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 sorrows" 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
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 apostasy.).
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.
Coming Seven Year Tribulation Exists! (an
excerpt from Midnight's Cry)
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
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 (Hos. 1:10).
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
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
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 Christ.
"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 AD!5
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 13:14)!
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 1967.
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.
Now the 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.
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
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
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 site.
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 the Heavenly.
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 of
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
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: Midnight's Cry, which addresses
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 21:34-36)?
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).
Midnight's Cry, a 271 page
book of Bible prophecy, outlines the specifics of the Lord's initial Bridegroom Return, and the how of
recognizing the Day of our Redemption and how it starts (Retails $17.49).
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