Understanding The Endtimes by John Corin - HTML preview

INTRODUCTION

Before examining this momentous event, some terms need defining; here, then, are the words scripture employs for the facets of the second Advent (Arrival). As the ‘Antichrist’ and

‘Rapture’ require more treatment, I cover them in other chapters.

‘The Coming’

‘ Parousia’ (Str G3952)—greek for ‘coming’—is by far the most common word related to the Second Advent. (‘ Erchomai’

(Str G2064)) is found several times in connection with it, e.g., (Mt 26.64) but is mostly used for general ‘comings and goings’.) And though other greek words convey the idea of an entrance on coming, ‘parousia’ goes further to indicate Christ will ‘visit to remain present’. Hence, ‘parousia’ describes an apostle’s visit and the ‘lawless one’s’ appearance (2Th 2.9). It is also the main word in Jesus' discourse about His return(Mt 24.3-51) so here are the texts where ‘parousia’ indicates the Second Advent.

‘There are some standing here who shall not taste death till they see the Son of Man coming in His kingdom’. (Mt 16.28)

‘Tell us, when will these things be? And what will be the sign of Your coming, and of the end of the age?’ (Mt 24.3)

‘For as the lightning comes from the east and flashes to the west, so also will the coming of the Son of Man be’. (Mt 24.27) 71

‘The sign of the Son of Man will appear in Heaven, and then all the tribes of the earth will mourn, and…see the Son of Man coming on the clouds…with power and great glory’. (Mt 24.30)

‘But each one in his own order: Christ the first fruits, afterward those who are Christ’s at His coming’. (1Cor 15.23)

‘For what is our...joy, or crown of rejoicing? Is it not even you in the presence of...Jesus Christ at His coming?’ (1Thes 2.19)

‘So that He may establish your hearts blameless in holiness before our God and Father at the coming of our Lord Jesus Christ with all His saints’. (1Thes 3.13)

‘For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord will by no means precede those who are asleep’. (1Thes 4.15)

‘Now may the God of peace Himself sanctify you completely; and may your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ’. (1Thes 5.23)

‘And then the lawless one will be revealed, whom the Lord will consume with the breath of His mouth and destroy with the brightness of His coming’. (2Thes 2.8)

‘Be patient, brethren, until the coming of the Lord’. (Jam 5.7)

‘You also be patient. Establish your hearts, for the coming of the Lord is at hand’. (Jam 5.8)

‘Saying, Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning’. (2Pet 3.4)

‘Children, abide in Him, that when He appears, we may have confidence and not be ashamed…at His coming’. (1Jhn 2.28) 72

This text also has ‘parousia’ in connection with Christ’s return, ‘For we did not follow cunningly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but were eyewitnesses of His majesty’ (2Pet 1.16) and Peter’s words are significant because they refer to what he (with James and John) saw on the ‘Mount of Transfiguration’. Namely, the

‘transfiguration’ of Jesus as the fulfillment of His prediction about some disciples seeing the ‘Son of Man coming in His kingdom’

(Mt 16.28) before their death. By beholding a glorified Jesus transformed by the power of the Holy Spirit, a much clearer picture emerges of Christ’s return. This ‘metamorphosis’ (the greek word used) not only of His body but also His clothing—it radiated a brilliant whiteness—tells us Christ will not return as he left but appear radiating this glory.

‘The Appearing’

The other main greek word used to describe the ‘Second Advent’ is ‘epiphaneia’ (Str G2015), and while it one time says Christ has already ‘appeared’ (2Tim 1.10), every other time, it refers to the future. As the intensified form of ‘phaino’ (Grk. to appear)—the english word ‘epiphany’ comes from it—its import is ‘an appearance so outstanding it has a fitting impact’. That is, it reinforces His return will have a striking effect on all witnessing it. Though usually translated as ‘appearing’, it is also the word for ‘brightness’ in a verse describing the ‘parousia’ as ‘the brightness of His coming’ (2Thes 2.8). Some versions go further and translate the word as ‘splendor’ or ‘majesty’ to capture the nature of this. Here are the N.T. references with the word 73

‘epiphaneia’ and all give a clearer picture of Christ’s coming; revealing it will be a glorious event having an enormous impact.

‘That you keep this commandment without spot, blameless until our Lord Jesus Christ’s appearing’. (1Tim 6.14)

‘But has now been revealed by the appearing of our Savior Jesus Christ, who has abolished death and brought life and immortality to light through the gospel’. (2Tim 1.10)

‘I charge you … before God and...the Lord Jesus Christ, who will judge the living and … dead at His appearing and His kingdom’. (2Tim 4.1)

‘Finally, there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will give to me on that Day, and not to me only but also to all who have loved His appearing’.

(2Tim 4.8)

‘Looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ’. (Tit 2.13)

‘The Revelation’

‘Apokalypsis’ (Str G602) is the third greek word describing the

‘Second Advent’, and with its meaning of an ‘unveiling or manifestation of what has been hidden from view’, this too enlarges our understanding. (Hence, it also describes knowledge received from the Lord, the kind unveiled by the Spirit.) The following verses have it in connection with the Second Coming.

(Its use in Rev 1.1 is discussed later.)

‘So that you come short in no gift, eagerly waiting for the revelation of our Lord Jesus Christ’. (1Cor 1.7) 74

‘To give you who are troubled rest with us when the Lord Jesus is revealed from Heaven with His mighty angels’. (2Thes 1.7)

‘That the genuineness of your faith, being...more precious than gold that perishes, though it is tested by fire,...be found to praise, honor, and glory at the revelation of Jesus Christ’. (1Pet 1.7)

‘But rejoice to the extent that you partake of Christ’s sufferings, that when His glory is revealed, you may also be glad’. (1Pet 4.13) ‘Therefore gird up the loins of your mind, be sober, and rest your hope fully upon the grace that is to be brought to you at the revelation of Jesus Christ’. (1Pet 1.13)

Though Christ is invisible, believers regard Him as alive and because of this act of faith are blessed (Jhn 20.29). They might not behold the Savior as the first disciples did, but the ‘Spirit of Christ’ makes Him real. Yet, this hiding is to end so He is seen in unequaled glory, His majesty revealed. The ungodly will no longer wonder who He is, or doubt His existence as all will see Him as the ‘Lord of Glory’.

‘The Great Tribulation’

The ‘Great Tribulation’ ( mega thlipsis (Grk) - it means great anguish or trouble) is a term many associate with the last days.

The greek ‘mega’ denotes quality or intensity and is to be distinguished from ‘much ( ‘polus’(Grk)) tribulation’ (Acts 14.22) indicating quantity. Here are the texts where ‘mega tribulation’ is found in the N.T., ‘For then there will be great tribulation, such as has not been since the beginning of the world until this time.’

(Mt 24.21) ‘I will cast her into a sickbed, and those who commit adultery with her into great tribulation, unless they repent’. (Rev 75

2.22) ‘So he said to me, “These are the ones who come out of the great tribulation, and washed their robes and made them white in the blood of the Lamb’. (Rev 7.14) Other possible terms for this period of terrible trial are the ‘time of trouble’ (Dan 12.1) and

‘Jacob’s trouble’ (Jer 30.7).

‘Preterists’ interpret some or all prophecies about the last days as having already happened and see the destruction of Jerusalem in AD70 as the fulfillment of this period of intense tribulation.

But surely Israel’s ‘time of trouble’ back then was a limited fulfillment of what Jesus predicted. Like other prophecies, it has a greater fulfillment, and to argue otherwise seems unreasonable when the phrase ‘nor ever shall be’ (Mt 24.21) qualifies the intensity of this tribulation. Plus, Jesus followed with these words, ‘unless those days were shortened, no flesh would be saved’ (Mt 24.22) and later with these, Immediately after the tribulation of those days the sun will be darkened…the moon will not give its light; the stars will fall from Heaven, and…the Heavens will be shaken’ (v29).

It all points to this terrible time being immediately before the close of the age, and why this time of ‘great pressure’ (literal meaning) is referred to in the book of Revelation. It has two specific references to it, plus this, ‘I also will keep you from the hour of trial which shall come upon the whole world, to test those who dwell on the earth’ (Rev 3.10). With Revelation the apocalyptic book detailing events at the end of the age (the futurist view), there are more than enough witnesses to when the

‘Great Tribulation’ occurs. As to the length of it, bible teachers 76

take different positions, but the interpretation for Daniel’s 70

weeks prophecy in Chapter 3 shows it to be a period of ‘ half a week of years’ (Daniel 9). What Revelation confirms with its mention of, ‘1260 days’ or ‘ a time, times and half a time’ (Rev 11.2-3, 12.14)—all different ways to express a length of 3½ years.

(Some use a ‘shoehorn’ to have it as 7 years by joining two mentions of 3½ years in Revelation.)

The Millennium

‘Amillennialists’ regard the 1000 years mentioned in Revelation (Rev 20.2,3) as symbolic ‘of a period of unknown duration’, and though it employs terms and numbers to symbolize realities, I see this as an actual period of 1000 years. Other interpretations (pre or post millennialism) agree with a literal fulfillment (though differing as to when it occurs). The position I take fits the schema in the ‘redemption week’ with its day of rest.

Many teach the ‘millennium’ will be a time of living on this earth much as we do now—with godly and ungodly inhabitants.

In other words, a time of peace and blessing under the rule of the Kingdom of Christ and His bride but a largely unchanged world.

A scenario I disagree with, for though the bible only gives glimpses concerning this time, two things seem clear. First, no sinners live in this utopia (Cf. Isa 13.9) and second, the citizens of this ‘new world order’ don’t have bodies of ‘flesh and blood’.

What Paul says here, ‘flesh and blood cannot inherit the kingdom of God; nor does corruption inherit incorruption’ (1Cor 15.50).

Those living in this time are the believers who take part in the

‘first resurrection’ (Rev 20.4-6).

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I am also not convinced texts like the following should be interpreted literally as many do, ‘The wolf also shall dwell with the lamb, the leopard shall lie down with the young goat, the calf and the young lion and the fatling together; And a little child shall lead them’ (Is 11.6). The prophetic genre, especially if apocalyptic, uses highly poetic language like this to symbolize spiritual realities. I see this and texts like it indicating a divine state of harmony, but as to the exact state of the earth with regard to its flora, fauna, and citizens during this period, I will have to wait and see. I am open to being surprised, even chastised, if I am mistaken about how natural it will be. Yet, I still find it troubling when the ‘millennium’ is advanced as having realities more akin to what the Jehovah's Witnesses and similar sects espouse.

SIGNS OF THE TIMES FOR HIS COMING

This is also getting a lot of attention. Millions now scan the media for news of earthquakes or other signs in the earth and heavens as an indication of Christ’s return. This nervous and unceasing ‘watchfulness’ has spawned an industry with books, movies, and YouTube videos seeking to prove its imminence. I sympathize with much of this as the motivation for it is probably not wanting to repeat what the Jews were rebuked for, i.e., their failure to ‘discern the signs of the times’ (Mt 16.1-3).

‘Now as He sat on the Mount of Olives, the disciples came to Him privately, saying, “Tell us, when will these things be? And what will be the sign of Your coming, and of the end of the age?’

(Mt 24.3). This chapter in Matthew has the best record of Jesus'

response to the questions the disciples asked about ‘the end of the 78

age’, and none can miss the emphasis in His answer on the observable ‘signs of the times’ to precede His return. It is, then, legitimate to try and match these ‘signs’ with what is happening in the world, but I need to point this out: more than anything else, His words ‘ watch and pray’ are a warning so believers don’t

‘enter into temptation’ (Mt 26.41). The apostle Peter confirms this by telling believers to ‘watch and pray’ so they stay ‘sober’

(1Pet 4.7), i.e. ‘be in their right mind’ and Paul has a similar exhortation cautioning believers not to go to sleep morally or spiritually. (Cf.1Cor 16.13, 1Thes 5.6) Therefore, it is not wrong to ‘watch’ for the fulfillment of these ‘signs’, but believers disobey the Lord if their ‘watching’ doesn’t include the other.

The bottom line: examining the signs indicating the lateness of the hour is a legitimate exercise. (By the way, this doesn’t mean I put a date on His return, or in fact, suggest it will be anytime soon.) But in exploring the signs Jesus gave, what jumps out is they are the ‘beginning(of the) pangs of childbirth’ (Mt 24.8) and if these are the early ‘pangs’ birthing the new age (‘Day of the Lord’), then the full ‘birthing’ could be of great length. If the analogy holds up, the signs will also increase in intensity over time. (Note: real birthing contractions can be fake and not an indicator of the closeness of the event.)

‘Assuredly, I say to you, this generation will by no means pass away till all these things take place’ (Mt 24.34). Any debate around these signs is focused usually on their time frame and the word ‘generation’. Leaving aside the ‘preterist’ view of these events fitting into the years before AD70, (incidentally, 79

subscribers to this view have written scholarly commentaries, e.g.

Barnes and Gill), the popular belief is this ‘generation’ is forty years in length and seen starting in 1948 with the establishment of the state of Israel. But to regard that historic event as a significant

‘sign of the times’, largely based upon the parable of the ‘fig tree’

(Mt 24.32) as a reference to the state of Israel is a somewhat flimsy premise. Now, there is some support for the ‘fig tree’ being a symbol for Israel (it appears in the parable Jesus told about them being barren for three years but given a further year to bear fruit (Luke 13.6-9)), yet to interpret its mention in this discourse (Mt 24) as a sign of the end times I find dubious. The ‘parable of the fig tree’ could, as Jesus indicated, be no more than a lesson in how to interpret the ‘signs of the end’ time-wise. He did not say the ‘fig tree’ was specifically Israel, and even if it has this significance, it could refer to the ‘Israel of God’, the church. So how to interpret the parable is unclear, except to say it has the clear imperative to recognize ‘when you see all these things, know that it is near—at the doors’(v33). Or as here, the ‘Kingdom of God is near’ when we ‘see these signs happening’ (Lk 21.31).

Aside from the dubious claim about a starting terminus, let's clarify the meaning of the term ‘generation’ (Mt 24.34). First off, it is important to note the mention of this ‘generation’ is preceded by these words, ‘Then the sign of the Son of Man will appear in Heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of Heaven with power and great glory’ (Mt 24.30). The passage then goes on to tell us this ‘generation’ witnesses the return of Christ, i.e., 80

‘ they…see all these things’ (v33) (come to pass). The bottom line: to try and establish the length of this ‘generation’ is a lost cause, especially when periods from 40 to 75 years have been suggested.

As to what this ‘generation’ is, the first option is to see it as a reference to a race—in this case, the Jewish people. And though valid , the better option is simply to regard it as the people living in the time these signs occur, i.e., it is a mistake to insist the end is near because this ‘generation’ started with the formation of the state of Israel in 1948. Not only is it hard to substantiate, but the claim may prove to be false if there are more than a few years to go before the Lord’s return. Let’s look now at the signs to see if any indicate the hour is late.

Deception. This is the first sign, and for good reason. Now, when Jesus said, ‘Many will come in my name saying I am Christ and deceive many’ (v5) these imposters will not necessarily claim to be the Messiah himself, but more of a ‘christ’ or ‘anointed one’. For instance, the increase in false prophets/ministries claiming to perform miracles because they are especially

‘anointed’ of the Lord is hard to miss. However, when the first-century church was plagued with these same ‘workers of iniquity’

or ‘false prophets’( e.g. 2Cor 11.13) to claim this sign is fulfilled is unwarranted. It is fulfilled when there is an explosion of lying signs and wonders accompanying their ministries and these

‘christians’ are found to operate occult powers on a grand scale.

What I witnessed in a minor way in the ‘sixties’ (last century) when a ‘minister’ with credentials from a pentecostal denomination as a ‘ worker of miracles’ (1Cor 12.10) came to the 81

church where I fellowshipped and we witnessed what appeared to be divine healings. Some were even spectacular, I admit, e.g., the eyes of a lady with cross-sightedness were instantly restored to normal. But later it was discovered he was operating an occult

‘spirit of healing’ from his time previously in the Christian Science ‘church’—a heretical sect noted for these ‘healers’. It was a case of deception due to our gullibility.

The question, then, is this: is there currently a marked increase in this kind of deception? Well, it certainly was alarming to behold what occurred not too long ago with a ministry claiming divine power to heal but with the assistance of a female angel.

The fallout from those meetings did not end well, and since then, this person has been denounced as sexually perverse. I make one other comment about this sign: the healings and miracles associated with certain ministries today I would characterize as a mixture of true and false. Some of the ‘wonders’ are genuine interventions by the Spirit of God but others are possibly from the operation of occult powers. Now, I certainly don’t judge all who claim to perform miracles to be a ‘worker of iniquity’, but there are definite problems with some ministries, e.g., after they leave, it is often difficult to find anyone permanently healed. (Yet, I recognize a miracle can be ‘lost’ for several reasons, none of which can be laid at their feet.)

Increased societal fracturing. When Jesus said, ‘ For nation will rise against nation, and kingdom against kingdom’ (v7), this is an interesting sign I suspect is occurring in a much greater way than many imagine. It undoubtedly refers to actual wars, but 82

when the word translated as ‘nation’ is ‘ethnos’ (Grk., a people group) it speaks of more than just conflicts between hostile countries. Hence, the sign is fulfilled when conflicts of a ‘tribal’

nature occur on a greater scale, and these ‘tribes’ can be people groups of an ethnic, political, or philosophical kind.

Hence, the current rise of hateful, partisan attacks by one side

‘against’ those they disagree with is evidence of a definite increase in ‘kingdoms’ of a particular tribe (be it ethnic, religious, political, or even gender) engaging in vitriolic attacks against another tribe. An upsurge in hatred and arrogance even within the same group. This animosity and violence over opposing political, racial, and social views, not only is fracturing previously harmonious societies, it could see civil wars break out. If it goes beyond what is witnessed already, religious ‘(denomi)nations’

will not escape this climate of hostility, particularly when other religions and state authorities increasingly persecute Christians.

Increased natural disasters. Another significant sign is Jesus’

saying, ‘there will be famines, pestilences, and earthquakes in various places’ (v7). Now, it may seem a simple matter to claim this sign is happening any time one of the three catastrophes occurs, but when these calamities have been with us throughout history this one is a trap for young players. As a young Christian, I witnessed to my father (an atheist) about this sign of earthquakes and he decided to check with the scientific community. He was delighted to find any claim of them increasing was not proven as more sensitive instruments measure such events now. And more recently, an expert in the field of 83

earthquakes confirmed they have not increased over the past century to any marked extent—at least, not the major ones.

So, rather than focusing on an increase in earthquakes, an alternate translation may give the correct sign to look for. The greek translated as ‘ various’ (places) is ‘kata’ (Str G2596) and is rendered in numerous ways according to the context. But its basic meaning is ‘down’, in this ‘direction’, so a major sense of the word, then, is ‘against’; proven by the numerous times it is translated as such (at least in the KJV). If this is the sense here, then we could interpret Christ as saying earthquakes are a sign when they happen not in the usual places, but in ones ‘against’

the normal, i.e., other than where they usually occur at the joins in the tectonic plates.

Persecution and tribulation. There is evidence of this sign already being fulfilled, i.e., where ‘you will be hated by all nations for My name’s sake. And then many will be offended, will betray one another, and will hate one another’ (v9,10). Hatred of Christians is on the increase around the world, especially in India and Africa where other religions are hostile. However, this persecution has not yet reached the level of intensity where believers betray each other, especially children their parents (Cf.

Mt 10.21). This has occurred over the past century—in communist regimes—but we have not arrived at the scenario where Christians are giving each other up to be executed. In my view, this sign has not reached the threshold to alert us to the lateness of the hour.

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Apostasy. Jesus went on to say, ‘because lawlessness will abound, the love of many will grow cold’ (v12). A ‘lawlessness’, that must be interpreted as the lack of obedience to the commandments of Jesus and His apostles; though, it no doubt will correlate with the breakdown in law and order in society. This rebellion against divine ‘law’ has already seen millions of believers relax their commitment to walk worthy of Christ. Many now loosely adhere to walking the ‘highway of holiness’ (Is 35.8) than remain committed to the ‘narrow way’ (Mt 7.14). With many indulging in questionable worldly activities, including immorality and a lax attitude toward the commandments of Christ, a number that is growing—all evidence the sign is being fulfilled.

In fact, this slide down the slippery slope of half-hearted fidelity to obeying the Savior now sees countless believers backslidden with more than a few dabbling with agnosticism and atheism. Others—with one foot firmly planted in the world—are deserting local churches in droves to become ‘fence sitters’, many of them ‘prodigals’ who have refused God’s call to give up their backslidden ways. Can anyone doubt this, with other indicators, confirms the church is witnessing the start of the predicted

‘falling away’ Paul spoke of here, ‘Let no one deceive you by any means; for that Day will not come unless the falling away comes first’ (2Thes 2.3). (For more on this read my e-book ‘The Hope of Perfection -unveiling the book of Hebrews’, available for free by requesting a copy.)

Apostasy is also why some who claim to be Christian live their lives separate from the flock of God; possibly the fulfillment of 85

Jesus' prediction about the ‘ sheep (are to be separated) from the goats’ (Mt 25.32, 33) and the separation of the ‘wheat from the tares (weeds)’ (Mt 13.30), i.e., the beginning of the purge to

‘ weed out of his kingdom everything that causes sin and all who do evil’ (Mt 13.41). No doubt, this will continue until the ‘fence sitters’ who profess to be Christians are forced to move one way or the other; what the angel intimates when speaking this to the apostle John , ‘He who is unjust, let him be unjust still; he who is filthy, let him be filthy still; he who is righteous, let him be righteous still; he who is holy, let him be holy still’ (Rev 22.11).

The bottom line: as the end nears, the righteous are to become more mature in holiness while those drifting towards wickedness become increasingly evil. As to society and its morals, it will continue to descend into a decadence to eventually reach the degradation evident in the days of Noah and Lot (Lk 17.26-29).

Are we, then, even now witnessing what God saw in, ‘ how corrupt the earth had become, for all the people on earth had corrupted their ways’ (Gen 6.12)? Whatever the answer to this is, when the violence and immorality evident back then does resurface, it will be impossible to have a foot in both camps.

I was divinely warned some years ago about this onslaught of evil and moral decadence, especially the sexual revolution and perversion now openly flaunted. Shown the real intent of this demonic offensive was to decimate the children of God—even though the ungodly have embraced these ‘liberated’ immoral standards first. In other words, undermine the sexual morals of the godly using the strategy Balaam the prophet gave to Balak the 86

king of Moab after he was forbidden to curse Israel (Num 22).

Out of a love for ‘the wages of unrighteousness’ (2Pet 2.15), Balaam offered a devilish strategy to destroy and weaken Israel; it is the plot highlighted in the letter sent to this end time church,

‘But I have a few things against you, because you have there those who hold the doctrine of Balaam, who taught Balak to put a stumbling block before the children of Israel…to commit sexual immorality’ (Rev 2.14). Seduction of the children of God to commit sexual immorality is happening once again; very successfully judging by the number of believers committing fornication, adultery, or if faithfully married, engaging in foolish, if not unnatural sex.

No believer, then, can afford to delay in choosing to withstand this demonic flood of ‘unrighteousness’ loosed upon the world.

Not only stand against immorality—fornication and adultery—

but also against what is called ‘uncleanness’ (Gal 5.19, Eph 5.3), the moral impurity not reaching the standard of immorality. Yet what Heaven regards as the ‘filthiness of the flesh’ (2Cor 7.1). A

‘grey area’ for many believers when it shouldn’t be. Aberrant sexual activity of any kind attracts unclean demons to contaminate a life if at all possible—no matter how small their influence. With believers already letting these intruders into their lives, this trend can only get worse.

Missionary Expansion. Jesus continued by saying, ‘And this gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come’ (Mt 24.14).

When this sign depends on the gospel reaching ‘all the world’, its 87

fulfillment will be hard to miss. Now, ‘preterists’ point to Paul saying the gospel had already gone throughout, ‘ the whole world’

or ‘ all the world’ (Rom 1.8, Col 1.6); but this was in the context of the Roman empire, essentially Europe and the Near East. When this sign is connected with ‘the end’, it leaves us with no option but to interpret it as having a much greater fulfillment. Not some, but every ‘nation, tribe and tongue’ must hear the ‘good news’, and we find a possible answer to this in the book of Revelation when it speaks of an angel ‘preaching the everlasting gospel to every nation, and kindred, and tongue, and people,’ (Rev 14.6).

Despite the best missionary endeavors, a visitation such as this may be necessary to give the gospel to those who have never heard it. Worldwide missionary efforts may not be enough to reach all the ‘ethnos’ groups before judgment comes.

Increase of Fear. Luke’s record of this discourse includes another sign when he reports Jesus also said; ‘And there will be signs in the sun, in the moon, and in the stars; and on the earth distress of nations, with perplexity, the sea and the waves roaring; men’s hearts failing them from fear and the expectation of those things which are coming on the earth, for the powers of the Heavens will be shaken’ (Luke 21.25, 26). Whatever the nature of these heavenly signs (many are putting their faith in the alignment of stars and red moons etc.) or upheavals on the earth, these dramatic and cataclysmic happenings will cause the nations to suffer ‘distress or anguish’ and ‘perplexity or anxiety’.

Will it be the result of a worldwide financial meltdown, greater terrorist atrocities, or a major breakout of war? No one can be 88

sure, or for that matter, if it will not be from widespread famine and other environmental disasters, even a large meteor colliding with Earth. When the Amplified Bible expands ‘pestilences’ (Lk 21.11) to include, ‘plagues, malignant and contagious and infectious epidemic diseases, deadly and devastating’, this is an interesting addition in light of the so-called ‘pandemic’ of Covid-19 in 2020 and beyond. So, while the specifics are uncertain, the outcome will be the same; a ‘shaking of the heavens and earth’

(Heb 12.26, 27) to engender a state of fear; so severe, ‘people will faint from fear’ or as in the KJV, ‘men’s hearts will fail’.

When demonic spirits are bound to capitalize on these events to traumatize even more, there is a clear need for believers to prepare for increased fear. Unless they take measures now to combat panic attacks, anxiety, etc., many will be vulnerable to this threat. In other words, believers must learn now how to wage war and actively resist such an onslaught. Passivity or inactivity in countering this miasma of fear is not an option, and this demands a proactive approach and warrior-like spirit. Hence, out of my own battle with strong fear, I have written a book detailing the biblical prescription to beat it. It is titled, ‘I Proved You Can Be Free from Fear’ and is available for free as an e-book from me by requesting it via my email address at the back.

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CHAPTER 7

RUPTURING THE RAPTURE

Of all the eschatological topics believers argue over, even vociferously disagree, the ‘rapture’ is the most likely. And though the word itself is not in the english N.T., interest in the ‘rapture’ is so strong it has given rise to numerous books, movies, and prophetic conferences—not to mention sermons. With the result the confusing mishmash of understanding is sufficient for many believers to throw their hands up in frustration, not knowing what to believe. Most evangelicals, though, have swallowed (without much chewing) one teaching on the ‘rapture’ in particular, the scenario of believers secretly, silently being ‘caught up’ to meet the Lord in the air before the ‘Great Tribulation’. With help from the Scofield Reference Bible and Dallas Theological Seminary, this understanding has steadily gained traction in Christendom over the last two centuries.

However, this teaching on the ‘rapture’, though popular, has seriously misinterpreted the biblical material to leave in its wake millions of believers with a false hope—one I am obliged to rebut. Yet, the falsehood itself is not the only concern as the outcomes arising from it are troubling—the complacency and blindness it spawns, in particular. But also, by advancing the notion of all believers (some versions have only some) escaping the ‘Great Tribulation’ it is impossible to fit other end time events into the scenario. And worst of all, all who subscribe to this novel 90

view of the ‘rapture’ are unprepared for the suffering and persecution—the future for believers

Now, let me be clear: the ‘rapture’ is an important eschatological event but I can find no biblical support for every believer suddenly and silently disappearing from the earth to leave sinners (perhaps with backslidden believers) facing the horror of the Great Tribulation. Even if only to counter the lackadaisical attitude and false sense of security it engenders, it must be debunked, especially when subscribers to it often seem apathetic about staying awake to pursue the mandated goal of holiness. The answer is the true biblical hope for the end times with the call to ‘purify your-self, just as He is pure’ ( 1Jhn 3.3); the one every believer must embrace to reach their divine destiny.

This chapter, then, is dedicated to presenting the truth on this piece of the eschatological puzzle—all without resorting to the Dispensationalist ‘pre-trib’ theory of the ‘rapture’. And though I first address the canard of the ‘rapture’ preceding the time of

‘Great Tribulation’, other claims connected with it must also be debunked. Notions such as it is silent, unannounced, and the popular belief in the ‘Antichrist’ breaking a covenant with Jewry to desecrate a rebuilt temple in Jerusalem.

THE TIMING OF THE RAPTURE

Leaving aside for the moment those errors, lets establish what the N.T. actually reveals about this event when believers rise to meet Christ and thereafter ‘ be with the Lord’ (1Thes 4.17). The following passages in the N.T. reveal the truth.

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‘Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light; the stars will fall from Heaven, and the powers of the Heavens will be shaken. Then the sign of the Son of Man will appear in Heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of Heaven with power and great glory. And He will send His angels with a great sound of a trumpet, and they will gather together His elect from…one end of Heaven to the other’. (Mt 24.29-31)

‘I tell you a mystery: We shall not all sleep, but we shall all be changed … in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead... raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal...put on immortality’. (1Cor 15.51-53) But I do not want you to be ignorant…concerning those who have fallen asleep, lest you sorrow as others who have no hope.

For if we believe that Jesus died and rose again, even so God will bring with Him those who sleep in Jesus. ‘For…we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord will by no means precede those…asleep. For the Lord Himself will descend from Heaven with a shout, with the voice of an archangel, and with the trumpet of God and the dead in Christ will rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. Thus we shall always be with the Lord. Therefore comfort one another with these words’. (1Thes 4.13-18) Notice, these texts characterize the ‘rapture’ this way: 92

1. It comes after and not before the ‘Great Tribulation’.

2. It is not a secret, silent snatching away but a highly visible, noisy event attended by a trumpet, a shout, and voice of an archangel.

3. It is when believers are resurrected, those dead along with any still alive on the earth—they are all ‘caught up together’.

Of course, other aspects of the ‘rapture’ are found elsewhere in scripture, including in the passage by Paul starting with these words, ‘Now, brethren, concerning the coming of our Lord Jesus Christ and our gathering together to Him’ (2Thes 2.1). He follows this with this ‘gathering’ cannot occur ‘except there come a falling away first, and that man of sin be revealed (2Thes 2.3).

Now, when almost every schema for the end times has the ‘man of sin’ appear during the ‘Great Tribulation’, it confirms the

‘rapture’ is a post-tribulation event. (Note, some teach this

‘falling away’ is the ‘rapture’, but I don't see the greek ‘apostasia’

(Str 646) allowing this interpretation.) The ‘rapture’, then, is not a secret whisking away of believers before the time of intense tribulation but concurrent with the Second Advent when ‘every eye shall behold Him’ (Rev 1.7). Having established those facts, related issues creating confusion also need correcting.

THE ‘THIEF IN THE NIGHT’ TROPE

The first is the belief in Christ coming as a ‘thief in the night’; the notion with its genesis in the warning Jesus gave about how no one will ‘know neither the day nor the hour in which the Son of Man is coming’ (Mt 25.13) (See also Mrk 13.35). But when preachers link those words with the parable about a thief (in the 93

night) (Lk 12.39, 40) we get this trope (slogan) of the ‘rapture’

catching believers by surprise—hence the constant exhortations to be ready at any moment. (1Thes 5.2, 2Pet 3.10, Rev 3.3; 16.15) Though valid, it is not the whole truth and as someone said, ‘The problem with a half-truth is you don’t know which half you have’.

When this biblical truth is overemphasized to create 'alarm'

among believers it is unwarranted. Especially when Paul counters it with these words, ‘ But you, brethren, are not in darkness, so that this Day should overtake you as a thief. You are all sons of light and sons of the day. We are not of the night nor of darkness’

(1Thes 5.4,5). His words of ‘comfort’ (1Thes 5.11) here confirm believers are not to fear missing out on the Second Advent. As also do Jesus’ words here, ‘ Therefore if you will not watch, I will come upon you as a thief, and you will not know what hour I will come upon you’ (Rev 3.3). The believer faithfully watching and waiting will not be taken by surprise with ‘sudden destruction’

(1Thes 5.3) as are the ungodly—along with the believer still asleep. (Cf.1Thes 5.6).

The bottom line: as this event draws near, the believer truly

‘watching’ have no reason to fear they will be in the dark. Though the ‘day nor the hour’ is unknown, they have the divine promise of definite ‘signs of the times’ alerting them to ‘the hour’. (Some point out, the exact hour or day may not be known but Jesus said nothing about the month or year. Worth consideration?) Fair warning will be given as Jesus confirmed here, ‘Now learn this parable from the fig tree: When its branch has already become tender and puts forth leaves, you know that summer is near. So 94

you also, when you see all these things, know that it is near—at the doors!’ (Mt 24.32, 33). Rather than be apprehensive about this momentous event, the truly ‘awake’ believer can be confident in not missing it.

IS ESCAPING THE ‘GREAT TRIBULATION’ POSSIBLE?

Some bible teachers reject the idea of believers escaping the

‘Great Tribulation’, insisting all alive must endure this time. The

‘dispensationalists’ holding an opposite view argue the ‘rapture’ is the means of escaping the ‘Great Tribulation. Yet, when scripture reveals a means of escape, but not via the ‘rapture’, both errors need rebutting. In fact, this alternative way of escape—the answer to the question posed in the heading—accords with the position held by ‘Dispensationalists’ but proves they picked the wrong

‘fire escape’. The bottom line: though the ‘rapture’ is after the

‘Great Tribulation’, believers have the divine promise of not having to endure the 3½ years of judgment ending this age.

As stated, this alternate scenario satisfies the tenet of escape as

‘Dispensationalists’ teach and find support for in these core texts,

‘And to wait for His Son from Heaven, whom He raised from the dead, even Jesus who delivers us from the wrath to come’ (1Thes 1.10), and this, ‘God did not appoint us to wrath, but to obtain salvation through our Lord Jesus Christ’ (1Thes 5.9). The ‘wrath to come’ as confirmed by the following texts.

‘But to those who are self-seeking and do not obey the truth, but obey unrighteousness—indignation and wrath, tribulation and anguish, on every soul of man who does evil’. (Rom 2.5, 8, 9)

‘Which is manifest evidence of the righteous judgment of God, 95

that you may be counted worthy of the kingdom of God, for which you also suffer; since it is a righteous thing with God to repay with tribulation those who trouble you’. (1Thes 1.5,6) ‘And the kings of the earth, the great men, the rich men…the mighty men, every slave and every free man…and said to the mountains and rocks, “Fall on us and hide us from the face of Him who sits on the throne and from the wrath of the Lamb! For the great day of His wrath has come, and who is able to stand’. (Rev 6.15-17) The bottom line: these all indicate a coming ‘day of wrath’

(See Job 21.30, Rom 2.5, 2 Pet 2.9, Rev 6.17) or a ‘day of judgment’ when Heaven’s righteous anger is poured out, as the book of Revelation reveals (Rev 15.7), in ‘ seven vials’ during the

‘Great Tribulation. However, what is easy to miss is the fact not only Heaven’s wrath is on display during this period as Satan’s is also loosed (Rev 12.12). To sum up: when scripture reveals a

‘pretrib rapture’ is not how believers escape this time of judgment, it reveals another way. Yes, this still leaves us with the question of, do believers have a divine promise of escaping this time of divine wrath. The initial answer is this: though the bible reveals this is the expectation for every believer, it is a general promise as conditions qualify it. Let's, then, examine what scripture reveals as the viable option for escaping the ‘Great Tribulation’, both to answer to those opposing the idea altogether and to counter the ‘rapture’ scenario of the ‘Dispensationalists’.

But before doing that, no one should doubt the justice of divine judgment in the ‘day of vengeance’ (Is 61.2). If you think retribution is unworthy of a merciful God, remember it is 96

reluctantly poured out, and then only after God’s patience and abundant forbearance have run out. The ungodly have spurned the mercy extended as long as possible. When the Son of God finally

‘ treads the winepress of the fierceness and wrath of Almighty God’ (Rev 19.15), it is for the unrepentant soul stubbornly defiant in rebellion against Heaven.

He who believes in the Son has everlasting life; and he who does not believe the Son shall not see life, but the wrath of God abides on him’ (John 3.36). This text and others (Rom 1.18, Eph 2.3) reveal additional truth about the ‘wrath of God’ that believers often ignore or refuse to believe. Namely this: divine wrath is not reserved for this one ‘day’ of judgment. In other words, the ungodly to some degree constantly suffer divine judgment when reaping the consequences of their sin—in negative the outcomes of sickness, poverty, and family dysfunction. The ‘law’ also in play, as Jesus confirmed, at the destruction of Jerusalem with its temple (Lk 21.22, 23). Indeed, active when Heaven executes judgment upon nations and kings committing egregious violations of the divine standards. In fact, consequences from the same ‘law’

when the godly soul’s ‘sin finds them out’, and what the believer is warned of here, ‘Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap’ (Gal 6.7). If egregious enough, sins can even have consequences no one can escape; confirmed by the judgments suffered by Moses and King David after they sinned. (cf. Prov 11.23)

Therefore, the ‘Great Tribulation’ as the ‘day of wrath’ is when the world reaps what it sowed in stubborn, ongoing rebellion. But 97

as mentioned, a judgment it also incurs because it embraces the devilish ‘Antichrist’ deceiver and the ‘beastly’ political ‘beast’

who ‘opens his mouth in blasphemy against God, to blaspheme His name, His tabernacle, and those who dwell in Heaven’ (Rev 13.6). Whereas, the ‘good and faithful’ (Mt 25.21) believer has the divine promise of escaping this time of divine judgment, i.e., those who ‘overcome’ and qualify. By not meeting these requirements believers disqualify themselves and must go into this final time of great trial. Either to be martyred for their faith or die a natural death, and though a great tragedy, not the loss those suffer who deny the Lord and fall into apostasy.

What, then, is this alternative means of escape? Although not widely preached or known through books like this, the schema for this ‘escape route’ rests on a solid biblical foundation and confirms the following truths about the end times. First, the backslidden, half-hearted believer is disqualified and must go into this time of terrible tribulation. An outcome Heaven never intended believers to endure, yet as the letter to the ‘church of Thyatira’ confirms, those refusing to ‘repent’ are cast into ‘Great Tribulation’ (Rev 2.21,22). Whereas the repentant soul escapes this judgment via a scenario the following texts lend support to.

‘But take heed to yourselves, lest your hearts be weighed down with carousing, drunkenness, and cares of this life, and that Day come on you unexpectedly. For it will come as a snare on all those who dwell on the face of the whole earth. Watch therefore, and pray always that you may be counted worthy to escape all these things that will come to pass, and to stand before the Son of 98

Man’ (Lk 21.34-36). The promise here of escaping ‘ all these things’ strongly suggests believers—those who qualify—don’t have to endure the ‘Great Tribulation. As this text confirms,

‘Because you have kept My command to persevere, I also will keep you from the hour of trial which shall come upon the whole world, to test those who dwell on the earth’ (Rev 3.10). Some may argue the wording ‘ kept…from’ here has the sense of being

‘kept faithful’ during this time; yet when the promise is for those who ‘kept (His) command to persevere’ it must speak of much more. All believers are entitled to the Lord’s ‘watchful care’ and

‘keeping grace’, but this reward is for those believers meeting certain requirements. The promise is also not only to be ‘kept’ (as kept in it) but ‘kept from’ this terrible ordeal—a different outcome. None other than the divine pledge of preservation in a place of refuge reserved for the faithful—in scripture, referred to as the ‘hiding place’ (Ps 32.7). (Cf. Ps 91) The final evidence for believers not enduring this time of severe trouble is in Revelation where we learn a woman is, ‘given two wings of a great eagle, that she might fly into the wilderness to her place, where she is nourished for a time and times and half a time’ (Rev 12.14). This ‘woman’—a company of believers—

enjoys divine protection during the length of the “Great Tribulation’, i.e., 1260 days (3½ years). (A repeat of the motif of Israel escaping the wrath of Pharoah, Ex 19.4). Though other believers, described as those ‘who keep the commandments of God and have the testimony of Jesus’ and as the ‘rest of her (the 99

church’s) offspring’, endure the rage and persecution of the

‘dragon’ (the devil) during the same 3½ years (Rev 12.14,17).

As to the details of where and how this company is ‘kept from’

the distress of the ‘Great Tribulation’, these are not fully clear.

Several foolish notions have been suggested for this hiding place; including the ancient deserted city of Petra, on the moon, and in Palestine. The most likely place of protection is elsewhere, but before revealing this I must emphasize these believers (the

‘woman’) kept safe in this ‘time of trial’ are not removed from their earthly existence as they have a divine ministry to fulfill.

The best option for this place of safety so these ‘overcomers’ are protected is within the spiritual realm. By being ‘cloistered’ in the

‘other world’ they will have the freedom to move between their

‘hiding place’ and the physical world, i.e., the liberty to complete their ministry to the unsaved.

These ones ‘kept’ safe, then, are the promised ‘Deliverers (saviors) out of Zion’ (Obad.1.21 NIV) who exercise spiritual rule with a ‘rod of iron’ (Rev 12.5) and in a ministry replete with powerful signs and wonders testify to the gospel. With special authority over the powers of darkness, this time of anointed ministry will see many ungodly delivered and healed—leading them to salvation. Their place of protection, then, is not to remove them from the unsaved but to keep them safe so they are free to minister to their plight and suffering. For more on this, you can request a free copy of my e-book ‘Prepare for Glory’ by writing to my email at the back of the book.

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CHAPTER 8

ESCAPING THE GREAT TRIBULATION

WHO QUALIFIES AND ESCAPES?

In saying ‘pray always that you may be counted worthy to escape all these things that will come to pass’ (Luke 21.36), Jesus clearly implied those escaping qualified for the honor. ‘ Counted worthy’ (other MSS, have ‘strength’) of this reward because they met certain requirements. But note, and this is important, these believers do not earn this reward, they qualify for it—in the main, because of divine grace. As a British Grenadier Guard meeting the height requirement does not earn the esteemed role but qualifies to join its elite ranks. Now, if it is because of divine

‘grace’, you might argue it is unfair of God to make this distinction between the ones qualifying for this reward and those who don’t. However, besides divine grace, other sayings of Jesus make clear the believer who qualifies has properly prepared for His coming. Those unwilling to pay this cost, one requiring sacrifice, disqualify themselves and this promise of escape.

One parable, in particular, underscores the difference between those qualifying and those missing out. No one can fail to see it is all about those who prepare for a ‘wedding feast’ at the end of the age and those who don’t. In other words, the one granted entrance is the believer willing to meet the cost of preparing for the ‘feast’; in the book of Revelation, identified as those who ‘overcome’ to remain faithful to the end. The bottom line:though the Lord is ‘not 101

a respecter of persons’ (Act 10.34), He is ‘ not unjust to forget your work and labor of love’ (Heb 6.10), i.e., He has no favorites but shows favor to those who ‘ diligently seek Him’ (Heb 11.6).

Let’s take a closer look at this parable to see if there are other factors why only some qualify for the reward of entrance to the feast. I quote the full parable, Then the kingdom of Heaven shall be likened to ten virgins who took their lamps and went out to meet the bridegroom. Now five of them were wise, and five were foolish. Those who were foolish took their lamps and took no oil with them, but the wise took oil in their vessels with their lamps.

But while the bridegroom was delayed, they all slumbered and slept. “And at midnight a cry was heard: ‘Behold, the bridegroom is coming; go out to meet him!’ Then all those virgins arose and trimmed their lamps. And the foolish said to the wise, ‘Give us some of your oil, for our lamps are going out.’ But the wise answered, saying, ‘No, lest there should not be enough for us and you; but go rather to those who sell, and buy for yourselves.’ And while they went to buy, the bridegroom came, and those who were ready went in with him to the wedding; and the door was shut.“

Afterward the other virgins came also, saying, ‘Lord, Lord, open to us!’ But he answered and said, ‘Assuredly, I say to you, I do not know you.’ “Watch therefore, for you know neither the day nor the hour in which the Son of Man is coming’ (Mt 25.1-13).

To begin, this ‘wedding parable’ is prima facie evidence of differing outcomes for believers when Christ comes as the bridegroom for His bride. Why, though, is one group taken into the wedding feast when both groups of five meeting the 102

‘bridegroom’ are ‘virgins’—a well-known symbol for believers betrothed to Christ? (Cf. 2Cor11.2) The parable gives us two reasons: first, the ones missing out did not properly prepare for the event, and second, the Lord denies ‘knowing them’ (v12). Of special significance, though, is the unwillingness to prepare for the ‘bridegroom’s’ delayed arrival by buying extra oil. That is, they were not willing to pay the cost of ensuring a reserve supply of the Holy Spirit. A salutary lesson for every believer with the biblical mandate to keep filled with the Holy Spirit (Cf. Eph 5.18). Now, as the N.T. makes clear, this means the willingness to

‘ spend and be spent’ (2Cor 12.15); in essence, the cost Jesus spelled out by saying, If anyone desires to come after Me, let him deny himself, and take up his cross daily, and follow Me’ and,

‘For whoever desires to save his life will lose it, but whoever loses his life for My sake will save it’ (Lk 9.23.24). It is a serious mistake for the believer to imagine this price can be avoided , nor can they cry ‘foul’ when missing out on the reward due to an unwillingness to pay it.

When God is just, this separation into different destinies cannot be considered unfair. In fact, divine justice dictates those unwilling to ‘die to self’ as Jesus instructed must ‘lose their lives’

as martyrs in the ‘Great Tribulation’. Or as a friend put it, we

“voluntarily die now or die later by the hand of others”. And though martyrdom is the fate of those not escaping the ‘Great Tribulation’ (yet remain faithful), their outcome is far better than for apostates who, with the ungodly, ‘drink of the wine of the wrath of God’ (Rev 14.9, 10).

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THE QUALITIES REQUIRED TO QUALIFY

While the ‘cost’ to qualify generally is clear, other parables enhance this understanding; when interpreted, all three refer to the ‘Great Tribulation’ to reveal the requirements to escape it, i.e., why believers are rewarded differently at Christ’s return. What they reveal hinges on interpreting a unique phrase common to these parables, i.e., ‘outer darkness’ as the place of ‘weeping and gnashing of teeth’. They read, ‘ the sons of the kingdom (will) be cast out into outer darkness. There will be weeping and gnashing of teeth’. (Mt 8.12) or, ‘take him away and cast him into outer darkness; there will be weeping and gnashing of teeth’ (Mt 22.13) or, ‘cast the unprofitable servant into the outer darkness. There will be weeping and gnashing of teeth’ (Mt 25.30).

This ‘outer darkness’ is not ‘hell’ with its ‘fire and brimstone’

but a metaphor for the ‘Great Tribulation’. ‘ Darkness’ is an established symbol in scripture for the devil’s domain, e.g., Satan is the ‘ruler of darkness’ (Eph 6.12) and believers are ‘ delivered from the power of darkness’ (Col 1.13). And to interpret this

‘weeping and gnashing of teeth’ as the torments of ‘hell’ is a mistake. In fact, the words ‘outer’ and ‘darkness’ combined indicate what they symbolize; ‘ outer’ is the first clue as it is a reference to the ‘outer court’ in the Tabernacle of Moses, the court illuminated by daylight but is in ‘darkness’ at the ‘end of the day’.

The other two courts of the Tabernacle were lit by unnatural light; the ‘holy place’ was illuminated by the ‘golden lampstand’ and the Shekinah glory lit the ‘most holy place’.

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At the ‘end of this day’ of grace the powers of evil are to unleash their wrath (Rev 12.12) to leave the world in spiritual

‘ darkness’, even ‘ gross darkness’ (Is 60.2). The ‘darkness’ and

‘weeping and gnashing of teeth’ together capture the terror and suffering during the time of ‘Great Tribulation’ when judgment is poured out. ‘Outer court’ believers do not escape this period of darkness and severe trial, yet retain their salvation if they ‘endure to the end’ (Mt 24.13). They lose their lives as martyrs but retain their reward in heaven where they, ‘rest a little while longer, until both the number of their fellow servants and their brethren, who would be killed as they were’ (Rev 6.11).

Hence, with the context for these three parables being the

‘Great Tribulation’, they offer insight into the requirements to qualify to escape this time. Let’s discover the quality each parable reveals the believer must have.

1. With Jesus saying to the centurion, ‘ I have not found such great faith, no, not in Israel’ (Mat 8.8-12) this first parable underscores the requirement of faith.

2. When the guest in this parable does not have on the appropriate ‘wedding garment’ (Mat 22.11-14)—expensive attire for a wedding—it reveals righteousness as a requirement.

(Clothing symbolizes this. (Cf. Job 29.14)) His unwillingness to pay the cost of such attire is why he is denied entrance.

3. The ‘unprofitable servant’ in this parable is ‘wicked and lazy, i.e., unfaithful with his ‘talent’ (Mt 25.14-30) . It underscores the requirement for a believer to ‘see’ (he was blind) any talents given are put to best use, i.e., the necessity of ‘spiritual eyesight’.

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Here's what is interesting. These same three qualities are found in Jesus' letter to the ‘church of Laodicea’ (Rev 3.17,18), where this end time church is counseled’ to ‘ buy from Me gold refined in the fire, that you may be rich; and white garments, that you may be clothed, that the shame of your nakedness may not be revealed; and anoint your eyes with eye salve, that you may see’

(v18). Now, ‘gold’ in scripture is the symbol for faith, as Peter confirms here, ‘your faith, being much more precious than gold that perishes’ (1Pet 1.7), while the ‘ white garments’ to cover

‘nakedness’ are the biblical symbol of ‘righteousness’. The same garments of ‘fine linen, clean and bright, for the fine linen is the righteous acts of the saints’ (Rev 19.8) adorning the wife of the Lamb. As to the ‘anointing (salve) for the eyes’, this correlates with Paul’s prayer for believers to have, ‘the spirit of wisdom and revelation…the eyes of your understanding being enlightened’

(Eph 1.17,18). Faithfulness with ‘talents’ is only possible when the ‘eyes of the understanding’ are anointed to ‘see’ the responsibility it brings, i.e., when the ‘inner eyes’ are anointed with a ‘spirit of wisdom and revelation’.

AN ESCAPE ROUTE WITHOUT A ‘PRETRIB RAPTURE’

To sum up: ‘Dispensationalists’ are correct in teaching those found ‘worthy’ can escape the suffering of the ‘Great Tribulation’, but wrong in advancing the ‘rapture’ as the means. Yet, scripture reveals an alternative ‘escape route’, one I suspect most believers have never heard of. Indeed, when this ‘alternative’ means of escape is not mentioned in the usual commentaries, either classic or those by modern theologians, an understanding some might be 106

inclined to dismiss. But please do not make a snap judgment; give the Holy Spirit a chance to confirm if, indeed, it is biblical truth.

It was this fresh understanding that resolved the inconsistencies in the ‘Dispensationalist’ schema I embraced originally . And lest you think this is a ‘private interpretation’ (2Pet 1.20), the scenario I present is taught around the world in independent assemblies outside the institutional church.

Though founded on non-figurative texts, it is also fair to forewarn this fresh understanding draws on the types and shadows of scripture for confirmation—to a greater extent perhaps than some may like. Yet to dismiss it because of this is unwarranted when Paul used O.T. types and shadows to buttress the truths he presented—it was his favorite method. (Cf.1Cor 10).

Though these gems in types and shadows are hidden from the lazy, indifferent or merely inquisitive reader, they are discovered by the ‘ workman who does not need to be ashamed’ when they

‘rightly divide the word of truth’ (2Tim 2.15). Besides, I present this alternative scenario using the plain texts of scripture before confirming it with ‘types and shadows’.

To those who eagerly wait for Him, He will appear a second

time, apart from sin, for salvation’ (Heb 9.28). This is the linchpin for the scenario I present because the verse refers to an appearance of the Lord Jesus Christ separate from the Second Advent and ‘rapture’. Though it invests heavily in a typological event, the verse clearly speaks of an appearance of Christ different from His very public return, i.e., a secret appearance of our High Priest after the order of Melchizedek. The verse is based 107

on the O.T shadow when the High Priest appears for the ‘second time’ on the ‘Day of Atonement’ to the congregation of Israel.

The author of Hebrews chose this highly charged moment of the day because those waiting outside the ‘Holy Places’ to witness the High Priest’s appearance had all made a special effort to assemble and wait patiently at the doorway. Though all were required to gather on this sacred ‘day’ (Yom Kippur), not every Israelite was willing to meet the cost (in time and expense) to attend this feast.

The bottom line: by drawing on this O.T. image, the author highlights an appearance of Christ not taken into account by many bible teachers in their schemas for the end times. This appearance for the ‘second time’ (fulfilling the type) is obviously separate from when He is, ‘revealed from Heaven with His mighty angels, in flaming fire taking vengeance on those who do not know God…those who do not obey the gospel’ (2Thes 1.7,8). His very public appearance is seen by ‘every eye’ and cannot be this one where the ones present ‘ eagerly wait’ for Him to come out from the Heavenly ‘tabernacle’ . This ‘secret appearance’, then, confirms two truths: number one, it is only for believers ‘eagerly waiting’, and number two, it is ‘ for (the) salvation’ reserved in heaven—not for sin. Now, how those waiting are described might not mean much at first glance, but the greek here is not the normal word for ‘waiting’ but an intensified form, It indicates an

‘eager waiting’ (as in the modern translations) and not just

‘looking’ as in the KJV bible. Or the waiting of someone standing casually at the stop for the bus to arrive or waiting for the kettle to 108

boil. It speaks of an expectancy and zealousness in these believers so they don’t miss out on this climatic appearance of Christ.

The wording, essentially, conveys the ‘eagerness’ of the ancient Middle Eastern bride waiting for her intended husband to return at an hour she doesn’t know. (In my judgment, it confirms the believers at this ‘secret appearance’ are the ‘bride of Christ’.) This company (not all believers), then, wait eagerly for their heavenly ‘bridegroom’ to return and take them into the bridal chamber. Then the ‘wedding feast’, the meal they wait with great anticipation to enjoy as it is ‘for salvation’, (1Pet 1.5-7) i.e., the deposit of grace poured out to complete the sanctification of their body, soul, and spirit. (For details on this ‘coming salvation’

email me and request a free copy of my e-book ‘The Hope of Perfection – unveiling the book of. Hebrews.)

Here are more texts suggesting this secret ‘appearance’ of the Lord Jesus: ‘Blessed are the pure in heart, for they shall see God’.

(Mt 5.8) , ‘Pursue peace with all people, and holiness, without which no one will see the Lord’ . (Heb 12.14) and ‘But we know that when He is revealed, we shall be like Him, for we shall see Him as He is. And everyone who has this hope in Him purifies himself, just as He is pure’. (1Jhn 3.2,3) All have this in common about ‘seeing the Lord’—it is closely linked to ‘purity of heart or holiness’. Now, despite some believers not living a consecrated life fully honoring to Christ, they will be saved and resurrected to

‘see the Lord’ in the new age. These texts, however, restrict the

‘seeing’ to those with a purity of heart; this excludes the

‘halfhearted’ believer who is ‘double-minded’ and ‘lukewarm’ in 109

their walk as a disciple. (Many will interpret these verses quoted above as referring to Heaven. I suggest they rethink that option as it makes no sense to me when all will see the Lord then.) It is the

‘purity of heart’ found in those who refuse to be apathetic about holiness, i.e., believers who walk in full obedience to Christ.

‘Men of Galilee, why do you stand gazing up into Heaven?

This same Jesus, who was taken up from you into Heaven, will so come in like manner as you saw Him go into Heaven’ (Act 1.11).

This verse is also a possible clue to this ‘secret appearance’. Now, most will interpret it as a reference to Christ’s appearance ‘in the clouds’ when ‘every eye will see Him’ (Rev 1.7)—and it could be what the verse indicates. But in using the phrase ‘in like manner’, what if the angels give a template for this secret return of Christ, i.e., their words suggest both occasions follow the same pattern but the sequence is in reverse order for the return to His departure. In other words, did the angels indicate Christ is to FIRST RETURN to a select number of disciples (what He did when leaving) and only after fellowshipping with them be seen in a very public appearance? As to the ‘clouds’, these can be spiritual, not natural; clouds in scripture can be symbolic of the divine presence. Easton’s Dictionary has, ‘A bright cloud is the symbolical seat of the Divine presence’ (Ex 29:42, 43; 1Kg 8:10).

TYPOLOGY SUPPORTING THE ‘SECRET APPEARING’

I realize typology can be too speculative; misused much as the

‘allegorical’ model of interpretation was in earlier times. Some, then, may see this kind of ‘evidence’ as suspect or untrustworthy’.

But to dismiss typology when employed for confirmation and not 110

to establish truth disallows what is valid. Especially when Paul, Peter, James, Jude, and the writer of Hebrews all drew upon types and shadows to illustrate and corroborate teaching. Indeed, Paul specifically confirms the validity of ‘typological hermeneutics’

with these words, ‘Now all these things happened unto them as

types, and they are written for our admonition, upon whom the ends of the ages are come’ (1Cor 10.11- Jubilee Bible 2000).

Hence, I submit these typological examples in support of this

‘secret appearing’ to a company of believers.

Joseph reveals himself to his brothers in secret. Most bible teachers acknowledge Joseph (the one who became ruler over Egypt, although second to Pharaoh) as an important biblical type for Christ. Joseph, like Him, was rejected by ‘his own’ (Jhn 1.11), sold for monetary gain, and given the name ‘Savior of the world’, i.e., Zaphenath-Paneah (Gen 41.45). Much of this happened in a time of famine when the Egyptians became slaves to Pharaoh after draining their resources paying for food (Gen 47.19, 21). A clear pre-figuring of the end of the age when humanity becomes enslaved to a wicked, tyrannical ‘beast’. (See Rev 13.1—10) Joseph’s elevation to govern the land in this time of famine also foreshadows when Christ’s family (the church), like Joseph’s, will be desperate to survive at the end of the age. This quandary (of survival because of the famine) made his brothers willing to sacrifice and pay double for the life-giving rations Joseph had to offer (Gen 43.12). With this context for the incident between Joseph and his brethren, it says this ‘secret appearance’

of Christ will demand His earthly brethren also be willing to 111

sacrifice in a greater way. Here is the record of this foreshadowing, ‘Then Joseph could not restrain himself before all those who stood by him, and he cried out, “Make everyone go out from me!” So no one stood with him while Joseph made himself known to his brothers’ (Gen 45.1). Note, no Egyptians were present when Joseph made himself ‘fully known’ to his brethren and not all his family (of seventy) participated in this secret appearance. They only behold his glory as the regent ruler later.

(Cf. 1Cor 13.12).

An encounter between Jesus and two disciples. ‘Now it came to pass, as He sat at the table with them, that He (Jesus) took bread, blessed and broke it, and gave it to them. Then their eyes were opened and they knew Him’ (Lk 24.30, 31). This is another possible confirmation for the scenario I advance. Some see this ‘secret disclosure’ to a few disciples as foreshadowing an encounter with Christ in an observance of the ‘breaking of bread’

(Lord’s Supper). I see it fulfilled in a time of heightened spiritual

‘communion’ when a company of believers meets face-to-face with the Lord—perhaps it is those who ‘open the door’ at the invitation to ‘sup with’ Him (Rev 3.20).

Jesus appears in secret at the feast of Tabernacles. The record for this is here, ‘But when His brothers had gone up, then He also went up to the feast, not openly, but as it were in secret’

(Jhn 7.10). This also is a possible ‘type’ for a ‘secret appearance’

of Christ, especially when the ‘Feast of Tabernacles’ is the setting.

The harvest feast typical of what takes place at the end of the age (summer) because of an outpouring of the Holy Spirit. It is hard 112

to miss the pattern here; the brothers are privy to a secret appearance before He is revealed to the crowd.

Finally, there is this in the Book of Revelation. That is, what Jesus said in the letters sent to the seven churches (Rev Chpt 2,3).

The symbolism used in them to describe the rewards promised to the ‘overcomers’ confirms this scenario of a company of believers secretly meeting with Christ and escaping the horrors of the

‘Great Tribulation’. When decoded, these symbols give real insight into where this meeting takes place and the threats the

‘seven fold’ church faces at the end.

The salient features describing each reward reveal not only the promise of believers escaping the ‘Great Tribulation’ but they do this by entering into the true ‘holy of holies’. Their shelter from the horrors of this time is in the spiritual realm, and from this hidden realm (Cf. ‘hiding place’, (Ps 32.7)) they fulfill their end time ministry to the lost. They will move in and out of it as Christ did after His resurrection (possibly before) (Lk 4.29,30) all while still citizens of this earth—none have risen in the clouds to be with the Lord. (Incidentally, those high up in witchcraft can disappear into the spirit realm to hide.) Let’s see if the rewards promised in these letters support this thesis.

‘To him who overcomes I will give to eat from the tree of life,

which is in the midst of the Paradise of God’ (2.7). The

‘overcomers’ are promised supernatural sustenance in a ‘paradise’

(garden) where they enjoy ‘eternal life’ to the full. A spiritual realm and the fulfillment of what the original ‘paradise’ (Eden) 113

with its ‘tree of life’ symbolizes. It is why the ‘garden of Eden’

motif adorned the walls of the ‘most holy place’ in the Temple.

‘He who overcomes shall not be hurt by the second death’

(2.11). The reward promised here concerns the ‘overcomers’

salvation. Due to their security in this ‘safe house’ of protection, it is the assurance they will never fall away and lose it.

‘To him who overcomes I will give some of the hidden manna

to eat. And I will give him a white stone, and a new name

written (on it) which no one knows except him who receives it’

(2.17). There are two promises here: the first is the guarantee of eating the true ‘hidden manna’ (angels’ food - Ps 78.25), i.e., the fulfillment of the manna Israel was fed with in the wilderness (a portion was stored inside the Holy of Holies). Throughout the

‘Great Tribulation’, the ‘overcomers’ are supernaturally sustained.

There is also the promise of their ‘entrance ticket’ into this place of provision— a 'white stone’ in John’s day served this purpose.

‘And he who overcomes, and keeps My works until the end,

to him I will give power (authority) over the nations’ (Rev 2.26).

The promise here is unusual authority, the power to rule with a

‘rod of iron’ (v27) and what Aaron’s ‘rod of authority’ stored within the ‘most holy place’ foreshadows. This also confirms the

‘overcomers’ are kept safe in this inner room.

‘He who overcomes shall be clothed in white garments, and I

will not blot out his name from the Book of Life; but...confess

his name before My Father and before His angels’ (Rev 3.5).

The two rewards here are connected. The first is the promise of being clothed with the righteousness symbolized by the ‘white 114

linen garments’ the High Priest wore to gain entrance into the

‘most holy place’. (See Lev 16.4) The second is a further guarantee they will not lose their salvation.

‘He who overcomes, I will make him a pillar in the temple of

My God, and he shall go out no more. I will write on him the

name of My God and the name of the city of My God, the New

Jerusalem, which comes down out of Heaven from My God.

And I will write on him My new name’ (Rev 3.12). The

‘overcomers’ have the promise here of retaining their place within the ‘most holy place’ (it had 4 pillars at its entrance) and the assurance they are valued, ‘lifetime members’ in the city of God.

To him who overcomes I will grant to sit with Me on My

throne, as I also overcame and sat down with My Father on His

throne’ (Rev 3.21). This too is a promise of exercising rule but also contingent on the ‘overcomers’ entering into the ‘most holy place’ where Christ sits on the throne symbolized by the Ark of the Covenant with its mercy seat.

CONCLUSION

These promises, then, speak of a company granted entrance into the true ‘most holy place’ where they are given protection and sustenance. Alluded to here, ‘He who dwells in the secret place of the Most High Shall abide under the shadow of the Almighty’ (Ps 91.1). But also here, ‘Gather My saints together to Me, Those who have made a covenant with Me’(Ps 50.5).

Christ is coming back for a pure bride to exercise rule with Him and this ‘secret appearance’ to His ‘bride’ (before the public one) is intimated in the parable of the ten virgins (and others). A 115

private visit to gather the bridal company up in His arms and (spiritually) consummate their relationship in the ‘most holy place’ (the ‘bridal chamber’). (Ancient middle eastern marriages had no actual service but were consummated in a bridal chamber).

It is the same place as here, ‘the woman fled into the wilderness, where she has a place prepared by God, that they should feed her there one thousand two hundred and sixty days. (Rev 12.6)—

symbolized by a ‘wilderness’ because Israel was protected there.

Now, in case you object to a ‘secret coming’ by quoting these verses, ‘Therefore if they say to you, ‘Look, He is in the desert!’

do not go out; or ‘Look, He is in the inner rooms!’ do not believe it. For as the lightning comes from the east and flashes to the west, so also will the coming of the Son of Man be (Mt 24.26-28), this must be pointed out. The imagery of lightning strongly suggests the passage refers to Christ’s public appearance and should not be confused with this ‘secret appearance’.

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CHAPTER 9

IS THERE AN END-TIME REVIVAL?