Opening Statement
ACHARITH: THE LATTER DAYS
A compilation of articles from the now defunct Differentiator Magazine, edited by R. B. Withers and Alexander Thomson; with a special emphasis on articles by J. G. H. Steedman relating to Acharith (Hebrew for Latter Days); also includes a Chart of the Latter Days by Rick Farwell and an article by Ted McDivitt entitled "Two Days Distinguished". Acharith is that time associated with the restoration of Israel to the land that was once promised to them by God. That restoration has not yet taken place. It can only occur sometime after, but not immediately after, the Body of Christ has been snatched away to meet Christ in the air (I Thessalonians 4:13-17). It is a precursor to the Millennium, not the Millennium itself, but rather a fulfillment of the prophecy in the Book of Daniel relating to the Seventy Sevens.
INTRODUCTORY NOTE (Rick Farwell)
Commander J. G. H. Steedman: His association with the Differentiator was quite brief (from April, 1964 till his death on Dec. 26th, 1968) compared to Mr. Alexander Thomson and Major R.B Withers, but his research proved to be complementary and in my opinion, quite revolutionary. His findings in the area of prophetic truth cleared the way for us to rid ourselves of the burden of trying to fit the Seventy-Sevens of Daniel 9:24-27 into a semi-preterist mold (that is, only one Seven is yet future). His logical and Scriptural arguments allowed us to see a strong case that the entire prophecy of the "weeks", or better heptads of years, has yet to begin. He credited his understanding to a Mr. Otis Q. Sellers from some articles in the latter's magazine The Word of Truth of which Commander Steedman said:"...a series of articles on the restoration of Israel to the land of their fathers and drew the readers' attention to the Passages in Leviticus and Deuteronomy that have been referred to at the beginning of this short exposition on the same subject. I was very interested in these articles and could not see anything wrong in his exegesis. I examined it closely and found that it met most, if not all the objections that I had encountered in my studies of the orthodox pre-millennial and other interpretations that I had previously come across. These earlier interpretations were studied, followed, yet with reservation, always hoping that some firmer ground would be found on which to take my stand than was hitherto forthcoming. I read, re-read, checked and cross-checked all these articles and became convinced that he had certainly received considerable light on the subject and that it was well worth while pursuing. Before doing so, however, a preliminary study was undertaken of the promises and covenants and all prophetic utterances made to Abraham from his call out of Ur of the Chaldees, and to his descendants throughout the Pentateuch. This was done without resorting to reading commentaries or any other books, save the Companion Bible, Young's Analytical Concordance and a few other reference books at my disposal. In other words, apart from anything that might have been retained in my memory from past reading, what was learned was first-hand, and, with the help of, and depending upon the Spirit of God for guidance, considerable notes were made over a period of more than a year. Each section was gone through carefully by a friend, who also was a keen student of the Scriptures, a believer in the full inspiration of the Word of God in the original languages. He was extremely critical and jealous that nothing should be written that had not full scripture support. Sometimes I had to abandon an idea that had occurred to me on this account. At other times I was able to convince him that there was sufficient support for a statement that had been made or conclusion that had been reached."
Chart of the Latter Days
This chart is the result of over twenty years of study on subjects brought before me by God and His instruments, the following teachers: Otis Q. Sellers, C. E. McLain, A. E. Knoch, C. R. Stam among many othersand most recently, through the writings of Commander J. G. H. Steedman and Major R. B. Withers from articles in The Differentiator on the Hebrew word Acharith "latter days" and the "Seventy Sevens". This chart is based upon there being Scripture indicating a protracted period of time(of at least 490 years) in which God will give repentence to Israel before "The Great Tribulation" and the presence of Jesus Christ upon the Earth. In studying this chart you will find this time referred to as "Seasons of Refreshing" in which the parables of the Kingdom of the Heavens in Matthew 13 will have their fulfillment. It is also indicated in the chart and is my contention that the entire Seventy-Sevens of Daniel 9:24-27 will run their course during this time. It should also be noted that all of Israel's "Festivals of Yahweh" will find their prophetic fulfillment during this time ending with the Presence of Christ on Earth to fulfill the Festival of Tabernacles and usher in the 1,000 year Kingdom. All passages with the word "Acharith" are noted in the chart. These Scriptures will be found to cover the entire period, from the beginning (the invasion and defeat of Gog and Magog) to the middle (the nations all beating their swords into "plowshares" and not learning war) to the conclusion and consummation of the eon (The Apostasy) and the presence of Christ upon the Earth. The present called-out-company called the Body of Christ will have been snatched-away before any of these events can occur.
Editor's note: the articles listed below all pertain to the subject of the Acharith but are not listed in any designated order and can be read and enjoyed as one finds the time and inclination.
Afterwards
The Differentiator
Vol. 31 New Series April, 1969 No. 2
When Commander Steedman published his findings about the "Seventy Sevens" (The Differentiator, Vo. 27, Nos. 3 and 4, 1965) I expected a storm of controversy to break out. In these days, that seldom happens, even in the most revolutionary matters; but here, at any rate, was a subject of the utmost importance to every student who is in any way at all interested in Scripture Prophecy. So I thought. Yet nothing happened, so far as I am aware, till Mr. Melvin E. Johnson sent to Commander Steedman and to me a copy of a paper on the subject which he had prepared. This is of such excellence that I hope it may soon be published and widely circulated.
Meanwhile I have been trying to ascertain the reason for this apparent apathy. There has been so little help from others that I have had to search all available books and even into my own experience, but without much to show for it. Some points have cropped up, and I propose to consider them here.
(1) Israel's partial return to their Land "in unbelief"This doctrine seems to be well established among most students of Prophecy. What is not established is any sort of proof of it. I have searched through many books, but in vain. Before me as I write lies a generally quite sound book, "The Israel Promises and their Fulfilment" by Samuel Hinds Wilkinson, in which the following pronouncements are made:
"But the final and full restoration of Israel to the land is notuntil after the Lord's return ( Jer. 31:10; Matt. 24:31 ) ,therefore after the conclusion of the tribulation period and ofthe reign of Antichrist. The first stage therefore of Israel'srepatriation must be before and during the time of Antichrist:the second stage must with equal certainty be after it." (p. 122)If now we will read the passages named in those two references, we will observe that they do not say what Mr. Wilkinson seems to think they say, and we will perceive that in them not one word is said about any return to the land, or of such a return being "in unbelief."
Long and bitter experience has shown me that if a writer, when dealing with some notion of fundamental importance to his case, simply cites Scripture references without examining them or even quoting them in his thesis, there is always some deception in progress. I do not for one moment suggest that here the deception is deliberate, for his writings show that Wilkinson was a deep student of Scripture and an honest and generally clear thinking man. It was a case of wholly unconscious self-deception, of a kind that we are all liable to indulge in unawares. The mind is so constituted that, once an idea is accepted without challenge, with the passage of time its dislodgement becomes more and more difficult. If it had occurred to Wilkinson to suggest to himself that this supposed future return "in unbelief" was a tradition that ought to be proved, he would have applied himself to the task and discovered that it was an error.
For the word apistia, unbelief, occurs only eleven or twelve times in the whole of the Greek Scriptures, and the corresponding verb apisteO, disbelieve, seven times; so it is not a very difficult task to discover what they mean and how they are used. We speedily find that the Greek Scriptures do not refer even once to Israel returning to their land in unbelief. Furthermore, though it is not explicitly stated, God would not do anything of that sort for Israel while they were in that state of unbelief.
For instance, the first occurrence of the word speaks of the Lord Jesus coming into His own country, but "He does not many powers there because of their unbelief." (Matt. 13:54-58) Significantly, this event closes the account of the crisis related in Matthew 12 and 13. Mark 6:1-6 repeats the incident.
From our present point of view the most significant of all the occurrences are the two last. Heb. 3:12 reads: "Beware, brethren, lest at some time there shall be in any of you a wicked heart of unbelief in the withdrawing from God living." Just before this warning there is a quotation from Psalm 95 with its reference to Numbers 14; and after it there is the ominous comment, "And we are observing that they were not able to be entering in because of unbelief." (Heb. 3:19). Now these words were written by a Hebrew to those Hebrews "who have become partakers of the Christ" (Heb. 3:14) and area warning to them against any reversion to unbelief. So special notice is directed towards the unbelief of Israel in past days. Their unbelief is a standing warning against unbelief among those to whom Hebrews was written.
However, the important point for our present study is that the idea of Israel entering into any of God's blessings in unbelief is absolutely prohibited. The very notion of God directing the return of Israel to their land in unbelief is simply out of the question. In fact, it is sheer unbelief to talk in this way as do so many students of Prophecy.
Not the least reprehensible feature of this sort of talk is its vagueness. This appears with startling clarity when we ask the simple question: "Unbelief in what?"
The return of Israel to Palestine in recent years is marked by one feature: general indifference to everything in the Hebrew Scriptures that defines what the Jewish people's attitude should be towards their Land and, most important of all, towards Yahweh (Jehovah) Whose it is, and towards His expressed will stated so plainly in the Law not to mention His plans disclosed in the writings of the Prophets. For all the attention to any of these displayed by the present rulers and people of Israel, the Hebrew Scriptures might as well not exist at all. Undoubtedly, the Jews who have returned to Palestine have done so, to a large extent, in complete unbelief of their own Scriptures.
Such unbelief should be distinguished most clearly from unbelief in their Messiah, Jesus the Christ. For that, collectively, they cannot at present fairly be blamed. This is the point of Rom. 10:14-17. In Romans 9 to 11 Paul is justifying God's ways with His people. Being utterly righteous, God's ways are not only righteous but also merciful as well as just; so in fairness Paul has to justify them, as he does in those four verses. Paul's purpose here is not so much to explain why it is easier for Gentiles. to believe on the Lord Jesus Christ than for the Jew, but the special nature of the Jew's difficulties.
These are summed-up in the parable of the Rich man and Lazarus in the words put into the mouth of Abraham: "If concerning Moses and the Prophets they are not hearing, neither will they be persuaded if someone should be rising out of dead ones" (Luke 16:31). That is one of the most distressing, though seldom realized, facts of human experience. The inevitable result of turning away from the true and the good in relatively minor matters is that presently they become out of reach in greater and eventually the greatest matters.
As an evangelist said to me, many years ago, in his experience people are becoming what he described as "Gospel-hardened"; they have heard something of the Gospel so frequently that it has ceased to have any impact on them. Nearly always, what they have heard is utterly inadequate as well; and that by itself enhances their resistance until it becomes virtually impossible to make them hear. In that way Israel had become deaf to their own Law.
If even the Lord Jesus Himself could not overcome the stubbornness of those who cannot or will not believe, what chance is there for ordinary men or women, unless God makes some special way for them? As Paul asks (Rom. 10:15), "Yet how should someone be heralding if so be that no one should be commissioned?" It is not God's plan now to force a belief which is simply acquiescence, even if it should eventually grow into a belief from the heart. If it were His purpose to win over all Israel here and now, He could do it; but the fact remains that it is not and that He does not make the attempt.
The Ingathering of Israel before the start of the Seventy Sevens will be just that: an ingathering of covenant people who had previously abandoned their covenants, but are then to be called by God to repent and to renew covenant relationship. Therefore, it will not be a call to Christianity as we understand it, but a call to Judaism, to the real Judaism—that is to say, in their Temple, within their Land, in accord with their Law. It will be their opportunity under fresh conditions to show—if they can—that man can under covenant, but apart from vital union with Christ, nevertheless keep the covenants and obey the Law and be God's People in the fullest sense. It will be their last opportunity, in the most favourable conditions. The utter and complete apostasy in the Seventieth-Seven will demonstrate once and for all the impossibility of this aim; but it will not be, as many seem to think, a failure of Christianity, but of Judaism. That failure of Christianity is in progress before our eyes now, and will eventuate in God snatching away His saints and leaving Christendom to go its own ways.
(2) Is there time for the Seventy Sevens now?The close of the previous section brings us abruptly to another question: What is to happen after we are snatched away?
To this there is only a partial answer: the return of the saving-work of God to Israel. Yet even this is not explicitly disclosed to us, but is a deduction from Scripture. Yet it must not be condemned on that account, but simply treated with caution. We know that the saving-work of God was sent to the Gentiles, and that when Paul announced this he added that they were to hear it on their own account (Acts 28:28). Their fulfilment of 1. Thess. 4:13-17 will meant the end of all that, and therefore will necessitate the return of the saving-work of God to Israel. That is entirely plain from the Secret of Rom. 11:25-32.
This, after all, was a secret revealed to and through Paul, and therefore something very special indeed. No wonder Paul cries out: "0, depth of riches and wisdom and knowledge of God!" There, in those few verses, lies the solution of all our present problems, if we would only take it, and believe it, and apply it to them.
Our snatching-away means, must mean, as well the start of the fulfilment of this Secret. Verses 29 to 32 are perfectly plain: Israel are then to be shown mercy as we have been. So how can we dare to think it a strange thing that, when our time is fulfilled, Israel's turn will come?
We must, however, remember that Israel's circumstances will be very different. For them, figuratively, the torch will have to be picked up where they dropped it. As a nation, as a whole entity, they would not receive their Messiah; so those glories of His will be for them at that time no longer on offer. They will virtually be back where they were before He came. For them within their horizon, He will be, and will continue to be, yet to come. So those covenants once open to them will again be open to them. They will once more have the opportunity to keep the covenants, if they can, and to break them in due course in the Apostasy which is to end the period of the Seventy Sevens. It will be their most favourable, though their last, opportunity to show how far they can meet God's requirements; that is, as soulish men, in flesh; and by its disastrous breakdown, the most disastrous in all history, to demonstrate once and for all the inability of the flesh by itself to meet God's requirements.
The history of Christendom does not properly fulfil this requirement, for though it shows with horrible completeness the same failure of soulish man, it does not show it in like conditions or in circumstances so favourable, and for the people definitely called by God to be His special earthly People. The pagans who flocked into the nominal church in the early centuries came into a system which had already largely failed. In fact they would not have joined it otherwise. The Apostle Paul's Epistles are full of warnings against failure and backsliding; but there is one thing which is wholly absent from them, any sort of intimation that any one of these warnings had been received and thoroughly acted on. True, the exhortations of the Prison Epistles move on to deal with fresh evils, but this does not mean that earlier evils had disappeared, but simply that corruption was spreading. There is a broad hint to that effect in Philippians 3. If all had been well, even at that very early date, there would have been no need for such a summary of foundation doctrine.
So the answer to our question is that, so far as Scripture is concerned, there is no reason whatever why the Seventy Sevens should not begin and run their course after we have been snatched away, but not before.
As the late Commander Steedman recently pointed out to me, the apostasy of Israel will primarily be apostasy from Yahweh, Jehovah. There is no indication whatever in Scripture that before the Apostasy they will be as a Nation believers in the Lord Jesus Christ as their Christ, their Messiah. They will have returned as one Nation, putting their trust in Yahweh, Who will have given them the repentance in this respect that they did not achieve in past times. Nevertheless, not till the Rescuer arrives out of Zion will He be turning irreverence from Jacob. and eliminating their sins.
(3) The Jewish Church: Nothing that has been said in the previous paragraph nullifies the fact that some Jews will yet, as at Pentecost, be called to receive the Lord Jesus as the Messiah, the Christ. The Nation as a whole will repent and remain under Judaism; but some will do as some of the Roman Jews did: believe on the Lord Jesus as the Christ. They will be as were the Jerusalem Jews in Acts 21:20 under the leadership of James: "You are beholding, brother, how many tens of thousands there are, among the Jews, of those who have believed; and all are zealous of the Law." They were distinctively Jewish Christians.
Now, Paul does not utter one word of reproof for this remark able assertion. Instead, he meets James and the Elders more than halfway: he puts into practise his words in 1. Cor. 9:20: "To the Jews I became a& Jew, that Jews I should be gaining; to those under law as under law (not being myself under law) . . ... What can we possibly say to this except that (at that time) it was entirely in order for Jewish believers in Jerusalem to be zealous of the Law?
This does not mean that such a state of affairs was to continue for long. Soon there were to be no Jewish believers left in Jerusalem! But it does mean that after we have been snatched away conditions will be able to return to something like what they were then—if not in Jerusalem itself, certainly among Jewish believers elsewhere. Among them will be the dispersion of Israel for whom the epistles of James, Peter and Jude are primarily intended. How can this be? Simply because there is no evidence that the conditions envisaged in those epistles have ever yet existed, except perhaps on a very small scale. We do not know how long it will take for the future Ingathering of Israel to be accomplished. Those epistles were in the first instance for specified Jewish people, but they will apply to other dispersed ones in the future; just as Galatians, and Ephesians, apply universally among us now, though there can be few if any believers there nowadays. As we have already shown elsewhere, there is much yet to be unveiled to these dispersed believers, and perhaps they will be dispersed because they will have believed the Evangel of the circumcision while the bulk of Israel has returned to the Land. It is quite possible to visualize the whole Nation ingathered in Judaism and then reacting against what they regard as apostasy: faith in the Lord Jesus as Messiah. The point is that Judaism remains, for the present, in essence zeal of the Law. There is no evidence that the Lord Jesus will count for anything among the bulk of the ingathered Jews.
All this must be largely speculative; for only glimpses of it have been unveiled to us, as it is none of our business. We have been told all that we need to know, and most of us have not troubled to study even that much! So what cause have we to presume to complain?
Yet we can perceive, like mountain peaks appearing through a sea of cloud, that much will happen to, and among, the Jewish people and Jewish Church of the future. That much will take time to accomplish; just as the fulfilment of other things that are to happen in the Seventy Sevens will take time. We ought to rejoice at this extension of the frontiers of our thought.
(4) The speed of world-events: One friend to whom I put the foregoing general ideas could not entertain them at all. His objection was that world-events had moved so far and were moving so fast that there simply was no room to fit in about half a thousand years before the end time could begin.
This is, I am persuaded, a wholly mistaken way of approaching this matter and in reality a disguised form of the particular unbelief against which the Lord Jesus Himself expressly warned. His Apostles (Acts 1:6-8). It is, definitely, not our business to watch world-events, but to listen for that trumpet sound which is to mark the end of our earthly pilgrimage and remove us from the world to which we do not really belong. Not until we are out of the way can world-events which are of significance in God's purposes for the world itself be resumed. To watch for something to occur which cannot come into existence in the world so long as we are in the way of its development is merely foolishness.
Nevertheless, it was pointed out to me quite firmly that the world is moving too fast towards the events of the end-time for the ideas I expressed to be possible.
The confidence of such an assertion is utterly astonishing. Who can forecast today what is likely to happen ten years ahead? Or even one? The very existence of swift and drastic changes puts all human prophesying out of court. One can only argue from apparent trends, and then only on the assumption that they are real trends and that they will persist—and there is no time in all history to date when these assumptions are less likely to be true.
People assume that scientific discovery will continue at an ever-increasing rate; yet the forces of anarchism and nihilism are beginning to show themselves in the seats of learning, accompanied by an ominous deterioration in mental calibre, if the reported sayings and doings of many students are an indication. Then there is an assumption that the population of the world will continue to grow as it is now doing. Yet this cannot be accepted as certain or, perhaps, even probable. We are told of the infertility of the eggs of Antarctic penguins owing to the presence of DDT in the ocean waters far from its source. If that be so, how can we be sure that such disasters may not be pending for other forms of life, including man? And other alarming possibilities of a similar nature exist too.
I mention such points, not in an attempt to prophesy myself or to alarm, but simply to indicate the futility of all human attempts to prophesy and consequently the futility of all attempts to argue about what may or may not happen during the coming centuries. If the Seventy Sevens still lie ahead, and after them the thousand years, according to Scripture Prophecy; then if we are true Christians we should decisively refuse to reason about them on such grounds.
I well remember the excitement during 1928 in some circles because one of the 2520 year periods (on the year-day system) was said to be due to run out then. Nothing special happened; and there is no reason at all why anything special should have happened, because the whole idea is a fallacy. It is a most harmful fallacy, too, for it not only discredits those who indulge in it—which does not matter much—it also tends, among those who know no better, to discredit God's Word; and that is a thing for which there is no excuse at all. I earnestly urge all my readers to have nothing to do with any attempts to fit Prophecy into recent history or current affairs, as so many have impiously attempted to do. All Prophecy is in abeyance now and will continue to be so long as we are here.
Another thing is worth pointing out. There is little possibility in the foreseeable future of Israel being able to rebuild the Temple on its proper site; for this would entail the removal of the Mosque of Omar and probably an even more bitter war with the whole of the Moslem world. Such an attempt would bring in other countries and even destroy the present State of Israel. Perhaps that is the way it will come to an end, and thus enable God Himself to gather in the rest of Israel as prophesied.
As Mr. Melvin E. Johnson has written:
"The time for the meeting in the air is something no one can pre-calculate but it is something we should constantly anticipate.If we are preoccupied instead, like many now are, thinking mistakenly that present developments in the Mideast or elsewhere are now the fulfilment of Hebrew prophecy and signsindicating a near end of this eon, we shall have our attentions misdirected. We shall be placing a false emphasis on present world events, for even though these may simulate other events of a future day, they are not a fulfilment of those prophecies which remain in abeyance until Jehovah Himself intervenes to change the hearts of Israel world-wide. It is only thenthat God will 'give repentance to Israel.' Acts 5:31." This testimony is particularly welcome; for the full meaning of the Apostle Peter's words: "to give repentance to Israel" had previously eluded me. This is something God is actually waiting to GIVE His earthly People, something which they cannot have till the time is ripe; and one aspect of the matter is that it depends in a measure on how we conduct ourselves. As soon as our task down here is finished, the Lord can snatch us away; and then all will be clear for Him to give repentance to Israel.
R. B. Withers
Vol. 31 New Series April, 1969 No. 2
When Commander Steedman published his findings about the "Seventy Sevens" (The Differentiator, Vo. 27, Nos. 3 and 4, 1965) I expected a storm of controversy to break out. In these days, that seldom happens, even in the most revolutionary matters; but here, at any rate, was a subject of the utmost importance to every student who is in any way at all interested in Scripture Prophecy. So I thought. Yet nothing happened, so far as I am aware, till Mr. Melvin E. Johnson sent to Commander Steedman and to me a copy of a paper on the subject which he had prepared. This is of such excellence that I hope it may soon be published and widely circulated.
Meanwhile I have been trying to ascertain the reason for this apparent apathy. There has been so little help from others that I have had to search all available books and even into my own experience, but without much to show for it. Some points have cropped up, and I propose to consider them here.
(1) Israel's partial return to their Land "in unbelief"This doctrine seems to be well established among most students of Prophecy. What is not established is any sort of proof of it. I have searched through many books, but in vain. Before me as I write lies a generally quite sound book, "The Israel Promises and their Fulfilment" by Samuel Hinds Wilkinson, in which the following pronouncements are made:
"But the final and full restoration of Israel to the land is notuntil after the Lord's return ( Jer. 31:10; Matt. 24:31 ) ,therefore after the conclusion of the tribulation period and ofthe reign of Antichrist. The first stage therefore of Israel'srepatriation must be before and during the time of Antichrist:the second stage must with equal certainty be after it." (p. 122)If now we will read the passages named in those two references, we will observe that they do not say what Mr. Wilkinson seems to think they say, and we will perceive that in them not one word is said about any return to the land, or of such a return being "in unbelief."
Long and bitter experience has shown me that if a writer, when dealing with some notion of fundamental importance to his case, simply cites Scripture references without examining them or even quoting them in his thesis, there is always some deception in progress. I do not for one moment suggest that here the deception is deliberate, for his writings show that Wilkinson was a deep student of Scripture and an honest and generally clear thinking man. It was a case of wholly unconscious self-deception, of a kind that we are all liable to indulge in unawares. The mind is so constituted that, once an idea is accepted without challenge, with the passage of time its dislodgement becomes more and more difficult. If it had occurred to Wilkinson to suggest to himself that this supposed future return "in unbelief" was a tradition that ought to be proved, he would have applied himself to the task and discovered that it was an error.
For the word apistia, unbelief, occurs only eleven or twelve times in the whole of the Greek Scriptures, and the corresponding verb apisteO, disbelieve, seven times; so it is not a very difficult task to discover what they mean and how they are used. We speedily find that the Greek Scriptures do not refer even once to Israel returning to their land in unbelief. Furthermore, though it is not explicitly stated, God would not do anything of that sort for Israel while they were in that state of unbelief.
For instance, the first occurrence of the word speaks of the Lord Jesus coming into His own country, but "He does not many powers there because of their unbelief." (Matt. 13:54-58) Significantly, this event closes the account of the crisis related in Matthew 12 and 13. Mark 6:1-6 repeats the incident.
From our present point of view the most significant of all the occurrences are the two last. Heb. 3:12 reads: "Beware, brethren, lest at some time there shall be in any of you a wicked heart of unbelief in the withdrawing from God living." Just before this warning there is a quotation from Psalm 95 with its reference to Numbers 14; and after it there is the ominous comment, "And we are observing that they were not able to be entering in because of unbelief." (Heb. 3:19). Now these words were written by a Hebrew to those Hebrews "who have become partakers of the Christ" (Heb. 3:14) and area warning to them against any reversion to unbelief. So special notice is directed towards the unbelief of Israel in past days. Their unbelief is a standing warning against unbelief among those to whom Hebrews was written.
However, the important point for our present study is that the idea of Israel entering into any of God's blessings in unbelief is absolutely prohibited. The very notion of God directing the return of Israel to their land in unbelief is simply out of the question. In fact, it is sheer unbelief to talk in this way as do so many students of Prophecy.
Not the least reprehensible feature of this sort of talk is its vagueness. This appears with startling clarity when we ask the simple question: "Unbelief in what?"
The return of Israel to Palestine in recent years is marked by one feature: general indifference to everything in the Hebrew Scriptures that defines what the Jewish people's attitude should be towards their Land and, most important of all, towards Yahweh (Jehovah) Whose it is, and towards His expressed will stated so plainly in the Law not to mention His plans disclosed in the writings of the Prophets. For all the attention to any of these displayed by the present rulers and people of Israel, the Hebrew Scriptures might as well not exist at all. Undoubtedly, the Jews who have returned to Palestine have done so, to a large extent, in complete unbelief of their own Scriptures.
Such unbelief should be distinguished most clearly from unbelief in their Messiah, Jesus the Christ. For that, collectively, they cannot at present fairly be blamed. This is the point of Rom. 10:14-17. In Romans 9 to 11 Paul is justifying God's ways with His people. Being utterly righteous, God's ways are not only righteous but also merciful as well as just; so in fairness Paul has to justify them, as he does in those four verses. Paul's purpose here is not so much to explain why it is easier for Gentiles. to believe on the Lord Jesus Christ than for the Jew, but the special nature of the Jew's difficulties.
These are summed-up in the parable of the Rich man and Lazarus in the words put into the mouth of Abraham: "If concerning Moses and the Prophets they are not hearing, neither will they be persuaded if someone should be rising out of dead ones" (Luke 16:31). That is one of the most distressing, though seldom realized, facts of human experience. The inevitable result of turning away from the true and the good in relatively minor matters is that presently they become out of reach in greater and eventually the greatest matters.
As an evangelist said to me, many years ago, in his experience people are becoming what he described as "Gospel-hardened"; they have heard something of the Gospel so frequently that it has ceased to have any impact on them. Nearly always, what they have heard is utterly inadequate as well; and that by itself enhances their resistance until it becomes virtually impossible to make them hear. In that way Israel had become deaf to their own Law.
If even the Lord Jesus Himself could not overcome the stubbornness of those who cannot or will not believe, what chance is there for ordinary men or women, unless God makes some special way for them? As Paul asks (Rom. 10:15), "Yet how should someone be heralding if so be that no one should be commissioned?" It is not God's plan now to force a belief which is simply acquiescence, even if it should eventually grow into a belief from the heart. If it were His purpose to win over all Israel here and now, He could do it; but the fact remains that it is not and that He does not make the attempt.
The Ingathering of Israel before the start of the Seventy Sevens will be just that: an ingathering of covenant people who had previously abandoned their covenants, but are then to be called by God to repent and to renew covenant relationship. Therefore, it will not be a call to Christianity as we understand it, but a call to Judaism, to the real Judaism—that is to say, in their Temple, within their Land, in accord with their Law. It will be their opportunity under fresh conditions to show—if they can—that man can under covenant, but apart from vital union with Christ, nevertheless keep the covenants and obey the Law and be God's People in the fullest sense. It will be their last opportunity, in the most favourable conditions. The utter and complete apostasy in the Seventieth-Seven will demonstrate once and for all the impossibility of this aim; but it will not be, as many seem to think, a failure of Christianity, but of Judaism. That failure of Christianity is in progress before our eyes now, and will eventuate in God snatching away His saints and leaving Christendom to go its own ways.
(2) Is there time for the Seventy Sevens now?The close of the previous section brings us abruptly to another question: What is to happen after we are snatched away?
To this there is only a partial answer: the return of the saving-work of God to Israel. Yet even this is not explicitly disclosed to us, but is a deduction from Scripture. Yet it must not be condemned on that account, but simply treated with caution. We know that the saving-work of God was sent to the Gentiles, and that when Paul announced this he added that they were to hear it on their own account (Acts 28:28). Their fulfilment of 1. Thess. 4:13-17 will meant the end of all that, and therefore will necessitate the return of the saving-work of God to Israel. That is entirely plain from the Secret of Rom. 11:25-32.
This, after all, was a secret revealed to and through Paul, and therefore something very special indeed. No wonder Paul cries out: "0, depth of riches and wisdom and knowledge of God!" There, in those few verses, lies the solution of all our present problems, if we would only take it, and believe it, and apply it to them.
Our snatching-away means, must mean, as well the start of the fulfilment of this Secret. Verses 29 to 32 are perfectly plain: Israel are then to be shown mercy as we have been. So how can we dare to think it a strange thing that, when our time is fulfilled, Israel's turn will come?
We must, however, remember that Israel's circumstances will be very different. For them, figuratively, the torch will have to be picked up where they dropped it. As a nation, as a whole entity, they would not receive their Messiah; so those glories of His will be for them at that time no longer on offer. They will virtually be back where they were before He came. For them within their horizon, He will be, and will continue to be, yet to come. So those covenants once open to them will again be open to them. They will once more have the opportunity to keep the covenants, if they can, and to break them in due course in the Apostasy which is to end the period of the Seventy Sevens. It will be their most favourable, though their last, opportunity to show how far they can meet God's requirements; that is, as soulish men, in flesh; and by its disastrous breakdown, the most disastrous in all history, to demonstrate once and for all the inability of the flesh by itself to meet God's requirements.
The history of Christendom does not properly fulfil this requirement, for though it shows with horrible completeness the same failure of soulish man, it does not show it in like conditions or in circumstances so favourable, and for the people definitely called by God to be His special earthly People. The pagans who flocked into the nominal church in the early centuries came into a system which had already largely failed. In fact they would not have joined it otherwise. The Apostle Paul's Epistles are full of warnings against failure and backsliding; but there is one thing which is wholly absent from them, any sort of intimation that any one of these warnings had been received and thoroughly acted on. True, the exhortations of the Prison Epistles move on to deal with fresh evils, but this does not mean that earlier evils had disappeared, but simply that corruption was spreading. There is a broad hint to that effect in Philippians 3. If all had been well, even at that very early date, there would have been no need for such a summary of foundation doctrine.
So the answer to our question is that, so far as Scripture is concerned, there is no reason whatever why the Seventy Sevens should not begin and run their course after we have been snatched away, but not before.
As the late Commander Steedman recently pointed out to me, the apostasy of Israel will primarily be apostasy from Yahweh, Jehovah. There is no indication whatever in Scripture that before the Apostasy they will be as a Nation believers in the Lord Jesus Christ as their Christ, their Messiah. They will have returned as one Nation, putting their trust in Yahweh, Who will have given them the repentance in this respect that they did not achieve in past times. Nevertheless, not till the Rescuer arrives out of Zion will He be turning irreverence from Jacob. and eliminating their sins.
(3) The Jewish Church: Nothing that has been said in the previous paragraph nullifies the fact that some Jews will yet, as at Pentecost, be called to receive the Lord Jesus as the Messiah, the Christ. The Nation as a whole will repent and remain under Judaism; but some will do as some of the Roman Jews did: believe on the Lord Jesus as the Christ. They will be as were the Jerusalem Jews in Acts 21:20 under the leadership of James: "You are beholding, brother, how many tens of thousands there are, among the Jews, of those who have believed; and all are zealous of the Law." They were distinctively Jewish Christians.
Now, Paul does not utter one word of reproof for this remark able assertion. Instead, he meets James and the Elders more than halfway: he puts into practise his words in 1. Cor. 9:20: "To the Jews I became a& Jew, that Jews I should be gaining; to those under law as under law (not being myself under law) . . ... What can we possibly say to this except that (at that time) it was entirely in order for Jewish believers in Jerusalem to be zealous of the Law?
This does not mean that such a state of affairs was to continue for long. Soon there were to be no Jewish believers left in Jerusalem! But it does mean that after we have been snatched away conditions will be able to return to something like what they were then—if not in Jerusalem itself, certainly among Jewish believers elsewhere. Among them will be the dispersion of Israel for whom the epistles of James, Peter and Jude are primarily intended. How can this be? Simply because there is no evidence that the conditions envisaged in those epistles have ever yet existed, except perhaps on a very small scale. We do not know how long it will take for the future Ingathering of Israel to be accomplished. Those epistles were in the first instance for specified Jewish people, but they will apply to other dispersed ones in the future; just as Galatians, and Ephesians, apply universally among us now, though there can be few if any believers there nowadays. As we have already shown elsewhere, there is much yet to be unveiled to these dispersed believers, and perhaps they will be dispersed because they will have believed the Evangel of the circumcision while the bulk of Israel has returned to the Land. It is quite possible to visualize the whole Nation ingathered in Judaism and then reacting against what they regard as apostasy: faith in the Lord Jesus as Messiah. The point is that Judaism remains, for the present, in essence zeal of the Law. There is no evidence that the Lord Jesus will count for anything among the bulk of the ingathered Jews.
All this must be largely speculative; for only glimpses of it have been unveiled to us, as it is none of our business. We have been told all that we need to know, and most of us have not troubled to study even that much! So what cause have we to presume to complain?
Yet we can perceive, like mountain peaks appearing through a sea of cloud, that much will happen to, and among, the Jewish people and Jewish Church of the future. That much will take time to accomplish; just as the fulfilment of other things that are to happen in the Seventy Sevens will take time. We ought to rejoice at this extension of the frontiers of our thought.
(4) The speed of world-events: One friend to whom I put the foregoing general ideas could not entertain them at all. His objection was that world-events had moved so far and were moving so fast that there simply was no room to fit in about half a thousand years before the end time could begin.
This is, I am persuaded, a wholly mistaken way of approaching this matter and in reality a disguised form of the particular unbelief against which the Lord Jesus Himself expressly warned. His Apostles (Acts 1:6-8). It is, definitely, not our business to watch world-events, but to listen for that trumpet sound which is to mark the end of our earthly pilgrimage and remove us from the world to which we do not really belong. Not until we are out of the way can world-events which are of significance in God's purposes for the world itself be resumed. To watch for something to occur which cannot come into existence in the world so long as we are in the way of its development is merely foolishness.
Nevertheless, it was pointed out to me quite firmly that the world is moving too fast towards the events of the end-time for the ideas I expressed to be possible.
The confidence of such an assertion is utterly astonishing. Who can forecast today what is likely to happen ten years ahead? Or even one? The very existence of swift and drastic changes puts all human prophesying out of court. One can only argue from apparent trends, and then only on the assumption that they are real trends and that they will persist—and there is no time in all history to date when these assumptions are less likely to be true.
People assume that scientific discovery will continue at an ever-increasing rate; yet the forces of anarchism and nihilism are beginning to show themselves in the seats of learning, accompanied by an ominous deterioration in mental calibre, if the reported sayings and doings of many students are an indication. Then there is an assumption that the population of the world will continue to grow as it is now doing. Yet this cannot be accepted as certain or, perhaps, even probable. We are told of the infertility of the eggs of Antarctic penguins owing to the presence of DDT in the ocean waters far from its source. If that be so, how can we be sure that such disasters may not be pending for other forms of life, including man? And other alarming possibilities of a similar nature exist too.
I mention such points, not in an attempt to prophesy myself or to alarm, but simply to indicate the futility of all human attempts to prophesy and consequently the futility of all attempts to argue about what may or may not happen during the coming centuries. If the Seventy Sevens still lie ahead, and after them the thousand years, according to Scripture Prophecy; then if we are true Christians we should decisively refuse to reason about them on such grounds.
I well remember the excitement during 1928 in some circles because one of the 2520 year periods (on the year-day system) was said to be due to run out then. Nothing special happened; and there is no reason at all why anything special should have happened, because the whole idea is a fallacy. It is a most harmful fallacy, too, for it not only discredits those who indulge in it—which does not matter much—it also tends, among those who know no better, to discredit God's Word; and that is a thing for which there is no excuse at all. I earnestly urge all my readers to have nothing to do with any attempts to fit Prophecy into recent history or current affairs, as so many have impiously attempted to do. All Prophecy is in abeyance now and will continue to be so long as we are here.
Another thing is worth pointing out. There is little possibility in the foreseeable future of Israel being able to rebuild the Temple on its proper site; for this would entail the removal of the Mosque of Omar and probably an even more bitter war with the whole of the Moslem world. Such an attempt would bring in other countries and even destroy the present State of Israel. Perhaps that is the way it will come to an end, and thus enable God Himself to gather in the rest of Israel as prophesied.
As Mr. Melvin E. Johnson has written:
"The time for the meeting in the air is something no one can pre-calculate but it is something we should constantly anticipate.If we are preoccupied instead, like many now are, thinking mistakenly that present developments in the Mideast or elsewhere are now the fulfilment of Hebrew prophecy and signsindicating a near end of this eon, we shall have our attentions misdirected. We shall be placing a false emphasis on present world events, for even though these may simulate other events of a future day, they are not a fulfilment of those prophecies which remain in abeyance until Jehovah Himself intervenes to change the hearts of Israel world-wide. It is only thenthat God will 'give repentance to Israel.' Acts 5:31." This testimony is particularly welcome; for the full meaning of the Apostle Peter's words: "to give repentance to Israel" had previously eluded me. This is something God is actually waiting to GIVE His earthly People, something which they cannot have till the time is ripe; and one aspect of the matter is that it depends in a measure on how we conduct ourselves. As soon as our task down here is finished, the Lord can snatch us away; and then all will be clear for Him to give repentance to Israel.
R. B. Withers
Two Days Distinguished
The purpose of this paper is to distinguish the "day of Christ" (Phil.1: 10) from the "day of the Lord" (1Thess.5: 2). I hope to show that the former involves the union of Christ with the ecclesia also known as His body and complement (Eph.1: 23). We are anticipating this day with excitement and are rejoicing as we consider its glorious ramifications. The latter, as I also hope to show, occurs after our union with Christ and is primarily concerned with the events leading up to and including the union of Christ with the faithful of Israel on the earth. It sets the stage and incorporates our Lord's reign on David's throne for a thousand years.
These are important matters for us to consider. Paul writes, we are "anticipating that happy expectation, even the advent of the glory of the great God and our Saviour, Jesus Christ, Who gives Himself for us, that He should be redeeming us from all lawlessness and be cleansing for Himself a people to be about Him, zealous for ideal acts. Speak of these things and entreat and expose with every injunction. Let no one slight you" (Titus 2:13-15).
In order for us to anticipate our "happy" expectation we have to know something about it. This can only be done by examining the scriptures as the holy spirit guides us. We endeavor to correctly cut the word of truth lest we apply something to us that is meant for another people at another period of time (2Tim.2: 15).
As we grow in realization concerning this glorious advent of our God and Saviour, we are to be speaking concerning it, always entreating and exposing because it is easy for us to be slighted. This is what Hymeneus and Philetus were doing. They were swerving as to the truth concerning resurrection, thus subverting the faith of some (2Tim.2: 17,18). The Thessalonians also had their faith shaken by hearing false teaching on this subject. And if this could happen to such a mature ecclesia as the Thessalonican which was a model to all others, one that super-abounded in love and was pleasing to God in their walk, then surely we too, can be deceived. This then, is a matter worthy of our continual study.
"The day we anticipate with rejoicing."
The following scriptures record the day that we as members of the body of Christ are anticipating. Like Paul, we are yearning to be with Christ for it is much better than either this life or death. Whether we are living or dying, Christ is to be magnified, but in our hearts we long for that day when we shall be together with our Lord and Saviour (Phil. 1:23).
1) Phil.1: 6 "having this same confidence, that He Who undertakes a good work among you, will be performing it until the day of Jesus Christ." God is operating in us to will as well as to work for the sake of His delight (Phil.2: 13). He is training us to be disowning irreverence and worldly desires, that we should be living sanely and devoutly in the current eon (Titus 2: 12). This work will continue until we enter into His presence.
2) Phil.1: 10 "for you to be testing what things are of consequence, that you may be sincere and no stumbling block for the day of Christ filled with the fruit of righteousness that is through Jesus Christ for the glory and laud of God." An important part of our walk now is to be "testing what things are of consequence." In order to please God, we should not be configured to this eon, but be transformed by the renewing of our mind, for us to be testing His will (Rom.12: 2). We do this by His spirit operating in us to be growing in maturity, examining and correctly cutting the word of truth. The testing continues until we will be united with Him.
3) Phil.2: 16 "All be doing without murmurings and reasonings, that you may become blameless and artless, children of God, flawless, in the midst of a generation crooked and perverse among whom you are appearing as luminaries in the world, having on the word of life, for my glorying (boasting) for the day of Christ, that I did not run for naught, neither that I toil for naught." As we live from day to day we should be luminaries in the world. After all, "the God Who says that, out of darkness light shall be shining, is He Who shines in our hearts" (2Cor.4: 6). But then again, how can we not be luminaries when we consider this wonderful treasure that is within these earthen vessels. In one way or another the life of Jesus will be manifested in our mortal flesh (2Cor.4: 7-12).
4) Eph.4: 30 "And do not be causing sorrow to the holy spirit of God by which you are sealed for the day of deliverance." Even if we walk in a way that does not please God, we still have the consolation knowing that we are sealed for the day of deliverance. As Rom.8: 23 states, "we ourselves also, who have the firstfruit of the spirit, we ourselves also, are groaning in ourselves, awaiting the sonship, the deliverance of our body." This occurs when we meet our Lord. He will transfigure the body of our humiliation, to conform it to the body of His glory" (Phil.3: 21).
5) Rom.13: 11,12 "This, also, do, being aware of the era, that it is already the hour for us to be roused out of sleep, for now is our salvation nearer than when we believe. The night progresses, yet the day is near." The salvation here is the deliverance of our bodies. There is a sense in which we have been saved, are being saved, and will be saved. Our salvation will be complete when our Lord Jesus Christ extricates us out of the present wicked eon (Gal.1: 4).
"The event that brings us into His presence."
Gal.1: 4 is a good segue into the description of the "outlifting" or extricating event of that future day. I'd like to list four passages that give us further details concerning this event. As you read these in chronological order as they are found in the canon, notice the progression of details supplied by the apostle Paul.
1) 1Cor. 15: 51 "Lo! A secret to you am I telling! We all, indeed, shall not be put to repose, yet we all shall be changed, in an instant, in the twinkle (tossing) of an eye, at the last trump. For He will be trumpeting, and the dead will be roused incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal put on immortality."
2) 2Cor.5: 1,2,8 "For we are aware that, if our terrestrial tabernacle house should be demolished, we have a building of God, a house not made by hands, eonian, in the heavens. For in this also we are groaning, longing to be dressed in our habitation, which is out of heaven.... We are encouraged, and are delighting rather to be away from home out of the body and to be at home with the Lord."
3) Phil.3: 20,21 "For our realm is inherent in the heavens, out of which we are awaiting a Saviour also, the Lord, Jesus Christ, Who will transfigure the body of our humiliation, to conform it to the body of His glory,..."
4) 1Thess.4: 13-18 "Now we do not want you to be ignorant, brethren, concerning those who are reposing, lest you may sorrow according as the rest, also, who have no expectation. For if we are believing that Jesus died and rose, thus also, those who are put to repose, will God, through Jesus, lead forth together with Him. For this we are saying to you by the word of the Lord, that we, the living, who are surviving to the presence of the Lord, should by no means outstrip those who are put to repose, for the Lord Himself will be descending from heaven with a shout of command, with the voice of the Chief Messenger, and with the trumpet of God, and the dead in Christ shall be rising first. Thereupon we, the living who are surviving, shall at the same time be snatched away together with them in clouds, to meet the Lord in the air. And thus shall we always be together with the Lord. So that, console one another with these words."
Notice in 1 Corinthians 15, Paul refers to our change as being a secret. (This is the first time in Scripture that Paul mentions our change and that not all will be put to repose.) He mentions four details in relation to this change:
a) The speed of it will be in an instant.b) It will occur at the tossing of an eye.c) It will occur at the last trump.d) We will become incorruptible and immortal.
In this text Paul also mentions that some believers will not experience death.
In 2Corinthians 5, Paul adds that our new body of God is one "not made by hands" and that we long to be at home in the new body with the Lord.
In Philippians 3 Paul gives deeper and more precious details of our change. Not only do we put on incorruption and immortality, but also our new body that is "not made by hands" is actually going to conform to the body of His glory. This was hinted at in 1 Cor.15: 35-53 but is clearly stated by the apostle in this text. The change from humiliation to glory fits us for our "city state" which has all along existed in the heavens and is the place which Christ leaves in order to meet us in the air.
In 1Thess.4: 13-18 Paul continues to add more details and confirms what he has written in previous letters. For example, from the 1 Corinthian passage we may not know for sure if the dead are to be raised first. It simply says, "the dead will be roused incorruptible, and we shall be changed" (vs52). It's not until 1Thess.4: 16 that we learn for sure that "the dead in Christ shall be rising first. Thereupon we, the living..."
In 1 Corinthians Paul simply uses the pronoun "He" when referring to our Lord trumpeting. Later, in 1Thess.4, Paul refers to Him as "Jesus", "the Lord Himself", and the"Chief Messenger."
In 1Cor.15 we are told that the change in body occurs at the last trump. In 1Thess.4 the trumpet is referred to as the "trumpet of God."
1Cor.15, 2Cor.5, and Phil.3 all tell us important details about the change into our new body while 1 Thess.4 gives the details of that event. First, we, the living, do not outstrip those who are put to repose, for the Lord Himself descends from heaven with a shout of command, with the voice of the Chief Messenger, and with the trumpet of God. The result is the dead in Christ will rise, thereupon we, the living, shall at the same time be snatched away together with them in clouds to meet the Lord in the air. All of us chosen to be in the body shall be snatched away at the same time and together, to meet the Lord in the air. What a tremendous expectation! More will be said on these specific points later, but for now I wanted us to see the progression and unification of thoughts by the apostle Paul concerning this particular day of our Lord Jesus Christ—how we anticipate it and are consoled as it becomes more embedded in our hearts.
"Another day"
All of the preceding passages deal with the expectation for people of the current era who are being called into the body of Christ. Yet, there is another day which we must distinguish from this one, as it arrives much later and primarily concerns God's chosen nation and the promises given to her dating all the way back to Abraham. This day is referred to as the "day of the Lord."
The apostle Paul mentions this day at least twice in his Thessalonian letters.
1) 1Thess.5: 1,2 "Now concerning the times and the eras, brethren, you have no need to be written to, for you yourselves are accurately aware that the day of the Lord is as a thief - thus is it coming!
2) 2Thess.2; 1-3 "Now we are asking you, brethren, for the sake of the presence of our Lord Jesus Christ and our assembling to Him, that you be not quickly shaken from your mind, nor yet be alarmed, either through spirit, or through word, or through an epistle as through us, as that the day of the Lord is present."
Concerning the former passage of 1Thess.5: 1,2, notice that it follows a lengthy description of the "snatching away" event of chapter 4:13-18. It seems to me that the apostle Paul is addressing two aspects of our Lord's presence because he didn't want the Thessalonian believers to be confused concerning their own expectation. I tend to think that Paul shared much more on this subject when he was with them in person, for later when their faith was indeed shaken, he reminds them: "Do you not remember that, still being with you, I told you these things" (2Thess.2: 5)?
Concerning the latter passage in 2Thessalonians, it seems obvious to me that Paul informed them that they would be snatched away before the arrival of the day of the Lord. More will also be said about this point later, but for now I think we can agree from the text that they were surprised, yet not only surprised, but alarmed that they might have been in that day.
It is true that Paul never says clearly in any of his letters that the body of Christ will be snatched away at a certain date before the arrival of the day of the Lord. However, there is much circumstantial evidence which points to this fact as well as showing that the two events are to be kept apart. The day in which we meet our Saviour is not synonymous with the day of the Lord. And, as I've said earlier, to realize this for certain, we all need to examine the scriptures for ourselves and to test what things are of consequence. This is not an easy task. It takes work. This is why Paul says we need to "endeavor" as we attempt to correctly cut the word of truth.
"Why I believe the snatching away occurs before the day of the Lord."
Perhaps a look at the beginning of Paul's ministry will help explain the time line of these two days.
After our Lord's resurrection from among the dead, He appeared to His disciples and instructed them that they will be baptized in holy spirit after not many of these days. They then asked Him saying, "Lord, art Thou at this time restoring the kingdom to Israel?" Yet the Lord said to them, "not yours is it to know times or eras which the Father placed in His own jurisdiction" (Acts 1: 5-8).
It seems that they associated the baptism of holy spirit with the restoration of the kingdom. This would agree with much of the Hebrew prophecy (Isa.32: 14,15; Ez.20: 41; Jer.23: 3-8; Joel 2: 28-31) and Peter's quote at Pentecost (Acts 2: 16,20). Peter later encouraged the people to repent and turn about for the erasure of their sins; so that seasons of refreshing should be coming from the face of the Lord (Acts 3: 19).
Therefore, in the early years after our Lord's resurrection, the Israelites were expecting the outpouring of God's spirit and the imminent restoration of their terrestrial kingdom. Yet as we continue to read throughout the record of Acts, we notice a decline spiritually among the Jews while at the same time there appears to have been a spiritual awakening among the nations through the ministry of the apostle Paul. This is what the writer of Hebrews was indicating when he wrote, "By faith we are apprehending the eons to adjust to a declaration of God, so that what is being observed has not come out of what is appearing" (Heb.11: 3). God was manifesting an adjustment within the eons. Instead of events pointing to the restoration of Israel's kingdom, something else was being observed. Israel, in part, was being calloused and cast aside, while people of the nations were receiving salvation and a celestial expectation. These Hebrews though, were given faith to believe this fact and what great faith it would have been, for the ministry that they were observing certainly did not logically flow from what had been appearing.
Luke also gives us a picture of this eonian adjustment in Acts chapter 13.
From Paul's conversion in chapter 9, nothing is really recorded which would indicate that he had received an evangel and ministry unknown to the twelve and outside the scope of Judaism. However, in chapter 13, Luke accurately records information that pictures Paul's entire ministry and gives us the key to who is snatched away and to some extent, when it occurs.
First we learn Barnabas and Saul (soon to be referred to as Paul), are severed by the holy spirit for the work to which they were called (13: 2). Rom.1: 1 explains this work as the evangel of God while Gal.1: 15 explains that it was Judaism itself that they were severed from. So, simply stated, the two men were severed by holy spirit fromJudaism for the evangel of God.
Next we read that they came upon a Jew that was withstanding them and seeking to pervert a Gentile from the faith (vs6-8).
Next Luke subtly records Saul is also Paul (vs9). This is interesting for we read in the keyword concordance of the CLNT, pg. 219, the name Paul "is probably derived from the root cease, and indicates the present interval, marking the cessation of divine dealing with Israel until God restores them to Himself." So just the change in name hints at a present parenthetical operation of God unseen by previous prophets and apostles, not to mention many within orthodox religion today.
Next we read that the hand of the Lord is on the Jew causing him to be blind, not observing the sun until the appointed time (vs11).
And finally, while the Jew is stumbling around in darkness, the Gentile perceiving what has occurred, believes the teaching of the Lord (vs11,12).
This is such a beautiful and concise picture of what God is doing in this current era. Israel as a nation has been set aside, not permanently, but until God finishes His work among all the nations. Currently, Israel is not God's favored nation. Likewise, since they have been set aside (Rom.11: 15), so has their covenant relationship that was instituted at mount Sinai through the messengers and Moses (Gal.3: 19). God is now conciliated to the world and is not reckoning our offenses to us (2Cor.5: 18,19). Today's administration is not one of law but is described as the administration of God's grace and was first entrusted to the apostle Paul (1Cor.9: 17; Eph.3: 2). Recipients of the evangel based on this administration primarily include Gentiles. As the picture in Acts indicates, while Israel is set aside, Gentiles are hearing the word for themselves and are believing. This is the force of Paul's words near the conclusion of the book of Acts when he says, "Let it be known to you (Jews), then, that to the nations was dispatched this salvation of God, and they will hear" (Acts 28: 28). From Acts 13 until the present time, Gentiles have been hearing the evangel concerning their salvation of God for themselves, without having to hear it from the Jews. In fact, it's probably safe to say that not only have the nations been hearing the evangel of God apart from the Jews, but in spite of them. I say this because just as the Jew in Acts 13 was perverting the Gentile from the faith, so were the Jews constantly hindering Paul in his endeavors among the nations.
Rom.11: 25 confirms these thoughts. Paul states, "For I am not willing for you to be ignorant of this secret, brethren, lest you may be passing for prudent among yourselves, that callousness, in part, on Israel has come, until the complement of the nations may be entering." Because the word "secret" is used here, indicates that this is the first time Paul announces the callousness of Israel. Just as Acts 13 stated that the Jew, Bar Jesus, would be blind until the appointed time, so will Israel be calloused, in part, until an appointed time when the complement of the nations may be entering.
Until then, just as the picture illustrates, Paul's ministry among the nations is in full operation. It's a ministry that involves people of all nations. Collectively these called out ones make up the ecclesia which is Christ's body, a term only found in Paul's letters. We are also called the complement of the One completing the all in all (Eph.1: 23). I repeat, it is a ministry in operation now. While Israel is in a "cast away" condition, God's temple is in each one of us who are being called into this body (1Cor.3: 16).
Let's think for a moment now concerning those of us that are being called out today who are said to have the homing of God's spirit and are said to be a "temple of God." We are primarily of the nations and are living in a period of time completely unknown by all prophets and apostles and writers previous to the apostle Paul. We are believing the evangel of our salvation while Israel and her mount Sinai covenant concerning law are cast aside. This is an age marked by God's conciliation and grace. We are His ambassadors proclaiming a well message in a foreign land, as our realm has all along existed in the heavens (Phil.3: 20). However, no person knew of our "real home" before Christ revealed it to Paul for it was part of God's larger secret that He kept concealed from the eons and from the generations. Yet beginning with Paul, He has been in the process of manifesting the glorious riches of this secret to His saints among the nations (Col.1: 24-27). Paul explains this secret as being "Christ among you, the expectation of glory."
Christ among us gives us an expectation of glory. If prophets of old did not know of the ecclesia, the body of Christ, then neither could they have known of its future purpose and calling. As the spirit leads, belief in Christ is given to people from all nations and when the time is right in God's scheme of things, we will be extricated or snatched away to meet the Lord in the air. All of this occurs during the unseen interval of time pictured in Acts 13 and confirmed in Rom.11: 25. The body of Christ is now the temple of God. It is a temple built on grace during a time that law and the previously favored nation is cast aside. It only makes sense that this temple be "lifted out" before God removes the callousness of Israel, thus reestablishing them as His chosen people bringing them back under the old covenant and the construction of their future glorious temple.
However, what if we weren't removed? How would we fit in Israel's expectation? The circumcision evangel given to Peter (Gal.2: 7-9) involves a spiritual and fleshly standing before God. In that evangel Israel is clearly the favored nation and justification occurs with the presence of law. If we were still here when Israel again is brought under the rod of the covenant (Ez.20: 34-44), we would have to change our message. For example, we now teach that God is conciliated to the world, not reckoning offenses to us (2Cor.5: 18,19). This statement is true in this era, but would be a false teaching in future eras. This is why Paul proclaims that "Now is a most acceptable era! Lo! Now is a day of salvation" (2Cor.6: 2).
We proclaim, based on Paul's writings and Heb.11: 3 that Israel is cast away and is blinded and calloused in part. This again only refers to this period of time in which God is operating among the nations, calling out Christ's body. This would be a ludicrous teaching once God has poured His spirit upon His people and they become a nation of priests.
We realize from Paul's letters that we don't need to keep the feasts and all the rituals that were a vital part of Judaism. We realize that our salvation is secure, that we are sealed with the holy spirit of promise for the day of deliverance (Eph.1: 14; 4:30) and that we are complete in Christ (Col.2: 10). However, in that future day when Israel is brought under the rod of the covenant, their traditional rituals and ceremonies will once again be very important. In fact, someday they will be keeping all of these rituals perfectly for God will make it so by placing His spirit in them. It is then that our Lord's sermon on the mount will be fulfilled (Matt.5).
We now proclaim a righteousness apart from law (Rom.3: 21-24). Could you picture us saying this when the law is once again established? I don't think so.
These examples should be enough for us to realize the wide variety of problems that would exist if the members of Christ's body who are being called out today were still here when Israel once more becomes God's people and are brought under their former covenant.
There are however, no contradictions, no difficulties once we realize Paul was severed from that "system" for a work involving a people with a "celestial calling" (Heb.3: 1) that will indeed be snatched away before God reestablishes His relationship and fulfills His terrestrial promises to Israel. This is the easy solution and is indeed the purpose of God. All of this was a secret, concealed from the eons in God. Herein lies the difficulty because God is not manifesting the glorious riches of this secret to everyone. He only manifests it to those whom He is willing (Col-1: 26). This is the motivation behind Paul's prayer in Eph.1: 17. He asks our Father that He "may be giving us a spirit of wisdom and revelation in the realization of Him, the eyes of our heart having been enlightened, for us to perceive what is the expectation of His calling, and what the riches of the glory of the enjoyment of His allotment among the saints, and what the transcendent greatness of His power for us who are believing..."
"Details from scripture verifying that the day in which we enter into our Lord's presence is not the same day in which Israel enters into His presence."
1) Rejoicing as opposed to fear.
The day of Christ (Phil.1: 6,10; 2: 16), for which we are anticipating, is a day of rejoicing. It's the day of our graduation, the day of deliverance from these bodies of corruption and humiliation into our new glorious, celestial bodies like that of our Lord's (Eph.4: 30 PhiL3: 20).
However, the day of the Lord, at least at its inception, is a horrifying time, marked with fear and darkness. We know this in part from the following language of 2Thess.2: 1-5. "Now we are asking you, brethren, for the sake of the presence of our Lord Jesus Christ and our assembling to Him, that you be not quickly shaken from your mind, nor yet be alarmed, either through spirit, or through word, or through an epistle as through us, as that the day of the Lord is present. No one should be deluding you by any method, for, should not the apostasy be coming first and the man of lawlessness be unveiled, the son of destruction, who is opposing and lifting himself up over everyone termed a god or an object of veneration, so that he is seated in the temple of God, demonstrating that he himself is God? Do you not remember that, still being with you, I told you these things?"
Unlike us with the day of Christ, these Thessalonian believers were not looking forward to being in the day of the Lord. Just the thought that this was so, caused them to be shaken from their mind and alarmed. They were being deluded by a counterfeit letter written by someone other than Paul, apparently suggesting that they had been in that day.
It is no wonder these believers were afraid. If this were true, then one of two things had happened. Either Paul was wrong when he told them they would be snatched away before the inauguration of the day of the Lord, or Christ had already come and taken those who really were part of His body. The Thessalonians would have thought they had been left behind. Either view would have been disturbing to say the least and would have brought despair and fear upon them.
By the way, notice this passage is further evidence that our snatching away into Christ's presence, or, as Paul says: "our assembling to Him" (2Th.2: 1) must occur before the events that usher in the day of the Lord. I suppose this is another reason why we are looking forward to that day, for not only do we finally see our own Saviour face to face, but we do so before the great affliction that's closely associated with the day of the Lord.
2) Signs, or no signs?
In Matt.24: 3 the disciples ask Jesus, "What is the sign of Thy presence and of the conclusion of the eon?" In Israel's case, they look for signs concerning His presence (Matt.24: 30). For them to believe, they have to see signs (Jn.2: 11, 23; 6: 2; Mk. 16: 20;
Lu.2.12; 1Cor.1: 22). In fact, earlier in His ministry Jesus told the people "if they should not be perceiving signs and miracles, they should under no circumstances be believing" (Jn.4: 48).
Knowing this, then, also explains how Satan will be able to deceive so many during the great affliction. He too, will use signs and false miracles with every seduction during the dark inception of the day of the Lord (2Thess. 2: 9-11). The very presence of the son of destruction, also known as the lawless one, is in accord with this operation (2Thess.2: 8-11).
We, however, do not look for signs. There is absolutely nothing that we can look for here on the earth that gives us a clue that our snatching away is near. The only thing we know for sure is that day, the completion of our salvation, is nearer than when we first believed (Rom.13: 12). Until then, we need to be "observing how we are walking, not as unwise, but as wise, reclaiming the era, for the days are wicked" (Eph.5: 15).
3) Who are taken along and who are left behind?
Notice the language in Matt.24: 37-42; "For even as the days of Noah, thus shall be the presence of the Son of Mankind. For as they were in those days before the deluge, masticating and drinking and marrying and taking in marriage until the day on which Noah entered into the ark, and did not know till the deluge came and takes them all away, thus shall be the presence of the Son of Mankind. Then two shall be in the field;
one is taken along and one is left: two grinding at the millstone; one is taken along and one left. Be watching, then, for you are not aware on what day your Lord is coming."
In this passage, who are taken along and who are left behind? I think we would all agree that the ones taken along are the unbelievers and the ones left behind are the believers. This was the case in Noah's day during the flood and it will also be the case in the future day of the Lord. In Noah's day the ones taken along were killed. Many will also be killed in the events leading up to the presence of the Son of Mankind. As Matt.24: 28 states, "Wheresoever the corpse may be, there will the vultures be gathered" (see also Lu.17: 26-37). Yet other verses seem to indicate that many of the Jews will be cast out of the kingdom, perhaps joining those of the nations in the eonian fire of chastening (Matt.8: 11,12; 13: 24-30; 36-43; 47-51; Lu.13: 28-30).
If I'm understanding these verses correctly, they are suggesting that there will be a severing of the ideal seed from the darnel, or the just from the wicked at the harvest which is said to be at the conclusion of this eon, just before the Lord returns and rules on David's throne. It is then, immediately before and during Christ's reign, that the unfaithful and wicked find their lot cast outside in the outer darkness and furnace of fire where there will be lamentation and gnashing of teeth. They will be "cut asunder" and appointed a portion with the hypocrites. I think these are descriptions of the Jews cast out of the kingdom. They wait for generation after generation for the kingdom to come, and when it finally arrives, most of them miss it. They are either killed as some verses suggest or they will join the nations in the eonian fire of chastening (Matt.25: 31-46). In either case, they miss out on the blessings of the kingdom. They will be taken along. The ones that are left (contrary to what I was taught as a child) will enjoy the blessings of eonian life with the Son of Mankind, their Deliverer and their King.
Some may be asking at this point, "What does this have to do with our snatching away of 1 Thess.4?" I wanted to show in detail that in reference to the presence of the Son of Mankind (which is associated with the day of the Lord), the ones taken along refer to unbelievers, which will either be killed or cast out of the kingdom. The ones left behind will be the faithful and will enter into the long awaited kingdom of their Father. However, in our deliverance mentioned in 1 Thess.4 who are the ones taken along and who are left behind? Once again, I think you will agree that the believers in this case are taken along and the unbelievers are the ones left behind. This is the direct opposite of what transpires in the presence of the Son of Mankind described in Matthew's account. This may not be a major point, yet it is more circumstantial evidence supporting the view that our presence with our Lord and Saviour is not going to be at the same time as when Israel enters into His presence.
4) The Lord Himself
In many of the parables, messengers are sent just before the Son of Mankind returns. It seems their mission is to sever the wicked from the midst of the just (Matt. 13:49). We also know from Zech.14: 3 that when the Lord returns to the mount of Olives, all the holy ones are with Him.
However, when Paul speaks of Christ returning for us, the "Lord Himself is emphasized. I used to think that others could be with our Lord but after reading an article by Don Hayter (UR, vol.65, pg.164) I am now convinced that the phrase "the Lord Himself' truly is expressing that He is alone. Mr. Hayter's comments are so good on this matter, I've decided to include them in their entirety.
"1Thess.4: 16 might have read, "The Lord will be descending," and still convey the fact that the Lord will be coming down from heaven. The addition of "Himself adds something to the sense as well as giving emphasis. It is a form of phrase that occurs a number of times in the Scriptures. In 1Cor.15: 28, in the great passage on the consummation of the eons and subjection of all to God we read that "Then the Son Himself also shall be subjected to Him." The emphatic "Himself also" adds the sense that even the Son will be subject to His Father.
The construction is used five times in the Thessalonian epistles. In 3: 11, for example, we read, "Now may our God and Father Himself and our Lord Jesus Christ be directing our way to you!" It seems that when others are involved in what is said they are particularly mentioned. The phrase "our God and Father Himself" without any addition would indicate He alone.
When the two disciples were walking on the Emmaus road discussing the events of the previous few days in Jerusalem, "Jesus Himself drew near." He was alone as He approached. This is indicated in the words "Jesus Himself." Thus we may be confident that when the Lord comes for us, descending from heaven. He will be alone. No other will distract our attention. We shall have eyes only for the Lord. For this will be our first sight of Him."
5) Do we meet the Lord at the same time together or do the living at the day of His return "outstrip" those saints that have been put to repose?
According to Adlai Loudy's chart, "Things to Come" (which is based on Dan. 12), the saints that survive the great affliction of Daniel's 70th-7 shall see the Lord first upon His return to the Mount of Olives. Seventy-five days later, the reposing saints of that calling will be raised to see Him.
However, in 1Thess.4, Paul stresses the point that "we, the living, who are surviving to the presence of the Lord, should by no means outstrip those who are put to repose" (4: 15). "The living who are surviving, shall at the same time be snatched away together with them in clouds to meet the Lord in the air" (4: 17). "Outstrip is a word used in running or competition of one who goes ahead of his competitors and passes them in the race. It has in it the thought of leaving behind, going beyond and overtaking, Paul asserts that, in our entry into the presence of the Lord, we the living shall simultaneously together be snatched up in clouds to meet the Lord in the air" (UR, vol.65, pg.163).
One last comment I'd like to make concerning this point is that the words "at the same time" and "together" are not synonymous. One refers to the time of the snatching, the other to the proximity in space of the two parties. The snatching upward will occur at the same moment for all members in the body of Christ. "Wherever they may have died, in whatever region of the world, their swift transfer from earth to the air will happen at precisely the same moment. Also the movement upwards will be together. We shall not be spread over the expanse of the skies singly or in scattered groups according to where we were located in life or in death. We shall be assembled and rise as one company to meet the Lord" (UR,vol.65,pg.285).
6) Do we meet our Lord in the air or on land?
Israel will meet the Lord when He descends and actually stands on the mount of Olives (Zech.14: 3). A picture of this event is suggested in Acts 1:11. As Christ was ascending, two men in white attire standing beside the disciples, asked, "Men! Galileans! Why do you stand looking into heaven? This Jesus Who is being taken up from you into heaven shall come thus, in the manner in which you gaze at Him going into heaven. Then they return into Jerusalem from the mount called Olivet."
We, however, as members of the body of Christ, will meet the Lord in "the air" (Thess.4: 17) which is that part of the atmosphere that contains the mixture of gases essential to life on earth and is within sight of our current terrestrial home.
"One most important feature of this meeting place is that it is the territory of the Adversary, Satan, for he is the chief of the jurisdiction of the air. It is from the air that he controls earth's affairs. To him have been given all the kingdoms of the earth, and the affairs of mankind are under his sway, political and religious. He is a spirit making his headquarters in the air above us And it is here that we shall meet the Lord in the heart of the enemy's kingdom" (UR,vol.65,pg.287).
7) Which trumpet will we hear?
When the Lord comes for us, He sounds the "trumpet of God". Nowhere else do we read of the trumpet of God. Its use is an indication of the greatness of the occasion and its importance in relation to the rest of creation. It is indeed a great event, for it inaugurates the kingdom of Christ, especially that part of it termed the celestial Kingdom. It is the first great event since the cross that will lead up to the salvation and reconciliation of all at the consummation. It is the occasion when Christ is united with the members of His body. Thus is it a time of great importance and calls for the use of the trumpet of God. It will be the signal of our final salvation and entry into the presence of our Lord. The effect of this trumpet along with the voice is the rousing and change into our new glorified bodies, incorruptible and immortal.
This trumpet though, is not to be confused with the trumpet in Rev.11: 15. Our Lord does not sound that trumpet described as the seventh. Another messenger blows its blast (Rev.8: 2). It is accompanied by vastly different results from the one blown in 1Thess.4. No dead are roused by the seventh trumpet. The resurrection doesn't occur until the era that follows (vs18). The seventh trumpet is followed by judgment with dire calamities on those who are blighting the earth. The nations are angered. None ascend into the air. Living and dead are not united. The trumpet of God in Thessalonians seems to have nothing in common with this seventh trumpet in Revelation. In one we see salvation, in the other judgment.
(New information on this point: The Trumpet in Revelation, by its contexts, is blown at the end of the great affliction, for it is then that Christ returns to the earth and this world becomes the Kingdom of our Lord. His reign begins at this moment. This is in contrast to the trumpet in 1Cor.15 and 1Thes.4.)
8) The contrast concerning clouds.
This next point may seem trivial, yet the accuracy of Scripture enables us to see another distinction. When we meet the Lord in the air, we will go up in "clouds" (1Thess.4: 17). There has been much discussion on what is meant by "clouds" here, whether they are literal or figurative referring to the clouds of people. I tend to think these will be clouds of glory. We have to remember this is going to be a glorious event. I used to think it was going to be a secret, unobservable to the masses left behind. I no longer feel it has to be that way. Who knows? This event could even be a factor in the removal of Israel's callousness. To the eye, it may seem as clouds. Even the clouds in Israel's history were literal, but not natural. They were clouds of glory and power. I'm more and more inclined to think these clouds at the snatching away will be glorious literal clouds but not natural.
However, we see a distinct contrast in the case of our Lord's return for Israel. In Matt.24: 30 we read that "they shall see the Son of Mankind coming on the clouds of heaven with power and much glory." Also, Rev.1: 7 states that "He is coming with clouds, and every eye shall be seeing Him." Regardless of our interpretation of clouds, in Israel's case, Christ returns on or with clouds, whereas we go up to meet Him in clouds.
(I'm going to add Paul's Damascus Road experience, here, to picture the snatching away. Only Paul perceived what was happening. Others saw the light and heard the sound, but they were dumbfounded as to what was really happening. Only the 'Body' will hear Christ's voice and see Him and understand. The rest of the world will hear and see but not be able to perceive.)
9) To what extent do we expect the change in our bodies?
Our meeting with our Lord involves a secret. It has to do with our change. Paul hints at this in 1Cor. 15: 40 where we read, "There are bodies celestial as well as bodies terrestrial. But a different glory, indeed, is that of the celestial, yet a different that of the terrestrial..." and then in verse 49 he adds, "and according as we wear the image of the soilish, we should be wearing the image also of the Celestial." Then, in Phil.3: 20, the apostle gives us further light by saying our bodies of humiliation are going to be transfigured to conform them to the body of His glory. This change is vital for it fits us for our realm, which is located in the heavens. Yes, we have a place, a city in the heavens where Christ is seated at the present time. It is described as "light inaccessible, Whom not one of mankind perceived nor can be perceiving" (1 Tim.6: 16). Someday He will leave this place in order to meet us in the air. He is then going to lead us back to this same city for it has all along been our true homeland. Until then, we are ambassadors in a foreign country.
No such change is described in Israel's expectation. It is true that in resurrection they will be equal to messengers in that they will no longer be dying (Lu.20: 36), but their glory will be in line with their terrestrial calling. They will be incorruptible and immortal at best but will not experience the same change in glory as we do, being of the celestials. Remember, back in 1Cor. 15: 40 when Paul is announcing that the celestial glory is different from the terrestrial glory, the context is concerning our resurrected bodies (1Cor. 15: 35-53). Therefore, just as the Circumcision's new bodies will fit them for their terrestrial (on earth) calling, so our new glorified bodies will fit us for our celestial (on heavens) calling.
"The glory of our Lord's presence will differ on each occasion. For Israel He will appear as He was on the mount of transformation. His face shining as the sun. The brilliance of His glory will not be greater than His terrestrial saints can endure. For us He will come as the Celestial One with a different glory, one exceeding in brilliance of the noonday sun. But we shall be able to look and live, for we too shall be celestials, changed into beings with a glory similar to the Lord's" (UR, vol.65.pg.286).
10) Does He come to us by the title "lord" or as the "Son of Mankind?"
To the earth, Christ comes as "Son of Mankind." For us He returns as Lord and Chief Messenger.
11) Does our Lord come for us as a "thief in the night"? If we are drowsing, will we miss Him?
Concerning the day of our Lord, Paul says it will occur "as a thief in the night - thus is it coming" (1Thess.5: 2). The Jews, then, need to be watching and enduring. Mark writes, "he who endures to the consummation, he shall be saved" (13: 13). They must Beware! Be vigilant and pray, for no one is aware when the era is. They must be watching, lest the Lord comes suddenly and finds them drowsing (Mk. 13: 33-37; Lu.12: 37; Rev.3: 3; 16: 15; Matt.24: 13,42-44; 7: 21). Such language makes it seem like their eonian life with their Lord is a reward (in a relative sense), based on what they do beforehand.
In our case Paul says we are not in darkness, that the day may be overtaking us as a thief, for we are all sons of the light and sons of the day (1Thess.5: 4). Yet, even if we are drowsing (which means we have not been reclaiming the era and growing toward maturity), we still have the assurance of meeting our Lord when He comes for us. Paul says "whether we may be watching or drowsing, we should be living at the same time together with Him. Wherefore, console one another and edify one the other"" (1Thess.5: 10,11). "The death of Christ, not our conduct, our watchfulness or the lack of it, is the foundation on which our future salvation rests just as the salvation which we already enjoy" (cc,pg.312). Our eonian life is clearly seen to be a "gracious gift of God in Christ Jesus, our Lord" (Rom.6: 23). Nothing can remove us from our future deliverance for we are "sealed with the holy spirit of promise" (Eph.1: 13). A minor in the faith may think that this type of attitude would cause us to be lax in our walk, but instead, it only motivates us to try to please our gracious Father even more. Yet, even this motivation is sourced in God operating in us to will as well as to work for the sake of His delight.
Eutychus and Dorcas
God provides us with an example of each calling. First, in Acts 9: 36-43 we are introduced to a disciple named Dorcas who was said to be "full of good acts and alms." Being infirm, she dies, yet Peter being summoned to her, miraculously brings her back to life. Dorcas is a type of faithful Israel which will either be ready when the Lord returns, or will be raised from the dead shortly afterwards.
The account of Dorcas though, is quite different from that concerning a young man named Eutychus in Acts 20: 9-12. The only thing we know about him is that he fell asleep while Paul was arguing and dropped to his death from the third story. Nothing is recorded of his works, yet Paul, just as Peter did with Dorcas, miraculously brings him back to life.
In the former miracle, much stress is laid on the good works and almsdeeds that Dorcas did. Nothing of the kind is recorded of Eutychus, Indeed, he was not sufficiently watchful to keep awake when the apostle was preaching. I repeat, Dorcas is a type of those in the former resurrection (Rev.20: 4,5) that have worked as well as believed, and that resurrection is, in measure, deserved. But the saints of the present era of grace are like Eutychus. Paul's preaching fails to keep them awake. They are drowsing and undeserving. Nevertheless, such is the superabundance of grace, that in the snatching away, merit has no place, for we shall live together with Him whether we are watchful or drowsy (cc,pg.211).
"Final Thoughts"
Twice Paul wrote in 1Thessalonians that we are to console one another with the words he penned concerning that glorious day when we meet our Lord. Hopefully this paper has not only brought some consolation but has also edified. May each of us never be slighted concerning our expectation.
"Now may our Lord Jesus Christ Himself, and God, our Father, Who loves us, and is giving us an eonian consolation and a good expectation in grace, be consoling your hearts and establish you in every good work and word" (2Thess.2: 16,17). Amen!
Ted McDivitt
These are important matters for us to consider. Paul writes, we are "anticipating that happy expectation, even the advent of the glory of the great God and our Saviour, Jesus Christ, Who gives Himself for us, that He should be redeeming us from all lawlessness and be cleansing for Himself a people to be about Him, zealous for ideal acts. Speak of these things and entreat and expose with every injunction. Let no one slight you" (Titus 2:13-15).
In order for us to anticipate our "happy" expectation we have to know something about it. This can only be done by examining the scriptures as the holy spirit guides us. We endeavor to correctly cut the word of truth lest we apply something to us that is meant for another people at another period of time (2Tim.2: 15).
As we grow in realization concerning this glorious advent of our God and Saviour, we are to be speaking concerning it, always entreating and exposing because it is easy for us to be slighted. This is what Hymeneus and Philetus were doing. They were swerving as to the truth concerning resurrection, thus subverting the faith of some (2Tim.2: 17,18). The Thessalonians also had their faith shaken by hearing false teaching on this subject. And if this could happen to such a mature ecclesia as the Thessalonican which was a model to all others, one that super-abounded in love and was pleasing to God in their walk, then surely we too, can be deceived. This then, is a matter worthy of our continual study.
"The day we anticipate with rejoicing."
The following scriptures record the day that we as members of the body of Christ are anticipating. Like Paul, we are yearning to be with Christ for it is much better than either this life or death. Whether we are living or dying, Christ is to be magnified, but in our hearts we long for that day when we shall be together with our Lord and Saviour (Phil. 1:23).
1) Phil.1: 6 "having this same confidence, that He Who undertakes a good work among you, will be performing it until the day of Jesus Christ." God is operating in us to will as well as to work for the sake of His delight (Phil.2: 13). He is training us to be disowning irreverence and worldly desires, that we should be living sanely and devoutly in the current eon (Titus 2: 12). This work will continue until we enter into His presence.
2) Phil.1: 10 "for you to be testing what things are of consequence, that you may be sincere and no stumbling block for the day of Christ filled with the fruit of righteousness that is through Jesus Christ for the glory and laud of God." An important part of our walk now is to be "testing what things are of consequence." In order to please God, we should not be configured to this eon, but be transformed by the renewing of our mind, for us to be testing His will (Rom.12: 2). We do this by His spirit operating in us to be growing in maturity, examining and correctly cutting the word of truth. The testing continues until we will be united with Him.
3) Phil.2: 16 "All be doing without murmurings and reasonings, that you may become blameless and artless, children of God, flawless, in the midst of a generation crooked and perverse among whom you are appearing as luminaries in the world, having on the word of life, for my glorying (boasting) for the day of Christ, that I did not run for naught, neither that I toil for naught." As we live from day to day we should be luminaries in the world. After all, "the God Who says that, out of darkness light shall be shining, is He Who shines in our hearts" (2Cor.4: 6). But then again, how can we not be luminaries when we consider this wonderful treasure that is within these earthen vessels. In one way or another the life of Jesus will be manifested in our mortal flesh (2Cor.4: 7-12).
4) Eph.4: 30 "And do not be causing sorrow to the holy spirit of God by which you are sealed for the day of deliverance." Even if we walk in a way that does not please God, we still have the consolation knowing that we are sealed for the day of deliverance. As Rom.8: 23 states, "we ourselves also, who have the firstfruit of the spirit, we ourselves also, are groaning in ourselves, awaiting the sonship, the deliverance of our body." This occurs when we meet our Lord. He will transfigure the body of our humiliation, to conform it to the body of His glory" (Phil.3: 21).
5) Rom.13: 11,12 "This, also, do, being aware of the era, that it is already the hour for us to be roused out of sleep, for now is our salvation nearer than when we believe. The night progresses, yet the day is near." The salvation here is the deliverance of our bodies. There is a sense in which we have been saved, are being saved, and will be saved. Our salvation will be complete when our Lord Jesus Christ extricates us out of the present wicked eon (Gal.1: 4).
"The event that brings us into His presence."
Gal.1: 4 is a good segue into the description of the "outlifting" or extricating event of that future day. I'd like to list four passages that give us further details concerning this event. As you read these in chronological order as they are found in the canon, notice the progression of details supplied by the apostle Paul.
1) 1Cor. 15: 51 "Lo! A secret to you am I telling! We all, indeed, shall not be put to repose, yet we all shall be changed, in an instant, in the twinkle (tossing) of an eye, at the last trump. For He will be trumpeting, and the dead will be roused incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal put on immortality."
2) 2Cor.5: 1,2,8 "For we are aware that, if our terrestrial tabernacle house should be demolished, we have a building of God, a house not made by hands, eonian, in the heavens. For in this also we are groaning, longing to be dressed in our habitation, which is out of heaven.... We are encouraged, and are delighting rather to be away from home out of the body and to be at home with the Lord."
3) Phil.3: 20,21 "For our realm is inherent in the heavens, out of which we are awaiting a Saviour also, the Lord, Jesus Christ, Who will transfigure the body of our humiliation, to conform it to the body of His glory,..."
4) 1Thess.4: 13-18 "Now we do not want you to be ignorant, brethren, concerning those who are reposing, lest you may sorrow according as the rest, also, who have no expectation. For if we are believing that Jesus died and rose, thus also, those who are put to repose, will God, through Jesus, lead forth together with Him. For this we are saying to you by the word of the Lord, that we, the living, who are surviving to the presence of the Lord, should by no means outstrip those who are put to repose, for the Lord Himself will be descending from heaven with a shout of command, with the voice of the Chief Messenger, and with the trumpet of God, and the dead in Christ shall be rising first. Thereupon we, the living who are surviving, shall at the same time be snatched away together with them in clouds, to meet the Lord in the air. And thus shall we always be together with the Lord. So that, console one another with these words."
Notice in 1 Corinthians 15, Paul refers to our change as being a secret. (This is the first time in Scripture that Paul mentions our change and that not all will be put to repose.) He mentions four details in relation to this change:
a) The speed of it will be in an instant.b) It will occur at the tossing of an eye.c) It will occur at the last trump.d) We will become incorruptible and immortal.
In this text Paul also mentions that some believers will not experience death.
In 2Corinthians 5, Paul adds that our new body of God is one "not made by hands" and that we long to be at home in the new body with the Lord.
In Philippians 3 Paul gives deeper and more precious details of our change. Not only do we put on incorruption and immortality, but also our new body that is "not made by hands" is actually going to conform to the body of His glory. This was hinted at in 1 Cor.15: 35-53 but is clearly stated by the apostle in this text. The change from humiliation to glory fits us for our "city state" which has all along existed in the heavens and is the place which Christ leaves in order to meet us in the air.
In 1Thess.4: 13-18 Paul continues to add more details and confirms what he has written in previous letters. For example, from the 1 Corinthian passage we may not know for sure if the dead are to be raised first. It simply says, "the dead will be roused incorruptible, and we shall be changed" (vs52). It's not until 1Thess.4: 16 that we learn for sure that "the dead in Christ shall be rising first. Thereupon we, the living..."
In 1 Corinthians Paul simply uses the pronoun "He" when referring to our Lord trumpeting. Later, in 1Thess.4, Paul refers to Him as "Jesus", "the Lord Himself", and the"Chief Messenger."
In 1Cor.15 we are told that the change in body occurs at the last trump. In 1Thess.4 the trumpet is referred to as the "trumpet of God."
1Cor.15, 2Cor.5, and Phil.3 all tell us important details about the change into our new body while 1 Thess.4 gives the details of that event. First, we, the living, do not outstrip those who are put to repose, for the Lord Himself descends from heaven with a shout of command, with the voice of the Chief Messenger, and with the trumpet of God. The result is the dead in Christ will rise, thereupon we, the living, shall at the same time be snatched away together with them in clouds to meet the Lord in the air. All of us chosen to be in the body shall be snatched away at the same time and together, to meet the Lord in the air. What a tremendous expectation! More will be said on these specific points later, but for now I wanted us to see the progression and unification of thoughts by the apostle Paul concerning this particular day of our Lord Jesus Christ—how we anticipate it and are consoled as it becomes more embedded in our hearts.
"Another day"
All of the preceding passages deal with the expectation for people of the current era who are being called into the body of Christ. Yet, there is another day which we must distinguish from this one, as it arrives much later and primarily concerns God's chosen nation and the promises given to her dating all the way back to Abraham. This day is referred to as the "day of the Lord."
The apostle Paul mentions this day at least twice in his Thessalonian letters.
1) 1Thess.5: 1,2 "Now concerning the times and the eras, brethren, you have no need to be written to, for you yourselves are accurately aware that the day of the Lord is as a thief - thus is it coming!
2) 2Thess.2; 1-3 "Now we are asking you, brethren, for the sake of the presence of our Lord Jesus Christ and our assembling to Him, that you be not quickly shaken from your mind, nor yet be alarmed, either through spirit, or through word, or through an epistle as through us, as that the day of the Lord is present."
Concerning the former passage of 1Thess.5: 1,2, notice that it follows a lengthy description of the "snatching away" event of chapter 4:13-18. It seems to me that the apostle Paul is addressing two aspects of our Lord's presence because he didn't want the Thessalonian believers to be confused concerning their own expectation. I tend to think that Paul shared much more on this subject when he was with them in person, for later when their faith was indeed shaken, he reminds them: "Do you not remember that, still being with you, I told you these things" (2Thess.2: 5)?
Concerning the latter passage in 2Thessalonians, it seems obvious to me that Paul informed them that they would be snatched away before the arrival of the day of the Lord. More will also be said about this point later, but for now I think we can agree from the text that they were surprised, yet not only surprised, but alarmed that they might have been in that day.
It is true that Paul never says clearly in any of his letters that the body of Christ will be snatched away at a certain date before the arrival of the day of the Lord. However, there is much circumstantial evidence which points to this fact as well as showing that the two events are to be kept apart. The day in which we meet our Saviour is not synonymous with the day of the Lord. And, as I've said earlier, to realize this for certain, we all need to examine the scriptures for ourselves and to test what things are of consequence. This is not an easy task. It takes work. This is why Paul says we need to "endeavor" as we attempt to correctly cut the word of truth.
"Why I believe the snatching away occurs before the day of the Lord."
Perhaps a look at the beginning of Paul's ministry will help explain the time line of these two days.
After our Lord's resurrection from among the dead, He appeared to His disciples and instructed them that they will be baptized in holy spirit after not many of these days. They then asked Him saying, "Lord, art Thou at this time restoring the kingdom to Israel?" Yet the Lord said to them, "not yours is it to know times or eras which the Father placed in His own jurisdiction" (Acts 1: 5-8).
It seems that they associated the baptism of holy spirit with the restoration of the kingdom. This would agree with much of the Hebrew prophecy (Isa.32: 14,15; Ez.20: 41; Jer.23: 3-8; Joel 2: 28-31) and Peter's quote at Pentecost (Acts 2: 16,20). Peter later encouraged the people to repent and turn about for the erasure of their sins; so that seasons of refreshing should be coming from the face of the Lord (Acts 3: 19).
Therefore, in the early years after our Lord's resurrection, the Israelites were expecting the outpouring of God's spirit and the imminent restoration of their terrestrial kingdom. Yet as we continue to read throughout the record of Acts, we notice a decline spiritually among the Jews while at the same time there appears to have been a spiritual awakening among the nations through the ministry of the apostle Paul. This is what the writer of Hebrews was indicating when he wrote, "By faith we are apprehending the eons to adjust to a declaration of God, so that what is being observed has not come out of what is appearing" (Heb.11: 3). God was manifesting an adjustment within the eons. Instead of events pointing to the restoration of Israel's kingdom, something else was being observed. Israel, in part, was being calloused and cast aside, while people of the nations were receiving salvation and a celestial expectation. These Hebrews though, were given faith to believe this fact and what great faith it would have been, for the ministry that they were observing certainly did not logically flow from what had been appearing.
Luke also gives us a picture of this eonian adjustment in Acts chapter 13.
From Paul's conversion in chapter 9, nothing is really recorded which would indicate that he had received an evangel and ministry unknown to the twelve and outside the scope of Judaism. However, in chapter 13, Luke accurately records information that pictures Paul's entire ministry and gives us the key to who is snatched away and to some extent, when it occurs.
First we learn Barnabas and Saul (soon to be referred to as Paul), are severed by the holy spirit for the work to which they were called (13: 2). Rom.1: 1 explains this work as the evangel of God while Gal.1: 15 explains that it was Judaism itself that they were severed from. So, simply stated, the two men were severed by holy spirit fromJudaism for the evangel of God.
Next we read that they came upon a Jew that was withstanding them and seeking to pervert a Gentile from the faith (vs6-8).
Next Luke subtly records Saul is also Paul (vs9). This is interesting for we read in the keyword concordance of the CLNT, pg. 219, the name Paul "is probably derived from the root cease, and indicates the present interval, marking the cessation of divine dealing with Israel until God restores them to Himself." So just the change in name hints at a present parenthetical operation of God unseen by previous prophets and apostles, not to mention many within orthodox religion today.
Next we read that the hand of the Lord is on the Jew causing him to be blind, not observing the sun until the appointed time (vs11).
And finally, while the Jew is stumbling around in darkness, the Gentile perceiving what has occurred, believes the teaching of the Lord (vs11,12).
This is such a beautiful and concise picture of what God is doing in this current era. Israel as a nation has been set aside, not permanently, but until God finishes His work among all the nations. Currently, Israel is not God's favored nation. Likewise, since they have been set aside (Rom.11: 15), so has their covenant relationship that was instituted at mount Sinai through the messengers and Moses (Gal.3: 19). God is now conciliated to the world and is not reckoning our offenses to us (2Cor.5: 18,19). Today's administration is not one of law but is described as the administration of God's grace and was first entrusted to the apostle Paul (1Cor.9: 17; Eph.3: 2). Recipients of the evangel based on this administration primarily include Gentiles. As the picture in Acts indicates, while Israel is set aside, Gentiles are hearing the word for themselves and are believing. This is the force of Paul's words near the conclusion of the book of Acts when he says, "Let it be known to you (Jews), then, that to the nations was dispatched this salvation of God, and they will hear" (Acts 28: 28). From Acts 13 until the present time, Gentiles have been hearing the evangel concerning their salvation of God for themselves, without having to hear it from the Jews. In fact, it's probably safe to say that not only have the nations been hearing the evangel of God apart from the Jews, but in spite of them. I say this because just as the Jew in Acts 13 was perverting the Gentile from the faith, so were the Jews constantly hindering Paul in his endeavors among the nations.
Rom.11: 25 confirms these thoughts. Paul states, "For I am not willing for you to be ignorant of this secret, brethren, lest you may be passing for prudent among yourselves, that callousness, in part, on Israel has come, until the complement of the nations may be entering." Because the word "secret" is used here, indicates that this is the first time Paul announces the callousness of Israel. Just as Acts 13 stated that the Jew, Bar Jesus, would be blind until the appointed time, so will Israel be calloused, in part, until an appointed time when the complement of the nations may be entering.
Until then, just as the picture illustrates, Paul's ministry among the nations is in full operation. It's a ministry that involves people of all nations. Collectively these called out ones make up the ecclesia which is Christ's body, a term only found in Paul's letters. We are also called the complement of the One completing the all in all (Eph.1: 23). I repeat, it is a ministry in operation now. While Israel is in a "cast away" condition, God's temple is in each one of us who are being called into this body (1Cor.3: 16).
Let's think for a moment now concerning those of us that are being called out today who are said to have the homing of God's spirit and are said to be a "temple of God." We are primarily of the nations and are living in a period of time completely unknown by all prophets and apostles and writers previous to the apostle Paul. We are believing the evangel of our salvation while Israel and her mount Sinai covenant concerning law are cast aside. This is an age marked by God's conciliation and grace. We are His ambassadors proclaiming a well message in a foreign land, as our realm has all along existed in the heavens (Phil.3: 20). However, no person knew of our "real home" before Christ revealed it to Paul for it was part of God's larger secret that He kept concealed from the eons and from the generations. Yet beginning with Paul, He has been in the process of manifesting the glorious riches of this secret to His saints among the nations (Col.1: 24-27). Paul explains this secret as being "Christ among you, the expectation of glory."
Christ among us gives us an expectation of glory. If prophets of old did not know of the ecclesia, the body of Christ, then neither could they have known of its future purpose and calling. As the spirit leads, belief in Christ is given to people from all nations and when the time is right in God's scheme of things, we will be extricated or snatched away to meet the Lord in the air. All of this occurs during the unseen interval of time pictured in Acts 13 and confirmed in Rom.11: 25. The body of Christ is now the temple of God. It is a temple built on grace during a time that law and the previously favored nation is cast aside. It only makes sense that this temple be "lifted out" before God removes the callousness of Israel, thus reestablishing them as His chosen people bringing them back under the old covenant and the construction of their future glorious temple.
However, what if we weren't removed? How would we fit in Israel's expectation? The circumcision evangel given to Peter (Gal.2: 7-9) involves a spiritual and fleshly standing before God. In that evangel Israel is clearly the favored nation and justification occurs with the presence of law. If we were still here when Israel again is brought under the rod of the covenant (Ez.20: 34-44), we would have to change our message. For example, we now teach that God is conciliated to the world, not reckoning offenses to us (2Cor.5: 18,19). This statement is true in this era, but would be a false teaching in future eras. This is why Paul proclaims that "Now is a most acceptable era! Lo! Now is a day of salvation" (2Cor.6: 2).
We proclaim, based on Paul's writings and Heb.11: 3 that Israel is cast away and is blinded and calloused in part. This again only refers to this period of time in which God is operating among the nations, calling out Christ's body. This would be a ludicrous teaching once God has poured His spirit upon His people and they become a nation of priests.
We realize from Paul's letters that we don't need to keep the feasts and all the rituals that were a vital part of Judaism. We realize that our salvation is secure, that we are sealed with the holy spirit of promise for the day of deliverance (Eph.1: 14; 4:30) and that we are complete in Christ (Col.2: 10). However, in that future day when Israel is brought under the rod of the covenant, their traditional rituals and ceremonies will once again be very important. In fact, someday they will be keeping all of these rituals perfectly for God will make it so by placing His spirit in them. It is then that our Lord's sermon on the mount will be fulfilled (Matt.5).
We now proclaim a righteousness apart from law (Rom.3: 21-24). Could you picture us saying this when the law is once again established? I don't think so.
These examples should be enough for us to realize the wide variety of problems that would exist if the members of Christ's body who are being called out today were still here when Israel once more becomes God's people and are brought under their former covenant.
There are however, no contradictions, no difficulties once we realize Paul was severed from that "system" for a work involving a people with a "celestial calling" (Heb.3: 1) that will indeed be snatched away before God reestablishes His relationship and fulfills His terrestrial promises to Israel. This is the easy solution and is indeed the purpose of God. All of this was a secret, concealed from the eons in God. Herein lies the difficulty because God is not manifesting the glorious riches of this secret to everyone. He only manifests it to those whom He is willing (Col-1: 26). This is the motivation behind Paul's prayer in Eph.1: 17. He asks our Father that He "may be giving us a spirit of wisdom and revelation in the realization of Him, the eyes of our heart having been enlightened, for us to perceive what is the expectation of His calling, and what the riches of the glory of the enjoyment of His allotment among the saints, and what the transcendent greatness of His power for us who are believing..."
"Details from scripture verifying that the day in which we enter into our Lord's presence is not the same day in which Israel enters into His presence."
1) Rejoicing as opposed to fear.
The day of Christ (Phil.1: 6,10; 2: 16), for which we are anticipating, is a day of rejoicing. It's the day of our graduation, the day of deliverance from these bodies of corruption and humiliation into our new glorious, celestial bodies like that of our Lord's (Eph.4: 30 PhiL3: 20).
However, the day of the Lord, at least at its inception, is a horrifying time, marked with fear and darkness. We know this in part from the following language of 2Thess.2: 1-5. "Now we are asking you, brethren, for the sake of the presence of our Lord Jesus Christ and our assembling to Him, that you be not quickly shaken from your mind, nor yet be alarmed, either through spirit, or through word, or through an epistle as through us, as that the day of the Lord is present. No one should be deluding you by any method, for, should not the apostasy be coming first and the man of lawlessness be unveiled, the son of destruction, who is opposing and lifting himself up over everyone termed a god or an object of veneration, so that he is seated in the temple of God, demonstrating that he himself is God? Do you not remember that, still being with you, I told you these things?"
Unlike us with the day of Christ, these Thessalonian believers were not looking forward to being in the day of the Lord. Just the thought that this was so, caused them to be shaken from their mind and alarmed. They were being deluded by a counterfeit letter written by someone other than Paul, apparently suggesting that they had been in that day.
It is no wonder these believers were afraid. If this were true, then one of two things had happened. Either Paul was wrong when he told them they would be snatched away before the inauguration of the day of the Lord, or Christ had already come and taken those who really were part of His body. The Thessalonians would have thought they had been left behind. Either view would have been disturbing to say the least and would have brought despair and fear upon them.
By the way, notice this passage is further evidence that our snatching away into Christ's presence, or, as Paul says: "our assembling to Him" (2Th.2: 1) must occur before the events that usher in the day of the Lord. I suppose this is another reason why we are looking forward to that day, for not only do we finally see our own Saviour face to face, but we do so before the great affliction that's closely associated with the day of the Lord.
2) Signs, or no signs?
In Matt.24: 3 the disciples ask Jesus, "What is the sign of Thy presence and of the conclusion of the eon?" In Israel's case, they look for signs concerning His presence (Matt.24: 30). For them to believe, they have to see signs (Jn.2: 11, 23; 6: 2; Mk. 16: 20;
Lu.2.12; 1Cor.1: 22). In fact, earlier in His ministry Jesus told the people "if they should not be perceiving signs and miracles, they should under no circumstances be believing" (Jn.4: 48).
Knowing this, then, also explains how Satan will be able to deceive so many during the great affliction. He too, will use signs and false miracles with every seduction during the dark inception of the day of the Lord (2Thess. 2: 9-11). The very presence of the son of destruction, also known as the lawless one, is in accord with this operation (2Thess.2: 8-11).
We, however, do not look for signs. There is absolutely nothing that we can look for here on the earth that gives us a clue that our snatching away is near. The only thing we know for sure is that day, the completion of our salvation, is nearer than when we first believed (Rom.13: 12). Until then, we need to be "observing how we are walking, not as unwise, but as wise, reclaiming the era, for the days are wicked" (Eph.5: 15).
3) Who are taken along and who are left behind?
Notice the language in Matt.24: 37-42; "For even as the days of Noah, thus shall be the presence of the Son of Mankind. For as they were in those days before the deluge, masticating and drinking and marrying and taking in marriage until the day on which Noah entered into the ark, and did not know till the deluge came and takes them all away, thus shall be the presence of the Son of Mankind. Then two shall be in the field;
one is taken along and one is left: two grinding at the millstone; one is taken along and one left. Be watching, then, for you are not aware on what day your Lord is coming."
In this passage, who are taken along and who are left behind? I think we would all agree that the ones taken along are the unbelievers and the ones left behind are the believers. This was the case in Noah's day during the flood and it will also be the case in the future day of the Lord. In Noah's day the ones taken along were killed. Many will also be killed in the events leading up to the presence of the Son of Mankind. As Matt.24: 28 states, "Wheresoever the corpse may be, there will the vultures be gathered" (see also Lu.17: 26-37). Yet other verses seem to indicate that many of the Jews will be cast out of the kingdom, perhaps joining those of the nations in the eonian fire of chastening (Matt.8: 11,12; 13: 24-30; 36-43; 47-51; Lu.13: 28-30).
If I'm understanding these verses correctly, they are suggesting that there will be a severing of the ideal seed from the darnel, or the just from the wicked at the harvest which is said to be at the conclusion of this eon, just before the Lord returns and rules on David's throne. It is then, immediately before and during Christ's reign, that the unfaithful and wicked find their lot cast outside in the outer darkness and furnace of fire where there will be lamentation and gnashing of teeth. They will be "cut asunder" and appointed a portion with the hypocrites. I think these are descriptions of the Jews cast out of the kingdom. They wait for generation after generation for the kingdom to come, and when it finally arrives, most of them miss it. They are either killed as some verses suggest or they will join the nations in the eonian fire of chastening (Matt.25: 31-46). In either case, they miss out on the blessings of the kingdom. They will be taken along. The ones that are left (contrary to what I was taught as a child) will enjoy the blessings of eonian life with the Son of Mankind, their Deliverer and their King.
Some may be asking at this point, "What does this have to do with our snatching away of 1 Thess.4?" I wanted to show in detail that in reference to the presence of the Son of Mankind (which is associated with the day of the Lord), the ones taken along refer to unbelievers, which will either be killed or cast out of the kingdom. The ones left behind will be the faithful and will enter into the long awaited kingdom of their Father. However, in our deliverance mentioned in 1 Thess.4 who are the ones taken along and who are left behind? Once again, I think you will agree that the believers in this case are taken along and the unbelievers are the ones left behind. This is the direct opposite of what transpires in the presence of the Son of Mankind described in Matthew's account. This may not be a major point, yet it is more circumstantial evidence supporting the view that our presence with our Lord and Saviour is not going to be at the same time as when Israel enters into His presence.
4) The Lord Himself
In many of the parables, messengers are sent just before the Son of Mankind returns. It seems their mission is to sever the wicked from the midst of the just (Matt. 13:49). We also know from Zech.14: 3 that when the Lord returns to the mount of Olives, all the holy ones are with Him.
However, when Paul speaks of Christ returning for us, the "Lord Himself is emphasized. I used to think that others could be with our Lord but after reading an article by Don Hayter (UR, vol.65, pg.164) I am now convinced that the phrase "the Lord Himself' truly is expressing that He is alone. Mr. Hayter's comments are so good on this matter, I've decided to include them in their entirety.
"1Thess.4: 16 might have read, "The Lord will be descending," and still convey the fact that the Lord will be coming down from heaven. The addition of "Himself adds something to the sense as well as giving emphasis. It is a form of phrase that occurs a number of times in the Scriptures. In 1Cor.15: 28, in the great passage on the consummation of the eons and subjection of all to God we read that "Then the Son Himself also shall be subjected to Him." The emphatic "Himself also" adds the sense that even the Son will be subject to His Father.
The construction is used five times in the Thessalonian epistles. In 3: 11, for example, we read, "Now may our God and Father Himself and our Lord Jesus Christ be directing our way to you!" It seems that when others are involved in what is said they are particularly mentioned. The phrase "our God and Father Himself" without any addition would indicate He alone.
When the two disciples were walking on the Emmaus road discussing the events of the previous few days in Jerusalem, "Jesus Himself drew near." He was alone as He approached. This is indicated in the words "Jesus Himself." Thus we may be confident that when the Lord comes for us, descending from heaven. He will be alone. No other will distract our attention. We shall have eyes only for the Lord. For this will be our first sight of Him."
5) Do we meet the Lord at the same time together or do the living at the day of His return "outstrip" those saints that have been put to repose?
According to Adlai Loudy's chart, "Things to Come" (which is based on Dan. 12), the saints that survive the great affliction of Daniel's 70th-7 shall see the Lord first upon His return to the Mount of Olives. Seventy-five days later, the reposing saints of that calling will be raised to see Him.
However, in 1Thess.4, Paul stresses the point that "we, the living, who are surviving to the presence of the Lord, should by no means outstrip those who are put to repose" (4: 15). "The living who are surviving, shall at the same time be snatched away together with them in clouds to meet the Lord in the air" (4: 17). "Outstrip is a word used in running or competition of one who goes ahead of his competitors and passes them in the race. It has in it the thought of leaving behind, going beyond and overtaking, Paul asserts that, in our entry into the presence of the Lord, we the living shall simultaneously together be snatched up in clouds to meet the Lord in the air" (UR, vol.65, pg.163).
One last comment I'd like to make concerning this point is that the words "at the same time" and "together" are not synonymous. One refers to the time of the snatching, the other to the proximity in space of the two parties. The snatching upward will occur at the same moment for all members in the body of Christ. "Wherever they may have died, in whatever region of the world, their swift transfer from earth to the air will happen at precisely the same moment. Also the movement upwards will be together. We shall not be spread over the expanse of the skies singly or in scattered groups according to where we were located in life or in death. We shall be assembled and rise as one company to meet the Lord" (UR,vol.65,pg.285).
6) Do we meet our Lord in the air or on land?
Israel will meet the Lord when He descends and actually stands on the mount of Olives (Zech.14: 3). A picture of this event is suggested in Acts 1:11. As Christ was ascending, two men in white attire standing beside the disciples, asked, "Men! Galileans! Why do you stand looking into heaven? This Jesus Who is being taken up from you into heaven shall come thus, in the manner in which you gaze at Him going into heaven. Then they return into Jerusalem from the mount called Olivet."
We, however, as members of the body of Christ, will meet the Lord in "the air" (Thess.4: 17) which is that part of the atmosphere that contains the mixture of gases essential to life on earth and is within sight of our current terrestrial home.
"One most important feature of this meeting place is that it is the territory of the Adversary, Satan, for he is the chief of the jurisdiction of the air. It is from the air that he controls earth's affairs. To him have been given all the kingdoms of the earth, and the affairs of mankind are under his sway, political and religious. He is a spirit making his headquarters in the air above us And it is here that we shall meet the Lord in the heart of the enemy's kingdom" (UR,vol.65,pg.287).
7) Which trumpet will we hear?
When the Lord comes for us, He sounds the "trumpet of God". Nowhere else do we read of the trumpet of God. Its use is an indication of the greatness of the occasion and its importance in relation to the rest of creation. It is indeed a great event, for it inaugurates the kingdom of Christ, especially that part of it termed the celestial Kingdom. It is the first great event since the cross that will lead up to the salvation and reconciliation of all at the consummation. It is the occasion when Christ is united with the members of His body. Thus is it a time of great importance and calls for the use of the trumpet of God. It will be the signal of our final salvation and entry into the presence of our Lord. The effect of this trumpet along with the voice is the rousing and change into our new glorified bodies, incorruptible and immortal.
This trumpet though, is not to be confused with the trumpet in Rev.11: 15. Our Lord does not sound that trumpet described as the seventh. Another messenger blows its blast (Rev.8: 2). It is accompanied by vastly different results from the one blown in 1Thess.4. No dead are roused by the seventh trumpet. The resurrection doesn't occur until the era that follows (vs18). The seventh trumpet is followed by judgment with dire calamities on those who are blighting the earth. The nations are angered. None ascend into the air. Living and dead are not united. The trumpet of God in Thessalonians seems to have nothing in common with this seventh trumpet in Revelation. In one we see salvation, in the other judgment.
(New information on this point: The Trumpet in Revelation, by its contexts, is blown at the end of the great affliction, for it is then that Christ returns to the earth and this world becomes the Kingdom of our Lord. His reign begins at this moment. This is in contrast to the trumpet in 1Cor.15 and 1Thes.4.)
8) The contrast concerning clouds.
This next point may seem trivial, yet the accuracy of Scripture enables us to see another distinction. When we meet the Lord in the air, we will go up in "clouds" (1Thess.4: 17). There has been much discussion on what is meant by "clouds" here, whether they are literal or figurative referring to the clouds of people. I tend to think these will be clouds of glory. We have to remember this is going to be a glorious event. I used to think it was going to be a secret, unobservable to the masses left behind. I no longer feel it has to be that way. Who knows? This event could even be a factor in the removal of Israel's callousness. To the eye, it may seem as clouds. Even the clouds in Israel's history were literal, but not natural. They were clouds of glory and power. I'm more and more inclined to think these clouds at the snatching away will be glorious literal clouds but not natural.
However, we see a distinct contrast in the case of our Lord's return for Israel. In Matt.24: 30 we read that "they shall see the Son of Mankind coming on the clouds of heaven with power and much glory." Also, Rev.1: 7 states that "He is coming with clouds, and every eye shall be seeing Him." Regardless of our interpretation of clouds, in Israel's case, Christ returns on or with clouds, whereas we go up to meet Him in clouds.
(I'm going to add Paul's Damascus Road experience, here, to picture the snatching away. Only Paul perceived what was happening. Others saw the light and heard the sound, but they were dumbfounded as to what was really happening. Only the 'Body' will hear Christ's voice and see Him and understand. The rest of the world will hear and see but not be able to perceive.)
9) To what extent do we expect the change in our bodies?
Our meeting with our Lord involves a secret. It has to do with our change. Paul hints at this in 1Cor. 15: 40 where we read, "There are bodies celestial as well as bodies terrestrial. But a different glory, indeed, is that of the celestial, yet a different that of the terrestrial..." and then in verse 49 he adds, "and according as we wear the image of the soilish, we should be wearing the image also of the Celestial." Then, in Phil.3: 20, the apostle gives us further light by saying our bodies of humiliation are going to be transfigured to conform them to the body of His glory. This change is vital for it fits us for our realm, which is located in the heavens. Yes, we have a place, a city in the heavens where Christ is seated at the present time. It is described as "light inaccessible, Whom not one of mankind perceived nor can be perceiving" (1 Tim.6: 16). Someday He will leave this place in order to meet us in the air. He is then going to lead us back to this same city for it has all along been our true homeland. Until then, we are ambassadors in a foreign country.
No such change is described in Israel's expectation. It is true that in resurrection they will be equal to messengers in that they will no longer be dying (Lu.20: 36), but their glory will be in line with their terrestrial calling. They will be incorruptible and immortal at best but will not experience the same change in glory as we do, being of the celestials. Remember, back in 1Cor. 15: 40 when Paul is announcing that the celestial glory is different from the terrestrial glory, the context is concerning our resurrected bodies (1Cor. 15: 35-53). Therefore, just as the Circumcision's new bodies will fit them for their terrestrial (on earth) calling, so our new glorified bodies will fit us for our celestial (on heavens) calling.
"The glory of our Lord's presence will differ on each occasion. For Israel He will appear as He was on the mount of transformation. His face shining as the sun. The brilliance of His glory will not be greater than His terrestrial saints can endure. For us He will come as the Celestial One with a different glory, one exceeding in brilliance of the noonday sun. But we shall be able to look and live, for we too shall be celestials, changed into beings with a glory similar to the Lord's" (UR, vol.65.pg.286).
10) Does He come to us by the title "lord" or as the "Son of Mankind?"
To the earth, Christ comes as "Son of Mankind." For us He returns as Lord and Chief Messenger.
11) Does our Lord come for us as a "thief in the night"? If we are drowsing, will we miss Him?
Concerning the day of our Lord, Paul says it will occur "as a thief in the night - thus is it coming" (1Thess.5: 2). The Jews, then, need to be watching and enduring. Mark writes, "he who endures to the consummation, he shall be saved" (13: 13). They must Beware! Be vigilant and pray, for no one is aware when the era is. They must be watching, lest the Lord comes suddenly and finds them drowsing (Mk. 13: 33-37; Lu.12: 37; Rev.3: 3; 16: 15; Matt.24: 13,42-44; 7: 21). Such language makes it seem like their eonian life with their Lord is a reward (in a relative sense), based on what they do beforehand.
In our case Paul says we are not in darkness, that the day may be overtaking us as a thief, for we are all sons of the light and sons of the day (1Thess.5: 4). Yet, even if we are drowsing (which means we have not been reclaiming the era and growing toward maturity), we still have the assurance of meeting our Lord when He comes for us. Paul says "whether we may be watching or drowsing, we should be living at the same time together with Him. Wherefore, console one another and edify one the other"" (1Thess.5: 10,11). "The death of Christ, not our conduct, our watchfulness or the lack of it, is the foundation on which our future salvation rests just as the salvation which we already enjoy" (cc,pg.312). Our eonian life is clearly seen to be a "gracious gift of God in Christ Jesus, our Lord" (Rom.6: 23). Nothing can remove us from our future deliverance for we are "sealed with the holy spirit of promise" (Eph.1: 13). A minor in the faith may think that this type of attitude would cause us to be lax in our walk, but instead, it only motivates us to try to please our gracious Father even more. Yet, even this motivation is sourced in God operating in us to will as well as to work for the sake of His delight.
Eutychus and Dorcas
God provides us with an example of each calling. First, in Acts 9: 36-43 we are introduced to a disciple named Dorcas who was said to be "full of good acts and alms." Being infirm, she dies, yet Peter being summoned to her, miraculously brings her back to life. Dorcas is a type of faithful Israel which will either be ready when the Lord returns, or will be raised from the dead shortly afterwards.
The account of Dorcas though, is quite different from that concerning a young man named Eutychus in Acts 20: 9-12. The only thing we know about him is that he fell asleep while Paul was arguing and dropped to his death from the third story. Nothing is recorded of his works, yet Paul, just as Peter did with Dorcas, miraculously brings him back to life.
In the former miracle, much stress is laid on the good works and almsdeeds that Dorcas did. Nothing of the kind is recorded of Eutychus, Indeed, he was not sufficiently watchful to keep awake when the apostle was preaching. I repeat, Dorcas is a type of those in the former resurrection (Rev.20: 4,5) that have worked as well as believed, and that resurrection is, in measure, deserved. But the saints of the present era of grace are like Eutychus. Paul's preaching fails to keep them awake. They are drowsing and undeserving. Nevertheless, such is the superabundance of grace, that in the snatching away, merit has no place, for we shall live together with Him whether we are watchful or drowsy (cc,pg.211).
"Final Thoughts"
Twice Paul wrote in 1Thessalonians that we are to console one another with the words he penned concerning that glorious day when we meet our Lord. Hopefully this paper has not only brought some consolation but has also edified. May each of us never be slighted concerning our expectation.
"Now may our Lord Jesus Christ Himself, and God, our Father, Who loves us, and is giving us an eonian consolation and a good expectation in grace, be consoling your hearts and establish you in every good work and word" (2Thess.2: 16,17). Amen!
Ted McDivitt
All Israel shall be Saved
The Differentiator
Vol. 31 New Series February, 1969 No. 1
Under this heading the whole Nation of Israel (Northern and Southern kingdoms, Judah with Benjamin and all the ten tribes are comprehended) is scattered amongst the Nations of earth, as prophesied through Moses in Leviticus 26:27-33
"And if ye will not for all this hearken unto Me, but walk contrary unto Me; . . . I will scatter you among the heathen(Nations), and will draw out a sword after you: and yourland shall be desolate, and your cities waste."Is are amplified in Deuteronomy 4:23-31.
"Take heed to yourselves, lest ye forget the covenant ofthe Lord Our God, . . and shall do evil in the sight of theLord thy God, to provoke Him to anger: . . ye shallutterly perish from off the land. . . . ye shall not prolong your days upon it, but shall utterly be destroyed. And theLord shall scatter you among the Nations, and ye shall beleft few in number. . . .whither the Lord shall lead you. . . .But if from thence thou shalt seek the Lord thy God, thoushalt find Him, if thou seek Him with all thine heart and all thy soul. When thou art in tribulation and all thesethings are come upon thee, even in the latter days (Hebrew—ACHARITH YAMIM), if thou shalt turn to the Lord thy God and shalt be obedient unto His voice."But there is more to it than that. It is revealed to us in Deut. 30:1-6:
"And it must occur that when all these words will comeupon you, the blessing and the malediction, which I have put before you, and you have brought them back to yourheart among all the Nations where Jehovah your God hasdispersed you, and you have returned to Jehovah your God and listened to His voice according to all that I am com-manding you today, you and your sons, with all your heartand all your soul, Jehovah your God must also bring back your captives and show you mercy and collect you againfrom all the peoples where Jehovah your God has scatteredyou. If your dispersed people should be at the end of theheavens, from there Jehovah your God will collect you andfrom there He will take you. Jehovah your God will indeedbring you into the land of which your fathers took possession,and you will certainly take possession of it; and He willindeed do you good and multiply you more than yourfathers. And Jehovah your God will have to circumciseyour heart and the heart of your offspring that you may love Jehovah your God with all your heart and all yoursoul for the sake of your life." (N.W.V.)Now, there can be no misunderstanding that God, speaking through Moses was addressing the children of Israel that had been redeemed out of Egypt in all three of these passages and in so doing he was addressing them as a Nation separated from all other Nations, and so separated for the carrying out of His purposes. They were of the direct line from the twelve patriarchs, sons of Jacob, grand sons of Isaac, the son of promise of Abraham, with whom God made His covenant of promise. It is in this connection that we return to Lev. 26:40-42, remembering that we left off at verse 33, "If they shall confess their iniquity and the iniquity of theirfathers, with their trespass which they trespassed againstMe, and that also they have walked contrary unto Me; andthat I also have walked contrary unto them, and havebrought them into the land of their enemies; if then theiruncircumcised hearts be humbled, and they then accept thepunishment of their iniquity: then will I remember my covenant with Jacob, and also my covenant with Isaac, andalso my covenant with Abraham will I remember; and Iwill remember the land."There can be absolutely no doubt whatsoever that Jehovah the God of Israel, who foresaw the scattering of the Nation, intended to restore them to the land that their fathers possessed and that it was to take place "in the latter days" (ACHARITH YAMIM). It was also to take place after the Nation, in humility, had prostrated themselves before Jehovah their God, confessing their sins and the sins of their fathers in the face of some tribulation (Heb.—TSAR). In Jeremiah 30:7 it is stated,
"Alas! for that day is great, so that none is like it: it iseven the time of Jacob's trouble (Heb.—TSARAH)."This passage goes on to say, "For it shall come to pass that in that day, saith the Lordof hosts, that I will break his yoke from off thy neck, and will burst thy bonds, and strangers shall no more servethemselves of him; but they shall serve the Lord theirGod."Then, in verses 22 and 24, we read "And ye shall be My people, and I will be your God. Thefierce anger of the Lord shall not return, until He have doneit, and until He hath performed the intents of His heart: inthe latter days (ACHARITH YAMIM) ye shall consider it."Continuing, in chapter thirty-one:
"At the same time, saith the Lord, I will be the God of allthe families of Israel, and they shall be My people. . .TheLord appeared unto me, saying, I have loved thee with aneverlasting (Heb. OLAM, eonian) love: therefore withlovingkindness have I drawn thee. Again I will buildthee, . . Thou shalt yet plant vines upon the mountains ofSamaria:. . Behold , I will bring them from the Northcountry, and gather them from the coasts of the earth . . .Hear the word of the Lord, O ye Nations, and declareit . . He that scattereth Israel will gather him . . for theLord hath redeemed Jacob. . .(verses 27 and 28) Behold, thedays come, saith the Lord, that I will sow the house ofIsrael and the house of Judah with the seed of man and theseed of beast. And it shall come to pass that like as I havewatched over them to pluck up, and to break down, and tothrow down, and to destroy, and to afflict; so will I watchover them to build, and to plant, saith the Lord."Jeremiah 16:14 and 15 and 23:7 and 8 express in slightly differing words much the same thought, declaring:
"Behold, the days come, saith the Lord, that they shall no more say, the Lord liveth that brought up the children of Israel out of the land of Egypt; but, the Lord liveth, that 16 23brought up the children of brought up and which ledIsrael from the land of the the seed of the house ofNorth , and from all the Israel out of the Northlands whither He had driven country, and from all thethem : and I will bring countries whither I hadthem again into their land driven them; and they shallthat I gave unto their dwell in their own land.” fathers.”It may be seen from these two passages that the exodus from Egypt is a type of the greater exodus that is to come at the commencement of the 'latter days' (ACHARITH YAMIM) and just as the disunited tribes in bondage in Egypt were, by the Spirit of God united and in a night became a Nation, the Nation redeemed by the Lord, even so in the exodus to come the divided and scattered Nation will once more be united in their removal from all the countries of the earth to the rallying point before entry into the land of their fathers. It is here that we turn to Ezekiel 20:33-38 for a very detailed account of what is to happen. (In order to vary the English the N.W.V. is given, which can well be compared with any other).
"As I am alive, is the utterance of the Lord Jehovah, itwill be with a strong hand and with a stretched out arm and with outpoured rage that I will rule as king over you people.And I will bring you forth from the peoples, and I willcollect you together out of the lands to which you have beenscattered with a strong hand and a stretched out arm andwith outpoured rage. And I will bring you into the wildernessof the peoples and put Myself on judgment with you thereface to face. Just as I put Myself on judgment with yourfathers in the wilderness of the land of Egypt, so will Iput Myself on judgment with you, is the utterance of theLord Jehovah. And I will make you to pass under the rodand bring you into the bond of the covenant. And I willclean out from you the revolters and the transgressors, forout of the land of their alien residence I shall bring themforth, but onto the soil of Israel they will not come; and you people will have to know that I am Jehovah."There are numerous other passages that are parallel to these, declaring the intention of the Lord Jehovah the God of Israel, many of them repetition, other explaining or expanding the theme, but all strengthening what has already been quoted. No excuse is offered for these lengthy quotations from the Scriptures themselves. It is "the Word of God that is alive and powerful and sharper than any two edged sword," not our opinions, nor our interpretations of that Word. The Holy Spirit alone can enlighten us through the Word. We can bur hold it forth and indicate its sequence, that others may be led to grasp what we have been shown therein, praying in earnest that they may see and understand.
Before closing, attention should be drawn to one other passage, that described. at great length the deep feelings of a man of God on this subject, when he was given visions of "what shall be in the 'latter days'" (ACHARITH YAMIM), the prophet Daniel. He was considering at the time the prophecies of Jeremiah and he was brought to his knees in prayer and supplication, and sackcloth and ashes:
"And I prayed unto the Lord my God, and made myconfession, and said, O Lord, the great and dreadful God,keeping the covenant and mercy to them that love Him, andto them that keep His commandments; we have sinned, andhave committed iniquity, and have done wickedly, and haverebelled, even by departing from Thy precepts and Thyjudgments: neither have we hearkened unto Thy servantsthe prophets, which spake in the name of our kings, ourprinces and our fathers, and to all the people of the land. OLord, righteousness belongeth unto Thee, but unto usconfusion of faces, as at this day; to the men of Judah, andto the inhabitants of Jerusalem, and unto all Israel, near andfar off, through all the countries whither Thou has driventhem, because of their trespass and they have trespassedagainst Thee. . . O Lord hear; O Lord forgive; O Lordhearken and do: defer not for Thine own sake, O myGod: for Thy city and Thy people are called by Thy name."By some catastrophe, bringing further distress, affliction and persecution, God's people Israel, known and unknown to us are by the words of the prophets heading for the time of Jacob's. trouble (which is not the great tribulation of the sunteleia tou aiOnios, the prelude to the restoration, the world wide exodus. The words of Daniel 9:3-19 are the words that the Lord their God desires to hear from every home and synagogue the world over. It will come, be it soon or later, but the longer it is withheld the deeper into trouble they will go. Israel has today no sacrifice to offer for sin or trespass and Godward they are helpless; but in so far as they are Nationally concerned, there are yet two words of real comfort; The first is in Ezekiel 11:16.
"Thus saith the Lord God; although I have cast themfar off among the heathens (Nations), and although I havescattered them among the countries, yet will I be to themas a little sanctuary in the countries where they shall come."The other is from Psalm 51:17-19.
"The sacrifices of God are a broken spirit: a broken and acontrite heart, O God, thou wilt not despise. Do good inThy good pleasure unto Zion: build Thou the walls ofJerusalem. Then shalt Thou be pleased with the sacrificesof righteousness, with burnt offering and whole burnt offering: then shall they offer bullocks upon thine altar."
J.G.H. Steedman
Vol. 31 New Series February, 1969 No. 1
Under this heading the whole Nation of Israel (Northern and Southern kingdoms, Judah with Benjamin and all the ten tribes are comprehended) is scattered amongst the Nations of earth, as prophesied through Moses in Leviticus 26:27-33
"And if ye will not for all this hearken unto Me, but walk contrary unto Me; . . . I will scatter you among the heathen(Nations), and will draw out a sword after you: and yourland shall be desolate, and your cities waste."Is are amplified in Deuteronomy 4:23-31.
"Take heed to yourselves, lest ye forget the covenant ofthe Lord Our God, . . and shall do evil in the sight of theLord thy God, to provoke Him to anger: . . ye shallutterly perish from off the land. . . . ye shall not prolong your days upon it, but shall utterly be destroyed. And theLord shall scatter you among the Nations, and ye shall beleft few in number. . . .whither the Lord shall lead you. . . .But if from thence thou shalt seek the Lord thy God, thoushalt find Him, if thou seek Him with all thine heart and all thy soul. When thou art in tribulation and all thesethings are come upon thee, even in the latter days (Hebrew—ACHARITH YAMIM), if thou shalt turn to the Lord thy God and shalt be obedient unto His voice."But there is more to it than that. It is revealed to us in Deut. 30:1-6:
"And it must occur that when all these words will comeupon you, the blessing and the malediction, which I have put before you, and you have brought them back to yourheart among all the Nations where Jehovah your God hasdispersed you, and you have returned to Jehovah your God and listened to His voice according to all that I am com-manding you today, you and your sons, with all your heartand all your soul, Jehovah your God must also bring back your captives and show you mercy and collect you againfrom all the peoples where Jehovah your God has scatteredyou. If your dispersed people should be at the end of theheavens, from there Jehovah your God will collect you andfrom there He will take you. Jehovah your God will indeedbring you into the land of which your fathers took possession,and you will certainly take possession of it; and He willindeed do you good and multiply you more than yourfathers. And Jehovah your God will have to circumciseyour heart and the heart of your offspring that you may love Jehovah your God with all your heart and all yoursoul for the sake of your life." (N.W.V.)Now, there can be no misunderstanding that God, speaking through Moses was addressing the children of Israel that had been redeemed out of Egypt in all three of these passages and in so doing he was addressing them as a Nation separated from all other Nations, and so separated for the carrying out of His purposes. They were of the direct line from the twelve patriarchs, sons of Jacob, grand sons of Isaac, the son of promise of Abraham, with whom God made His covenant of promise. It is in this connection that we return to Lev. 26:40-42, remembering that we left off at verse 33, "If they shall confess their iniquity and the iniquity of theirfathers, with their trespass which they trespassed againstMe, and that also they have walked contrary unto Me; andthat I also have walked contrary unto them, and havebrought them into the land of their enemies; if then theiruncircumcised hearts be humbled, and they then accept thepunishment of their iniquity: then will I remember my covenant with Jacob, and also my covenant with Isaac, andalso my covenant with Abraham will I remember; and Iwill remember the land."There can be absolutely no doubt whatsoever that Jehovah the God of Israel, who foresaw the scattering of the Nation, intended to restore them to the land that their fathers possessed and that it was to take place "in the latter days" (ACHARITH YAMIM). It was also to take place after the Nation, in humility, had prostrated themselves before Jehovah their God, confessing their sins and the sins of their fathers in the face of some tribulation (Heb.—TSAR). In Jeremiah 30:7 it is stated,
"Alas! for that day is great, so that none is like it: it iseven the time of Jacob's trouble (Heb.—TSARAH)."This passage goes on to say, "For it shall come to pass that in that day, saith the Lordof hosts, that I will break his yoke from off thy neck, and will burst thy bonds, and strangers shall no more servethemselves of him; but they shall serve the Lord theirGod."Then, in verses 22 and 24, we read "And ye shall be My people, and I will be your God. Thefierce anger of the Lord shall not return, until He have doneit, and until He hath performed the intents of His heart: inthe latter days (ACHARITH YAMIM) ye shall consider it."Continuing, in chapter thirty-one:
"At the same time, saith the Lord, I will be the God of allthe families of Israel, and they shall be My people. . .TheLord appeared unto me, saying, I have loved thee with aneverlasting (Heb. OLAM, eonian) love: therefore withlovingkindness have I drawn thee. Again I will buildthee, . . Thou shalt yet plant vines upon the mountains ofSamaria:. . Behold , I will bring them from the Northcountry, and gather them from the coasts of the earth . . .Hear the word of the Lord, O ye Nations, and declareit . . He that scattereth Israel will gather him . . for theLord hath redeemed Jacob. . .(verses 27 and 28) Behold, thedays come, saith the Lord, that I will sow the house ofIsrael and the house of Judah with the seed of man and theseed of beast. And it shall come to pass that like as I havewatched over them to pluck up, and to break down, and tothrow down, and to destroy, and to afflict; so will I watchover them to build, and to plant, saith the Lord."Jeremiah 16:14 and 15 and 23:7 and 8 express in slightly differing words much the same thought, declaring:
"Behold, the days come, saith the Lord, that they shall no more say, the Lord liveth that brought up the children of Israel out of the land of Egypt; but, the Lord liveth, that 16 23brought up the children of brought up and which ledIsrael from the land of the the seed of the house ofNorth , and from all the Israel out of the Northlands whither He had driven country, and from all thethem : and I will bring countries whither I hadthem again into their land driven them; and they shallthat I gave unto their dwell in their own land.” fathers.”It may be seen from these two passages that the exodus from Egypt is a type of the greater exodus that is to come at the commencement of the 'latter days' (ACHARITH YAMIM) and just as the disunited tribes in bondage in Egypt were, by the Spirit of God united and in a night became a Nation, the Nation redeemed by the Lord, even so in the exodus to come the divided and scattered Nation will once more be united in their removal from all the countries of the earth to the rallying point before entry into the land of their fathers. It is here that we turn to Ezekiel 20:33-38 for a very detailed account of what is to happen. (In order to vary the English the N.W.V. is given, which can well be compared with any other).
"As I am alive, is the utterance of the Lord Jehovah, itwill be with a strong hand and with a stretched out arm and with outpoured rage that I will rule as king over you people.And I will bring you forth from the peoples, and I willcollect you together out of the lands to which you have beenscattered with a strong hand and a stretched out arm andwith outpoured rage. And I will bring you into the wildernessof the peoples and put Myself on judgment with you thereface to face. Just as I put Myself on judgment with yourfathers in the wilderness of the land of Egypt, so will Iput Myself on judgment with you, is the utterance of theLord Jehovah. And I will make you to pass under the rodand bring you into the bond of the covenant. And I willclean out from you the revolters and the transgressors, forout of the land of their alien residence I shall bring themforth, but onto the soil of Israel they will not come; and you people will have to know that I am Jehovah."There are numerous other passages that are parallel to these, declaring the intention of the Lord Jehovah the God of Israel, many of them repetition, other explaining or expanding the theme, but all strengthening what has already been quoted. No excuse is offered for these lengthy quotations from the Scriptures themselves. It is "the Word of God that is alive and powerful and sharper than any two edged sword," not our opinions, nor our interpretations of that Word. The Holy Spirit alone can enlighten us through the Word. We can bur hold it forth and indicate its sequence, that others may be led to grasp what we have been shown therein, praying in earnest that they may see and understand.
Before closing, attention should be drawn to one other passage, that described. at great length the deep feelings of a man of God on this subject, when he was given visions of "what shall be in the 'latter days'" (ACHARITH YAMIM), the prophet Daniel. He was considering at the time the prophecies of Jeremiah and he was brought to his knees in prayer and supplication, and sackcloth and ashes:
"And I prayed unto the Lord my God, and made myconfession, and said, O Lord, the great and dreadful God,keeping the covenant and mercy to them that love Him, andto them that keep His commandments; we have sinned, andhave committed iniquity, and have done wickedly, and haverebelled, even by departing from Thy precepts and Thyjudgments: neither have we hearkened unto Thy servantsthe prophets, which spake in the name of our kings, ourprinces and our fathers, and to all the people of the land. OLord, righteousness belongeth unto Thee, but unto usconfusion of faces, as at this day; to the men of Judah, andto the inhabitants of Jerusalem, and unto all Israel, near andfar off, through all the countries whither Thou has driventhem, because of their trespass and they have trespassedagainst Thee. . . O Lord hear; O Lord forgive; O Lordhearken and do: defer not for Thine own sake, O myGod: for Thy city and Thy people are called by Thy name."By some catastrophe, bringing further distress, affliction and persecution, God's people Israel, known and unknown to us are by the words of the prophets heading for the time of Jacob's. trouble (which is not the great tribulation of the sunteleia tou aiOnios, the prelude to the restoration, the world wide exodus. The words of Daniel 9:3-19 are the words that the Lord their God desires to hear from every home and synagogue the world over. It will come, be it soon or later, but the longer it is withheld the deeper into trouble they will go. Israel has today no sacrifice to offer for sin or trespass and Godward they are helpless; but in so far as they are Nationally concerned, there are yet two words of real comfort; The first is in Ezekiel 11:16.
"Thus saith the Lord God; although I have cast themfar off among the heathens (Nations), and although I havescattered them among the countries, yet will I be to themas a little sanctuary in the countries where they shall come."The other is from Psalm 51:17-19.
"The sacrifices of God are a broken spirit: a broken and acontrite heart, O God, thou wilt not despise. Do good inThy good pleasure unto Zion: build Thou the walls ofJerusalem. Then shalt Thou be pleased with the sacrificesof righteousness, with burnt offering and whole burnt offering: then shall they offer bullocks upon thine altar."
J.G.H. Steedman
The Tabernacle of David
The Differentiator
Vol. 30 New Series November, 1968 No. 6
This expression enters into the summing up address of James the Chairman of the Council at Jerusalem when Paul and Barnabas and others from Antioch appeared before the apostles and elders to declare their case for the Gentiles being exempted from the practice of the rite of circumcision (Acts 15.). "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
The Companion Bible devotes half a column of notes to the words used in these two verses. They are quoted by James after he had said, "And to this agree the words of the prophets." Note that he does not say that 'Thus are the words of the prophets fulfilled.' The C.B., under verse 15 says, 'Only one prophet is quoted (Amos 9:11, 12), but there are many similar predictions in Isaiah and others.' Let us turn to this one before examining any that may be similar in other places. "In that day I will 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."
This is virtually the same, except in the name of 'Edom,' but the LXX. agrees with Acts, thus indicating to us that the A.V. and other translations from the Hebrew (or the modem Hebrew text) are wrong. As the letters of the two words Adam and Edom are the same in Hebrew, the pointing only being different and of comparatively modem use, James, speaking in the record of the Holy Spirit is giving us the correct word, anthrOpos.
As Peter, at Pentecost, altered the words of Joel, at the opening of his quotation from that prophet, so James has altered his quotation from 'In that day' (en tE hEmera ekeinE) to 'after this' (meta tauta), whereas Peter altered 'meta tauta' of the LXX. to 'en tais eskatais hemerais.' Peter gives a new revelation by the Holy Spirit, but James is making use of a passage to show that it had been prophesied that the Gentiles would be brought in to fellowship in the belief in and worship of God, the God of Israel, through Christ. Although Amos was drawing attention to the day of the Lord, James had no intention of doing so.
Other passages from the prophets to which attention is drawn in the margin in Acts are Isaiah 54:1-5, which mentions the 'tent' (OHEL—or tabernacle) of Israel and inheriting the Gentiles, and Hosea 3:5, which says: "Afterward (meta tauta in the LXX.) shall the children of Israel return, and seek the Lord their God, and David their king; and shall fear the Lord and His goodness in the 'latter days' (ACHARITH YAMIM)."This passage, although referring to David, speaks of the beginning of the restoration to the land and their desires for a David to be their king, but makes no mention of the Gentiles. James may or may not have had these passages in mind. One cannot be dogmatic on the issue.
Jeremiah 30:3-9 throws light on the subject by directing our attention to the time of the restoration and the time of Jacob's trouble, which is NOT the same as the great tribulation in the day of the Lord.*
From all this it must be seen that one has to differentiate a great deal when one is examining the O.T. prophecies, or one gets things hopelessly mixed up, as the subject has been in the past. It is always better to keep things apart than to snatch at small likenesses in order to amalgamate two or more passages.
Before the consideration of the 'tabernacle of David' there is one other word that might legitimately, in the writer's opinion, be altered, which is the little conjunctive 'and' before 'all the Gentiles,' where it might be an explicative copula, 'to wit' or, simply, 'even,' otherwise 'the residue of men' are different from 'all the Gentiles.'
The Tabernacle of David—tEn skEnEn Daueid. The word 'skEnE' is a tent. This word is used by the LXX. to translate the three Hebrew words, OHEL, meaning a tent or referring to the tabernacle, which, in fact, was a tent. It also translates the words MISHKAM, a dwelling place, SUKKAH, a covering or booth and SIKKUTH, translated 'tabernacle' (of Moloch) in Amos 5:26. The general use of the word 'tabernacle' for, all these Hebrew words, in the A.V. is misleading and another cause of misunderstanding the Scriptures. skEnE, from which we have, our English word 'scene' comes from the use, in Grecian times, of a tent to cover the stage of an open air theatre, in order to protect the actors from the weather. When the play opened, the side of the large tent towards the auditorium was drawn aside exposing the spectacle inside the skEnE, the scene, in which the actors played their parts.
What, one may ask, is the meaning of the expression? The tabernacle in the wilderness was the tabernacle of the Lord, of God or My tabernacle, the tabernacle of witness in the wilderness, and the tabernacle of the congregation, but never do we hear of it being referred to as the tabernacle of Moses, who, if anyone could claim the reference, he was in the position to do so. In the reign of Saul the tabernacle was set up at Nob, a short way outside Jerusalem, whence David received the shewbread from the priest Ahimelech for himself and his young men. Before this it had been at Gilgal and Shiloh, but the tent prepared: by David to receive the ark of the Lord or of the testimony, when. it was brought back from the house of Obed Edom was not the tabernacle proper, but a specially prepared tent. If the tabernacle of David is a literal expression, this tent is the only tabernacle he could have laid claim to. But this is reducing it to an absurdity and so the idea must be abandoned that the words are literal. They must therefore be figurative and descriptive of something that is real. There are two possibilities here, one is the idea of a scene or stage setting, in other words the state of affairs that had been established in the days of king David's reign, as he turned it over to his son and heir Solomon, that is, all the surrounding Nations being subject to him and paying tribute. The other is a reference to the Davidic covenant. The Greek and English Lexicon of the N.T. by Edward Robinson, D.D., says in connexion with these very passages in Acts and Amos—"metaphorically for the family or royal line of David" fallen into weekness and decay. As the prophets are of one mind in proclaiming to a greater or lesser degree the restoration of Israel under their Royal King it could be a combination of both these latter conditions. The Scriptures do prophesy their being some time governed by the risen David. (Jeremiah 30:9). As we have abandoned the thought that the tabernacle of David was either the tabernacle of the wilderness or the tent set up to hold the ark after its recovery from the Philistines, so too one cannot give support to what some say, that it refers to the temple built by Solomon, the reception of the revelation of the details of which and the collection of everything in preparation for its erection were the great part that David played. No, neither the tabernacle of the testimony nor the temple on Mount Moria were in view and, unless some more convincing solution can be forthcoming, we are left with the resuscitation of the kingship of David's line, which culminated in the Lord Jesus (Luke 1:31-33), by the actual resurrection of David himself to take over the reins of government of Israel, once again reunited (Jer. 30:9). Coinciding with this is the restoration of the power of the king of Israel in having the surrounding Nations in complete subjection to his rule; the jurisdiction over them being his, invested in him by his God, Jehovah Elohim, Whom we presently identify as the Lord Jesus Christ.
Those who are acquainted with the principle of 'right-division' of the Scriptures will be familiar with that principle put into operation by the Lord Himself in the Synagogue at 'Nazareth, when He closed the book and resumed His seat after reading as far as "the acceptable year of the Lord," stopping in the middle of the sentence. In the O.T. prophecy two eras, millenniums apart, were brought into juxtaposition. Jer. 30:3 undoubtedly refers to the restoration to the land of Deut. 30:1-6 and Ezek. 20:33-38. Jacob's trouble of verse 7, as has been shown corresponds to the cry that came out of Egypt by reason of their bondage, fulfilled in the wave of anti-semitism and overrunning of the land by Gog that anticipate that restoration, but the rule of "David their king, whom I will raise up unto them," will not take place until AFTER the coming of the Lord to the Mount of Olives. Then the Lord will be proclaimed King of kings and Lord of lords, when David will be the acknowledged king of Israel, in regency under the authority of, and on behalf of the Lord Jesus Christ, ruling in Zion, "for out of Zion shall go forth the law, and the Word of the Lord from Jerusalem."
Whereas, after the restoration and the return of Israel to the land, Israel will be in the closest relationship that they have ever been to Jehovah Elohim and will worship the Lord, offering sacrifices and oblations under the Levitical priesthood, they will not as a Nation receive the proclamation of the gospel which is then made, the gospel of the circumcision. Some will receive it and form assemblies in various parts. But the Nation does not acknowledge Jesus as their Messiah and King until they look on Him whom they pierced. Then they will acknowledge Jesus is Jehovah and they will go forth to spread that knowledge to all the Nations of the world. Thus, and thus only will the tabernacle of David be restored and the Lord will be glorified therein.
J.G.H. Steedman
*(See the article on this subject in Vol. 27, New Series, No. 1, "Jacob's Trouble", in which article the word ACHARITH should be followed by the word YAMIM (days), except in Ezek. 38:8, where it is ACHARITH SHANAH (years).)
Vol. 30 New Series November, 1968 No. 6
This expression enters into the summing up address of James the Chairman of the Council at Jerusalem when Paul and Barnabas and others from Antioch appeared before the apostles and elders to declare their case for the Gentiles being exempted from the practice of the rite of circumcision (Acts 15.). "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
The Companion Bible devotes half a column of notes to the words used in these two verses. They are quoted by James after he had said, "And to this agree the words of the prophets." Note that he does not say that 'Thus are the words of the prophets fulfilled.' The C.B., under verse 15 says, 'Only one prophet is quoted (Amos 9:11, 12), but there are many similar predictions in Isaiah and others.' Let us turn to this one before examining any that may be similar in other places. "In that day I will 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."
This is virtually the same, except in the name of 'Edom,' but the LXX. agrees with Acts, thus indicating to us that the A.V. and other translations from the Hebrew (or the modem Hebrew text) are wrong. As the letters of the two words Adam and Edom are the same in Hebrew, the pointing only being different and of comparatively modem use, James, speaking in the record of the Holy Spirit is giving us the correct word, anthrOpos.
As Peter, at Pentecost, altered the words of Joel, at the opening of his quotation from that prophet, so James has altered his quotation from 'In that day' (en tE hEmera ekeinE) to 'after this' (meta tauta), whereas Peter altered 'meta tauta' of the LXX. to 'en tais eskatais hemerais.' Peter gives a new revelation by the Holy Spirit, but James is making use of a passage to show that it had been prophesied that the Gentiles would be brought in to fellowship in the belief in and worship of God, the God of Israel, through Christ. Although Amos was drawing attention to the day of the Lord, James had no intention of doing so.
Other passages from the prophets to which attention is drawn in the margin in Acts are Isaiah 54:1-5, which mentions the 'tent' (OHEL—or tabernacle) of Israel and inheriting the Gentiles, and Hosea 3:5, which says: "Afterward (meta tauta in the LXX.) shall the children of Israel return, and seek the Lord their God, and David their king; and shall fear the Lord and His goodness in the 'latter days' (ACHARITH YAMIM)."This passage, although referring to David, speaks of the beginning of the restoration to the land and their desires for a David to be their king, but makes no mention of the Gentiles. James may or may not have had these passages in mind. One cannot be dogmatic on the issue.
Jeremiah 30:3-9 throws light on the subject by directing our attention to the time of the restoration and the time of Jacob's trouble, which is NOT the same as the great tribulation in the day of the Lord.*
From all this it must be seen that one has to differentiate a great deal when one is examining the O.T. prophecies, or one gets things hopelessly mixed up, as the subject has been in the past. It is always better to keep things apart than to snatch at small likenesses in order to amalgamate two or more passages.
Before the consideration of the 'tabernacle of David' there is one other word that might legitimately, in the writer's opinion, be altered, which is the little conjunctive 'and' before 'all the Gentiles,' where it might be an explicative copula, 'to wit' or, simply, 'even,' otherwise 'the residue of men' are different from 'all the Gentiles.'
The Tabernacle of David—tEn skEnEn Daueid. The word 'skEnE' is a tent. This word is used by the LXX. to translate the three Hebrew words, OHEL, meaning a tent or referring to the tabernacle, which, in fact, was a tent. It also translates the words MISHKAM, a dwelling place, SUKKAH, a covering or booth and SIKKUTH, translated 'tabernacle' (of Moloch) in Amos 5:26. The general use of the word 'tabernacle' for, all these Hebrew words, in the A.V. is misleading and another cause of misunderstanding the Scriptures. skEnE, from which we have, our English word 'scene' comes from the use, in Grecian times, of a tent to cover the stage of an open air theatre, in order to protect the actors from the weather. When the play opened, the side of the large tent towards the auditorium was drawn aside exposing the spectacle inside the skEnE, the scene, in which the actors played their parts.
What, one may ask, is the meaning of the expression? The tabernacle in the wilderness was the tabernacle of the Lord, of God or My tabernacle, the tabernacle of witness in the wilderness, and the tabernacle of the congregation, but never do we hear of it being referred to as the tabernacle of Moses, who, if anyone could claim the reference, he was in the position to do so. In the reign of Saul the tabernacle was set up at Nob, a short way outside Jerusalem, whence David received the shewbread from the priest Ahimelech for himself and his young men. Before this it had been at Gilgal and Shiloh, but the tent prepared: by David to receive the ark of the Lord or of the testimony, when. it was brought back from the house of Obed Edom was not the tabernacle proper, but a specially prepared tent. If the tabernacle of David is a literal expression, this tent is the only tabernacle he could have laid claim to. But this is reducing it to an absurdity and so the idea must be abandoned that the words are literal. They must therefore be figurative and descriptive of something that is real. There are two possibilities here, one is the idea of a scene or stage setting, in other words the state of affairs that had been established in the days of king David's reign, as he turned it over to his son and heir Solomon, that is, all the surrounding Nations being subject to him and paying tribute. The other is a reference to the Davidic covenant. The Greek and English Lexicon of the N.T. by Edward Robinson, D.D., says in connexion with these very passages in Acts and Amos—"metaphorically for the family or royal line of David" fallen into weekness and decay. As the prophets are of one mind in proclaiming to a greater or lesser degree the restoration of Israel under their Royal King it could be a combination of both these latter conditions. The Scriptures do prophesy their being some time governed by the risen David. (Jeremiah 30:9). As we have abandoned the thought that the tabernacle of David was either the tabernacle of the wilderness or the tent set up to hold the ark after its recovery from the Philistines, so too one cannot give support to what some say, that it refers to the temple built by Solomon, the reception of the revelation of the details of which and the collection of everything in preparation for its erection were the great part that David played. No, neither the tabernacle of the testimony nor the temple on Mount Moria were in view and, unless some more convincing solution can be forthcoming, we are left with the resuscitation of the kingship of David's line, which culminated in the Lord Jesus (Luke 1:31-33), by the actual resurrection of David himself to take over the reins of government of Israel, once again reunited (Jer. 30:9). Coinciding with this is the restoration of the power of the king of Israel in having the surrounding Nations in complete subjection to his rule; the jurisdiction over them being his, invested in him by his God, Jehovah Elohim, Whom we presently identify as the Lord Jesus Christ.
Those who are acquainted with the principle of 'right-division' of the Scriptures will be familiar with that principle put into operation by the Lord Himself in the Synagogue at 'Nazareth, when He closed the book and resumed His seat after reading as far as "the acceptable year of the Lord," stopping in the middle of the sentence. In the O.T. prophecy two eras, millenniums apart, were brought into juxtaposition. Jer. 30:3 undoubtedly refers to the restoration to the land of Deut. 30:1-6 and Ezek. 20:33-38. Jacob's trouble of verse 7, as has been shown corresponds to the cry that came out of Egypt by reason of their bondage, fulfilled in the wave of anti-semitism and overrunning of the land by Gog that anticipate that restoration, but the rule of "David their king, whom I will raise up unto them," will not take place until AFTER the coming of the Lord to the Mount of Olives. Then the Lord will be proclaimed King of kings and Lord of lords, when David will be the acknowledged king of Israel, in regency under the authority of, and on behalf of the Lord Jesus Christ, ruling in Zion, "for out of Zion shall go forth the law, and the Word of the Lord from Jerusalem."
Whereas, after the restoration and the return of Israel to the land, Israel will be in the closest relationship that they have ever been to Jehovah Elohim and will worship the Lord, offering sacrifices and oblations under the Levitical priesthood, they will not as a Nation receive the proclamation of the gospel which is then made, the gospel of the circumcision. Some will receive it and form assemblies in various parts. But the Nation does not acknowledge Jesus as their Messiah and King until they look on Him whom they pierced. Then they will acknowledge Jesus is Jehovah and they will go forth to spread that knowledge to all the Nations of the world. Thus, and thus only will the tabernacle of David be restored and the Lord will be glorified therein.
J.G.H. Steedman
*(See the article on this subject in Vol. 27, New Series, No. 1, "Jacob's Trouble", in which article the word ACHARITH should be followed by the word YAMIM (days), except in Ezek. 38:8, where it is ACHARITH SHANAH (years).)
The Dead Sea
The Differentiator
A short way back from the water's edge, on the Western side of the South end of the Dead Sea, stretches a five mile long. escarpment, averaging 150 feet high of solid rock salt, weathered, but where portions great and small, have lately broken off,... glittering in the fierce sunlight as one moves along. This is called by the Arabs Jebel 'Usdum, a name handed down through centuries from father to son, but preserving the ancient name of Sodom. In view of all this one wonders if there is not some connection between Sodom and common salt (Sodium chloride), where thousands of tons of this rock salt formed a rampart over against the city.
The Western side of the Sea is indented with numerous bays and headlands and, in places, there are wide stretches of plain leading back to the higher ground forming the mountains of Judaea. The nearest heights of over 2,000 feet on this Western side, that is of over 3,300 feet above the Dead Sea surface are, on the average nearly ten miles back from its shores. On the Eastern side, however, apart from the tongue, the gradient is much steeper and averages the same height three miles back, while the peaks of the mountains of Moab and Edom are, similarly, nine miles from the shore and have a height of 3,000 feet to 4,000 feet. The nearest, only five and a half miles East of the South end of the Sea, is over 4,000 feet high, that is 5,300 feet above this Sea's surface.
Hebron and Jerusalem, with their surrounding heights, mark the ridge of the Judaean mountains with heights from 3,350 feet to 2,700 feet and distances from 13 miles to 18 miles respectively from the shores. To these heights 1,300 feet must be added to give the rise from the surface of the Dead Sea, so that the maximum height referred to already is 4,650 feet ascent in a distance of thirteen miles, or about 360 feet per mile, one in fifteen gradient.
At each end of the Sea is a wide plain spanning the valley, the Northern one known as the Plains of Jericho and the Southern one the Valley of Salt. Both of these areas are called in the Hebrew, Kikkar, from their flat circular appearance. In modern days the Arabs refer to the whole valley of the Jordan from South of the Sea of Galilee to well South of the Dead Sea as El-Ghor. From the Dead Sea to the Gulf of Akaba is 108 miles and is known as Ha-Araba. The Gulf of Akaba, which washes against the Eastern side of the Sinai Peninsula, is but a continuation of this same unusual formation that extends to run down the length of the Red Sea to its entrance from the Indian Ocean. Here it is joined by a short arm from that ocean and then continues in a South Westerly direction for a few hundred miles and then South through Kenya and Tanganyika and Lake Nyasa to near the mouth of the Zambezi. This geological fault on the earth's surface is called 'The Great Rift.' It has its Northern end at the foot of the Taurus Mountains, in Asia Minor, near the upper regions of 'the Great River,' the river Euphrates. Its length has been accurately traced, and in its path are Mount Hebron, the Sea of Galilee, the Jordan, the Dead Sea, the Ghor, the Arabah and the Red Sea. Except where it passes across the Red Sea and a few other places, this Rift is flanked on both sides by high mountains or raised table-lands, but the focal point of this Northern section is the Dead Sea, with all its peculiarities, and it is from this point that the examination of the formation will start.
The surface of the earth, in ages gone by, was subject to periods of considerable change, volcanic eruptions, times of quiescence, big upheavals and again other epochs of comparative tranquil state. In these more restful periods sands of different kinds were deposited to considerable depths, and in these sands died living creatures of that particular era. In times of upheaval many of these layers were shifted or broken, but sometimes they lay as they were to receive later deposits on top of them of a different kind, with other forms of life buried in them. The earliest of these layers of the earth's crust is known as Cambrian, the earliest of the 'primary' eras. Over this was deposited, as shown by a cross-section of the Judaean and Moabite ranges at the Dead Sea, the Lower Cretaceous or Nubian Sandstone, the Upper Cretaceous, Cainozoic and Senonian. From the position, slopes and heights of these and their distance apart, one can to a degree imagine what might have happened in far-off days to account for the present state of affairs and to anticipate what may happen at some future date, when Biblical prophecy is fulfilled. This may indicate how these things could come to pass.
If a start is made with the above data, in broad outline, one can imagine, as it were, a four layer cake composed of four geologic deposits, viewed from the South. As every chain has its weakest link, so every obstacle to superior force, when applied, has its line of weakness. Here, the line of weakness ran vertically through all four strata, so that when the tremendous pressure from the centre of the earth built up till it could be resisted no more, the surface of this line of weakness began to open out and the strata to tilt East and West. From the sides of this crack came a general 'fall-out,' tumbling to the bottom. This movement continued until there was a very considerable tilt equal on both sides. The Western side then slipped back towards its original position and the Eastern side, being released, was heaved up higher by the pressure underneath. As the Western side returned, a wedge of the upper three strata detached itself and fell into the large fissure, sealing it and forcing the lower part of the Western side away from the Eastern. The pressure from below shifted its effective application Westward and again tilted the strata, jambing the dropped 'plug' in the position it was to occupy more or less permanently. As it tilted, another section fell away and formed a revetment on the West side of the gorge now formed. A similar 'fall-out' took place on the East side. Further South the plug was arrested before it fell so far and thus any flow of water into the ravine was stopped and the Dead Sea began to form as a large lake. As the water continued to flow the basin filled up and the surface of what now became an inland sea, enlarged its area until a balance was struck between the evaporating power of the sun and the inflow from the converging streams.
One hundred and fifty miles South of this a similar seismic rupture was taking place on a much larger scale in the formation of the Gulf of Aqaba, in which the deepest part on the Admiralty chart is 1,000 fathoms (6,000 feet), more than double the depth of the bottom of the Dead Sea below sea level. Five miles South West of Aqaba the depth is 365 fathoms (2,200 feet). At the narrowest part of the entrance to the gulf, where it is 4 miles across, the depth is 760 fathoms (4,560 feet). In the middle of the North end of the Red Sea proper, near by where the axis of the gulfs of Aqaba and Suez cross one another, the depth is 696 fathoms (4,176 feet), and 360 fathoms (2,160 feet) is recorded as the depth at 2 miles from the African coast, 2 miles North of Ras-Abu-Somer. If this line is continued across Western Egypt to the Nile valley it meets the River Nile exactly at Asswan, where one of the biggest projects that man has ever attempted is in progress, the harnessing of the River Nile, by the building of the Higher Dam. It may be pointed out in passing that the deepest place in the 150 mile length of the Gulf of Suez is 45 fathoms (270 feet), which is in extreme contrast to the depth of the Gulf of Aqaba.
Part 2
The first mention of this stretch of water is in Genesis 14:3, when the kings of Sodom and Gomorrah and their allies of the neighbouring Cities, joined in battle against the confederate forces of Chedorlaomer, king of Elam, to resist him, having served him for twelve years, when he came to suppress their revolt in the thirteenth year. This takes one back to the previous chapter, where there was strife between the herdsmen of Abram's cattle and the herdsmen of Lot's cattle. This brought about a decision that they must separate. Abram, therefore, gave Lot the choice of where he would go, saying that he would proceed in the opposite direction, be it one way or the other.
" And Lot lifted up his eyes , and beheld all the plain ofJordan, that it was well watered every where, before theLord destroyed Sodom and Gomorrah, even as the gardenof the Lord , like the land of Egypt , as thou comest toZoar. And Lot chose him all the plain of Jordan , andLot journeyed East : . . . and Lot dwelled in the citiesof the plain, and pitched his tent toward Sodom."It used to be thought that the site of these cities was at the North end of the Salt Sea because of what is written in verse three, but later research discounts this notion and has placed them at the South end, connecting the name Sodom with the ancient Arab name for the ridge of Jebel Usdum.
When, subsequently, these cities were destroyed in chapter 19, Lot was told,
"Escape for thy life, . . . neither stay thou in all the 'plain,'. . . And the Lord. . . overthrew those cities and all the'plain '." (see also vv. 28 and 29),the Hebrew word used for 'plain' is KIKKAR, translated twelve times thus, but 48 times 'talent' and 4 times 'loaf,' which conveys the meaning of a definite circular, flat surface, as of a coin or a loaf (pan-cake), such as was baked by the Eastern women on their primitive ovens. Thus the term came into use as any circular, flat land at the mouth of a river, or even of a large flat area, such as the basin of a lake, embracing all the land surrounding it. In this way it appears to have been used in Deuteronomy 34:3, which reads,
"unto the utmost Sea (Mediterranean), and the South(NEGEV), and the 'plain' of the valley of Jericho, thecity of palm trees, unto Zoar."As Zoar is one of the cities to the South of the Salt Sea, over which Moses must have looked to view the South land or NEGEV, this expression necessarily includes the Salt Sea. Zoar was the city to which Lot fled on the destruction of Sodom.
Earlier reference has been made to the peculiar contour of the bottom of the Dead Sea along its North-South axis and mention was made of the record that two Roman Soldiers, who were deserters from their Unit, having been found to have waded across the Salt Sea at its narrowest point. Soundings taken of this part today, and that to the Southward, show it to be much deeper, but such a change is not out of the way. It is now held that this shallow part is the original site of Sodom and Gomorrah, Admah and Zeboiim and that Zoar was some little way away on ground that was slightly more elevated, but not in the mountains, for Lot, later went there with his two daughters. In those days the vale, or basin, was well watered or irrigated by substantial rivers, now 'wadis,' which under certain circumstances becoming raging torrents, bringing down the mineral salts from the mountains. Through the centuries, from time to time, this water has come down and lodged in large lakes on the higher ground South of the present Sea. These lakes have, time and again, evaporated so that as one looks across the plain, it has the appearance of a series of snow drifts. But conditions were different then, before Sodom was destroyed, and "it was well watered everywhere, . . . even as the garden of the Lord, like the land of Egypt, as thou comest to Zoar." This seems to indicate a complex system of irrigation and possibly of reservoirs.
Before the destruction of these cities the Dead Sea extended only as far South as Ha-Lashon, the tongue that juts out from the Moabite shore to the Westward. In fact the Southern gulf of the Sea was an elevation, may be 50 to 100 feet above the surface of the Sea, on which Sodom and its sister cities were built. It is conjectured that the destruction that came upon these cities was brought about by a repetition, on a small scale, of the process of formation. The fault, or rift, opened out a few feet at that particular place and the 'plug' dropped, producing a tremendous pressure on the gases enclosed below it, which had accumulated there in the course of millenniums. These gases forced their way up through the cracks at the sides of the valley, bringing with them rocks and lumps of minerals and throwing them high in the air. Amongst these minerals was rock sulphur (brimstone) which together with the gases became ignited and rained down in burning masses upon the doomed cities, completely destroying them.
"And Abram gat up early in the morning to the place wherehe stood before the Lord: and he looked toward Sodomand Gomorrah, and toward all the land of the plain , andbehold, and, lo, the smoke of the country went up as thesmoke of a furnace." As the cities were destroyed the ground continued to settle so that presently the waters of the Salt Sea flowed over the ruins, extinguishing the flames and obliterating the very remembrance of where they had been built.
From the awe with which the Arabs looked upon the Dead Sea even up to very recent years and from all the tales of superstition that have been woven about the place, it would appear that the memory of the inferno that must have raged in that pit of iniquity on the surface of the earth, struck the beholders with such terror that generation after generation would have given the neighbourhood a wide berth. Few would have ventured near it and those who were bold enough to do so would have been sure to have returned with bombastic tales of their intrepid expeditions into the valley of evil spirits, poisonous vapours, overpowering heat, and death.
It is little wonder that the Roman Military (Police) who were searching for the deserters sighted them too late to effect their arrest, for driven to desperation the much exhausted fugitives must have entered the unknown area, knowing that their fate could not have been worse than that awaiting them if they were caught: They hoped to have been able to swim the two and a half miles to the other side and so to safety; but imagine their surprise when they found that they were able to wade most, if not all of the way across. Their pursuers would have had little incentive to follow them.
With the Northern end of the Sea many were familiar, it being close by the ancient city of Jericho and the caravan route across the Southern end of the Jordan valley, None who have ever experienced the delight of a bathe in the waters at this end, for half an hour on Christmas day, are likely to forget the extraordinary buoyancy, and delightful refreshment it gave in the sub-tropical heat then prevailing, nor would he soon lose the memory of being inadvertently plunged into the Sea off the shore at S'dom, when the boat he was in sank on account of the heavy buffetings from the waves, when a storm whipped them up, as once happened to a friend. Sticky and acrid as the water is in the North, it is doubly so at the South end, where it is pungent and offensive, necessitating subsequent lengthy and careful ablution under a fresh water shower, if considerable discomfort is not to persist. Its taste is astringent and nauseous in the extreme and if it gets into the eyes it is very painful indeed. Plunging the head beneath the surface should be avoided and no attempt should be made to dive into the waters and learn the hard way.
Part 3Today, the only continuous source of supply of fresh water to the Dead Sea is the Jordan. This river pours in an average of about 300 million cubic feet of fresh, though muddy looking water daily. The strange thing about this cloudy water of the Jordan is, that if it is boiled it becomes clear.
The Jordan, out there, is never referred to as the 'River' Jordan, and never has been, although it may appear in Western print, or be used by someone who is ignorant of the fact. Jordan means 'descender' and it certainly lives up to its name. It rises on the Western and Southern slopes of Mt. Hermon 1,700 feet above the sea level of the Mediterranean, and in its descent covers l18 miles as the crow flies, dropping almost 3,000 feet. In its course it passes through the waters of Merom (modern name Huleh, a few feet above the Mediterranean Sea level, lately a malarious swamp, but now drained and as a lake no longer in existence) and flows on to the Sea of Galilee. From this Sea, known also as the Sea of Chinneroth, the Lake of Tiberias and the Lake of Gennezaret) it flows South a further 66 miles to the Dead Sea, dropping a further 600 feet. In making this descent the Jordan winds to such an extent that it covers almost 200 miles in its course. In Asia Minor, near the ancient city of Ephesus, is a river which has given its name to the world for its winding and wandering peculiarity, the Meander. The Jordan, however, has put this river in the shade in regard to the intricacy of its course. Not only does it wander about from side to side, but at times it doubles back on its course and flows Northwards, as if attempting to get back again to the pleasant lake, whence it flowed, and to avoid the descent, inevitable in its nature, to the Dead Sea.
Four miles South of the Sea of Galilee the Jordan's first tributary flows in from the North East, the YARMOUK or HEIROMAX, which descends from the great table-land and highlands of Bashan. 34 miles further South the YABBOQ, or JABBOCK joins up, again from the North East. These are the only two tributaries of the Jordan of any considerable size, though many smaller 'wadis' or watercourses add to its volume in the rainy seasons, which are otherwise dried up. Another feature peculiar to this valley of the Jordan is the number of hot springs which pour forth from the earth at various places. Two are on each side of the Dead Sea itself; one on the West side of the Jordan V alley, half way between the Sea of Galilee and the Dead Sea and another where the Yarmouk emerges from the hills, five miles from its junction with the Jordan, and one on each side of the Sea of Galilee. South of the Dead Sea for 106 miles stretches EL-ARABAH, the plain, as far as the Gulf of Aqaba. The Northern part of this is also called EL-GHOR, a large, plain, covered with salt flats and from this the ground gradually rises until it reaches sea level after 39 miles. Continuing to rise it reaches the watershed, 600 feet above sea level, after another 21 miles; thence it descends the remaining 46 miles when it reaches the Red Sea port of Solomon's day, Elath, later known as EZION-GEBER and now ElLAT. This Arabah was the scene of the wanderings of the children of Israel for forty years.
In the days of Abram the cities of the plain, Sodom, Gomorrah, Admah, Zeboiim and Zoar flourished in fertile surroundings and all but Zoar perished in their exceeding sinfulness. In the North, about six miles from the Dead Sea, is the ancient city of Jericho, first mentioned in the Bible in Numbers 20:1; but excavations have shown that it is one of the oldest, if not the oldest city yet discovered. This city was destroyed by Joshua, when he led the children of Israel against it as the key to the conquering of the land of the Canaanites. All are familiar with the story of its destruction, but not so acquainted with the later history of its rebuilding in the days of Ahab by Hiel (1. Kings 16:34), thus fulfilling the curse of Joshua (Josh. 6:26).
Amongst the cities of the inheritance of the tribe of Judah, the last mentioned is EN-GEDI—meaning, spring of goats, which was situated half way down the Western side of the Salt Sea, high above its surface, the waters of the spring cascading over the cliffs into the sea. In view of what shall be considered later this position is significant. En-gedi is mentioned earlier in Genesis 14:7 under its more ancient name HAZAZON-TAMAR—meaning row of palms, as being an Amorite city, smitten by Chedorlaomer after he had defeated the federated kings of the vale of Siddim. The identity of these two names is stated in 2. Chron. 20:2,
"There cometh a multitude against thee from beyond the Seaon this side Syria: and behold, they be in Hazazon-Tamar,which is En-gedi."It was a place of caves, of strongholds or fortresses, for it was there that David resorted when he fled from Saul. It was a place of vineyards (Song of Solomon 1:14). It most certainly was an oasis in the wilderness of Judah.
But, whoever, in his right senses would call it a 'fishing village'? Yet, this is the very thing prophesied of it in the only other reference to the place in the Bible. Ezekiel 47:10, says,
"And it shall come to pass, that the fishers shall stand uponit ( the Sea shore ) from En-gedi even unto En-eglaim; theyshall be a place to spread forth nets; their fish shall be accord-ing to their kinds, as the fish of the Great Sea (Mediterranean),exceeding many."This is a most extraordinary statement, which must not be taken out of its context of the river issuing from the Sanctuary and flowing Eastward and Westward, healing the waters of the Salt Sea into which it is to flow and bringing fertility to the land on either side of it. Of En-eglaim nothing is known today, but Dean Stanley in his Sinai and Palestine (1887) identifies it with a site near the hot springs on the North East end of the Sea, better known by the name of Callirhoe, to which place Herod the Great resorted in his last illness for the healing virtues of the hot springs, which lie just one mile from the ancient site marked on the map as El-kharsha. Two separate hot springs are marked in this vicinity and two at En-gedi, one lying two miles North and the other two miles South of En-gedi ruins. It must be stated that others have supposed that the site of En-eglaim to have been somewhere in the vicinity of Kir-Moab, the modern Karak.
I have recently received a letter (from Rev. Leonard T. Pearson), which I quote: "In our car we went to Sodom on the new road. . . . and after passing the salt cracking plant we went to Masada. After spending a night at the foot we climbed the 'Snake Path' mentioned by Josephus. It was only uncovered a few years ago. This path zig-zags for 1,850 feet.
"We were glad we set out for this climb at 0430 a.m., for a Hamseen blew up and it was very, VERY hot. . . . We then went on to En-gedi. After being waste for hundreds of years the waters of the 'ein' (spring) which cascades down, are being used again. Beautiful houses have been built. Tropical trees and plants are a speciality. The tomatoes are six feet in height. Palm trees are growing in hundreds, and every kind of vegetable. The road from Sodom to En-gedi is scarcely more than a very rough track."
When the children of Israel were near the end of their forty years wandering in the wilderness and the new generation of 'under twenties' had grown up, so that the oldest of them was nearly sixty, they came up from the South from Ezion-geber on the Gulf of Akaba, and after compassing the land of Edom, they took to the King's Highway to pass through Moab on their way to the plains over against Jericho, at Kir-Moab, thus passing the length of the Salt Sea within a dozen miles, parallel to its shores, and would have looked down upon its forbidding depths from four to five thousand feet above and view the promised land rising from the opposite shore twenty-five miles away. From Mt. Nebo, before "he died there in the land of Moab, according to the Word of the Lord," Moses had his view of the whole of the land of promise from Mt. Hermon in the North, the Utter most or Mediterranean Sea in the West, to the Negev, or South country, whence they had come. Dean Stanley wrote a century ago, "This was precisely the description of Elijah, whose last appearance has been in this very wilderness, before he finally vanished from the eyes of his disciple. . . This, too, was the aspect of his great representative, when he came, in the same place. . . "in raiment of camel's hair." . . . To the same wilder ness, probably that on the Eastern side (of Jordan), Jesus is described as 'led up' by the Spirit—up into the desert-hills whence Moses had seen the view of all the 'kingdoms' of Palestine, . . . where John was baptising beyond Jordan," where Moses left off and was buried, and whence Elijah was 'taken up,' there the Lord of heaven, the Son of Man was 'led up' by the Spirit to be tempted of the Devil. Thence "Jesus returned in the power of the Spirit into Galilee." Thus far had the Spirit of God taken Moses; thus far had the same Spirit taken Elijah the prophet; and from this very place the Lord Jesus Christ started out on His great ministry. If Dean Stanley is right and there is no authority for the traditional Mt. of Temptation, then there is something of great importance to learn.
"And Moses was an hundred and twenty years old when hedied : his eye was not dim , nor his natural force abated.. . . . . And Joshua the son of Nun was full of the spirit ofwisdom; for Moses had laid his hands upon him : . . . Nowafter the death of Moses the servant of the Lord it came topass, that the Lord spake unto Joshua the son of Nun, Moses'minister, saying, Moses My servant is dead; now thereforearise, go over this Jordan, thou, and all this people, unto theland which I do give them." (Deut. 34:7, 9 and Josh. 1:1,2).Joshua was but a type of Christ who led the children of Israel into the land to possess it, while the law still stood; but Jesus (the Greek equivalent to the Hebrew Joshua-meaning Jehovah will save) having fulfilled the law in every point, and the prophets in all they foretold of Him, takes up His mission from the point where Moses left off (being unable to enter the promised land) and goes forward to accomplish that for which He was sent.
Early in His ministry the Lord Jesus said,
"Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say untoyou, Till heaven and earth pass away , one jot or one tittleshall in no wise pass from the law, till all be fulfilled. (Matt.5:17, 18)." It is very significant that this almost unique, but certainly singular formation should be situate at the door of the locality, chosen by God for the carrying out of His great plan for the redemption of mankind, the birth, life, death and resurrection of His Son, our Lord and Saviour Jesus Christ. If, in type, rivers and rocks, trees and shrubs, mountains and seas can, by figure of speech, illustrate or point out Scripture truths, why not then, this peculiar topographical formation? From the snows of Mount Hermon to the depths of the abyss of the Salt Sea, in whose waters all is death, runs the Jordan, the 'Descender.' Is not this an apt picture of mankind?
The snows that crown Mount Hermon (the most probable scene of the Transfiguration of the Lord Jesus Christ), deposited there in the Winter months indicate the heavenly origin of the human race. These snows melt and run down through fissures on the mountain top, and by devious channels and unknown reservoirs beneath the surface, deep in the mountain's heart, to issue into the light of day some seven thousand feet below.
There are three main sources—"the first at the bottom of a wild ravine called HASBEIYA, where is a basin that the water comes bubbling up from under projecting rocks. It is of a transparent dark colour and appears to be of immense depth." (Van de Velde). "The second is at BANIAS, the ancient city of Caesarea Philippi, from a pool at the foot of a high cliff, fed by numerous gushing streamlets, which rise by the entrance of a deep cavern." (Stanley). Here Herod erected a temple to the honour of Augustus.
This was the Northernmost limit of our Lord's ministerial journeys and near by the scene of Peter's confession, "Thou art the Christ, the Son of the Living God." (Matt. 16:16).
The third source is at Dan, or TEL-EL-KADI, described thus: "It is at the foot of a green eminence overgrown with shrubs. From its North West corner a magnificent spring, the exemplar, so to speak, of all those tributaries that we have seen along its banks from En-gedi upwards-bursts forth into a wide crystal river through the valley." (Stanley).
The three streams unite near TEL-DAPHNEH, and flow in a sluggish course through a marshy plain to Lake Merom, now the Huleh and no longer a lake. This lake is six feet above the level of the Mediterranean Sea, and it is shortly after issuing from the location of the lake, at a place 12 miles South, called JSIR BENAT YACOBE—the bridge of the daughters of Jacob, that the river commences its headlong descent of close on 600 feet in six miles, when it enters the sea of Galilee. "It is a continued repetition of roaring rapids and leaping cataracts over basaltic rocks," wrote Dr. Thomson a century ago.
The Sea of Galilee or Lake Tiberias, thirteen miles long and seven miles at the widest part, from the plain of Gennezeret at Magdala to the city of the Gergesenes, is 682 feet below the level of the Mediterranean Sea, and it is here that the Jordan comes to a long rest, except when its surface is whipped up by the wild storms that come down upon it, such as has been so vividly and eloquently described in the gospels. It was round this basin that man had chosen to build so many towns and villages, with a satisfactory feeling of security, the embodiment of self satisfaction. It was from its depths that he has obtained so plenteous a supply of food, of fish caught by line and net. It was from its shores that he produced his crops for daily bread, his fruit and vegetables. It was on the slopes of its hills that his flocks of sheep, his herds of goats were led out to pasture. It was on the top of the escarpment on the Eastern side that the swine were feeding, into which the demons were permitted to enter, whereon they ran down the steep place into the sea, where the waters covered them and they perished; the demons returned to the abyss, whence they came.
Here man passes his life in serenity, only occasionally disturbed on the surface, surrounded by pleasure and religion, in self satisfaction and complacency. He may deny the outlet and essay to remain here, but inexorably he is drawn to the Southern end, and in slow motion, hardly perceptible, he passes into the channel and glides slowly past the banks. The pace quickens and the fall of another 600 feet begins, to cover the 66 miles to the Dead Sea. It seems, however, that the River is now aware of its eventual destiny; which is drawing nearer, and is afraid. It begins to twist and turn, to double back and sometimes to slow down, so that its actual track covers 200 miles, or three times the direct distance from one sea to the other. In the end it pours forth as a turbid stream into the Dead Sea, where nothing can live—300,000,000 cubic feet of water a day. 300,000,000 cubic feet of water a day is evaporated, leaving behind the salts and :solids that have been picked up and absorbed in its passage South—118 miles of distance 3,000 feet of descent.
It was not by chance that the Son of God was born of the Virgin Mary at Bethlehem (Micah 5:2 and Matt. 2:6). This town is situated only 15 miles from the Salt Sea and about 3,600 feet above its surface and about 900 feet higher than the sources of Jordan. When the time was come for Jesus to commence his ministry, He is introduced in all four gospels AT THE LOWEST SPOT ON THE SURFACE OF THE EARTH, where mankind is at closest proximity to the emblem of death. It was there that John the Baptist was calling upon the People to repent of their sins and turn to God. Then those who were obedient to his call submitted to be plunged below the Surface of the Jordan, as it were below the level of the surface of the Salt Sea, yet, in fact in fresh water, thereby symbolising their passage through death and rising again in newness of life.
It was there, as it were, at man's extremity, that John looked up and saw Jesus, and by the Spirit recognised Him and when Jesus sought baptism "he forbade Him, saying, I have need to be baptized of Thee, and comest Thou unto me?" "And Jesus answering him said unto him, Suffer it to be so now; for thus it becometh us to fulfil all righteousness. Then He suffered him."
Thus Jesus identified Himself with degenerate mankind at his lowest place. It was then that "the heaven was opened, and the Holy Spirit descended in a bodily shape like a dove upon Him, and a voice from heaven, which said, 'This is My Beloved Son; In Thee I am well pleased.'" It was at the summit of Mt. Hermon in the presence of Moses and Elias and the three disciples, at the end of His ministry, that Jesus was transfigured "and a voice out of the cloud, which said, This is My Beloved Son, in whom I am well pleased; hear ye Him." The locality of these two great events can be no more a matter of accident than the birth at Bethlehem—one at each end of Jordan—the descender; but with Him they took place in reverse, for He is the 'Ascender.'
Jesus, thus having identified Himself with John's ministry, as Son of Man was then led of the Spirit into the wilderness to be tempted of the Devil. This took place on the heights above and to the East of the Salt Sea, again at the height of about 2,600 feet. This locality, Bethlehem and Golgotha are almost the same elevation. From the forty days temptation in the wilderness He proceeded back North, to Nazareth, where he had been taken as an infant, after His presentation in the temple. Now, the height of Nazareth is 1,700-1,800 feet, the same as the source of Jordan. There He abode still until He received news of John the Baptist having been cast into prison by Herod. Then He began His ministry by proclaiming in the synagogue in Nazareth: "This day is the Scripture fulfilled in your ears." Thereafter the bulk of His ministry was round about the Sea of Galilee, working from Capernaum. His frequent visits to Jerusalem for the Feasts indicate His conformity to the requirements of the law, but before His final arrival for the last Passover, He was to be found "away again beyond Jordan, where John at first baptized; and there He abode." He must, therefore, have crossed again near that very spot before entering Jericho and leaving it to make the ascent to Bethany and later into Jerusalem, there to be apprehended, tried and crucified on Golgotha.
Having crossed the Jordan in its lower reaches He brings with Him His disciples and others who believed in Him, steadfastly setting His face to go up to Jerusalem, there to die, disposing of sin and sins, the power of the flesh and the Devil, there to give light and liberty through faith in His finished work. The seal to this is the historical fact of His resurrection, testified to by so many that it cannot be denied.
From the Mount of Olives, forty days later, He was received up from their sight into the heavens, where He must remain until the appointed time in God's purposes, as described in the Scriptures, when He will as surely return to that same place.
As Christ has dealt with death as represented symbolically by the Jordan and the Salt Sea, so it will be found that eventually that symbol of death will be abolished, according to prophecy. It is to the examination of this and other kindred prophecies we now set ourselves in order to find out what the Scriptures say in the matter. As the formation of the Salt Sea was caused by upheavals and earthquakes, so also it will be found that in the time of the end and "the restitution of all things spoken by the mouth of the prophets," similar seismic convulsions, which will so alter the land's surface in these countries that the Salt Sea will disappear and those countries round about will become fertile and "the desert will blossom as the rose."
Part 4Few believers in the Lord Jesus Christ will deny that the Scriptures prophesy that He is to return to this earth in power and glory.
When the Lord ascended from the Mount of Olives, forty days after His resurrection,
"Two men stood by the disciples in white apparel; which said,' Ye men of Galilee , why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shallso come in like manner as ye have seen Him go into heaven.'"(Acts 1:11).This takes us back to Matthew 24:30:
"And they shall see the Son of Man coming in the clouds ofheaven with power and great glory." Before this great event takes place many things must happen as told these same disciples by the Lord as He sat upon the Mount of Olives. These were given to them as signs which will betoken the end of the age-wars and rumours of wars; Nation rising against Nation; famines and pestilences and earthquake, in divers places (widespread).
Now, all these things have been commonplace throughout the Christian Era and there is nothing significant about their occurrence to-day; but if, after a period of quiescence, of peace and plenty, these things should suddenly break out: then they would surely betoken prophesied events to follow.
These are the forerunners of the great climax that is to take place "at the coming of the Son of Man."
"Wars and rumours of wars" will be succeeded by the greatest of all wars. "Nation shall rise against Nation" will foreshadow the Nations divided for or against God's People, the Nation of Israel. "Famines and pestilences" will reach their zenith and "Earthquakes in divers places" will lead up to the earthquake of Zechariah 14:1-10.
"Behold, the day of the Lord cometh. . . then shall the Lord goforth and fight against those Nations . . . and His feet shallstand upon the mount of Olives, which is before Jerusalem onthe East , and the mount of Olives shall cleave in the midstthereof toward the East and toward the West and there shallbe a very great valley; and half of the mountain shall removetoward the North and half of it toward the South. And yeshall flee toward the valley of the mountains , for the valleyof the mountains shall reach unto Azal."This place, Azal, is identified by some as Askelon and by others as Ajalon. Although 30 miles apart, either could be the place prophetically referred to, or neither. The rift across the mount of Olives could well cut into the existing valley 5 miles West of Jerusalem and the waters from the temple of Ezekiel flow down the Wadi Surar through the Valley of Sorek. The Eastern flow might pass through the 'very great valley' and then down the Wadi Mukelik to the Salt Sea. There is nothing whatsoever to indicate that the 'very great valley' cleft through the mount of Olives will be a gorge of nearly 3,000 feet depth, extending from the shores of the Mediterranean Sea, through the mountains of Judaea, to the Jordan valley. Such a gorge would not permit of a flow both ways, when the water issuing from the Sanctuary fell into it, cascading almost vertically 2,400 feet.
" And it shall be in that day that living waters ( fresh runningwater in abundance) shall go out from Jerusalem ; half of themtoward the former (Eastern or Salt ) Sea and half of themtoward the hinder (Western or Mediterranean ) Sea. . . and theland shall be turned (as on a hinge) as a plain (ARABAH) fromGeba to Rimmon South of Jerusalem, and it shall be lifted upand inhabited ( or remain in place or position ) . . . and menshall dwell in it, and there shall be no more destruction (curse),but Jerusalem shall be safely inhabited."These passages indicate considerable seismic upheavals that are prophesied to take place on the Western side of the Dead Sea, and it would appear from the words used that with the cleaving of the mount of Olives the whole area of the mountains of Judaea will become a vast plain or Arabah by the elevation of the Eastern regions, amounting to a thousand or so feet, thus making it similar to the table-lands of Moab. This great movement, hinged on the Jerusalem, Hebron, Rimmon and Beer-Sheba line, would permit of a flow of water both ways from the City.
Now, let us review what is to take place immediately before this great event. Israel, having returned to the Land as a Nation (Deut. 30:1-10), leaving no Jews among the Nations of the earth (Ezek. 20:33-38) and the land having been restored to fruitfulness, and their cities having been rebuilt, are worshipping their God Jehovah according to the Law.
The Temple has been rebuilt and they are carrying out the offering of the prescribed sacrifices in the Temple under the Levitical Priesthood. Jehovah has placed them under the Covenant of Peace (Ezek. 34:25; 37:26) some little time after their return to the land and they have been enjoying the fruits of their righteousness in obedience to the Law until they have apostatised from the purity of their faith. They have fallen under the influence of false prophets and have been seeking false messiahs (christs). They have raised to themselves a ruler of their own choice, whom they have anointed king, after the manner of their fathers when they called for Saul to be made their king. This one has negotiated a Covenant with the man of Sin, who has appeared after the apostasy has set in (2 Thess. 2:2-4) and before what is called the day of the Lord (correct text). This man of Sin, who has become the ruler of the Nations, or some of them at least, is a World Dictator and is opposed to God. He is also known as Antichrist.
After 3½ years he breaks the Covenant, enters and takes over the Temple at Jerusalem. Here he sets up the centre of world religion, with the image of the beast in the most holy place, and decrees that it shall be the object of worship by mankind. He causes the daily sacrifice to cease and sets about enforcing decrees which immediately lead to the great tribulation. This, in turn, lasts 3½ years.
Although he has a garrison at Jerusalem to enforce his edicts, the main army supporting him is encamped on the plains of Esdraelon or Jezreel by Har-Megiddo (the mount of Megiddo, from which we get the word Armageddon), preparing for the battle, according to Rev. 16:16,
" And He gathered them together into a place called in theHebrew tongue HARMAGEDDON (verse 14) to the battle ofthat great day of God Almighty."It was then that,
"The seventh angel poured out his vial into the air, . . . and therewere voices and thunders and lightnings ; and there was agreat earthquake, and so great. And the great city was dividedinto three parts. . . "Surely all this bears on the matter that we are considering. Such great earthquakes and upheavals of the land in the vicinity of the Great Rift are bound to have effects widespread along its Northern length. One possibility that may be envisaged that the 'plug,' forming the watershed of the Arabah, 100 miles South of Jerusalem, will fall, by the opening again of the Rift, a matter of about 1,000 feet, 400 feet below the level of the Gulf of Aqaba, thereby admitting by way of this gulf, suddenly, the waters of the Red Sea by a 5 mile wide and 400 feet deep channel. This would cause the Red Sea to decant into the Dead Sea, plunging Northward in an enormous cataract. It would sweep up the Jordan Valley in an immense tidal wave, carried forward by the momentum it had gained in its rush up the Gulf of Aqaba, sweeping all before it and penetrating far up the intersecting wadis and rivers on either side. It would turn Westwards up the valley of Jezreel to the Northward of Mount Gilboa and Southward to Mount Tabor, washing by the foothills at Nazareth it would converge on the plain of Megiddo and wash out the valley of the Brook Kishon, carrying with it the debris of its destruction across the bay of Haifa far out into the Mediterranean. Its force would gouge out and destroy the low watershed between Mula and Jenin, under 300 feet, and eventually leave behind it a channel that, when the waters settled, would form a waterway out to the Mediterranean Sea.
In its surge Northward the Sea of Galilee would soon be covered to a depth of nearly 800 feet or more and this immense cataclysm breaking down and tearing up everything in its path would sweep over the Huleh until it came up against another watershed, which might itself already have divided on account of the great earthquake, that between the Jordan and the Leontes, so that it might be that the Leontes will no longer flow out into the Mediterranean Sea, but continue its flow Southward, joining up with the upper reaches of the Jordan and, eventually, flowing into the new formed Gulf just South of Dan. And what of the great army that had gathered together at Har-Megiddo? There will be no battles as we mortals understand it. Truly it will be "the battle (is to the Lord) of that great day of God Almighty."
Concurrent with this cataclysm, as we have already seen, the land from Geba, North of Jerusalem, to Rimmon, far to the South is raised, and En-gedi, high on the steep cliffs on the Western side of the Dead Sea, will be raised and will maintain its position above the floods and finally fulfil the prophecy relating to it, that nets will be spread out in front of their dwellings after returning from the fishing.
The Dead Sea will thus be filled with ordinary Sea water in which there will be an abundance of fish, and its level will be raised 1,300 feet to that of the Mediterranean and Red Seas. Into it will flow the living waters from the Eastern stream that issues from the Sanctuary of the Temple at Jerusalem and will enter the new born Gulf near the present site of Nebi Musa.
The Scripture states:
"those that flee from Jerusalem to the valley of the mountains;for the valley of the mountains shall reach unto Azal."Of this Dean Stanley says, in reference to the comparison of the behaviour of the people when they fled before the earthquake in the days of Uzziah King of Judah, "they fled before the earthquake to the ravine of the mountains, to the rocky fissures safer, even though they themselves rent by like convulsions, than the habitations of men. It may even be that they flee to the rift through the Mount of Olives, just made, as they passed through the Red Sea to safety." This idea may be strengthened by reading Isaiah 2:10, 12 and 19:—
"Enter into the rock and hide thee in the dust, for the fear of the Lord and for the glory of His Majesty . . . for the dayof the Lord of Hosts shall be upon everyone that is proud andlofty. . . and they shall go into the holes of the rocks and intothe caves of the Earth for the fear of the Lord and for theglory of His Majesty , when He ariseth to shake the Earth(Land) terribly."With the occurrence of such seismic convulsions anything might happen to the contour of the Land and in that these are taking place at this Northern end of the Great Rift, there are many other possibilities that might arise. As has already been mentioned, the watershed by Dan is part of the Great Rift itself and what has happened further South might well take place here. Nothing of this, however is indicated in Scripture, but it will not be beyond the bounds of possibility in those days.
There is, however, an indication of similar diversions along the North/South line of the Northern end of the Great Rift. Although one is told specifically of the very considerable upheaval of the land of Judah, this upheaval is not necessarily confined to this area. On the contrary, there are two events that are prophesied that necessitate the upheaval of the whole of the land for about 500 miles to the South of Jerusalem.
The first of these is in Isaiah 11:15, where it states,
"And the Lord shall utterly destroy the tongue of the EgyptianSea."This would be accomplished by the raising of the land between Suez and the entrance to the Gulf of Suez 300 feet. The deepest part of the whole 200 miles length of the gulf is only 45 fathoms (270 feet).
The second is the passage in Ezekiel 29:10,
"And I will make the land of Egypt utterly waste and desolatefrom Migdol to Syene ( A.V. margin ) even unto the border ofEthiopia."Is. 19:5-10 goes into considerable detail concerning this,
" And the waters shall fail from the Sea and the River shall be wasted and dried up. And they shall turn the rivers faraway ; and the brooks of defence shall be emptied and driedup ; the reeds and the flags shall wither. The paper reeds bythe brooks by the mouth of the brooks , and everything sownby the brooks, shall wither, be driven away , and be no more.The fishers also shall mourn, and all that cast angle into thebrooks shall lament, and they that spread nets upon the waters shall languish. Moreover they that work in fine flax , andthey that weave networks , shall be confounded. And theyshall be broken in the purposes thereof, all that make sluicesand, ponds for fish."From these very comprehensive passages one can safely imply that the River Nile will be dried up from Syene (modern Asswan) Northwards to Migdol, supposed to be on the Mediterranean Sea on the Delta of the Nile. If the various tributaries of the Nile to the South from the highlands continue to pour their waters into the main stream, then, perforce, the main stream must run somewhere other than it has hitherto done. The raising of the land of Egypt with that of Juda and Sinai would bring about the preventing of the flow of the River Northward. If a map of the Middle East were examined it would be found that a line drawn through the Jordan valley, the 'Dead Sea' the Arabah and the Gulf of Aqaba and across the Red Sea and Eastern Egyptian desert, would cut the Nile very close to Asswan. Is not this significant? Man, today, is busy erecting an immense structure, for irrigation purposes, damming the Nile so that unlimited water may be provided for irrigation purposes and thus causing an enormous lake to form, covering hundreds of square miles of the valley and running well into the Sudan. Will this dam being so built contribute toward the alteration of the course of the Nile so that it turns Eastwards there and carves out for itself, under seismic disturbance a new channel into the Red Sea?
Ezekiel 29:11 says, of the Land of Egypt,
"No foot of man shall pass through it, nor foot of beast shallpass through it, neither shall it be inhabited forty years. AndI will make the land desolate in the midst of the countries thatare desolate, and her cities among the cities that are laid wasteshall be desolate forty years."There is no rainfall in Egypt. Egypt is entirely dependent on the Nile to water its soil. The failure of these waters to flow down the valley would mean absolute destruction of the Nation and produce the result that follows:
"And I will scatter the Egyptians among the Nations, and willdisperse them through the countries."Verse nine of this chapter begins,
"And the land of Egypt shall be desolate and waste (CHORBAH= a place of drought)."Mention has already been made of the utter destruction of the tongue of the Egyptian Sea. It must not for a moment be assumed that this 'tongue,' or Gulf of Suez as it is now known.. has remained static over the centuries gone by, for there are extant two maps of Ptolemy's days (2nd cent. B.C.), in both of which there is an island drawn where to-day is marked Tor Bank on the Admiralty charts, and the shape of this island approximates the shape of the line at 20 fathoms (120 feet). This is proof positive that that portion of the Red Sea was approximately 120 feet shallower 2,000 years ago, when the maximum depth in that vicinity would have been 150 feet. What it was 1,000 years earlier, about the time of the Exodus it is impossible to say. It is my belief that the crossing of the Red Sea (YAM SUPH = Sea of Reeds, or, as some believe, the 'terminal' sea) took place here. The seismic disturbance that is to take place will undoubtedly affect this gulf and would account for its draining.
It would appear from these and other prophecies that when the Lord returns in glory, accompanied by His holy angels, finally to set up the Nation of Israel under His own personal rule in Jerusalem (Zion) and the Nations are subjugated to Him through Israel, judgements are carried out. Some Nations will be rewarded, others will be punished. In Isaiah and Ezekiel we have read of one judgment against Egypt, which will last for forty years, singularly reminiscent of the wanderings in the wilderness after the Exodus from Egypt (and a probationary period). Limited judgments appear to be passed upon both Moab and Ammon (Jer. 48 and 49.) and Elam (49:39). Other Nations, apparently, will suffer punishment of longer duration, even to the ceasing to be a Nation for evermore.
Israel, on the other hand, having "looked upon Him whom they have pierced," will recognise and acknowledge Jesus as their Messiah, their Redeemer and their King. They will go out among the Nations and proclaim Him as King of kings and God of the whole earth. The Nations so instructed and converted will send their embassies up to Jerusalem. Their kings will come up and worship Him to whom all homage is due and peace will reign over the whole world.
This is the so called Millennium, the day when the great promise made to Abram will be fulfilled, the day in which God's Covenant with Him will be performed, when the land from the Great River, the River Euphrates, unto the River of Egypt will be Israel's possession and when the desert will blossom as the rose.
J.G.H. Steedman
Vol. 30 New Series February, April, June, August, 1968 No.'s 1-4
THE GEOLOGICAL FORMATION OF THE DEAD SEA: ITS HISTORY, ITS SIGNIFICANCE, AND ITS PLACE IN PROPHECY
Part 1
THE GEOLOGICAL FORMATION OF THE DEAD SEA: ITS HISTORY, ITS SIGNIFICANCE, AND ITS PLACE IN PROPHECY
Part 1
The Dead Sea has been an enigma to mankind throughout the ages, a source of superstition and of incredible legends. It is strange that until a little over a century ago only a few traditional tales had come out of the country concerning it. No Westerner had made any attempt to search it out and explore it. To have done so would have led such a traveller through most dangerous territory. It was not until 1848 that a properly equipped expedition set out to do so. These scientists from the United States transported two metal boats from Akko (Acre), launching them three weeks later in the waters of Lake Gennesaret, after overcoming stupendous difficulties. Here, when they started their survey, they were amazed to discover that this lake was some 680 feet below the level of the Mediterranean Sea. They carried out their exploration of the Jordan from its sources on the slopes of Mount Hermon down to the basin of the Dead Sea. Here they verified some of the tales, disproved others and made a number of remarkable discoveries. They found that the level of this large sheet of water lay 1,280 feet below the surface of the Mediterranean. Its shores were the deepest known exposed surface of the earth's crust. Bathing in its waters confirmed that it was impossible for the human body to sink, owing to its have a 25% of common and other salts in solution, whereas the normal sea content is slightly under 5%. There is no outlet, so that the supply of fresh water from the Jordan and its tributaries and sundry other smaller streams, totalling about 300 million cubic feet per day was evaporated from its surface, maintaining its constant level The maximum depth of water was found to be in the neighbourhood of 1,300 feet. Thus its bottom-most part is only a few feet short of 2,600 feet below the Mediterranean Sea level. This is over 5,000 feet below Golgotha, the highest point of Mount Moriah, less than 25 miles away. The length is approximately 46 miles and it averages seven miles in width. Three-quarters of the way down its length a considerable promontory (called Ha-Lashon—the tongue) projects from the Eastern coast, leaving a passage 2½ miles in width; whence it opens out again forming a basin 12½ miles long. It is recorded that at this point two Roman legionaries, deserters from their unit, had waded across to the Moabite coast and effected their escape. Indeed, fording these narrows was possible up to mid-19th century. A survey of depth today shows that near this narrow passage the bottom rises steeply and that thereafter Southward, a depth of from 60 to 80 feet is maintained until the sea merges with the marshes. Of these shallows more will be said later.
A short way back from the water's edge, on the Western side of the South end of the Dead Sea, stretches a five mile long. escarpment, averaging 150 feet high of solid rock salt, weathered, but where portions great and small, have lately broken off,... glittering in the fierce sunlight as one moves along. This is called by the Arabs Jebel 'Usdum, a name handed down through centuries from father to son, but preserving the ancient name of Sodom. In view of all this one wonders if there is not some connection between Sodom and common salt (Sodium chloride), where thousands of tons of this rock salt formed a rampart over against the city.
The Western side of the Sea is indented with numerous bays and headlands and, in places, there are wide stretches of plain leading back to the higher ground forming the mountains of Judaea. The nearest heights of over 2,000 feet on this Western side, that is of over 3,300 feet above the Dead Sea surface are, on the average nearly ten miles back from its shores. On the Eastern side, however, apart from the tongue, the gradient is much steeper and averages the same height three miles back, while the peaks of the mountains of Moab and Edom are, similarly, nine miles from the shore and have a height of 3,000 feet to 4,000 feet. The nearest, only five and a half miles East of the South end of the Sea, is over 4,000 feet high, that is 5,300 feet above this Sea's surface.
Hebron and Jerusalem, with their surrounding heights, mark the ridge of the Judaean mountains with heights from 3,350 feet to 2,700 feet and distances from 13 miles to 18 miles respectively from the shores. To these heights 1,300 feet must be added to give the rise from the surface of the Dead Sea, so that the maximum height referred to already is 4,650 feet ascent in a distance of thirteen miles, or about 360 feet per mile, one in fifteen gradient.
At each end of the Sea is a wide plain spanning the valley, the Northern one known as the Plains of Jericho and the Southern one the Valley of Salt. Both of these areas are called in the Hebrew, Kikkar, from their flat circular appearance. In modern days the Arabs refer to the whole valley of the Jordan from South of the Sea of Galilee to well South of the Dead Sea as El-Ghor. From the Dead Sea to the Gulf of Akaba is 108 miles and is known as Ha-Araba. The Gulf of Akaba, which washes against the Eastern side of the Sinai Peninsula, is but a continuation of this same unusual formation that extends to run down the length of the Red Sea to its entrance from the Indian Ocean. Here it is joined by a short arm from that ocean and then continues in a South Westerly direction for a few hundred miles and then South through Kenya and Tanganyika and Lake Nyasa to near the mouth of the Zambezi. This geological fault on the earth's surface is called 'The Great Rift.' It has its Northern end at the foot of the Taurus Mountains, in Asia Minor, near the upper regions of 'the Great River,' the river Euphrates. Its length has been accurately traced, and in its path are Mount Hebron, the Sea of Galilee, the Jordan, the Dead Sea, the Ghor, the Arabah and the Red Sea. Except where it passes across the Red Sea and a few other places, this Rift is flanked on both sides by high mountains or raised table-lands, but the focal point of this Northern section is the Dead Sea, with all its peculiarities, and it is from this point that the examination of the formation will start.
The surface of the earth, in ages gone by, was subject to periods of considerable change, volcanic eruptions, times of quiescence, big upheavals and again other epochs of comparative tranquil state. In these more restful periods sands of different kinds were deposited to considerable depths, and in these sands died living creatures of that particular era. In times of upheaval many of these layers were shifted or broken, but sometimes they lay as they were to receive later deposits on top of them of a different kind, with other forms of life buried in them. The earliest of these layers of the earth's crust is known as Cambrian, the earliest of the 'primary' eras. Over this was deposited, as shown by a cross-section of the Judaean and Moabite ranges at the Dead Sea, the Lower Cretaceous or Nubian Sandstone, the Upper Cretaceous, Cainozoic and Senonian. From the position, slopes and heights of these and their distance apart, one can to a degree imagine what might have happened in far-off days to account for the present state of affairs and to anticipate what may happen at some future date, when Biblical prophecy is fulfilled. This may indicate how these things could come to pass.
If a start is made with the above data, in broad outline, one can imagine, as it were, a four layer cake composed of four geologic deposits, viewed from the South. As every chain has its weakest link, so every obstacle to superior force, when applied, has its line of weakness. Here, the line of weakness ran vertically through all four strata, so that when the tremendous pressure from the centre of the earth built up till it could be resisted no more, the surface of this line of weakness began to open out and the strata to tilt East and West. From the sides of this crack came a general 'fall-out,' tumbling to the bottom. This movement continued until there was a very considerable tilt equal on both sides. The Western side then slipped back towards its original position and the Eastern side, being released, was heaved up higher by the pressure underneath. As the Western side returned, a wedge of the upper three strata detached itself and fell into the large fissure, sealing it and forcing the lower part of the Western side away from the Eastern. The pressure from below shifted its effective application Westward and again tilted the strata, jambing the dropped 'plug' in the position it was to occupy more or less permanently. As it tilted, another section fell away and formed a revetment on the West side of the gorge now formed. A similar 'fall-out' took place on the East side. Further South the plug was arrested before it fell so far and thus any flow of water into the ravine was stopped and the Dead Sea began to form as a large lake. As the water continued to flow the basin filled up and the surface of what now became an inland sea, enlarged its area until a balance was struck between the evaporating power of the sun and the inflow from the converging streams.
One hundred and fifty miles South of this a similar seismic rupture was taking place on a much larger scale in the formation of the Gulf of Aqaba, in which the deepest part on the Admiralty chart is 1,000 fathoms (6,000 feet), more than double the depth of the bottom of the Dead Sea below sea level. Five miles South West of Aqaba the depth is 365 fathoms (2,200 feet). At the narrowest part of the entrance to the gulf, where it is 4 miles across, the depth is 760 fathoms (4,560 feet). In the middle of the North end of the Red Sea proper, near by where the axis of the gulfs of Aqaba and Suez cross one another, the depth is 696 fathoms (4,176 feet), and 360 fathoms (2,160 feet) is recorded as the depth at 2 miles from the African coast, 2 miles North of Ras-Abu-Somer. If this line is continued across Western Egypt to the Nile valley it meets the River Nile exactly at Asswan, where one of the biggest projects that man has ever attempted is in progress, the harnessing of the River Nile, by the building of the Higher Dam. It may be pointed out in passing that the deepest place in the 150 mile length of the Gulf of Suez is 45 fathoms (270 feet), which is in extreme contrast to the depth of the Gulf of Aqaba.
Part 2
The Dead Sea, as it is called today, is NEVER so named in the Bible. It is most frequently called the Salt Sea. In Joshua 3:16 and 12:3 it is referred to as "the 'Sea of the plain,' the Salt Sea." It is also known as the 'East Sea' in Joel 2:20 and Ezekiel 47:18, and the 'former' Sea in Zechariah 14:8. According to context it is, or may be referred to as 'the Sea,' or the second 'sea' in the expression 'from Sea to Sea,' though, in places, this is thought to be the Persian Gulf. It is known as the Dead Sea for nothing lives, or can live, in its waters because of their salinity. Tales have been told that no bird could fly over it and live, but this may be discounted. However, its shoreline supports no living creatures and of vegetation there is none. Dead branches litter the foreshore, having been washed down by the Jordan and other streams in times of flood. But certain areas of plains round its shores that are well watered are lush with tropical vegetation and abound with life.
The first mention of this stretch of water is in Genesis 14:3, when the kings of Sodom and Gomorrah and their allies of the neighbouring Cities, joined in battle against the confederate forces of Chedorlaomer, king of Elam, to resist him, having served him for twelve years, when he came to suppress their revolt in the thirteenth year. This takes one back to the previous chapter, where there was strife between the herdsmen of Abram's cattle and the herdsmen of Lot's cattle. This brought about a decision that they must separate. Abram, therefore, gave Lot the choice of where he would go, saying that he would proceed in the opposite direction, be it one way or the other.
" And Lot lifted up his eyes , and beheld all the plain ofJordan, that it was well watered every where, before theLord destroyed Sodom and Gomorrah, even as the gardenof the Lord , like the land of Egypt , as thou comest toZoar. And Lot chose him all the plain of Jordan , andLot journeyed East : . . . and Lot dwelled in the citiesof the plain, and pitched his tent toward Sodom."It used to be thought that the site of these cities was at the North end of the Salt Sea because of what is written in verse three, but later research discounts this notion and has placed them at the South end, connecting the name Sodom with the ancient Arab name for the ridge of Jebel Usdum.
When, subsequently, these cities were destroyed in chapter 19, Lot was told,
"Escape for thy life, . . . neither stay thou in all the 'plain,'. . . And the Lord. . . overthrew those cities and all the'plain '." (see also vv. 28 and 29),the Hebrew word used for 'plain' is KIKKAR, translated twelve times thus, but 48 times 'talent' and 4 times 'loaf,' which conveys the meaning of a definite circular, flat surface, as of a coin or a loaf (pan-cake), such as was baked by the Eastern women on their primitive ovens. Thus the term came into use as any circular, flat land at the mouth of a river, or even of a large flat area, such as the basin of a lake, embracing all the land surrounding it. In this way it appears to have been used in Deuteronomy 34:3, which reads,
"unto the utmost Sea (Mediterranean), and the South(NEGEV), and the 'plain' of the valley of Jericho, thecity of palm trees, unto Zoar."As Zoar is one of the cities to the South of the Salt Sea, over which Moses must have looked to view the South land or NEGEV, this expression necessarily includes the Salt Sea. Zoar was the city to which Lot fled on the destruction of Sodom.
Earlier reference has been made to the peculiar contour of the bottom of the Dead Sea along its North-South axis and mention was made of the record that two Roman Soldiers, who were deserters from their Unit, having been found to have waded across the Salt Sea at its narrowest point. Soundings taken of this part today, and that to the Southward, show it to be much deeper, but such a change is not out of the way. It is now held that this shallow part is the original site of Sodom and Gomorrah, Admah and Zeboiim and that Zoar was some little way away on ground that was slightly more elevated, but not in the mountains, for Lot, later went there with his two daughters. In those days the vale, or basin, was well watered or irrigated by substantial rivers, now 'wadis,' which under certain circumstances becoming raging torrents, bringing down the mineral salts from the mountains. Through the centuries, from time to time, this water has come down and lodged in large lakes on the higher ground South of the present Sea. These lakes have, time and again, evaporated so that as one looks across the plain, it has the appearance of a series of snow drifts. But conditions were different then, before Sodom was destroyed, and "it was well watered everywhere, . . . even as the garden of the Lord, like the land of Egypt, as thou comest to Zoar." This seems to indicate a complex system of irrigation and possibly of reservoirs.
Before the destruction of these cities the Dead Sea extended only as far South as Ha-Lashon, the tongue that juts out from the Moabite shore to the Westward. In fact the Southern gulf of the Sea was an elevation, may be 50 to 100 feet above the surface of the Sea, on which Sodom and its sister cities were built. It is conjectured that the destruction that came upon these cities was brought about by a repetition, on a small scale, of the process of formation. The fault, or rift, opened out a few feet at that particular place and the 'plug' dropped, producing a tremendous pressure on the gases enclosed below it, which had accumulated there in the course of millenniums. These gases forced their way up through the cracks at the sides of the valley, bringing with them rocks and lumps of minerals and throwing them high in the air. Amongst these minerals was rock sulphur (brimstone) which together with the gases became ignited and rained down in burning masses upon the doomed cities, completely destroying them.
"And Abram gat up early in the morning to the place wherehe stood before the Lord: and he looked toward Sodomand Gomorrah, and toward all the land of the plain , andbehold, and, lo, the smoke of the country went up as thesmoke of a furnace." As the cities were destroyed the ground continued to settle so that presently the waters of the Salt Sea flowed over the ruins, extinguishing the flames and obliterating the very remembrance of where they had been built.
From the awe with which the Arabs looked upon the Dead Sea even up to very recent years and from all the tales of superstition that have been woven about the place, it would appear that the memory of the inferno that must have raged in that pit of iniquity on the surface of the earth, struck the beholders with such terror that generation after generation would have given the neighbourhood a wide berth. Few would have ventured near it and those who were bold enough to do so would have been sure to have returned with bombastic tales of their intrepid expeditions into the valley of evil spirits, poisonous vapours, overpowering heat, and death.
It is little wonder that the Roman Military (Police) who were searching for the deserters sighted them too late to effect their arrest, for driven to desperation the much exhausted fugitives must have entered the unknown area, knowing that their fate could not have been worse than that awaiting them if they were caught: They hoped to have been able to swim the two and a half miles to the other side and so to safety; but imagine their surprise when they found that they were able to wade most, if not all of the way across. Their pursuers would have had little incentive to follow them.
With the Northern end of the Sea many were familiar, it being close by the ancient city of Jericho and the caravan route across the Southern end of the Jordan valley, None who have ever experienced the delight of a bathe in the waters at this end, for half an hour on Christmas day, are likely to forget the extraordinary buoyancy, and delightful refreshment it gave in the sub-tropical heat then prevailing, nor would he soon lose the memory of being inadvertently plunged into the Sea off the shore at S'dom, when the boat he was in sank on account of the heavy buffetings from the waves, when a storm whipped them up, as once happened to a friend. Sticky and acrid as the water is in the North, it is doubly so at the South end, where it is pungent and offensive, necessitating subsequent lengthy and careful ablution under a fresh water shower, if considerable discomfort is not to persist. Its taste is astringent and nauseous in the extreme and if it gets into the eyes it is very painful indeed. Plunging the head beneath the surface should be avoided and no attempt should be made to dive into the waters and learn the hard way.
Part 3Today, the only continuous source of supply of fresh water to the Dead Sea is the Jordan. This river pours in an average of about 300 million cubic feet of fresh, though muddy looking water daily. The strange thing about this cloudy water of the Jordan is, that if it is boiled it becomes clear.
The Jordan, out there, is never referred to as the 'River' Jordan, and never has been, although it may appear in Western print, or be used by someone who is ignorant of the fact. Jordan means 'descender' and it certainly lives up to its name. It rises on the Western and Southern slopes of Mt. Hermon 1,700 feet above the sea level of the Mediterranean, and in its descent covers l18 miles as the crow flies, dropping almost 3,000 feet. In its course it passes through the waters of Merom (modern name Huleh, a few feet above the Mediterranean Sea level, lately a malarious swamp, but now drained and as a lake no longer in existence) and flows on to the Sea of Galilee. From this Sea, known also as the Sea of Chinneroth, the Lake of Tiberias and the Lake of Gennezaret) it flows South a further 66 miles to the Dead Sea, dropping a further 600 feet. In making this descent the Jordan winds to such an extent that it covers almost 200 miles in its course. In Asia Minor, near the ancient city of Ephesus, is a river which has given its name to the world for its winding and wandering peculiarity, the Meander. The Jordan, however, has put this river in the shade in regard to the intricacy of its course. Not only does it wander about from side to side, but at times it doubles back on its course and flows Northwards, as if attempting to get back again to the pleasant lake, whence it flowed, and to avoid the descent, inevitable in its nature, to the Dead Sea.
Four miles South of the Sea of Galilee the Jordan's first tributary flows in from the North East, the YARMOUK or HEIROMAX, which descends from the great table-land and highlands of Bashan. 34 miles further South the YABBOQ, or JABBOCK joins up, again from the North East. These are the only two tributaries of the Jordan of any considerable size, though many smaller 'wadis' or watercourses add to its volume in the rainy seasons, which are otherwise dried up. Another feature peculiar to this valley of the Jordan is the number of hot springs which pour forth from the earth at various places. Two are on each side of the Dead Sea itself; one on the West side of the Jordan V alley, half way between the Sea of Galilee and the Dead Sea and another where the Yarmouk emerges from the hills, five miles from its junction with the Jordan, and one on each side of the Sea of Galilee. South of the Dead Sea for 106 miles stretches EL-ARABAH, the plain, as far as the Gulf of Aqaba. The Northern part of this is also called EL-GHOR, a large, plain, covered with salt flats and from this the ground gradually rises until it reaches sea level after 39 miles. Continuing to rise it reaches the watershed, 600 feet above sea level, after another 21 miles; thence it descends the remaining 46 miles when it reaches the Red Sea port of Solomon's day, Elath, later known as EZION-GEBER and now ElLAT. This Arabah was the scene of the wanderings of the children of Israel for forty years.
In the days of Abram the cities of the plain, Sodom, Gomorrah, Admah, Zeboiim and Zoar flourished in fertile surroundings and all but Zoar perished in their exceeding sinfulness. In the North, about six miles from the Dead Sea, is the ancient city of Jericho, first mentioned in the Bible in Numbers 20:1; but excavations have shown that it is one of the oldest, if not the oldest city yet discovered. This city was destroyed by Joshua, when he led the children of Israel against it as the key to the conquering of the land of the Canaanites. All are familiar with the story of its destruction, but not so acquainted with the later history of its rebuilding in the days of Ahab by Hiel (1. Kings 16:34), thus fulfilling the curse of Joshua (Josh. 6:26).
Amongst the cities of the inheritance of the tribe of Judah, the last mentioned is EN-GEDI—meaning, spring of goats, which was situated half way down the Western side of the Salt Sea, high above its surface, the waters of the spring cascading over the cliffs into the sea. In view of what shall be considered later this position is significant. En-gedi is mentioned earlier in Genesis 14:7 under its more ancient name HAZAZON-TAMAR—meaning row of palms, as being an Amorite city, smitten by Chedorlaomer after he had defeated the federated kings of the vale of Siddim. The identity of these two names is stated in 2. Chron. 20:2,
"There cometh a multitude against thee from beyond the Seaon this side Syria: and behold, they be in Hazazon-Tamar,which is En-gedi."It was a place of caves, of strongholds or fortresses, for it was there that David resorted when he fled from Saul. It was a place of vineyards (Song of Solomon 1:14). It most certainly was an oasis in the wilderness of Judah.
But, whoever, in his right senses would call it a 'fishing village'? Yet, this is the very thing prophesied of it in the only other reference to the place in the Bible. Ezekiel 47:10, says,
"And it shall come to pass, that the fishers shall stand uponit ( the Sea shore ) from En-gedi even unto En-eglaim; theyshall be a place to spread forth nets; their fish shall be accord-ing to their kinds, as the fish of the Great Sea (Mediterranean),exceeding many."This is a most extraordinary statement, which must not be taken out of its context of the river issuing from the Sanctuary and flowing Eastward and Westward, healing the waters of the Salt Sea into which it is to flow and bringing fertility to the land on either side of it. Of En-eglaim nothing is known today, but Dean Stanley in his Sinai and Palestine (1887) identifies it with a site near the hot springs on the North East end of the Sea, better known by the name of Callirhoe, to which place Herod the Great resorted in his last illness for the healing virtues of the hot springs, which lie just one mile from the ancient site marked on the map as El-kharsha. Two separate hot springs are marked in this vicinity and two at En-gedi, one lying two miles North and the other two miles South of En-gedi ruins. It must be stated that others have supposed that the site of En-eglaim to have been somewhere in the vicinity of Kir-Moab, the modern Karak.
I have recently received a letter (from Rev. Leonard T. Pearson), which I quote: "In our car we went to Sodom on the new road. . . . and after passing the salt cracking plant we went to Masada. After spending a night at the foot we climbed the 'Snake Path' mentioned by Josephus. It was only uncovered a few years ago. This path zig-zags for 1,850 feet.
"We were glad we set out for this climb at 0430 a.m., for a Hamseen blew up and it was very, VERY hot. . . . We then went on to En-gedi. After being waste for hundreds of years the waters of the 'ein' (spring) which cascades down, are being used again. Beautiful houses have been built. Tropical trees and plants are a speciality. The tomatoes are six feet in height. Palm trees are growing in hundreds, and every kind of vegetable. The road from Sodom to En-gedi is scarcely more than a very rough track."
When the children of Israel were near the end of their forty years wandering in the wilderness and the new generation of 'under twenties' had grown up, so that the oldest of them was nearly sixty, they came up from the South from Ezion-geber on the Gulf of Akaba, and after compassing the land of Edom, they took to the King's Highway to pass through Moab on their way to the plains over against Jericho, at Kir-Moab, thus passing the length of the Salt Sea within a dozen miles, parallel to its shores, and would have looked down upon its forbidding depths from four to five thousand feet above and view the promised land rising from the opposite shore twenty-five miles away. From Mt. Nebo, before "he died there in the land of Moab, according to the Word of the Lord," Moses had his view of the whole of the land of promise from Mt. Hermon in the North, the Utter most or Mediterranean Sea in the West, to the Negev, or South country, whence they had come. Dean Stanley wrote a century ago, "This was precisely the description of Elijah, whose last appearance has been in this very wilderness, before he finally vanished from the eyes of his disciple. . . This, too, was the aspect of his great representative, when he came, in the same place. . . "in raiment of camel's hair." . . . To the same wilder ness, probably that on the Eastern side (of Jordan), Jesus is described as 'led up' by the Spirit—up into the desert-hills whence Moses had seen the view of all the 'kingdoms' of Palestine, . . . where John was baptising beyond Jordan," where Moses left off and was buried, and whence Elijah was 'taken up,' there the Lord of heaven, the Son of Man was 'led up' by the Spirit to be tempted of the Devil. Thence "Jesus returned in the power of the Spirit into Galilee." Thus far had the Spirit of God taken Moses; thus far had the same Spirit taken Elijah the prophet; and from this very place the Lord Jesus Christ started out on His great ministry. If Dean Stanley is right and there is no authority for the traditional Mt. of Temptation, then there is something of great importance to learn.
"And Moses was an hundred and twenty years old when hedied : his eye was not dim , nor his natural force abated.. . . . . And Joshua the son of Nun was full of the spirit ofwisdom; for Moses had laid his hands upon him : . . . Nowafter the death of Moses the servant of the Lord it came topass, that the Lord spake unto Joshua the son of Nun, Moses'minister, saying, Moses My servant is dead; now thereforearise, go over this Jordan, thou, and all this people, unto theland which I do give them." (Deut. 34:7, 9 and Josh. 1:1,2).Joshua was but a type of Christ who led the children of Israel into the land to possess it, while the law still stood; but Jesus (the Greek equivalent to the Hebrew Joshua-meaning Jehovah will save) having fulfilled the law in every point, and the prophets in all they foretold of Him, takes up His mission from the point where Moses left off (being unable to enter the promised land) and goes forward to accomplish that for which He was sent.
Early in His ministry the Lord Jesus said,
"Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say untoyou, Till heaven and earth pass away , one jot or one tittleshall in no wise pass from the law, till all be fulfilled. (Matt.5:17, 18)." It is very significant that this almost unique, but certainly singular formation should be situate at the door of the locality, chosen by God for the carrying out of His great plan for the redemption of mankind, the birth, life, death and resurrection of His Son, our Lord and Saviour Jesus Christ. If, in type, rivers and rocks, trees and shrubs, mountains and seas can, by figure of speech, illustrate or point out Scripture truths, why not then, this peculiar topographical formation? From the snows of Mount Hermon to the depths of the abyss of the Salt Sea, in whose waters all is death, runs the Jordan, the 'Descender.' Is not this an apt picture of mankind?
The snows that crown Mount Hermon (the most probable scene of the Transfiguration of the Lord Jesus Christ), deposited there in the Winter months indicate the heavenly origin of the human race. These snows melt and run down through fissures on the mountain top, and by devious channels and unknown reservoirs beneath the surface, deep in the mountain's heart, to issue into the light of day some seven thousand feet below.
There are three main sources—"the first at the bottom of a wild ravine called HASBEIYA, where is a basin that the water comes bubbling up from under projecting rocks. It is of a transparent dark colour and appears to be of immense depth." (Van de Velde). "The second is at BANIAS, the ancient city of Caesarea Philippi, from a pool at the foot of a high cliff, fed by numerous gushing streamlets, which rise by the entrance of a deep cavern." (Stanley). Here Herod erected a temple to the honour of Augustus.
This was the Northernmost limit of our Lord's ministerial journeys and near by the scene of Peter's confession, "Thou art the Christ, the Son of the Living God." (Matt. 16:16).
The third source is at Dan, or TEL-EL-KADI, described thus: "It is at the foot of a green eminence overgrown with shrubs. From its North West corner a magnificent spring, the exemplar, so to speak, of all those tributaries that we have seen along its banks from En-gedi upwards-bursts forth into a wide crystal river through the valley." (Stanley).
The three streams unite near TEL-DAPHNEH, and flow in a sluggish course through a marshy plain to Lake Merom, now the Huleh and no longer a lake. This lake is six feet above the level of the Mediterranean Sea, and it is shortly after issuing from the location of the lake, at a place 12 miles South, called JSIR BENAT YACOBE—the bridge of the daughters of Jacob, that the river commences its headlong descent of close on 600 feet in six miles, when it enters the sea of Galilee. "It is a continued repetition of roaring rapids and leaping cataracts over basaltic rocks," wrote Dr. Thomson a century ago.
The Sea of Galilee or Lake Tiberias, thirteen miles long and seven miles at the widest part, from the plain of Gennezeret at Magdala to the city of the Gergesenes, is 682 feet below the level of the Mediterranean Sea, and it is here that the Jordan comes to a long rest, except when its surface is whipped up by the wild storms that come down upon it, such as has been so vividly and eloquently described in the gospels. It was round this basin that man had chosen to build so many towns and villages, with a satisfactory feeling of security, the embodiment of self satisfaction. It was from its depths that he has obtained so plenteous a supply of food, of fish caught by line and net. It was from its shores that he produced his crops for daily bread, his fruit and vegetables. It was on the slopes of its hills that his flocks of sheep, his herds of goats were led out to pasture. It was on the top of the escarpment on the Eastern side that the swine were feeding, into which the demons were permitted to enter, whereon they ran down the steep place into the sea, where the waters covered them and they perished; the demons returned to the abyss, whence they came.
Here man passes his life in serenity, only occasionally disturbed on the surface, surrounded by pleasure and religion, in self satisfaction and complacency. He may deny the outlet and essay to remain here, but inexorably he is drawn to the Southern end, and in slow motion, hardly perceptible, he passes into the channel and glides slowly past the banks. The pace quickens and the fall of another 600 feet begins, to cover the 66 miles to the Dead Sea. It seems, however, that the River is now aware of its eventual destiny; which is drawing nearer, and is afraid. It begins to twist and turn, to double back and sometimes to slow down, so that its actual track covers 200 miles, or three times the direct distance from one sea to the other. In the end it pours forth as a turbid stream into the Dead Sea, where nothing can live—300,000,000 cubic feet of water a day. 300,000,000 cubic feet of water a day is evaporated, leaving behind the salts and :solids that have been picked up and absorbed in its passage South—118 miles of distance 3,000 feet of descent.
It was not by chance that the Son of God was born of the Virgin Mary at Bethlehem (Micah 5:2 and Matt. 2:6). This town is situated only 15 miles from the Salt Sea and about 3,600 feet above its surface and about 900 feet higher than the sources of Jordan. When the time was come for Jesus to commence his ministry, He is introduced in all four gospels AT THE LOWEST SPOT ON THE SURFACE OF THE EARTH, where mankind is at closest proximity to the emblem of death. It was there that John the Baptist was calling upon the People to repent of their sins and turn to God. Then those who were obedient to his call submitted to be plunged below the Surface of the Jordan, as it were below the level of the surface of the Salt Sea, yet, in fact in fresh water, thereby symbolising their passage through death and rising again in newness of life.
It was there, as it were, at man's extremity, that John looked up and saw Jesus, and by the Spirit recognised Him and when Jesus sought baptism "he forbade Him, saying, I have need to be baptized of Thee, and comest Thou unto me?" "And Jesus answering him said unto him, Suffer it to be so now; for thus it becometh us to fulfil all righteousness. Then He suffered him."
Thus Jesus identified Himself with degenerate mankind at his lowest place. It was then that "the heaven was opened, and the Holy Spirit descended in a bodily shape like a dove upon Him, and a voice from heaven, which said, 'This is My Beloved Son; In Thee I am well pleased.'" It was at the summit of Mt. Hermon in the presence of Moses and Elias and the three disciples, at the end of His ministry, that Jesus was transfigured "and a voice out of the cloud, which said, This is My Beloved Son, in whom I am well pleased; hear ye Him." The locality of these two great events can be no more a matter of accident than the birth at Bethlehem—one at each end of Jordan—the descender; but with Him they took place in reverse, for He is the 'Ascender.'
Jesus, thus having identified Himself with John's ministry, as Son of Man was then led of the Spirit into the wilderness to be tempted of the Devil. This took place on the heights above and to the East of the Salt Sea, again at the height of about 2,600 feet. This locality, Bethlehem and Golgotha are almost the same elevation. From the forty days temptation in the wilderness He proceeded back North, to Nazareth, where he had been taken as an infant, after His presentation in the temple. Now, the height of Nazareth is 1,700-1,800 feet, the same as the source of Jordan. There He abode still until He received news of John the Baptist having been cast into prison by Herod. Then He began His ministry by proclaiming in the synagogue in Nazareth: "This day is the Scripture fulfilled in your ears." Thereafter the bulk of His ministry was round about the Sea of Galilee, working from Capernaum. His frequent visits to Jerusalem for the Feasts indicate His conformity to the requirements of the law, but before His final arrival for the last Passover, He was to be found "away again beyond Jordan, where John at first baptized; and there He abode." He must, therefore, have crossed again near that very spot before entering Jericho and leaving it to make the ascent to Bethany and later into Jerusalem, there to be apprehended, tried and crucified on Golgotha.
Having crossed the Jordan in its lower reaches He brings with Him His disciples and others who believed in Him, steadfastly setting His face to go up to Jerusalem, there to die, disposing of sin and sins, the power of the flesh and the Devil, there to give light and liberty through faith in His finished work. The seal to this is the historical fact of His resurrection, testified to by so many that it cannot be denied.
From the Mount of Olives, forty days later, He was received up from their sight into the heavens, where He must remain until the appointed time in God's purposes, as described in the Scriptures, when He will as surely return to that same place.
As Christ has dealt with death as represented symbolically by the Jordan and the Salt Sea, so it will be found that eventually that symbol of death will be abolished, according to prophecy. It is to the examination of this and other kindred prophecies we now set ourselves in order to find out what the Scriptures say in the matter. As the formation of the Salt Sea was caused by upheavals and earthquakes, so also it will be found that in the time of the end and "the restitution of all things spoken by the mouth of the prophets," similar seismic convulsions, which will so alter the land's surface in these countries that the Salt Sea will disappear and those countries round about will become fertile and "the desert will blossom as the rose."
Part 4Few believers in the Lord Jesus Christ will deny that the Scriptures prophesy that He is to return to this earth in power and glory.
When the Lord ascended from the Mount of Olives, forty days after His resurrection,
"Two men stood by the disciples in white apparel; which said,' Ye men of Galilee , why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shallso come in like manner as ye have seen Him go into heaven.'"(Acts 1:11).This takes us back to Matthew 24:30:
"And they shall see the Son of Man coming in the clouds ofheaven with power and great glory." Before this great event takes place many things must happen as told these same disciples by the Lord as He sat upon the Mount of Olives. These were given to them as signs which will betoken the end of the age-wars and rumours of wars; Nation rising against Nation; famines and pestilences and earthquake, in divers places (widespread).
Now, all these things have been commonplace throughout the Christian Era and there is nothing significant about their occurrence to-day; but if, after a period of quiescence, of peace and plenty, these things should suddenly break out: then they would surely betoken prophesied events to follow.
These are the forerunners of the great climax that is to take place "at the coming of the Son of Man."
"Wars and rumours of wars" will be succeeded by the greatest of all wars. "Nation shall rise against Nation" will foreshadow the Nations divided for or against God's People, the Nation of Israel. "Famines and pestilences" will reach their zenith and "Earthquakes in divers places" will lead up to the earthquake of Zechariah 14:1-10.
"Behold, the day of the Lord cometh. . . then shall the Lord goforth and fight against those Nations . . . and His feet shallstand upon the mount of Olives, which is before Jerusalem onthe East , and the mount of Olives shall cleave in the midstthereof toward the East and toward the West and there shallbe a very great valley; and half of the mountain shall removetoward the North and half of it toward the South. And yeshall flee toward the valley of the mountains , for the valleyof the mountains shall reach unto Azal."This place, Azal, is identified by some as Askelon and by others as Ajalon. Although 30 miles apart, either could be the place prophetically referred to, or neither. The rift across the mount of Olives could well cut into the existing valley 5 miles West of Jerusalem and the waters from the temple of Ezekiel flow down the Wadi Surar through the Valley of Sorek. The Eastern flow might pass through the 'very great valley' and then down the Wadi Mukelik to the Salt Sea. There is nothing whatsoever to indicate that the 'very great valley' cleft through the mount of Olives will be a gorge of nearly 3,000 feet depth, extending from the shores of the Mediterranean Sea, through the mountains of Judaea, to the Jordan valley. Such a gorge would not permit of a flow both ways, when the water issuing from the Sanctuary fell into it, cascading almost vertically 2,400 feet.
" And it shall be in that day that living waters ( fresh runningwater in abundance) shall go out from Jerusalem ; half of themtoward the former (Eastern or Salt ) Sea and half of themtoward the hinder (Western or Mediterranean ) Sea. . . and theland shall be turned (as on a hinge) as a plain (ARABAH) fromGeba to Rimmon South of Jerusalem, and it shall be lifted upand inhabited ( or remain in place or position ) . . . and menshall dwell in it, and there shall be no more destruction (curse),but Jerusalem shall be safely inhabited."These passages indicate considerable seismic upheavals that are prophesied to take place on the Western side of the Dead Sea, and it would appear from the words used that with the cleaving of the mount of Olives the whole area of the mountains of Judaea will become a vast plain or Arabah by the elevation of the Eastern regions, amounting to a thousand or so feet, thus making it similar to the table-lands of Moab. This great movement, hinged on the Jerusalem, Hebron, Rimmon and Beer-Sheba line, would permit of a flow of water both ways from the City.
Now, let us review what is to take place immediately before this great event. Israel, having returned to the Land as a Nation (Deut. 30:1-10), leaving no Jews among the Nations of the earth (Ezek. 20:33-38) and the land having been restored to fruitfulness, and their cities having been rebuilt, are worshipping their God Jehovah according to the Law.
The Temple has been rebuilt and they are carrying out the offering of the prescribed sacrifices in the Temple under the Levitical Priesthood. Jehovah has placed them under the Covenant of Peace (Ezek. 34:25; 37:26) some little time after their return to the land and they have been enjoying the fruits of their righteousness in obedience to the Law until they have apostatised from the purity of their faith. They have fallen under the influence of false prophets and have been seeking false messiahs (christs). They have raised to themselves a ruler of their own choice, whom they have anointed king, after the manner of their fathers when they called for Saul to be made their king. This one has negotiated a Covenant with the man of Sin, who has appeared after the apostasy has set in (2 Thess. 2:2-4) and before what is called the day of the Lord (correct text). This man of Sin, who has become the ruler of the Nations, or some of them at least, is a World Dictator and is opposed to God. He is also known as Antichrist.
After 3½ years he breaks the Covenant, enters and takes over the Temple at Jerusalem. Here he sets up the centre of world religion, with the image of the beast in the most holy place, and decrees that it shall be the object of worship by mankind. He causes the daily sacrifice to cease and sets about enforcing decrees which immediately lead to the great tribulation. This, in turn, lasts 3½ years.
Although he has a garrison at Jerusalem to enforce his edicts, the main army supporting him is encamped on the plains of Esdraelon or Jezreel by Har-Megiddo (the mount of Megiddo, from which we get the word Armageddon), preparing for the battle, according to Rev. 16:16,
" And He gathered them together into a place called in theHebrew tongue HARMAGEDDON (verse 14) to the battle ofthat great day of God Almighty."It was then that,
"The seventh angel poured out his vial into the air, . . . and therewere voices and thunders and lightnings ; and there was agreat earthquake, and so great. And the great city was dividedinto three parts. . . "Surely all this bears on the matter that we are considering. Such great earthquakes and upheavals of the land in the vicinity of the Great Rift are bound to have effects widespread along its Northern length. One possibility that may be envisaged that the 'plug,' forming the watershed of the Arabah, 100 miles South of Jerusalem, will fall, by the opening again of the Rift, a matter of about 1,000 feet, 400 feet below the level of the Gulf of Aqaba, thereby admitting by way of this gulf, suddenly, the waters of the Red Sea by a 5 mile wide and 400 feet deep channel. This would cause the Red Sea to decant into the Dead Sea, plunging Northward in an enormous cataract. It would sweep up the Jordan Valley in an immense tidal wave, carried forward by the momentum it had gained in its rush up the Gulf of Aqaba, sweeping all before it and penetrating far up the intersecting wadis and rivers on either side. It would turn Westwards up the valley of Jezreel to the Northward of Mount Gilboa and Southward to Mount Tabor, washing by the foothills at Nazareth it would converge on the plain of Megiddo and wash out the valley of the Brook Kishon, carrying with it the debris of its destruction across the bay of Haifa far out into the Mediterranean. Its force would gouge out and destroy the low watershed between Mula and Jenin, under 300 feet, and eventually leave behind it a channel that, when the waters settled, would form a waterway out to the Mediterranean Sea.
In its surge Northward the Sea of Galilee would soon be covered to a depth of nearly 800 feet or more and this immense cataclysm breaking down and tearing up everything in its path would sweep over the Huleh until it came up against another watershed, which might itself already have divided on account of the great earthquake, that between the Jordan and the Leontes, so that it might be that the Leontes will no longer flow out into the Mediterranean Sea, but continue its flow Southward, joining up with the upper reaches of the Jordan and, eventually, flowing into the new formed Gulf just South of Dan. And what of the great army that had gathered together at Har-Megiddo? There will be no battles as we mortals understand it. Truly it will be "the battle (is to the Lord) of that great day of God Almighty."
Concurrent with this cataclysm, as we have already seen, the land from Geba, North of Jerusalem, to Rimmon, far to the South is raised, and En-gedi, high on the steep cliffs on the Western side of the Dead Sea, will be raised and will maintain its position above the floods and finally fulfil the prophecy relating to it, that nets will be spread out in front of their dwellings after returning from the fishing.
The Dead Sea will thus be filled with ordinary Sea water in which there will be an abundance of fish, and its level will be raised 1,300 feet to that of the Mediterranean and Red Seas. Into it will flow the living waters from the Eastern stream that issues from the Sanctuary of the Temple at Jerusalem and will enter the new born Gulf near the present site of Nebi Musa.
The Scripture states:
"those that flee from Jerusalem to the valley of the mountains;for the valley of the mountains shall reach unto Azal."Of this Dean Stanley says, in reference to the comparison of the behaviour of the people when they fled before the earthquake in the days of Uzziah King of Judah, "they fled before the earthquake to the ravine of the mountains, to the rocky fissures safer, even though they themselves rent by like convulsions, than the habitations of men. It may even be that they flee to the rift through the Mount of Olives, just made, as they passed through the Red Sea to safety." This idea may be strengthened by reading Isaiah 2:10, 12 and 19:—
"Enter into the rock and hide thee in the dust, for the fear of the Lord and for the glory of His Majesty . . . for the dayof the Lord of Hosts shall be upon everyone that is proud andlofty. . . and they shall go into the holes of the rocks and intothe caves of the Earth for the fear of the Lord and for theglory of His Majesty , when He ariseth to shake the Earth(Land) terribly."With the occurrence of such seismic convulsions anything might happen to the contour of the Land and in that these are taking place at this Northern end of the Great Rift, there are many other possibilities that might arise. As has already been mentioned, the watershed by Dan is part of the Great Rift itself and what has happened further South might well take place here. Nothing of this, however is indicated in Scripture, but it will not be beyond the bounds of possibility in those days.
There is, however, an indication of similar diversions along the North/South line of the Northern end of the Great Rift. Although one is told specifically of the very considerable upheaval of the land of Judah, this upheaval is not necessarily confined to this area. On the contrary, there are two events that are prophesied that necessitate the upheaval of the whole of the land for about 500 miles to the South of Jerusalem.
The first of these is in Isaiah 11:15, where it states,
"And the Lord shall utterly destroy the tongue of the EgyptianSea."This would be accomplished by the raising of the land between Suez and the entrance to the Gulf of Suez 300 feet. The deepest part of the whole 200 miles length of the gulf is only 45 fathoms (270 feet).
The second is the passage in Ezekiel 29:10,
"And I will make the land of Egypt utterly waste and desolatefrom Migdol to Syene ( A.V. margin ) even unto the border ofEthiopia."Is. 19:5-10 goes into considerable detail concerning this,
" And the waters shall fail from the Sea and the River shall be wasted and dried up. And they shall turn the rivers faraway ; and the brooks of defence shall be emptied and driedup ; the reeds and the flags shall wither. The paper reeds bythe brooks by the mouth of the brooks , and everything sownby the brooks, shall wither, be driven away , and be no more.The fishers also shall mourn, and all that cast angle into thebrooks shall lament, and they that spread nets upon the waters shall languish. Moreover they that work in fine flax , andthey that weave networks , shall be confounded. And theyshall be broken in the purposes thereof, all that make sluicesand, ponds for fish."From these very comprehensive passages one can safely imply that the River Nile will be dried up from Syene (modern Asswan) Northwards to Migdol, supposed to be on the Mediterranean Sea on the Delta of the Nile. If the various tributaries of the Nile to the South from the highlands continue to pour their waters into the main stream, then, perforce, the main stream must run somewhere other than it has hitherto done. The raising of the land of Egypt with that of Juda and Sinai would bring about the preventing of the flow of the River Northward. If a map of the Middle East were examined it would be found that a line drawn through the Jordan valley, the 'Dead Sea' the Arabah and the Gulf of Aqaba and across the Red Sea and Eastern Egyptian desert, would cut the Nile very close to Asswan. Is not this significant? Man, today, is busy erecting an immense structure, for irrigation purposes, damming the Nile so that unlimited water may be provided for irrigation purposes and thus causing an enormous lake to form, covering hundreds of square miles of the valley and running well into the Sudan. Will this dam being so built contribute toward the alteration of the course of the Nile so that it turns Eastwards there and carves out for itself, under seismic disturbance a new channel into the Red Sea?
Ezekiel 29:11 says, of the Land of Egypt,
"No foot of man shall pass through it, nor foot of beast shallpass through it, neither shall it be inhabited forty years. AndI will make the land desolate in the midst of the countries thatare desolate, and her cities among the cities that are laid wasteshall be desolate forty years."There is no rainfall in Egypt. Egypt is entirely dependent on the Nile to water its soil. The failure of these waters to flow down the valley would mean absolute destruction of the Nation and produce the result that follows:
"And I will scatter the Egyptians among the Nations, and willdisperse them through the countries."Verse nine of this chapter begins,
"And the land of Egypt shall be desolate and waste (CHORBAH= a place of drought)."Mention has already been made of the utter destruction of the tongue of the Egyptian Sea. It must not for a moment be assumed that this 'tongue,' or Gulf of Suez as it is now known.. has remained static over the centuries gone by, for there are extant two maps of Ptolemy's days (2nd cent. B.C.), in both of which there is an island drawn where to-day is marked Tor Bank on the Admiralty charts, and the shape of this island approximates the shape of the line at 20 fathoms (120 feet). This is proof positive that that portion of the Red Sea was approximately 120 feet shallower 2,000 years ago, when the maximum depth in that vicinity would have been 150 feet. What it was 1,000 years earlier, about the time of the Exodus it is impossible to say. It is my belief that the crossing of the Red Sea (YAM SUPH = Sea of Reeds, or, as some believe, the 'terminal' sea) took place here. The seismic disturbance that is to take place will undoubtedly affect this gulf and would account for its draining.
It would appear from these and other prophecies that when the Lord returns in glory, accompanied by His holy angels, finally to set up the Nation of Israel under His own personal rule in Jerusalem (Zion) and the Nations are subjugated to Him through Israel, judgements are carried out. Some Nations will be rewarded, others will be punished. In Isaiah and Ezekiel we have read of one judgment against Egypt, which will last for forty years, singularly reminiscent of the wanderings in the wilderness after the Exodus from Egypt (and a probationary period). Limited judgments appear to be passed upon both Moab and Ammon (Jer. 48 and 49.) and Elam (49:39). Other Nations, apparently, will suffer punishment of longer duration, even to the ceasing to be a Nation for evermore.
Israel, on the other hand, having "looked upon Him whom they have pierced," will recognise and acknowledge Jesus as their Messiah, their Redeemer and their King. They will go out among the Nations and proclaim Him as King of kings and God of the whole earth. The Nations so instructed and converted will send their embassies up to Jerusalem. Their kings will come up and worship Him to whom all homage is due and peace will reign over the whole world.
This is the so called Millennium, the day when the great promise made to Abram will be fulfilled, the day in which God's Covenant with Him will be performed, when the land from the Great River, the River Euphrates, unto the River of Egypt will be Israel's possession and when the desert will blossom as the rose.
J.G.H. Steedman