and see whether 9. man doth travail with child? wherefore do I see every man with his -hands on his loins, as a woman in travail, and all faces are turned into paleness. Alas! for that day is great, so that none Is like It: It is even the time of Jacob’s trouble; but he shall be saved out of It” (Jer. 30:4-7).

“Then shall ye remember your own evil ways and your doings that were not good, and shall loathe yourselves in your own sight for your iniquities and for your abominations” (Ezek. 36:31).

Yes, they shall repent and loathe themselves. They “shall pass through the sea with affliction.”^[26] Many shall die, but the third part shall be saved.

“And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold Is tried; they shall call on my name and I will hear them; I will say, it is my people; and they shall Say,, the Lord Is my God” (Zech. 13:9).

All this is intimately connected with the coming of Christ, not at the Rapture, but at the Revelation. For we read, “When the Lord shall build up Zion, He shall appear in His glory” (Psa. 102:16). It is when He appears with His saints (the Church) in flaming fire to execute judgment (2 Thes. 1:7-10; Jude 14) upon the nations and upon Israel, who are the third party in Mat. 25:36, etc.^[27] and who are not to be reckoned among the nations (Numbers 23:9). It is when He sits as a refiner and purifier.

“Behold I will send my messenger, and he shall prepare the way before me; and the Lord whom ye seek, shall suddenly come to His temple, even the messenger of the covenant, whom ye delight in: behold, He shall come, saith the Lord of hosts. But who may abide the day of His coming? and who, shall stand when He appeareth? for He is like a refiner’s fire, and like fuller’s soap. And he shall sit as a refiner and purifier of silver; and He shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering In righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling In his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts” (Mal. 3:1-5).

“He shall indeed refine Israel in the furnace of affliction.^[28] And they shall arise and shine, for their light will come.^[29]

Arise and shine In youth immortal,
Thy light is come, thy King appears!
Beyond the centuries’ swinging portal,
Breaks a new dawn-THE THOUSAND YEARS!

We might fill a book with comments upon how Israel shall be restored, but all we have desired to do was to show that it is an incontrovertible fact of prophecy, and that it is intimately connected with our Lord’s appearing, and this we trust we have satisfactorily ‘accomplished.

The detail of the manner of their restoration, and of their repentance and acceptance of Christ, is not so important to us. For those who are of the Church are to be taken away first, in the Rapture, and escape all these things through which Israel must pass.^[30]
True, many have found the study of this detail a rich blessing, and we give the result which one has reached on pages 187 to 195, and yet we believe that we cannot now discern the order of these things so clearly as Israel will in the great rush of events, after the Church is taken away, and when the Book is more completely unsealed and opened. Dan. 12:4.

It is enough for us to know that it will be in the latter days (Isa. 2:2) that Antichrist is to be revealed and destroyed by Jesus the King of the Jews, who is coming (2 Thes. 2:8), and that Israel, His people, “are at hand to come.” Ezk. 36:8.

1. Genesis 12:1-3, 6-7 Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee: And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed. - And Abram passed through the land unto the place of Sichem, unto the plain of Moreh. And the Canaanite was then in the land. And the LORD appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the LORD, who appeared unto him. [↩ back]
2. Genesis 13:14-17. And the LORD said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward: For all the land which thou seest, to thee will I give it, and to thy seed for ever. And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered. Arise, walk through the land in the length of it and in the breadth of it; for I will give it unto thee. [↩ back]
3. Leviticus 26:44-45 And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the LORD their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the LORD. [↩ back]
4. Deuteronomy 4:30-31 When thou art in tribulation, and all these things are come upon thee, even in the latter days, if thou turn to the LORD thy God, and shalt be obedient unto his voice; (For the LORD thy God is a merciful God;) he will not forsake thee, neither destroy thee, nor forget the covenant of thy fathers which he sware unto them. [↩ back]
5. Deuteronomy 30:1-6 And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call them to mind among all the nations, whither the LORD thy God hath driven thee, and shalt return unto the LORD thy God, and shalt obey his voice according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul; that then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, whither the LORD thy God hath scattered thee. If any of thine be driven out unto the outmost parts of heaven, from thence will the LORD thy God gather thee, and from thence will he fetch thee: And the LORD thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and he will do thee good, and multiply thee above thy fathers. And the LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live. [↩ back]
6. Amos 9:11-15 In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old: that they may possess the remnant of Edom, and of all the heathen, which are called by my name, saith the LORD that doeth this. Behold, the days come, saith the LORD, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the LORD thy God. [↩ back]
7. Isaiah 27:12-13 And it shall come to pass in that day, that the LORD shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the LORD in the holy mount at Jerusalem. [↩ back]
8. Jeremiah 16:14-16 Therefore, behold, the days come, saith the LORD, that it shall no more be said, The LORD liveth, that brought up the children of Israel out of the land of Egypt; but, The LORD liveth, that brought up the children of Israel from the land of the north, and from all the lands whither he had driven them: and I will bring them again into their land that I gave unto their fathers. Behold, I will send for many fishers, saith the LORD, and they shall fish them; and after will I send for many hunters, and they shall hunt them from every mountain, and from every hill, and out of the holes of the rocks. [↩ back]
9. Ezekiel 20:40-44 For in mine holy mountain, in the mountain of the height of Israel, saith the Lord GOD, there shall all the house of Israel, all of them in the land, serve me: there will I accept them, and there will I require your offerings, and the firstfruits of your oblations, with all your holy things. I will accept you with your sweet savour, when I bring you out from the people, and gather you out of the countries wherein ye have been scattered; and I will be sanctified in you before the heathen. And ye shall know that I am the LORD, when I shall bring you into the land of Israel, into the country for the which I lifted up mine hand to give it to your fathers. And there shall ye remember your ways, and all your doings, wherein ye have been defiled; and ye shall lothe yourselves in your own sight for all your evils that ye have committed. And ye shall know that I am the LORD, when I have wrought with you for my name’s sake, not according to your wicked ways, nor according to your corrupt doings, O ye house of Israel, saith the Lord GOD. [↩ back]
10. Micah 7:18-20 Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy. He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea. Thou wilt perform the truth to Jacob, and the mercy to Abraham, which thou hast sworn unto our fathers from the days of old. [↩ back]
11. Zephaniah 3:19-20 Behold, at that time I will undo all that afflict thee: and I will save her that halteth, and gather her that was driven out; and I will get them praise and fame in every land where they have been put to shame. At that time will I bring you again, even in the time that I gather you: for I will make you a name and a praise among all people of the earth, when I turn back your captivity before your eyes, saith the LORD. [↩ back]
12. Zechariah 10:6-10 And I will strengthen the house of Judah, and I will save the house of Joseph, and I will bring them again to place them; for I have mercy upon them: and they shall be as though I had not cast them off: for I am the LORD their God, and will hear them. And they of Ephraim shall be like a mighty man, and their heart shall rejoice as through wine: yea, their children shall see it, and be glad; their heart shall rejoice in the LORD. I will hiss for them, and gather them; for I have redeemed them: and they shall increase as they have increased. And I will sow them among the people: and they shall remember me in far countries; and they shall live with their children, and turn again. I will bring them again also out of the land of Egypt, and gather them out of Assyria; and I will bring them into the land of Gilead and Lebanon; and place shall not be found for them. [↩ back]
13. Malachi 3:11-12 And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the LORD of hosts. And all nations shall call you blessed: for ye shall be a delightsome land, saith the LORD of hosts. [↩ back]
14. Romans 11:11-13 I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness? For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office: [↩ back]
15. Romans 11: 19-21 Thou wilt say then, The branches were broken off, that I might be graffed in. Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear: For if God spared not the natural branches, take heed lest he also spare not thee. [↩ back]
16. Romans 11:25-27 For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved: as it is written, There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob: for this is my covenant unto them, when I shall take away their sins. [↩ back]
17. Acts 15:13-18 And after they had held their peace, James answered, saying, Men and brethren, hearken unto me: Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. And to this agree the words of the prophets; as it is written, After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: that the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. Known unto God are all his works from the beginning of the world. [↩ back]
18. * Except in this place, we use the word Israel in its broader sense, meaning the whole twelve tribes. [↩ back]
19. 1st Corinthians 10:32 Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God: [↩ back]
20. *The Jews who accept Christ in this dispensation become part of the Church [↩ back]
21. Romans 2:29 But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God. [↩ back]
22. Romans 9:27 Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved. Romans 11:5Even so then at this present time also there is a remnant according to the election of grace. [↩ back]
23. Romans 9:3 For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh [↩ back]
24. Romans 11:15 For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead? [↩ back]
25. Ezekiel 36:1, 8-11 Also, thou son of man, prophesy unto the mountains of Israel, and say, Ye mountains of Israel, hear the word of the LORD. 8-11 But ye, O mountains of Israel, ye shall shoot forth your branches, and yield your fruit to my people of Israel; for they are at hand to come. For, behold, I am for you, and I will turn unto you, and ye shall be tilled and sown: and I will multiply men upon you, all the house of Israel, even all of it: and the cities shall be inhabited, and the wastes shall be builded: and I will multiply upon you man and beast; and they shall increase and bring fruit: and I will settle you after your old estates, and will do better unto you than at your beginnings: and ye shall know that I am the LORD. [↩ back]
26. Zechariah 10:11 And he shall pass through the sea with affliction, and shall smite the waves in the sea, and all the deeps of the river shall dry up: and the pride of Assyria shall be brought down, and the sceptre of Egypt shall depart away. Ezekiel 7:1-4 Moreover the word of the LORD came unto me, saying, also, thou son of man, thus saith the Lord GOD unto the land of Israel; An end, the end is come upon the four corners of the land. Now is the end come upon thee, and I will send mine anger upon thee, and will judge thee according to thy ways, and will recompense upon thee all thine abominations. And mine eye shall not spare thee, neither will I have pity: but I will recompense thy ways upon thee, and thine abominations shall be in the midst of thee: and ye shall know that I am the LORD. Ezekiel 7:8-9 Now will I shortly pour out my fury upon thee, and accomplish mine anger upon thee: and I will judge thee according to thy ways, and will recompense thee for all thine abominations. And mine eye shall not spare, neither will I have pity: I will recompense thee according to thy ways and thine abominations that are in the midst of thee; and ye shall know that I am the LORD that smiteth. [↩ back]
27. Matthew 25:40 And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. [↩ back]
28. Isaiah 48:10 Behold, I have refined thee, but not with silver; I have chosen thee in the furnace of affliction. Psalm 66:10 For thou, O God, hast proved us: thou hast tried us, as silver is tried. [↩ back]
29. Isaiah 60:1-4 Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the LORD shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising. Lift up thine eyes round about, and see: all they gather themselves together, they come to thee: thy sons shall come from far, and thy daughters shall be nursed at thy side. [↩ back]
30. Luke 21:36
    Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man. [↩ back]

Question: In a brief clear manner could you describe why its God’s will & importance that the present church accept Jacob’s trouble… ?

PS Already thoughtful of the event coming up in Sept…

I appreciate the question and will try to get you at least a personal and shorter version of it real soon, as the Lord will help me.

I will prepare you a little for my more thoughtful answer by briefly sharing something I believe the Lord gave me for my own weak memory. It may sound a bit contrived, but I believe it is from the Lord. It is this: You’ve heard it said that “the Devil is in the details.” Well, I say unto you that the Downfall of the Devil is in the Details of Daniel through Divine Determinism.

This is what Satan fears most, because it will mean that his time is short (Rev 12:12). Not only does the book of Daniel give the actual time schedule of God’s hidden purpose to Destroy the Devil through Messiah’s Death (Dn 9:24-26; 1Cor 2:8; Ro 16:25, 26), but the same prophecy also gives just as clearly the set and pre Determined time that Satan will be cast Down in the middle of Daniel’s final week (the seventieth week) to begin his “short time” of unparalleled destruction and persecution of the church and Israel (Dn 12:1 with Rev 12:7-10, 11-14).

Through the events of the last seven years (of which Jacob’s trouble is the second half; Jer 30:7; Dn 9:27; 11:31; 12:1, 11, Mt 24:15, 21), the church and then Israel will be brought to their times of fullness that conclude the age. First the church (godly remnant) will be straightened to its appointed place of fullness and final demonstration through the constraining events of the first half of the week.

We believe the manifest fulfillment of time limiting events will awaken and alert the true godly remnant who will enter into a Daniel-like earnestness of intercessory travail that will be assisted by Michael in the final eviction of Satan from heaven. This time of travail, revelation and deeper apprehension of the gospel, will have a transfiguring on the church (Dn 11:32-33; Ro 11:25; Eph 4:13; Rev 12:10).

The second half of the week begins with the abomination (Dn 11:31; 12:1, 11, Mt 24:15-16, 21). This is the time of Jacob’s trouble, also called Zion’s travail (Isa 13:7-8; 66:8; Jer 30:6-7; Mic 5:3; Dn 12:1), which ends in the day of the Lord. It will be used of God to bring Jacob to an end of the power (self-reliance) that replaces dependency on God (Deut 32:36; Dn 12:7). Significantly, the end of power is also the moment of revelation (Zech 12:10; Rev 1:7).

The church that understands the issues related to Jacob’s trouble will be able to benefit from the divine intention that God has invested in that time to bring both the church and Israel into their place. Knowledge and acceptance of this truth is crucial if such great and costly judgments and the glorious fulfillment of the prophetic Word will not be lost on our understanding, since it is also through that understanding (particularly of Daniel’s vision) that the true remnant of the church will be able to instruct many (Dn 11:33; 12:3). This instruction will result in the salvation of an innumerable multitude (Rev 7:9) that will come to faith during the time of “the tribulation, the great one” (Rev 7:14; literal translation of the Greed double article). The key of interpretation and understanding will be the difference between life and death. It has always been so, but this is particularly said of “those days” (Dn 12:7; Mt 24:19, 22, 29) in particular.

Not only will Jacob’s trouble straighten Israel to its appointed place; it will also further purify and perfect the church (dn 11:33-35; 12:10). When the first travail of the heavenly woman (”the mother of us all,” i.e., all the elect) is completed with Michael’s eviction of Satan at the mid-point of the last week, then the travail of Israel can begin, which ends in the sudden and supernatural birth of the nation “in one day” (Isa 66:8; Ezk 39:22; Zech 3:9; 12:10 with Mt 23:39; Acts 3:21; Ro 11:26 with Isa 59:21; Joel 2:31; 3:14-16 with Mt 24:29).

All the great issues of God’s name and nature, his covenant contention, and pleading with the church, Israel, and the nations will come to its concentrated intensity and fullness, so that the mystery of God can be finished (Rev 10:7; 11:15) with the return of Christ to destroy the Man of Sin (2Thes 2:8) and to re-instate the natural branches for the millennial establishment of the “everlasting covenant”.

All the great issues of the God and the gospel, sovereign election, authority and rule will be tested to the full. The lies that have bound and weakened the church and more fatally deluded the nations will all be exposed.

That’s just the tip of the iceberg of the importance that God attaches to this great transitional time that ends in the day of the Lord and begins a millennium of the open and public vindication of God in all that he “literally” said and promised.

We neglect and ignore the issues related to Jacob’s trouble to our own peril. It was Jesus that warned of a time of deception like no other (Mt 24:27) and instructed us to read and understand Daniel (Mt 24:15), and to take heed to His foretelling of all things (Mt 24:25; Mk 13:23) in order to escape it.

Neglect of that command and warning threatens a great cost. Furthermore, Paul warned that neglect of “this mystery” would result in the same kind of pride that occasioned the fall of many in Israel. The pride of the church, no less than the pride of both Israel and the nations, must fall and be exposed. Judgment must begin with us (1Pet 4:17), since only a church that has come to an end of its power can be entrusted to be the witness that moves Jacob to jealousy while he is being brought to the end of his.

The test concerning “the Jew in the midst” that the church and the nations have so largely failed for 19 hundred years of mostly “Christian” anti-Semitism will once more in a final way test all nations (and no less the church in the nations) over the fast developing “controversy of Zion” (Isa 34:8; Zech 12:2-3), when once again, many will stumble over the mystery. We will either break or be broken.

Well, that’s the short of it for now. Your brother, Reggie

Hi Reggie, Glad you are doing a seminar in September, wish we could go. I have been wondering about Is 11:11-16 and Is 19:20-25 - the drying up of the Nile, a future highway for the remnant of His people and a confederation between Egypt, Israel and Syria. I have heard some say there will be a new nation made of present day Syria and Iraq into Assyria. Do you think these events are in the Millennium or just prior? It is amazing to think of Egypt as one day a nation who will honor God. I don’t hear many speak about this. Thanks.

The key phrase in all of these texts is “in that day.” There is one passage in particular that is decisive in showing that Isa 11:15-16 is fulfilled at the day of the Lord after the tribulation. It is Isa 27:12-13. The language is nearly the same in describing the return of the beleaguered remnant in connection with the miraculous dry crossing of the Nile. Only here, this “second” gathering of Israel (Isa 11:11) is signaled by “the great trumpet.” There can be no doubt that this is “the great sound of a trumpet” that Jesus mentions in connection with His post-tribulational return and the gathering of the elect (Mt 24:29-31). Here’s further evidence for that:
 
Chapters 24 to 27 of Isaiah have been called by scholars, “Isaiah’s little apocalypse.” This is because the narrative and context throughout these chapters is continually the post-tribulational deliverance Israel and the resurrection of the dead (see Isa 25:7-8; 26:19). It is very important to note that these events are inseparable. Where there is one, there is the other, and the time of both is very clearly AFTER the tribulation.
 
It can hardly be missed that the miraculous drying of the Nile in association with the ‘great trumpet’ of Isa 27:12-13 is parallel to Isa 11:15-16. The recovery of Israel “the second time” to the Land (Isa 11:11) is shown to be accompanied by the same miraculous phenomena in both places, only Isa 27:12-13 adds mention of the great trumpet.

Not only does Jesus mention a trumpet in connection with His return and the ‘gathering of the elect’ (see also 2Thes 2:1), but Paul also mentions a trumpet in connection with Christ’s return and the resurrection of the church, which trumpet Paul calls, “the last” (1Cor 15:52). By comparing scripture with scripture (line upon line), we can see the times and relationships of events as they line up with the day of the Lord.

That Paul has the same trumpet in view in 1Cor 15:52 is put beyond reasonable question when it is considered that he tells us precisely which time and which resurrection is in view. It is the time of the resurrection of the saints of the Old Testament Isa 25:8; 26:19). It is plainly evident that Paul is deliberately associating the time of the church’s translation with the time of the resurrection of the Old Testament saints. He clearly says that the time of the ‘last trump’ is also the time of the resurrection mentioned in Isa 25:8. This is precisely what Paul is doing when he says, “Then shall be brought to pass the saying which is written …” (1Cor 15:54). 

When is “then”? Well, to the chagrin of pre-tribulational teaching, “the saying” is written in Isa 25:8, which is undeniably situated in a post-tribulational context. This is ignored by pre-tribulational teaching. Paul’s statement, “then shall be brought to pass the saying which is written,” is passed over in convenient silence. However, then means then, and Paul’s “then” is manifestly the time of the last trump.

Who can deny or ignore that the resurrection of Isa 25:8 is also the time of Isaiah’s personal resurrection in Isa 26:19? (see also Dn 12:1-2, 13, which shows that Daniel is also raised AFTER the tribulation). Significantly, the resurrection of Isa 25:8; 26:19 occurs in the same general context as the “great trumpet” of final return mentioned in Isa 27:13. Paul’s knowledge of both Jesus and Isaiah’s mention of a trumpet in connection with the events commonly associated with the day of the Lord can hardly be imagined to be speaking of entirely different times and events, as in pre-tribulational eschatology.  
  
Notice also that this return includes every surviving Jew to the last man (Ezk 39:28). This has never happened yet. Isaiah calls this return, “the second time” (Isa 11:11). This is difficult, but any return that is not attended by the specifically described miraculous phenomena, at the time specified (”great trumpet” etc.), cannot be the regathering that Isaiah has in view in this prophecy. Context matters! We might say the present return is a providential and necessary first stage. It is definitely in fulfillment of express prophecy and the required conditions of prophecy (Jer 30:3; Dn 12:1; Ezk 38:8; Zeph 2:1-2; Joel 3:2; Zech 12:2-3; 13:8-9; 14:2). But anything short of this is not “that” which was spoken of by Isaiah (i.e., Isaiah’s “second time”).

No, this final and permanent recovery of the beleaguered remnant to the Land is in repentance and faith. It is always accompanied by specifically described miraculous phenomena (Isa 11:15-16; 27:12-13; 35:1, 6; 41:17-18; 43:19-20). This great and everlasting return follows upon the resurrection of the righteous and the “great trumpet” at Christ’s return (Zech 12:10; Ro 11:25-26). There are indeed mysteries, but the time could hardly be clearer.
 
With these manifest connections in view, it is clear that all of this takes place at the great day of the Lord, which, of course, comes at the end of the great tribulation (Mt 24:29 with Acts 2:20). This is the fixed point of ultimate transition between this age and the next. To always note this is an important key to the interpretation of the eschatology of both testaments.  
 
I also notice that Egypt is not among the nations that come down in the initial Antichrist invasion of Israel (Ezk 38:5-6). Though Ezekiel is otherwise quite prolific in his mention of Egypt in many places throughout the book, here, when it comes to the specific armies of the Antichrist (Ezk 38:17), Egypt is conspicuous for its absence. 
 
Dn 11:42 shows why. There we see that Egypt is not conquered by the Antichrist until sometime towards the end of the tribulation, which manifestly began with the abomination of Dn 11:31. This means that Egypt is not one of the ten kings that unite with the Antichrist in his initial invasion of Jerusalem.
 
It also seems quite significant that Egypt is not mentioned in Ps 83, which lists the 10 nations of Israel’s perennial foes. Here, they are confederated with one sworn objective: The cutting off of Israel, not only from being a nation, but from being any more in remembrance (Ps  83:4). Certainly, ‘this’ is the “everlasting hatred” (Ezk 35:5). These are the nations that I’ve always believed are in view in Daniel’s reference to the ten nations that accompany the Antichrist in his attack on Jerusalem. Daniel would have known this Psalm.
 
These are the nations of antiquity that were continually mentioned in prophecy. It just happens that their modern counterparts make up much of the Islamic world, including those warring kings in Dn 11:27 that are able to mend their differences long enough to plot together in their mutual hatred against “the holy covenant” (Dn 11:28, 30; i.e., Israel’s divine right to Jerusalem). Significantly, the Antichrist shares Islam’s demonic obsession to possess Jerusalem with complete intolerance of any Jewish claims. 
 
This brings to mind one final thought: Whoever the Antichrist turns out to be, one thing seems beyond dispute: He will be able to exploit this ‘ancient hatred’ to his desire to usurp the appointed place of Messiah’s rule from Jerusalem. Those looking for candidates for an Antichrist from a presumed “revived Roman Empire of Western Europe” should ask why the Islamic world would suspend their zealous quest to set a Muslim on the throne of Jerusalem in order to install the Pope or some other leader of the West (Prince Charles (?) etc. etc.)

This, and the inadequacy of many of the interpretations that I’ve heard, has inclined me to look further than the popular expectation of a Roman Antichrist.  In view of a futurist interpretation of Dn 8:9; 11:21-30, along with Ezk 35, 36, 38, Obadiah, and Ps 83, it just doesn’t add up. I believe the world will be caught up in the ancient feud that began in Abraham’s tents between the descendants of Ishmael and Esau, and the descendants of Isaac and Jacob. It’s all about the demonic war over covenant election. More ultimately, it’s all about grace and works.   
 
I realize that the fourth kingdom of Daniel’s prophecy was Rome, but most of these lands were once within the territorial reach, if not direct rule, of Rome. It is also well to remember that Rome had an eastern division as well as a western. It should not escape our notice that these lands are a prominent part of the Islamic world of today. 
 
Furthermore, it is not entirely certain that the four kingdoms of Daniel are intended to be reckoned strictly in terms of territory. The great world dominions of the gentiles can also be seen in the more generic sense of the comprehensive dominion of man, the mystery of iniquity in its distinct stages of progress until its completion in the revelation of the ‘man of sin’ (2Thes 2:4, 7-8). That’s another way to look at it.   
 
I also note that the former kingdoms are depicted as continuing to live on in the successive kingdoms until the stone cut out without hands breaks in pieces and destroys ”all these kingdoms” at once (Dn 2:44). Even then, their ‘dominion’ is taken away, but “their lives are prolonged for a season and a time” (Dn 7:12). This is curious language, but if we note that the time is set in relation to the destruction of the beast in Dn 7:11, and the universal sway of Christ in Dn 7:13-14, then it seems clear that these kingdoms continue to exist as nations throughout the millennium, only now without their former teeth and claws. 
 
Well, that went a little beyond your question, but I would rather be too thorough than too skimpy. 

Let me hear how you are doing. I return often in my thoughts and prayers to some of the things we prayed about when I was down there. 

Much love, reggie

The following is Reggie’s response to this article:

Part II: The Source of the Problem in the Mid East
by Charles E Carlson

Usually I don’t know enough about the history or the facts to comment on any of the many conspiracy theories that come my way. This one is the exception. I dignify it with an answer only for your sake.

The author is interested to make a conspiratorial connection between dispensationalism and Zionism, as “the source of the problem in the Mid East.” It is a pure flight of fantasy!

Pre tribulational Dispensationalism is a comparatively recent branch of a much larger tree. It is only one form of premillennialism, which has a much longer history. Most of the early church fathers can be quoted to show clearly that they were premillennial, literalistic, and futuristic in their reading of prophecy. The allegorical approach to prophecy, basic to all forms of replacement theology, came much later with Origen and Augustine and has since dominated both Catholicism and Protestantism, but not without many great lights all through church history that continued to hold the plain reading of the prophetic scriptures.

There is one note of ‘half truth’ in this writer’s wild claims. Historically, wherever the scripture has been interpreted literally, there has been a favorable disposition towards the Jew. I believe this owes to one thing in particular. Any plain reading of Scripture gives the strong impression that though God is sometimes especially angry with this people, a closer look will reveal that this special anger is related to a special love, so that regardless how one understands the precise nature of divine election, one gets the impression that whatever it is, the Jew is God’s special witness to it. The Jew represents God’s divine right to choose as He will choose, which is precisely what is being so deeply tested and exposed through the issue of the Jew historically, as will be especially apparent in the coming “controversy of Zion” (Isa 34:8; Zech 12:2-3).

It is true that there was a measure of indirect instrumentality on the part of some ministers of millennial belief in the formation of British policy towards Palestine. W.E. Blackstone, who wrote the influential, “Jesus is Coming” in 1878, was one that took special pains to dissuade Theodore Herzl’s supporters from seeking to establish a national Jewish homeland in Uganda. Contrary to the implications of this writer’s claims, the secular “Zionists” would have been content with anything anywhere, provided it could give safe haven and respite for what Jews were continuing to suffer throughout the nations.

Although Blackstone’s faith led him to be ‘pro active’, his interests in the return of the Jews to the Land had nothing to do with any conspiracy between dispensationalists and the nefarious “Zionist” world planners of popular conspiracy myth.

The ancient prayer, “Next Year in Jerusalem,” had nothing to do with a dispensationalist or Zionist conspiracy, unless we want to say that there has been a Zionist conspiracy ever since the Jews were dispersed by the Romans. And yes, as a people of high and privileged calling, their sin was great and their judgment great, but who among these boasters can claim the higher moral ground? They need to grapple with Paul’s question: “Who has made you to differ?” God said He would bring them back, and Blackstone believed it. He saw no contradiction in being an activist towards its achievement. If love of the Jew and identification with them in their sufferings (as Jeremiah and all the prophets) makes one a Zionist, then God is a Zionist!

For centuries, the general view of premillennial writers (not only dispensationalists) is that before the Lord returns, the Jew would meet his greatest divine discipline and judgment in the land itself. In other words, the consensus view has always been a great tribulation in the Land before Christ’s return. This meant (as Blackstone and many others have written), that either with the help of the nations, or somehow under their own power, the Jews must be gathered back to the Land, while still in unbelief (see Zeph 2:1-2). That is just so basic.

Why then should the great revival and restoration of premillennial prophetic truth to the church in the mid to late 1800’s be considered part of a sinister plot to induce the nations to flood hapless Palestine with ambitious Jews (who had plenty of homes elsewhere)? Well, has anyone considered divine providence?

Historically, premillennialists (that’s me) have recognized (as anyone accepting the plain, forthright interpretation of scripture) that the Jews had to be once more in the land, dwelling as a distinct nation (Dn 12:1) BEFORE the great judgment of Jacob’s trouble, i.e., the great tribulation (Jer 30:7; Dn 12:1 with Mt 24:21). There was nothing conspiratorial about the initiatives of Blackstone and others in trying to gain support for a national Jewish homeland in Palestine rather than Uganda.

Premillennialists in general, and NOT only the dispensationalist variety, have always tended to be scorned as “Jew lovers.” Blame it on our “wooden literalism.” I would point out that the precious Ten Boom family, as also many of the Christians that suffered most in your own nation for their fatal association with Jews were millennial in their reading of scripture. That view of scripture quite naturally warms the heart towards the Jew. That is why, in that day, the Ten Booms and many others will hear, “when you did unto one of the least of these my brethren, you did it unto me.”

Millennial believers saw that though the Jew was momentarily the enemy of the gospel, it is “FOR OUR SAKES.” In other words, there is more at work here than good guys and bad guys. Although an enemy, they are none the less BELOVED FOR THE FATHER’S SAKES. That’s election! That’s grace! The Jew is the BELOVED enemy. “The Jew in the midst” has always been a touchstone of divine testing for the nations. The issue of the Jew finds out the true church from the false. It always has and it will again. I can give you a “thus saith the Lord” on that!!

So, yes, there is a connection between millennial faith and the modern state, one that I see as entirely appropriate. I thank God for Blackstone’s faith in the literal fulfillment of prophecy. I passionately oppose his pretribulational view of the rapture, but you should see the wonderful chapter in his book on the restoration of Israel. Just the sheer volume of scripture cited and written out was worth the price of the book. For one to read such a volume of scripture so clearly saying the same thing in every place becomes much more than a question of hermeneutics, it becomes the issue of “has God really said?”

It may be questioned how ‘pro active’ Christians should be in politics or the shaping of public policy, but Blackstone was acting according to conscience. Schofield came much later and his reference Bible has about as much to do with Zionism as the proverbial man in the moon. Naturally, Schofield’s literalism would incline him towards enthusiasm concerning Israel’s return to the Land, as it did many in the English speaking world.

Rather than blame a sinisterly contrived conspiracy, why don’t we see what an amazing providence must be at work to account for how such a small handful of millennial believers (a comparatively rare view among Christians at the time) played such a significant role in British foreign policy. Still, none of this would have been sufficient cause apart from the Holocaust. What an irony: Hitler’s effort to save the world from the Jews became the catalyst for the greater curse of a Jewish state that moves the world closer to its date with Armageddon; an Armageddon that will be blamed on Jews and Christian fundamentalists.

Ironically, after the Holocaust, the open spectacle of a relentless history of anti-Semitism prevailed for a brief moment to soften international sentiment towards Jews just long enough to allow the votes for the birth of Israel. So it appears that the conspiracy just kept helping itself along towards the gigantic mistake of Israel.

Oh, if only the world wasn’t plagued with Israel and the master plan of the sinister Zionist! But the Devil didn’t give us the Jew, God did, and He’s very interested in our attitude and response. Will we curse or will we bless? That is the question.

Of course, it will be objected that we’re not to bless unbelieving Jews who do not have the faith of Abraham. This moralistic response reveals an ignorance of the nature of corporate election. Even if unsaved, the Jewish people belong to an elect corporate entity, a nation of special discipline and destiny. Israel remains God’s national son, as a host of scriptures shows. Nothing has changed or canceled that status.

Though individual persons perish without Christ, the nation as a corporate entity remains elect and precious in His sight. Even in its unbelief, God waits for the return of His national son like a Father waits for his erring child. Not only is His covenant incomplete without them; His heart cannot be satisfied until they are one. They are the vessel that it has pleased Him to fill publicly and openly in the eyes of all nations, and He will not be defeated by their unbelief. The Jew is God’s “mission impossible” to the praise of the glory of His grace. Furthermore, the church needs to know that the Jews don’t exist just as a hard case for God to show His glory. He loves what He has chosen! The church that does not have God’s heart for Israel is not the church!

The church has always defined itself over against Israel, but the early church saw themselves as a kind of corporate prophet Jeremiah, the prophetic remnant (the ‘maskilim’) within the nation travailing in priestly and prophetic ministry until the nation is turned through what was expected as the imminent judgments of Jacob’s trouble. That is why, for Paul the futurist, Israel’s return and national regeneration will mean resurrection life from the dead, not only for them but for us. Only through their return is the mystery of God finished and Satan bound (Rev 10:7).

There is a mystery here that God has deliberately hidden. Though not without support from scripture, it must be intuited by the Spirit; it will not be attained by confidence in the intellect, which is nothing more than “confidence in the flesh.” God has chosen to elude any self reliant approach to His truth. The whole thing is a divine set up to test and expose hearts.

Those who do not understand the special divine election of Israel do not understand the nature of election, or the nature of the covenant. Whether it be Calvinist or Arminian, any view of election that is not centered in God’s corporate election of Israel, in full light of ‘the eschatology of the covenant’, is a view that threatens to distort our view of God’s very heart and nature.

What you sent here for my review and response is a travesty that preys upon people’s credulity and ignorance of the facts. “It’s a joke.” But the anti-Semitic venom behind it is no joke. I wish Art could have lived to see the days that we’re about to see. Fasten your seat belts, church, we’re going for a ride! There will be martyrs that fall over this kind of artful “connecting of the dots.”

It’s amazing how much Jewish blood has been spilled through the heresies of the church. We are not dealing here merely with how facts and half truths can be artfully pieced together to create a deceptive illusion; this is spiritual wickedness in high places. These people are getting help, folks! I hope you can see that.

This is a perfect example of the artful manipulation of history. Our Internet surfing brothers and sisters had better do a heart check, before spending all their time tracking down and sorting through all the vast amounts of information in Cyberspace. There is only one question we are obligated to answer. It is: “What says the Scripture?” This is more than a debate about hermeneutics; it is the ancient question, “Has God really said.” There may be a lot of ‘nice’, sophisticated, well meaning people asking ‘reasonable’ questions, making ‘reasonable’ points, but behind that disarming surface, is a fierce spiritual war of cunning spirits preparing for the kill. Ask the Jews concerning articulate speeches that end with a knock on the door.

Your friend in the fray, Reggie

Dear Reggie, Thanks for your heart for the Jews and for the longing in your heart to stand with them in the future. I believe it will be very necessary to prepare the church for the coming events. To have a look on the “other side,” I am going to send you this site [of Stephen Sizer]. I was in contact with him and I did read his books, I suggest to you to read his presentations and you also can download the books and read them. It is important, I believe. What I did find out in the past is one thing: there will not be another Holy Covenant; this is not possible, but what I believe is that the Jews will try to build a temple by their hands and this will be the point where God will let the enemy in. But nevertheless, the christians / Church will come to that point to stand with them and preach to them and love them! That’s true and there will be no rapture as the dispensationalists are teaching. Reggie, please read this. I believe it is very important. And then please let us pray for a coming to Germany! Blessings and in HIS hands

Dear sister, I’m aware of Sizer and Webber and a number of others who are having great impact on the evangelical world. Not only is their critique of modern dispensationalism compelling, they bring sophisticated arguments against the prophetic significance of the modern state of Israel. They are the exegetical “big guns” behind the new trend of “Zionism bashing,” which is becoming increasingly prevalent among many evangelicals. It is the beginning of a turning tide of opinion and sentiment. The errors of one untenable extreme are used to drive many into another error far worse than the first.

We are dealing here with mystery divinely ordained to test hearts. There is error and extremes on both sides. It will take great grace to escape error to one side or the other.

It just happens that yesterday I was in a store called “Half Price Books” here in Texas and came across Sizer’s book and bought it. So I see your email as providential. I will give it a thorough examination. I can only imagine the difficulty that this has made for you. I believe it will take a miracle to escape the coming deception.

As to the question of “another” holy covenant, I would say this: There has only ever been one holy covenant. It was made with the Jews and the Jews alone. We have been “grafted in among them” to partake of their covenants and promises through the Jewish Messiah. That covenant still stands with Israel, despite their unbelief, as witnessed by the abiding curse for its non- fulfillment.

Through its fulfillment in Christ, the first covenant becomes the ’second’ and ‘everlasting’ covenant spoken of in the prophets. In a way of speaking the second covenant is the first covenant fulfilled. The flesh can no longer abort the promise, since all the requirements of the first covenant are fulfilled in Christ’s atonement and in the believer through the Spirit. The fulfilled covenant can no longer curse but only bless the doer, which is Christ both for the believer, and in the believer.

This cancels nothing of the righteousness that all the prophets said would come to the penitent remnant at the end of Jacob’s trouble. Although the everlasting covenant of an ‘everlasting righteousness’ has been extended through the gospel to all nations, still, Israel remains “under” the conditional side of the covenant, and hence under its abiding curse, until the veil is taken away.

So the “everlasting covenant” is essentially “the covenant of regeneration.” The saints and prophets, such as Jeremiah and David, were no strangers to the circumcision of the heart and the law in the heart, but the promise of the new heart anticipated the time when, not a mere remnant, but “all” the surviving remnant of Israel would be irrevocably righteous forever (Isa 54:13; 59:21; 60:21; Jer 31:34; 32:40; Zeph 3:13), and so inherit the Land forever, without the abiding threat of further exile through Israel’s habitual tendency to back slide.

Through the mystery of the gospel, this grace (the salvation of the coming day) has appeared to all men in unexpected advance of THAT DAY. This is the revelation of the one new man through the mystery of Christ in you (even you gentiles), but this takes nothing from the promise that the gospel will yet be revealed to the beleaguered remnant at the end of Jacob’s trouble. That will be the time of the “restitution of all things spoken by all the prophets since the world began.” To conceive of that restoration as NOT including God’s covenant promise to ‘post-tribulational Israel would have been unthinkable, as it surely was to Paul. Instead, the church, for the larger part, continues to “boast against the branches” to this day, even while Jerusalem trembles (Isa 34:8; Zech 12:2), threatening the “literal” fulfillment of all unfulfilled prophecy that has been denied for most of church history.

So despite Jewish unbelief concerning Christ, the covenant places and institutions are still divinely regarded as “holy”. Therefore, when we speak of the rage of the Antichrist against the “holy covenant” (Dn 11:28, 30), we are speaking of Satan’s hatred of Jewish election and right to the Land on the basis of divine predestination. We are NOT suggesting that Jewish worship counts for anything apart from faith in Christ. Manifestly, it does not. Otherwise, their worship would be acceptable. That it is NOT acceptable is shown by the fact that Israel’s greatest discipline and judgment comes at the very time their religious self assurance is reaching its heights.

Still, the presumption of the nations under Antichrist is none the less counted as the ultimate effrontery against the God of the covenant, since when the nations “come down” to ‘divide’ and ‘part’ the land (Joel 3:2; Dn 11:39), God’s fury comes up in His face (Ezk 38:18). With this act of consummate effrontery, the nations have crossed the final boundary of divine patience (Isa 24:5). This is significant to observe.

The issue of the Land will test every heart. Not because the Land is anything in and of itself, but because it concerns what God has spoken, and therefore raises the question of divine election, particularly since the Jews that are in the Land are not yet obedient to God through faith in the Messiah’s blood. Why then should unbelieving Jews be entitled to the Land any more than the Palestinians or any other people? The answer is that God has given the Land unconditionally apart from works on the basis of future grace. This exposes each person’s view of the nature of grace, which is precisely the point of divine testing.

Therefore, Jewish unbelief does not make void the ordinances of God. The sacrifice and the ‘holy place’ is holy, not in the sense of efficacy for atonement, but in the sense of ’set apart’ according to divine institution. However, all such ordinances of the law avail nothing for those who wait on ‘that altar’ (Heb 13:10) with unbelieving hands.

Although these things are difficult, so much depends on taking to heart the Lord’s clear command to go to Daniel and “understand” (Mt 24:15). Jesus prescribes this as the only safe-guard against the unparalleled deception. “Be on guard. Behold, I have foretold you all things” (Mk 13:23).

Your friend in Christ, Reggie

Reggie,
I have made some comments and raised some questions. They are in blue italics. You can share with others as you feel lead. In Christ’s Name

Dear sister, I’m aware of Sizer and Webber and a number of others who are having great impact on the evangelical world. Not only is their critique of modern dispensationalism compelling, they bring sophisticated arguments against the prophetic significance of the modern state of Israel. They are the exegetical “big guns” behind the new trend of “Zionism bashing,” which is becoming increasingly prevalent among many evangelicals. It is the beginning of a turning tide of opinion and sentiment. The errors of one untenable extreme are used to drive many into another error far worse than the first.

We are dealing here with mystery divinely ordained to test hearts. There is error and extremes on both sides. It will take great grace to escape error to one side or the other.

It just happens that yesterday I was in a store called “Half Price Books” here in Texas and came across Sizer’s book and bought it. So I see your email as providential. I will give it a thorough examination. I can only imagine the difficulty that this has made for you. I believe it will take a miracle to escape the coming deception. (Is this what Solomon in Eccl. was warning us not to do, even if they are half priced, and use and rely on the one & only book)?

I appreciate your point, and your heart here, but since we’ve had a little exchange over this before, let me explain my thought on this. The books and web sites that were recommended to my attention are some that were put in the hands of these people by friends. It is often only afterwards that these false teachers are found out and exposed. Francis Schaffer once said, “Christian apologetics is an enterprise of compassion.” We are told to instruct those that oppose themselves in patient hope that God will give repentance and recovery to the truth. There is hope of that here, because I took the time to learn a little (not exhaustively) about the opposing view, simply because the scripture also tells us that to answer a matter before it is heard is a shame and a folly (somewhere in Proverbs). Paul tells us heresies must come so that the “approved” may be manifest (2Tim 2:15). It also says, “the righteous studies to answer”. Now I know that doesn’t mean study many books, but it does mean to look for ways to help people that have been infected with dangerous lies that do injury to the cause of Christ. So I take pains only for their sake to know what has troubled them. I’m secure in what God has shown me, but not so secure that I don’t try to give due hearing to brothers like you who God puts in my way. I’m not trying to master all the issues. Each has their part and calling. My only concern is to know a little of what is directly opposing some of the things that I see as particularly menacing to the church. I can’t cover all the bases. My part extends no further than what God has entrusted in the area of my own sense of stewardship and responsibility. I’m certainly no debater. In fact, I’m terrible at that, but these gainsayers must be answered. I’m only trying to be a servant to whosoever will before God answers these foul spirits (that’s what’s behind these doctrines of demons) in a terrible and final way.

As to the question of “another” holy covenant, I would say this: There has only ever been one holy covenant. It was made with the Jews and the Jews alone. We have been “grafted in among them” to partake of their covenants and promises through the Jewish Messiah. That covenant still stands with Israel, despite their unbelief, as witnessed by the abiding curse for its non- fulfillment.

Through its fulfillment in Christ, the first covenant becomes the ’second’ and ‘everlasting’ covenant spoken of in the prophets. In a way of speaking the second covenant is the first covenant fulfilled. (Question -Is this proper wording? I believe I under stand your point. There will be a New Covenant with the house of Israel & Judah).

Agreed. But the new covenant and the everlasting covenant of Old Testament promise doesn’t just come into existence at the future day of the Lord. The book of Hebrews shows that its origins reach back into eternity past in the eternal counsel of the Godhead. I believe it has always stood with those who had the new heart and spirit. That didn’t begin at Pentecost. Paul understood that the promise takes in all the seed of the Spirit (”the remnant according to the election of grace”) who went before and looks on ahead to the day when “all Israel” will be righteous in the Land, so that every Jewish survivor of the last tribulation, and all the children born to them thereafter, will ever again fail of the everlasting righteousness promised in the NC (compare Dn 9:24 with Jer 31:34; 32:40). The promise of eternal inheritance can never be guaranteed of secure continuance until every Jew living on earth at that time (”from least to the greatest”) will know Him. It will be end of covenant jeopardy, because the fear of God will be “put” in every Jewish heart, so that the back sliding heart of unbelief has been permanently replaced with a heart of flesh. Manifestly, something has been broken that stays broken until the time of the second resurrection.

The flesh can no longer abort the promise, since all the requirements of the first covenant are fulfilled in Christ’s atonement and in the believer through the Spirit. The fulfilled covenant can no longer curse but only bless the doer, which is Christ both for the believer, and in the believer. (But is it still a curse to the nonbeliever and the false prophets)?

Agreed. The flesh (not the body) remains ‘under’ the law. The motions of the flesh still reap the fruits of the curse..

This cancels nothing of the righteousness that all the prophets said would come to the penitent remnant at the end of Jacob’s trouble. Although the everlasting covenant of an ‘everlasting righteousness’ has been extended through the gospel to all nations, still, Israel remains “under” the conditional side of the covenant, and hence under its abiding curse, until the veil is taken away. (And that will be when Jer 31:31 , Eze 37:26 & Hebrews 8:1-13 will be completed.)

That’s right.

So the “everlasting covenant” is essentially “the covenant of regeneration.” The saints and prophets, such as Jeremiah and David, were no strangers to the circumcision of the heart and the law in the heart, but the promise of the new heart anticipated the time when, not a mere remnant, but “all” the surviving remnant of Israel would be irrevocably righteous forever (Isa 54:13; 59:21; 60:21; Jer 31:34; 32:40; Zeph 3:13), and so inherit the Land forever, without the abiding threat of further exile through Israel’s habitual tendency to back slide.

Through the mystery of the gospel, this grace (the salvation of the coming day) has appeared to all men in unexpected advance of THAT DAY. This is the revelation of the one new man through the mystery of Christ in you (even you gentiles), but this takes nothing from the promise that the gospel will yet be revealed to the beleaguered remnant at the end of Jacob’s trouble. (this is the point of Jer 31:31 & Eze 37:26). That will be the time of the “restitution of all things spoken by all the prophets since the world began.” To conceive of that restoration as NOT including God’s covenant promise to ‘post-tribulational Israel would have been unthinkable, as it surely was to Paul. Instead, the church, for the larger part, continues to “boast against the branches” to this day, (and this is why the rebellion of the church and the falling away) even while Jerusalem trembles (Isa 34:8; Zech 12:2), threatening the “literal” fulfillment of all unfulfilled prophecy that has been denied for most of church history. (Have the False Prophets done their job well!?)

I especially appreciate your ability to see the relationship between the church’s arrogance against the branches and the great falling away. There’s a connection. This what the coming “controversy of Zion” is all about. The church has already paid, and will pay a yet more terrific price for its carelessness of Paul’s warning in Ro 11:25. However, I want to add that if we see better than another, this owes to nothing in us more than others. While there is sufficient clarity in scripture to make our ignorance of the truth reprehensible from the standpoint of divine claim and justice, still, any ability to see what God has also deliberately hidden from the wisdom of this age, is all of grace and nothing of ourselves. The only One who has made any to differ is God (1Cor 4:7). This keeps us from the pride that stands in judgment from the standpoint of our humanity. It is only mercy that the elect are not taken away with the same deception that comes to the ‘earth dwellers’, since it is only grace that we are counted worthy to escape the same.

So despite Jewish unbelief concerning Christ, the covenant places and institutions are still divinely regarded as “holy”. Therefore, when we speak of the rage of the Antichrist (antichrists) against the “holy covenant” (Dn 11:28, 30), we are speaking of Satan’s hatred of Jewish election and right to the Land on the basis of divine predestination. We are NOT suggesting that Jewish worship counts for anything apart from faith in Christ. Manifestly, it does not. Otherwise, their worship would be acceptable. That it is NOT acceptable is shown by the fact that Israel’s greatest discipline and judgment comes at the very time their religious self assurance is reaching its heights.

Still, the presumption of the nations under Antichrist (False Prophet) is none the less counted as the ultimate effrontery against the God of the covenant, since when the nations (here is your antichrists) “come down” to ‘divide’ and ‘part’ the land (Joel 3:2; Dn 11:39), God’s fury comes up in His face (Ezk 38:18). With this act of consummate effrontery, the nations have crossed the final boundary of divine patience (Isa 24:5). This is significant to observe. (Is this the valley of– decision, Jehoshaphat, Hinnom, Hamon Gog, vision, & of slaughter)?

Yes, to all of the above. This is the final preparation for “the great day of God almighty” spoken of in Rev 16:14. It is the day of the Lord, which culminates at Jerusalem and the surrounding region that answers to the names you mention here. I also know a little of your burden that people not think of the coming Antichrist as only one individual. While I believe that only one individual is the final embodiment of the mystery of iniquity (Paul’s “man of sin”) by means of a death and resurrection that accomplishes the full manifestation of Satan in the flesh, I also recognize that there is another of equal satanic power and authority called the false prophet, and that all the natural “children of wrath” that pass on into final reprobation, are of that same spirit and mystery (many antichrists), which has been at work since the beginning, and which, since the advent of Jesus, takes the form of the denial of His full deity. Therefore, when I use the term Antichrist, I’m most often using it as shorthand for a far more extensive subject.

The issue of the Land will test every heart. Not because the Land is anything in and of itself, but because it concerns what God has spoken, and therefore raises the question of divine election, particularly since the Jews that are in the Land are not yet obedient to God through faith in the Messiah’s blood. Why then should unbelieving Jews be entitled to the Land any more than the Palestinians or any other people? The answer is that God has given the Land unconditionally apart from works on the basis of future grace. This exposes each person’s view of the nature of grace, which is precisely the point of divine testing.

Therefore, Jewish unbelief does not make void the ordinances of God. The sacrifice and the ‘holy place’ is holy, not in the sense of efficacy for atonement, but in the sense of ’set apart’ according to divine institution. However, all such ordinances of the law avail nothing for those who wait on ‘that altar’ (Heb 13:10) with unbelieving hands.

Although these things are difficult, so much depends on taking to heart the Lord’s clear command to go to Daniel and “understand” (Mt 24:15). Jesus prescribes this as the only safe-guard against the unparalleled deception. “Be on guard. Stay away from those False Prophets with itchy ear and the garbage they write, (Eccles. 12:12) Behold, I have foretold you all things” (Mk 13:23). And part of this understanding in Daniel includes 12:11-13. It is going to be rough on the remaining Church / Christians, especially for a few days.

I’d like to know more of what you have in mind here concerning the extension of days? I have my tentative view and I know of others whose view are not so tentative. There is one more point that I seldom see made, and that is this: Whatever the meaning, it is clear from this that Daniel understood these days to be quite literal. This is overlooked by those who want to spiritualize everything that gets in the way of their presuppositions.

In brotherly love, Reggie

When I was a very young boy, I used to worry deeply about the Jews. I knew nothing of any promise concerning a future hope for them. I knew only that unless they were able to somehow forgive those who had done such things to them, they could not be saved, since Jesus had said that we cannot be forgiven unless we first forgive those who have trespassed against us. I felt this command made it impossible for the Jews to be saved. It was too high for them. But that is precisely the point. Only in the face of an impossible commandment is the power and glory of God revealed in jars of clay. Crisis finds us out. It reveals we are not what we thought. We dare not relax the requirement, or make it any less than necessary, else we will never know the power that fulfills it through grace. It was given to kill us, just so that we might live by the power of another life.

What then is that one event on which all else depends? It is the transforming sight of Him. When Israel will see their Joseph (Him whom they pierced), every family will mourn apart (Zech 12:10-12). Forgiveness and love towards German and Palestinian will no longer be an impossibility, because Jesus said, “to whom much is forgiven, the same loves much.” This is the seeing that transforms. It creates a new heart, which is nothing less than the revelation of Christ in the believer. Paul said, “when it pleased God to reveal His Son in me …” It is the revelation of Christ in us the hope of glory. This comes at great price, not only to God, but His servants also are required to travail for the formation of Christ in another (Gal 4:19; 2Cor 4:12). Though free of fleshly labor or merit, it does come easy or cheap. It is only through the travail of the Spirit. That is why prevailing prayer is so often travailing prayer.

All salvation is based on the principle of a life laid down for another. This is the true evidence of regeneration. It shows, as nothing else, the presence and reality of the life of God in the life. It is not merely a change of lifestyle. It is not only a new hatred of sin. It is to be made partaker of the divine nature, which translates most essentially into being in touch with God’s heart for others, even the enemy. In fact, according to Jesus, love of the the enemy is the truest test of the reality of our condition. This is miracle ground. When we forgive the greatest offense and love the greatest enemy, we weep. It is as though we walk on water, because we know it is not ‘in’ us; it is not ‘of’ us; but only through Him that we are able to do this impossible thing. This can only be in us as we are enabled to see Him as He is, more and more, as the light that shines brighter to the perfect day.

Certainly, “with man this is impossible”. That’s just the point. Flesh and blood cannot reveal it. The natural man cannot receive it. It is all grace and gift, far beyond the meritorious ability of man to induce or constrain God. As miraculous and impossible as it may and ’should’ seem to us, this impossible ability comes as a free gift. But if the eschatology of Israel means anything in terms of personal application, this gift comes at the end of something. It comes at the end of man, and that end doesn’t come easy.

The gift of God is free indeed, but there is an obstacle more fierce and resilient than anything we can imagine. It is “what is in man” (Jn 2:25). This is our common problem and our curse. We are too strong. Jacob becomes Israel in one place only, at the end of his strength. That is where Christ is always revealed, at the end of strength. To that end the law was given. The scripture says, the “quarrel of My covenant” (Lev 26:25) comes to an end, “when He sees their power is gone” (Deut 32:36). “When He shall have accomplished to scatter the power of the holy people (the Jews), all these things shall be finished” (Dn 12:7). “And I will break the ‘pride of your power”. (Lev 26:19). Notice the relationship in these scriptures between pride and power.

The power of sin lies in presumption, which is a kind of false power, the delusive power of self-sufficiency. This is the power that must be crucified if we are to live unto God, so that what is sewn in weakness can be raised in power (1Cor 15:43). In this sense, the ‘power’ of the first creation is the principal hindrance to the power of the second creation (Heb 10:9). Power was Satan’s test. He was given great beauty and wisdom, but iniquity was found in him when he aspired to take the glory to himself. This is not the place, but scripture suggests that Satan envied the place that had been decreed for the Son to rule all nations from Zion’s hill and aspired to usurp that place and position for himself (Ps 2:6-8; 48:2 with Isa 14:13).

The greatest test of the heart is the use of power. This was David’s test when his dreaded enemy Saul was in his grasp. What we do with the power that is in our hands is the greatest evidence of what is really in our hearts. Whether we are able to choose the higher ground in any hard decision will be determined by whether or not we have received the power to lay our life down in confidence and hope of a better resurrection (”power to lay it down” Jn 10:18). This power comes only through seeing Him. To see Him is to be like Him (2Cor 3:18; 1Jn 3:2). Such a ‘change’ is sure and everlasting; it is resurrection. “And this is the will of Him who sent Me, that everyone who sees the Son and believes in Him may have everlasting life; and I will raise him up at the last day” (Jn 6:40).

In every example, when the prophets or apostles saw him, their strength went out of them. There is a principle here. This is where God is taking the church, not only at the end when He is revealed in final glory, but scripture shows great evidence of a mighty transformational break through that comes when Michael casts down Satan to begin the last 3 1/2 years of great tribulation, Satan’s “short time” (compare Dn 12:1 with Rev 12:7-14). Other scriptures show that this is the time that great power is coming on the church for their final witness and suffering (Dn 11:32-35; 12:3; Rev 11:3; 12:10). We may be sure that this power comes only after a great weakening and removal of carnal power. We believe that before Israel’s travail begins, God will have made great use of the first half of Daniel’s last week to accomplish a great straightening of the church that will result in Michael’s heavenly victory over Satan, but that is another topic for another time.

I was just talking to my granddaughter about the Lord’s answer to the disciple’s question, “Master, where do you dwell?” I pointed out that some of the most overlooked, but glorious words in all the Bible was our Lord’s reply, when He said, “come and see.” I told her the entire purpose of our lives and the gift of the Bible was to answer that glorious invitation, “come and see.” “See the place of my dwelling.” When we see the place of His dwelling, we become His dwelling place.”

I showed her the scriptures in Isa 57:15 and 66:1-2, which show that God takes no satisfaction in the vastness of the creation. That’s a “piece of cake,” could do it all again with a word. No, none of that is the place of His rest. His desire, His rest, and eternal choice of dwelling is in the broken heart that has been tendered and changed by His mercy. He has desired to dwell with the humble, the contrite, the simple and trusting, who have ’seen’ the depths of His mercy. To know that mercy and to sing amazing grace from a broken heart of grateful praise is without doubt the chief end of the church. Oh for the day that “all Israel” will sing the praises of the Lamb before the throne of His mercy!

Lord grant such a Spirit quickened seeing of you, that we may show your strength to Israel and the nations. Oh, God, do not let the magnitude of your love and sacrifice be wasted on our uncomprehending and insensible hearts! Destroy by your own mercy and power all the power of our self protection and unbelief, till we can say with Isaiah, “here I am; send me.”

Yours in the Beloved, Reggie