Looking Deeper At The
Rapture And Second Coming Doctrines;
Introducing The Night-trib Position!
Bible Prophecy: The Seven
Letters To The Churches Explained!
For the record, the Tribulation and the
Day of the Lord both begin with birth pangs, as found in 1st
Thessalonians 5:2-3 and Matthew 24:8. In support of this fact, "the
beginning of sorrow are literally birth pangs in the Greek (Matt.
24:8). Moreover, scripturally, the Bride and Bridegroom only come forth
within the Day of the Lord (Joel 2:16)!
In perspective, it is
more than questionable that Paul's depiction of the Great Apostasy can
be understood in the strict terms of Israel and their covenant
relationship with God. John wrote, "Little children, it is the last
time: and as you have heard that antichrist shall come, even now there
are many antichrists; whereby we know that it is the last time" (1 John
2:18). The Greek meaning of the word "antichrist" doesn't mean just
against Christ; it also constitutes a substitution of Christ. Thus, the
Church is looking for a specific religious person, the Son of Perdition,
who will "confirm" a covenant with many (Dan. 9:26- 27; 1 Thess. 5:3),
and, by so doing, effect a Great Apostasy!
When Paul penned the words "the mystery of iniquity" (2 Thess. 2:7), he
further instigated the idea that the Great Apostasy will originate from
within the Church, not Israel. Because, then, as now, the Mystery of
Iniquity didn't work within Israel's covenant relationship with God, for
there was, and is, a Restrainer assigned to that nation (2 Thess. 2:6).
But this is not the case with the Church, seeing that, then, as now, the
Mystery of Iniquity already works (2 Thess. 2:7; 1 John 2:18, 4:3); "and
even now already is it in the world." (However, Paul may have included
the general acceptance of the Antichrist by Israel as part of the
Note: The term “falling away” in both Vine’s and Strong’s, denotes an
apostasy, not a departure (“Falling away”; the same Greek meaning is
also used in Acts 21:21.). If this term were to mean a departure in the
sense of the Church departing in an at-once Rapture, context wise it
would destroy all logic to the passage. Moreover, prepared Christians
who “hastened” (Greek: earnestly expected) That Day are still here once
the Day begins, yet not in darkness (1 Thess. 5:4).
The Coming Seven Year Tribulation Exists! (an
excerpt from Get Ready)
therefore and understand, that from the going forth of the commandment
to restore and to build Jerusalem unto the Messiah the Prince shall be
seven weeks, and threescore and two weeks (69
weeks): the street shall be built again, and the wall, even in
troublous times. And after threescore and two weeks shall Messiah be cut
off, but not for himself: and the people of the prince that shall come
shall destroy the city and the sanctuary; and the end thereof shall be
with a flood, and unto the end of the war desolations are determined.
And he shall confirm the covenant with many for one
week (the seventieth
week): and in the midst of the week he shall cause the sacrifice and
the oblation to cease, and for the overspreading of abominations he
shall make it desolate, even until the consummation, and that determined
shall be poured upon the desolate (Dan. 9:25-27).
The future Tribulation is one week, or seven years.3 It
is Daniel's seventieth week of prophecy wherein the Antichrist
desecrates the Temple in the midst of the Tribulation (Matt. 24:15; Dan.
9:27; 2 Thess. 2:4-7). Daniel wrote, "And he shall confirm the covenant
with many for one week: and in the midst of the week he shall cause the
sacrifice and the oblation to cease."
There are seven salient points that attest it will be
the Antichrist who will "confirm" Daniel's covenant for one future week,
not Jesus Christ. First and foremost, is the fact that Christ never made
any covenant, New, Mosaic, or otherwise, strong for seven years. But He
works as does His Father, even to this day, declaring the New Covenant
to all who will hear it (John 5:17).
Second, Israel hasn't been cut-off from obtaining
salvation: "seventy weeks are determined (Hebrew: cut-off) upon thy
people . . . to . . . make an end of sins . . . and to bring in
everlasting righteousness" (Dan. 9:24). As we should see, at the Cross
Israel did not "make an end of sins" and "bring in everlasting
righteousness." Thus, it is when the Gospel returns to Israel upon the
completion of the Gentiles times, that Israel’s blindness will lift
(Jer. 31:7-10; Matt. 24:33; Rom. 11:25).
Concerning Israel in the end of time, the Lord will
make a Short Work (Rom. 9:27-28). Now this isn’t just a good point, but
an indisputable biblical fact: the Gospel will return to Israel, and the
Lord will finish His Short Work with great power! In other words, the
coming trying times of the seventieth week (the seven-year Tribulation),
when Israel is to "make an end of sins" and "bring in everlasting
righteousness," is yet in the future. In full support of this view, the
words of Zechariah read:
It shall come to pass, that in all
the land, saith the LORD, two parts therein shall be cut off and
die; but the third shall be left therein. And I
will bring the third part through the fire, and will refine them
as silver is refined, and will try them as gold is tried: they shall
call on my name, and I will hear them: I will say, It is my people:
and they shall say, The LORD is my God. (Zech. 13:8-9)
Third, Daniel's seventieth week of the seventy,
depicting the "overspreading of abominations" of the Antichrist (the
Abomination of Desolation), is to last ". . . even until the
consummation . . ." (Dan. 9:27; 11:31-35!; 12:11). Meaning, the
seventieth week time-frame is to last until the end ("until the
consummation"), or last until the traditional Second Coming of Christ,
when the same reconciles His people who were not His people, the Jews
Fourth, Scripture tells us that the Messiah died at
the end of the sixty-second week (Dan. 9:26). Or, by adding the first
seven weeks of this prophecy (Dan. 9:25), one could understand that
Christ died at the end of the sixty-ninth week (Dan. 9:25), but by no
means in the midst of the seventieth week (Dan. 9:27). Here also lies an
indisputable biblical fact: Christ wasn’t cut-off (die) in the midst
of any week, but at the end of the week (Dan. 9:26). Thus, again, it
isn’t Christ who will "confirm" the covenant with many for one week in
Fifth, the Hebrew word "confirm" (gabar) in Daniel
9:27, denotes a forced covenant by implying in the original language:
insolent prevailing through strength (Strong’s # 1396). In regard of
this fact, Christ never forced or insolently prevailed in presenting the
New Covenant to anyone.
Morever, in the presentation of the Gospel, the
God-man of the Bible was and is a God of free moral choice, not one of
insolent force. Here, then, also lies evidence that Christ is not the
prince who will "confirm" the covenant with many for one week.
Accordingly, Christ is NOT the Prince of the Covenant (Dan. 11:22) who
will be broken without hand (Dan. 8:25).
Sixth, is the fact that "the people of the prince"
don’t represent the people of Jesus Christ, but the Army of Rome who
destroyed the Holy City in AD 70, being the Army of the Roman prince
Titus (Dan. 9:26). Following suit, Titus was a type of the coming
Antichrist (as was Antichos Epiphanes, the Prince of the Covenant in
Daniel 11:22), who will head-up the revived Greco-Roman empire (Dan.
7:20, 8:9-12, 9:26-27). Thus, in deductive thinking, it can only be the
Antichrist who will be broken without hand (Dan. 8:25). Fittingly, then,
it is Titus, contextually, exegetically, who was a type of the one who
will cause the sacrifice and oblation to cease in Daniel 9:27, not Jesus
"overspreading of abominations" found in Daniel 9:27, by Scriptural
interpretation, is the "transgression of desolation" (Dan. 8:13; Matt.
24:15) in the end of time (Dan. 11:31-35, 12:9-13!), which is not the
much earlier time of Christ’s ministry here on Earth, nor the year 70
As a result, the "overspreading of abominations" in
Daniel 9:27, by which the "sacrifice and the oblation" are to cease in
the midst of the seventieth week, are yet to happen. That is to say, the
ceasing of the "sacrifice and oblation" does not speak to Christ's
death, nor of the time of our Lord’s Ministry here on Earth, but to the
daily sacrifices and prayers (evening and morning) of the future rebuilt
Temple in the Tribulation period (Exod. 29:39; Dan. 8:12, 26, 12:11).
In fact, it is these very prayers and sacrifices
which will cease by the hand of the Antichrist in the midst of the
seventieth week, when He shows Himself to be God (2 Thess. 2:4), and
sets up that which is abominable (Dan. 8:13, 9:27, 11:31, 12:11; Matt.
24:15). In sum, these seven salient points confirm that there will be a
seven year Tribulation, in which the rebuilt Jewish Temple is desecrated
in Jerusalem, just as the Greek Septuagint so precisely acknowledges.6
So important is this particular point, that Christ
said, "But when you shall see the abomination of desolation, spoken of
by Daniel the prophet, standing where it ought not (let him that readeth
understand), then let them that be in Judea flee to the mountains" (Mark
Now some would object to the notion of a rebuilt
Temple being desecrated in the midst of the seven-year Tribulation. Yet
the Bible, by the Law of Deduction, shows the existence of a future,
rebuilt, Jewish Temple in "tribulational Israel." The point being: never
has just the Outer Court been given to any Gentile people at anytime in
history, therefore it remains to be a future event. John wrote,
And there was given me a reed like
unto a rod: and the angel stood, saying, Rise, and measure the
temple of God, and the altar, and them that worship therein. But the
court which is without the temple leave out, and measure it not; for
it is given unto the Gentiles: and the holy city shall they tread
under foot forty and two months. (Rev. 11:1-2)
After the destruction of the Temple in
AD 70, John wrote the above description of the future Temple between AD
85 and AD 90 on the Isle of Patmos. In John's account, the Outer Court
will be given to the Gentiles.7 If
anything, this fact eliminates the possibility of the Heavenly Sanctuary
as being the Temple in question (Rev. 11:1-2). Because in Heaven the
Gentiles are inside the Temple of God (Rev. 7:9, 15), not the Outer
Court. Also, this fact eliminates the Temple in question as the earthly
Temple of AD 70, because then, the Gentiles (the Roman Army) had the
whole Temple, not just the Outer Court. Note: Some claim the year 1967
as the year of the Gentile Fulfillment, however, in 1967 Israel never
had a Temple, much less an Outer Court for the Gentiles to trample.
Without question, then, ". . . the
holy city shall they tread under foot forty and two months," can only
pertain to Jerusalem in future tribulational Israel, especially since it
is earthly Jerusalem which will be trodden under foot for forty-two
months in the Tribulation, not Heavenly Jerusalem. Factually, then, the
Temple in question can be none other than a future, rebuilt, Israeli,
"tribulational Temple," which will be trodden underfoot until the
completion of the Gentile times (Dan. 8:13-17; Luke 21:24; Rom. 11:25),
not the Heavenly Temple (nor the Temple of AD 70).
Applicably, the future treading
underfoot of Jerusalem in Luke 21:24, and the Holy City in Revelation
11:2, are one in the same (see also Dan. 8:13!). In fact, both
narratives speak to the Gospel fulfillment of
the Gentiles, which fulfillment couldn’t have happened in AD 70 or in
With this fact in mind, the Preterist
view that Christ came in AD 70 is in grave error. Because the treading
underfoot of Jerusalem, which really reflects the fulfilling of the
Gospel to the Gentiles, remains to be a future event. For then, and only
then, will Israel no longer be blind to the Gospel of Jesus Christ (Rom.
11:25) in Christ’s Short Work (Rom. 9:27-28).
This Gospel fulfillment is also seen
in the Parable of the Fig Tree, where Jesus says that "this generation,"
or the generation of 1948, will not pass before all things are fulfilled
(Matt. 24:34). More than likely, Jesus meant that the majority of
this generation would not all die (pass) before all things are
fulfilled, not that there would still be a few people alive from 1948.
overwhelming evidence affirms that the Antichrist will never desecrate
the Heavenly Sanctuary in His demonstration of being God, but the
earthly. Certainly, then, the Antichrist will consummate the Great
Apostasy by His despicable deed of entering God's Temple in Israel,
showing Himself to be God (2 Thess. 2:4).8 By
the way, Paul very well knew the difference between the two words
"temple" and "church." And this is why he wrote the phrase "Temple of
God" (2 Thess. 2:4), and not the phrase, "Church of God."
Upon the Second Advent the Antichrist shall be
vanquished from the Temple of God by the brilliance of Christ’s glorious
coming (2 Thess. 2:8). Surely the Desire of the Nations shall come and
fill that very House with His glory (Hag. 2:7-9). Then, the Throne of
David shall be established, wherefrom our Lord shall judge all nations
at the end of this age (Matt. 25:31; Psa. 132:11-13; Jer. 3:17; Zech.
6:12-13; Luke 1:32-33; Rev. 2:26-27; 3:21).
Here also lies a mighty wrench thrown into the error
of Preterism. Point in fact: Christ never ruled and judged the nations
from Jerusalem in AD 70, nor did he have a throne in Jerusalem at that
time. Conversely, in That Day, Jerusalem shall be called "the throne of
the Lord," and all the Gentile nations shall be gathered before Him.
More than just sustaining this view, Luke wrote: 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 men9 might
seek after the Lord, and ALL the GENTILES, upon whom my name is called,
saith the Lord, who doeth all these things (Acts 15:16-17).
Far from the idea of Preterism, future Jerusalem, as
the Word says, shall become a burdensome stone for all nations, not just
some nations: "And in that day will I make Jerusalem a burdensome stone
for all people: all that burden themselves with it shall be cut in
pieces, though all the people of the earth be gathered together against
it" (Zech. 12:3).
Of course, there are those who hesitate to accept the
fact of a coming dreadful Great Tribulation. But the Lord Himself said,
"For then shall be great tribulation, such as was not since the
beginning of the world to this time, no, nor ever shall be" (Matt.
24:21). Therefore, Jesus’ words leave little to the imagination: terror
awaits the world in the dark prior night of That Day.
Emphatically, Isaiah also foretold of the coming
doom: "Therefore hath the curse devoured the earth, and they that dwell
therein are desolate: therefore the inhabitants of the earth are burned, and
few men left" (Isa. 24:6).
Besides that of Isaiah’s prophecy, John also
prophesied of rampant, widespread, death: "By these three was the third
part of men killed, by the fire, and by the smoke, and by the brimstone
. . ." (Rev. 9:18). Collectively or individually, none of these
Scriptures are too promising for the Church;10that is, if the
entire Church were to remain through the Great Tribulation until the
traditional Second Coming.
After the Summer Harvest for the Church, Israel will recognize the
missed time of Her salvation, while braving the time of Jacob's Trouble
until the morning of That Day (Jer. 30:7). During that time the
unredeemed Jews will lament: "The harvest is past, the SUMMER IS ENDED,
and we are not saved" (Jer. 8:20)! Indeed, the green unripened fruit of
Israel are left behind (Luke 14:24). The Jews, according to the
prophetic Word, will brave "all these things."
3). A day for a year in biblical prophecy (Num. 14:34; Ezk. 4:6)
4). The Hebrew word "confirm" doesn't denote that the Antichrist will
sign or instigate a peace covenant, but that He will insolently prevail
"with many"; or forseeably make a covenant strong by enforcing the
support of it.
5). to clarify point three
6). Antichos Epiphanes, who desecrated the Jewish Temple for a
literal 2300 days, was a forerunner of the Antichrist who will do the
same in the coming Tribulation. We know this because Daniel’s 2300 Day
Vision, again, is for theend of time, the last indignation (Dan.
8:13, 17, 19, 25).
7). And upon the temple there shall be the abomination of desolation"
(The Greek Septuagint version of Dan. 9:27 was written between 246-285
8). A reference to the Dome of the Rock on Mount Moriah, the holy
9). Substituting the earthly as the Heavenly, our Seventh Day
Adventist brethren have the wrong Sanctuary in their Investigative
Judgment Doctrine, for it is the earthly that shall be desecrated--not
10). This Septuagint quote, the "residue of men," can only mean saved
mankind in the end, or the saved Gentiles who will possess the remnant
11). or, not too promising to the idea of Preterism
Answer Bible Prophecy Questions)
The Midnight Cry found
in the Parable of the Ten Virgins (Matt. 25:6) symbolizes the beginning
of a new day—namely,
the Day of the Lord. Or the Day of Jesus Christ (Philip. 1:6, 10; 2
Thess. 2:3), being again, the Day of our Redemption (Eph. 4:30). Thus,
the book name:
(now revised as
the issues of Christianity, while mixing the understanding of end-time
events with sound doctrine and biblical preparedness, and this according
to detailed Bible prophecy. Simply, if the entire Church were to go up
in an automatic at-once Rapture, why then the command of Jesus to pray
always to escape all these things that are coming upon the world (Luke
Moreover, if the
chapter division is removed between 1st Thessalonians
4 & 5, we don’t see an at-once pre-trib Rapture, but a return of Jesus
Christ within the
Day of the Lord, which in that passage, Paul describes as the birth
pangs of That Day, or the Tribulation period mentioned by our Lord
(Matt. 24:8). Additionally, we immediately behold the "times and
seasons," and Christians are then told to watch (1 Thess. 5:6). Yet the
world will face "sudden destruction," which in the Greek means
"inescapable destruction," and this, as the Day progresses until the
Second Coming dawn (2nd Pet. 1:19). Then, at that time God, who is
Christ, returns with all of those who sleep in Jesus, and "all His
saints" (1 Thess. 3:13, 4:14; Jude vs. 14).
ready, Robert c harris
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