Old Testament Predictions<\/p>\n
<\/p>\n We have a very full and detailed description of this terrible time when God pours out His wrath upon the nations in Isa. 24:1-20. Because of limited space it is impossible to go into a minute description of the prediction, so we will call attention only to its high points. The first verse states, „Behold, Jehovah maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof.“ This presents a vision of the world destroyed by some great cataclysm. The desolation is that foretold in Jer. 4:23-31.<\/span><\/p>\n According to vs. 2, all people will share alike at that time. Doubtless this will be because all will be living on the same moral plane, practically speaking. Following this revelation, in vss. 3,4 we see the prophet using different figures to reiterate the thought of vs. 1 relative to the complete destruction of civilization. In vs. 5, however, he gives the reason why the Lord blots out the present-day civilization–the moral pollution of the world, the transgression of all laws and the breaking of the everlasting covenant. The Lord God Almighty, being holy, must punish sin and vindicate His holiness. In many passages of Scripture we see that in the latter days the world becomes worse and worse and that iniquity and sin become the order of the day. According to vs. 6, the punishment the Lord brings upon the world will destroy the bulk of its population–in fact, we are told here that the inhabitants of the world are „burned, and few men left.“ From other predictions (vss. 7-13) we see vivid descriptions of the horrors that will exist and the sufferings and privations through which the people of the world are destined to pass during the Tribulation. Everything will be in an abnormal condition. Nature will seem out of joint and the sufferings will be intense.<\/p>\n „Every cloud has a silver lining.“ The silver lining to the clouds of the Tribulation Period will be the mighty, sweeping revival that will at that time encircle the globe. This great conquest of truth is set forth in vss. 14-16a. The beginnings of this movement toward God is seen by the prophet to be in the country west of Palestine. Immediately, it sweeps on into the Holy Land. From there it, like ever-widening waves, moves to the uttermost parts of the earth. Myriads of people will come to the Lord during that time of judgment notwithstanding the odds against them. When God’s „judgments are in the earth, the inhabitants of the world learn righteousness“ (Isa. 26:9).<\/p>\n In the latter part of 24:16 the prophet’s heart is wrung by the terrible distress which comes upon the world. According to vss. 17,18, escape from one calamity is no guarantee of future preservation for the following judgment will usually sweep one into a Godless, Christless grave.<\/p>\n The last sentence of vs. 18, „For the windows on high are opened, and the foundations of the earth tremble,“ indicates that there will be great changes and convulsions in nature–in the heavens above and upon the earth. The description of the havoc and the devastation that will be wrought upon the earth, especially toward the end of the period is set forth in the following words: „The earth is utterly broken, the earth is rent asunder, the earth is shaken violently“ (Isa. 24:19).<\/p>\n All nature will be out of joint and a lack of coordination will be manifest in the material, physical universe, for „The earth shall stagger like a drunken man, and shall sway to and fro like a hammock; and the transgression thereof shall be heavy upon it, and it shall fall, and not rise again“ (vs. 20). Our planet that has been moving without variation in its orbit throughout the millenniums will cease to travel with the same precision and regularity; from its orbit it will swerve toward the sun in one instance and from it in another–as a drunken man staggers along the road. This throwing of the physical universe out of its equilibrium is again compared to the swinging to and fro of a hammock. All of these movements and irregularities in nature will bring about great distress upon men and destruction of the present order.<\/p>\n The closing scene of the Tribulation will be brought to an end by the personal appearance of the Messiah from Heaven. Then, by His mighty angels, „the spirits of the high ones on high“ (the fallen angels) will be incarcerated in the pits of darkness. At the same time the kings of the earth will be cast into Sheol. All of them will await the time of punishment after „many days“ (vss. 21,22).<\/p>\n When these hosts of rebels against God are banished from the world, the Messiah will inaugurate His reign of righteousness in Jerusalem. His kingdom then will extend throughout the world and He will reign from sea to sea and from the river unto the ends of the earth (vs. 23).<\/p>\n <\/p>\n Another vivid picture of the Great Tribulation is set forth by the prophet Zephaniah in 1:14-18:<\/span><\/p>\n The great day of Jehovah is near, it is near and hasteth greatly, even<\/i> the voice of the day of Jehovah; the mighty man crieth there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, a day of the trumpet and alarm, against the fortified cities, and against the high battlements. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against Jehovah; and their blood shall be poured out as dust, and their flesh as dung. Neither their silver nor their gold shall be able to deliver them in the day of Jehovah’s wrath; but the whole land shall be devoured by the fire of his jealousy: for he will make an end, yea, a terrible end, of all them that dwell in the land.“<\/p>\n Note that this time of trouble is called „the great day of Jehovah.“ At that time the mighty men will cry out in bitter anguish. According to vs. 15 it will be a „day of wrath, a day of trouble and distress … a day of darkness and gloominess, a day of clouds and thick darkness.“ Not only will there be disorders in the natural realm but also there will be added to them the horrors of war and devastation by the plagues of the times.<\/p>\n The reason assigned for such a period of trouble is that men have sinned against God. His holiness demands that they be punished for their sins. At that time men’s wits and their ingenuity will not avail. They will reap what they have sown.<\/p>\n These two passages are only samples of the many that appear throughout the Old Testament, but they give an idea of the graphic manner in which the prophets foretold this coming Tribulation Period.<\/p>\n <\/p>\n Chapter 11<\/p>\n The Tribulation Period As Presented By Jesus<\/p>\n Having graphically presented the sign of the end of the age, our Lord immediately introduces us to the judgment of the Great Tribulation. Matthew gives us a fuller statement of those matters than do the other two writers, so we will hold to his account.<\/p>\n In Matthew 24:9-14 we have a general yet brief statement of the Tribulation period. Having designated for us the sign of the end of the age which is also the first birth-pain, our Lord gives us a bird’s-eye view of the outstanding events of this period of „travail.“<\/p>\n Persecution of the Saints<\/p>\n In vss. 9, 10 the Lord foretold a great persecution which at that time will be brought against His disciples. Sometimes we think that the days of the martyrs were those of the early centuries of this era. Such an idea is incorrect, for the age will close with persecutions similar to those at the beginning but on an even wider scale. During those turbulent days many of the saints will be slain. There will be, according to vs. 9, a general hatred of the children of God on the part of all nations. Because of these persecutions many who have professed faith in the Lord Jesus Christ will stumble. Our Lord foretold that one would deliver up another to death. Such appalling conditions are beyond our comprehension at this present day, but according to His Word we are to expect this situation to arise.<\/p>\n The Rise of False Prophets<\/p>\n Satan always preys upon men during times of trial and testing. In the Great Tribulation when men will be seeking for advice to find „the way out,“ Satan will have his emissaries in the form of false prophets and teachers, as Paul warned in 1 Tim. 4:1f. Satan has always operated in the dark corners of the earth throughout this present dispensation. As the darkness of the present age settles down upon the world, he will become especially active. In their blindness and eagerness to find the way out of their difficulties, people will resort to those who promise deliverance; but instead of granting release, these false teachers energized by Satan will only bring them into bondage. Let our Lord’s followers beware of all things that border on the occult because God has warned us against them.<\/p>\n The Increase of Iniquity<\/p>\n The Scripture clearly testifies of the great increase of iniquity and wrongdoing in the end time. That we are approaching this era is evident to all who keep abreast of the times. The aftermath of war–two world wars and the conflicts that followed–brought a trail of crime, wickedness and sin such as the world had not previously experienced. Yet conditions which now prevail are mild in comparison with the full development of crime and immorality during the Tribulation period.<\/p>\n Preaching of the Gospel<\/p>\n In vs. 14 we see the marvelous prediction that „this gospel of the kingdom shall be preached in the whole world for a testimony unto all the nations.“ Immediately our interest is aroused and several questions come to mind. What is the significance of the expression, „this gospel of the kingdom“? By whom will it be proclaimed? What is the purpose for which it will be preached, especially in the Tribulation?<\/p>\n The significance of „gospel of the kingdom“: In the Scriptures we read of the gospel of the kingdom, the gospel of the kingdom of God, the gospel of the grace of God and the everlasting gospel. Do all of these phrases refer to the same message of glad tidings? I am inclined to believe they do. In my judgment there is but one Gospel and these various expressions refer to it, but the wording of each expression is determined by the angle from which this one message is viewed and by where the emphasis is placed. To illustrate with a concrete example, in speaking of Genesis 1:1, „In the beginning God created the heavens and the earth,“ I may at one time place the emphasis on the initial phrase „In the beginning,“ and another time stress the word „created.“ In each instance I have said the same thing, yet I have stated something different each time.<\/p>\n Thus it is with the Gospel. If I am speaking about soul saving, I look backward to the Cross and dwell upon the sacrifice of Christ for our sins; on the other hand, if I am preaching on prophetic subjects and dealing with things pertaining to the close of this age and the introduction of the glorious kingdom era, I will be proclaiming the gospel of the kingdom, even though I may occasionally mention the glad tidings of the good news of salvation through our Lord Jesus Christ. To my mind, therefore, this verse simply foretells the proclamation of the Gospel to all nations with the emphasis upon the doctrine of the last things. At that time the message will be given to all nations.<\/p>\n To whom proclaimed: According to Gen. 12:1-3 and passages depending upon it, we see that the plan and purpose of God is to bless all nations through Abraham and his seed. While the word „seed“ is used in a restricted sense referring to King Messiah, it also has the broader, general meaning including all of Abraham’s literal descendants. That God intends to bless all nations through Abraham’s literal posterity is evident from Ps. 67:1,2: God be merciful unto us, and bless us, and cause his face to shine upon us; that thy way may be known upon earth, thy salvation among all nations.<\/p>\n Since this psalm is a petition and looks forward to the great Millennial Age, evidently the inspired writer delivered his message to Israel for use in her prayer and devotional life during the Tribulation period. Thus we have the faithful remnant petitioning the Almighty that His blessings may rest upon it so that God’s salvation might be known among all nations.<\/p>\n In keeping with this Old Testament expectation, when Abraham’s descendants had the Gospel in the first generation of the Christian church it was preached to the whole world, as seen from Rom. 10:16-18. Let it be remembered that Paul wrote the Roman letter in the spring of 58 A.D. after the Gospel had been given to the Jews. In this passage he declared, „Did they not hear? Yea, verily, Their sound went out into all the earth, and their words unto the ends of the world.“ Nevertheless only a comparative few received it. In the Colossian letter, written in 63 A.D., Paul again spoke of the Gospel and its bearing fruit in all the world (1:6), and of its having been preached in all creation under heaven (vs. 23). In view of these statements we see that in that first generation the Gospel was given to the entire world.<\/p>\n By whom was it then given? What nationality predominated in the early church? All those who are acquainted with the New Testament and church history must acknowledge that the Jews, outnumbering the Gentiles, were the ones who in the early dawn of the Christian era gave the Gospel to the whole world.<\/p>\n In 70 A.D. Jerusalem fell. After that catastrophe the Jews, misunderstanding that calamity and interpreting it as evidence of God’s displeasure with the nation because it had not pulled up the despised sect of the Nazarene both root and branch, began to turn from the Gospel. The complexion of the church was soon changed from a Hebrew institution to a Gentile organism. When the Jews stopped coming into the church in any appreciable numbers the Gospel ceased to flow out to the whole world.<\/p>\n For the past nineteen hundred years the Gospel has been in the hands of the Gentiles. They have never at one time given it to all nations in any one generation. When the Great Tribulation is upon the earth, however, according to this prediction it will be proclaimed to the whole world in the short period of those troublous times. Who will do the preaching? In the light of God’s announced purpose and in the light of past history we must conclude that the Jews will do it.<\/p>\n At the present time the Jews do not have the Gospel. They are in unbelief and, misunderstanding the situation, are hostile to the claims of the Lord Jesus Christ. Since they are to be the future missionaries, the message must be given to them now. They cannot give out that which they do not possess.<\/p>\n That they are the ones who will evangelize the world in the Great Tribulation is also evident from a casual reading of Rev. 7. In the beginning of that chapter we see a vision of 144,000 Hebrew servants of God, sealed and serving Him under the trying circumstances of that time of great stress and judgment. Immediately following this forecast John saw an innumerable host of saved people from every nation, tribe, tongue and language who come out of the Great Tribulation and wash their robes, making them white in the blood of the Lamb. Obviously these Jewish evangelists are the ones who give the truth to this innumerable host from every section and corner of the world.<\/p>\n The purpose of preaching the Gospel during the Great Tribulation is twofold: first, to give all honest-hearted truth-seekers an opportunity to accept the Lord Jesus Christ and receive salvation through Him; second, to prepare for judgment those who will not receive the truth, so that God might be just in bringing upon them the terrific plagues foretold in Revelation.<\/p>\n The End<\/p>\n The last clause of vs. 14 is „and then shall the end come.“ The end of what? There can be but one answer–the end of the dispensation the apostles had asked about. In His reply the Lord Jesus mentioned „the end“ three times (vss. 6,13,14).<\/p>\n In vs. 13 we read, „But he that endureth to the end, the same shall be saved.“ This passage refers to the Tribulation saints and to apply it to anyone today is to wrench it out of its connection. Who are those who will endure to the end of the Tribulation? The fiery trials of the great ordeal upon the world can only be endured by those who have been genuinely regenerated and in whose heart the Spirit of God dwells.<\/p>\n In these verses our Lord briefly sketched the Great Tribulation period, noting only the moral and spiritual conditions. The physical judgments that will come upon the earth at that time are described in vss. 15-28, which we will consider next.<\/p>\n <\/p>\n Chapter 12<\/b><\/span><\/p>\n Desecration Of The Rebuilt Temple<\/p>\n <\/p>\n In Matthew 24:9-14 we had a general description of the first part of the Tribulation, or the first three and one-half years of the seven years of wrath. During this time many sorrows and distresses will occur to those who take their stand for the Lord Jesus Christ and the things of God. Believers will be opposed by those of their own immediate families. Iniquity will abound, but there is a promise to those who will endure to the end of the Tribulation that they will be saved, for during that time of distress they will have proved the sincerity of their hearts in receiving Christ.<\/p>\n And this gospel of the kingdom shall be preached in the whole world for a testimony unto all the nations; and then shall the end come. When therefore ye see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place (let him that readeth understand), then let them that are in Judaea flee unto the mountains (vss. 14-16).<\/p>\n It is to be said to the credit of the Hebrew Christians in the first three decades of the Church that they, to a large extent, gave the Gospel to the world. But after the Church ceased to be made up primarily of those of Jewish descent, she did not give the Gospel to all nations. The missionary zeal began to die down and its activities to slow up until, in the Middle Ages, Christendom had lost its worldwide vision. Only after the Reformation did she begin to look out upon the world and see that the heathen needed the Gospel she enjoyed. The modern Missionary movement is one of the great marvels of the age. But Christendom has been blighted by rationalism under the name of modernism. We are now in the Apostasy, without a doubt.<\/p>\n The nearer we approach the end of the age, the deeper will the falling away be, and the greater will be the spread of wickedness and sin. According to the prophetic Word, we cannot expect any great sweeping revival prior to the Tribulation. But after the Church is gone–which event occurs before the Tribulation bursts forth upon the world–there will arise 144,000 Jewish servants of God, „Pauls,“ who will conduct the greatest revival of all the ages during the first part of the Tribulation. Doubtless it is this worldwide evangelistic campaign to which our Lord referred in vs. 14.<\/p>\n The adverb when<\/i> in the next paragraph links the portion concerning „the abomination of desolation“ with the last clause of vs. 14, „then shall the end come.“ This precludes it being a prediction fulfilled in 70 A.D. when Jerusalem fell under the titanic blows of Titus, the Roman general, and proves that this section of Scripture deals with the great Tribulation in the end of the age.<\/p>\n What is the significance of the expression, „abomination of desolation“? Daniel, in chapters 9:27 and 12:11, speaks of the abomination which „maketh desolate“ and of its being set up, but from his writings we cannot understand the significance of that phrase. This information must be gathered from the records of his contemporaries. Daniel, it will be remembered, was taken to Babylon among the first captives in the third year of Jehoiakim. Ezekiel, a contemporary, was carried there with Jehoiachin eight years later. Since they lived at the same time and in a similar environment, evidently they used words with a similar significance.<\/p>\n In the eighth chapter of Ezekiel’s prophecy we see his use of the word „abomination.“ This passage presents a picture of the things which were still being done at that time by the Jews in Jerusalem. The Lord in this vision revealed to Ezekiel the evils committed by his fellow countrymen at the Temple. The record shows that the „abominations“ mentioned there were all idols.<\/p>\n In 2 Kings 23:12,13 we read of the reforms of faithful King Josiah. The inspired historian recounts the destruction of the various images that were worshiped by the surrounding nations and in each instance called them the abominations of these peoples.<\/p>\n From these we see that the word „abomination“ was, in the days of Daniel and Ezekiel, the technical term used in referring to an idol. Unless there is positive evidence to the contrary, we must understand that this word in the mouth of Daniel had the same significance as it did in the writings of his contemporaries. Since such negative testimony is lacking, we conclude that in mentioning „the abomination which maketh desolate“ he was speaking of the blasphemous act of setting up an idol in the Temple, an act which will bring about great desolation.<\/p>\n What did Jesus mean by the expression, „holy place“? That expression in the days of our Lord and in the preceding centuries was the definite term used to refer to the sacred place in the Temple where the table of showbread and the candlesticks were placed.<\/p>\n Isaiah’s Prophecy: In describing the closing scenes of this age Jesus spoke of the setting up of the abomination of desolation in the holy place, so evidently He assumed that the Jewish Temple will be standing in the last days. This supposition is confirmed by the unmistakable oracle given by Isaiah relative to the rebuilding of the Jewish Temple in the end time and the reinauguration of the sacrificial system connected with it:<\/p>\n Thus saith Jehovah, Heaven is my throne, and the earth is my footstool: what manner of house will ye build unto me? and what place shall be my rest? For all these things hath my hand made, and so all these things came to be, saith Jehovah: but to this man will I look, even to him that is poor and of a contrite spirit, and that trembleth at my word. He that killeth an ox is as he that slayeth a man; he that sacrificeth a lamb, as he that breaketh a dog’s neck; he that offereth an oblation, as he that offereth<\/i> swine’s blood; he that burneth frankincense, as he that blesseth an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations: I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did that which was evil in mine eyes, and chose that wherein I delighted not.<\/span><\/p>\n Hear the word of Jehovah, ye that tremble at his word: Your brethren that hate you, that cast you out for my name’s sake, have said, Let Jehovah be glorified, that we may see your joy; but it is they that shall be put to shame. A voice of tumult from the city, a voice from the temple, a voice of Jehovah that rendereth recompense to his enemies (66:1-6).<\/p>\n There loomed before the prophet’s vision the scene of the rebuilding of the Temple. The Lord spoke to those who had charge of the work and asked the following questions: „What manner of house will ye build unto me? and what place shall be my rest?“ All Hebrew grammarians know that the time element is not expressed by the verb. Only two kinds of action are indicated–completed and incompleted. These questions can just as properly and grammatically be rendered, „What manner of house are ye building unto me? and what is the place of my rest?“<\/p>\n By the prophetic Spirit, Isaiah was carried forward in vision to the time of the end. He saw the work of reconstruction going forward and directed to those supervising the work these two questions.<\/p>\n The ritual revived: In-vss. 3, 4 he saw the sacred structure completed, the old Jewish ritual revived and the sacrifices being offered. Against this vain worship he entered a protest and showed that those who will be thus worshiping will be distasteful to God and classed with those who slay a man, who break a dog’s neck and who offer swine’s blood. By these comparisons he indicated that their worship will be wholly unacceptable to God. In vs. 4 he declared that those engaged in this ritualistic service will be laboring under a delusion. They choose their own way; therefore God blinds their eyes so that they cannot see the truth. Although they may be sincere in what they are doing, their worship will be unacceptable because they formerly rejected His will and have chosen their own way.<\/p>\n Following this prediction the prophet addressed those „that tremble at his word,“ and told them that their brethren who have cast them out and who have sneeringly said, „Let Jehovah be glorified, that we may see your joy,“ are the ones who shall be put to shame. In this verse he separated the people of Israel into two classes: the majority who are backing the Zionistic program–the reorganization of the nation and the inauguration of the ancient Mosaic ritual–and the minority who tremble at God’s Word and who do not fall in line with the nationalistic program.<\/p>\n A revolt: Following this prediction the prophet, in a most realistic and dramatic manner, announced an out-break of revolt in the city: „A voice of tumult from the city, a voice from the temple, a voice of Jehovah that rendereth recompense to his enemies.“ From these words it is clear that the disturbance arises in connection with the rebuilt Temple and the worship that will at that time be reorganized. Taking the whole sweep of the passage into consideration, one sees here that there will be a cleavage of opinion among those who have been supporting the nationalistic program. Great violence will attend the outburst of hostilities. This last verse also gives us the information that God will take a hand in this bold affair, for the prophet in an ejaculatory manner shouted, „A voice from the temple, a voice of Jehovah that rendereth recompense to his enemies.“<\/p>\n From this passage we see that Isaiah in the latter half of the eighth century B.C. foretold the rebuilding of the Jewish Temple and the reinstitution of the ancient sacrifices in the end time. Thus in this prediction we find confirmatory evidence which throws great light upon our Lord’s prophecy.<\/p>\n The Apostle Paul also assumed that the Temple would be rebuilt. This is seen in 2 Thess. 2, where the man of sin–the Antichrist–is sitting in the Temple, opposing all that is called God or that is worshiped as God and setting himself forth as God (vss. 3, 4).<\/p>\n Last of all John, in Rev. 11, spoke of the Jewish Temple being in existence in the end time. There can be no doubt that the Jews, whenever they have the opportunity, will build the Temple. From these facts, we are to understand that our Lord, in referring to the „holy place,“ had in mind the rebuilt temple which will be erected just before the Tribulation and will stand during the entire period.<\/p>\n <\/p>\n In the middle of the Tribulation, as we learn from Dan. 9:27, 2 Thess. 2:3,4 and Rev. 13:1-8,14,15, the Antichrist will set up an image of himself in the Jewish Temple which will have been rebuilt and which will be standing during the Tribulation. It is this image, called „the abomination which maketh desolate,“ that our Lord referred to in Matt. 24:15.<\/span><\/p>\n Since the Antichrist sets up his image in the middle of the Tribulation we know that the judgments of Matt. 24:15-28 are descriptive of that time of unparalleled suffering.<\/p>\n <\/p>\n <\/p>\n <\/p>\n <\/p>\n Chapter 13<\/p>\n The Cloudburst Of God’s Wrath <\/p>\n Of all the signs and wonders wrought by the Antichrist and the false prophet, that of making the image of the Antichrist become a living person will be considered the greatest. Of the false prophet, we read in Rev. 13:14,15:<\/span><\/p>\n And he deceiveth them that dwell on the earth by reason of the signs which it was given him to do in the sight of the beast [Antichrist]; saying to them that dwell on the earth, that they should make an image to the beast who hath the stroke of the sword and lived. And it was given unto him<\/i> to give breath to it, even<\/i> to the image of the beast, that the image of the beast should both speak, and cause that as many as should not worship the image of the beast should be killed.<\/p>\n Evidence that this demonstration will be given at Jerusalem in the Jewish Temple which will have been rebuilt by the Chosen People is found in Isa. 66:1-5, Matt. 24:15ff and 2 Thess. 2:4. From Daniel 9:27 we know that this great manifestation of satanic presence and power will be enacted in the middle of the Tribulation.<\/p>\n <\/p>\n According to Matthew and Mark, when the image is set up in the Temple a great explosion occurs. Palestine will be the storm center of this great whirlwind of God’s wrath and indignation; therefore our Lord warns those who will be living in Jerusalem and Israel at that time to flee for their lives: „Then let them that are in Judaea flee unto the mountains: let him that is on the housetop not go down to take out the things that are in his house: and let him that is in the field not return back to take his cloak“ (Matt 24:16-18).<\/span><\/p>\n The setting up of this image in the Temple will precipitate a situation from which those who are ensnared will be unable to extricate themselves. Seeing the desperate emergency of that time, our Lord urges those who will then be His disciples and who witness the setting up of the image to flee to the mountains, and escape from the country, not taking time to pack their luggage or to take anything with them. Martial law will likely be enforced immediately so escape from the danger zone will be impossible for those who neglect the warning.<\/p>\n The book of Revelation reveals that the judgments of the Great Tribulation will be worldwide–at least the seals, the last three trumpets and the bowl judgments are scheduled to affect the whole earth, whereas the first four trumpet judgments touch only one-third of its surface; but it is evident from all the testimony of Scripture that Jerusalem and Israel constitute the storm center of God’s wrath.<\/p>\n <\/p>\n Why is this? Are not the Jewish people the chosen servants of God through whom He will make known His will to the entire world? Yes, it is to that end that Israel was called. The Lord never abandons His plans nor His purposes, for „the gifts and the callings of God are not to be repented of.“ Why then, one insists, will God allow His judgments to fall upon the Jew in such severity as set forth in the Scriptures? The answer to this insistent question is found in the miracle which made possible the birth of Isaac. When Abraham and Sarah were past the age of parenthood, God performed a biological miracle which made possible Isaac’s birth. By so doing, the Lord injected into the bloodstream of the Jewish nation new life, vitality and potentialities. These powers have lifted the Hebrew race to a plane higher than that upon which any other tribe of people live.<\/span><\/p>\n That the Jews are a people endowed with extraordinary intelligence, insight, sensibilities, feelings and recuperative powers is seen by the fact that this race of people has survived ordeals and conditions which would have blotted out the existence of other races. No nation upon the face of the globe has suffered as Israel and survived such horrible persecution. In giving them this wonderful heritage, the Lord intended that the Jews should be the channel through which His blessings would flow to the whole world.<\/p>\n With such endowments and blessings accruing from the revelation of God and His covenants, there has come an added responsibility to Israel, for increased light and opportunities bring increased responsibilities. Inasmuch as she had these superior advantages, much is expected of her. Because she has not lived up to these super- naturally bestowed benefits, the punishment that comes to her is the greater. I can see no other principle by which we can account for the devastating judgments and harrowing experiences through which she shall yet pass in the Great Tribulation.<\/p>\n As has been suggested above, the first four trumpet judgments of Rev. 8 will affect only one-third of the earth, whereas the seal and bowl plagues are worldwide in their scope. I am inclined to believe that the third part of the earth upon which the first four trumpet judgments fall is that portion where the Jews are most thickly settled.<\/p>\n Two similar predictions in the Olivet Discourse: In Matt. 24:16-19 our Lord emphasized the necessity for speedy flight from Jerusalem and its environs immediately upon receipt of the news that the image is set up in the Temple. In giving these instructions His heart went out to the poor, unfortunate mothers and those expecting who would, under such circumstances, be hindered from a hasty departure.<\/p>\n The warnings and exhortations in Matthew are very similar to those in Luke 21. However the context of each prediction shows that: Luke 21:21-23 spoke of the destruction of Jerusalem in 70 A.D.; Matt. 24:16-19 is obviously said to those living in Israel during the end time.<\/p>\n Notwithstanding the clarity of each passage, some commentators have said both predictions refer to the overthrow of the Jewish nation in 70 A.D. Such a view is a hasty and superficial one, as becomes apparent when studying the two contexts. Without a doubt the war, siege and final fall of Jerusalem in 70 A.D. was, in a very limited manner, a forecast of the final overthrow of Jerusalem by the armies of the world in the end time. Although this latter calamity and the sufferings experienced will go far beyond anything that ever has occurred, the similarity of the situations requires language and instructions that are similar.<\/p>\n <\/p>\n And pray ye that your flight be not in the winter, neither on a sabbath: for then shall be great tribulation, such as hath not been from the beginning of the world until now, no, nor ever shall be. And except those days had been shortened, no flesh would have been saved: but for the elect’s sake those days shall be shortened (Matt. 24:20-22).<\/span><\/p>\n None of the calamities which have ever befallen the human race can compare with the coming Tribulation in intensity and scope. Should we conceive of all the disasters of the ages as a mighty mountain range with towering peaks here and there, we would be compelled to think of the one symbolizing that cataclysmic time as the highest and most colossal of all.<\/p>\n According to these verses, time does not stop when this Tribulation has passed; on the contrary, it continues. Our Lord, in surveying the ages of the world’s history, affirmed that this Tribulation towers above all other calamities, past and future, but reassures us there shall never be another catastrophe like it.<\/p>\n In this connection let us notice in vs. 29 that after the tribulation of those days there will be convulsions in nature and then the Son of man will come in power and great glory. Thus the last scene of the Great Tribulation Period is brought to a close by the personal appearance of the Lord Jesus Christ in power and glory upon the earth. He then takes the management of the world into His hands, stops wars, and establishes a reign of righteousness from sea to sea and from the River to the ends of the earth. Christ’s regime will last as long as the sun and moon (Ps. 89:34-37). Therefore there will be no more wars or catastrophes; we can see how it was that our Lord said there never again would be any such calamity as the Great Tribulation.<\/p>\n The judgments of this future time of wrath will be so very intense in their nature and so far reaching in their results that if allowed to last for any appreciable time no flesh would be saved; but because of Israel, whom God will yet use in a mighty way in declaring His truth to all the world, these days shall be shortened. The Lord knows the end from the beginning; hence at the psychological moment He will step into the arena, halt the devastating judgments, restore order and peace, and establish His reign of righteousness.<\/p>\n <\/p>\n Chapter 14<\/p>\n Signs, Wonders And Earthshaking Events<\/p>\n <\/p>\n False Christs<\/span><\/p>\n Then if any man shall say unto you, Lo, here is the Christ, or Here; believe it<\/i> not. For there shall arise false Christs, and false prophets, and shall show great signs and wonders; so as to lead astray, if possible, even the elect. (Matt. 24:23,24)<\/span><\/p>\n Satan always takes advantage of every situation. In the midst of the great consternation that will grip the entire world during the Tribulation Period there will arise many false prophets and christs who will actually, by the power of Satan, perform great signs and wonders, leading astray if possible even the elect of God. We are to understand that these supernatural portents will be genuine, Satanic miracles. Some have erroneously considered them as sleight-of-hand tricks, but this conclusion is rather hasty.<\/p>\n As you will remember, when Moses appeared to deliver Israel from Egyptian bondage he was empowered to perform miracles. When he presented himself before Pharaoh and performed these appointed wonders, however, the magicians of Egypt duplicated the first two, and their signs were just as supernatural and real as those performed by Moses! All the miracles, both those wrought by Moses and those by the Egyptian magicians, were genuine, supernatural manifestations of super-human power. The difference was that the power energizing Moses was that of the Holy Eternal God, whereas that which worked through the magicians was of the adversary of the soul–Satan.<\/p>\n Not only did our Lord foretell demonic machinations in the end time, but also the Apostle Paul spoke of these diabolical workings of Satan which will confirm the erroneous teachings of false prophets. To these Paul referred in 1 Tim. 4:1f. In 2 Thess. 2 he also spoke of the man of sin whose coming would be by the energy of Satan and who would perform lying wonders and signs to deceive the people.<\/p>\n In the midst of the Tribulation false prophets will arise who will declare that the Messiah has made His appearance. Some will affirm that He is in the city, whereas others will declare that He is in some secret place in the rural districts. Knowing that such deceptions will be practiced upon the people, our Lord warned His disciples so that they might not be deceived by such wild rumors. Christ declared that His coming would be like the flashing of the lightning across the heavens as it passes from the east to the west. From the Apostle John we learn that at the visible manifestation of His coming every eye shall see Him (Rev. 1:7). Reports of the secret coming of the Lord will be pure fabrications.<\/p>\n „Wheresoever the carcass is, there will the eagles be gathered together“ (vs. 28) is a rather unusual prediction. What is its significance? There are two possible explanations. Remember that vultures or buzzards are attracted by the odors of a decaying carcass. Whenever they scent its presence they soar over the spot where it lies, and finally alight to feast upon it. What in the prediction corresponds to the carcass in this illustration? The answer probably is found in Deut. 28:26: „And thy dead body shall be food unto all birds of the heavens, and unto the beasts of the earth; and there shall be none to frighten them away.“ Reading the context of this passage, we see that the body referred to can be nothing except the body politic of the Jewish nation.<\/p>\n Then to whom do the vultures refer? Some tell us that the passage signifies Christ. Just as the vultures soar to a body or carcass, so our Lord will return to His beloved people, Israel, and will deliver them. This interpretation is possible but it is not the necessary one. Another version explains the carcass as referring to the body politic of the Jewish nation but compares the false prophets to the vultures against whom our Lord has just given warning. Just as the buzzards devour the carcass, so will the false prophets prey upon the deluded masses of Israel in the end time and take advantage of their credulity. This latter interpretation seems to me to fit the context a little better than the former one.<\/p>\n <\/p>\n The Tribulation Period will be terminated by the personal presence of the Lord Jesus Christ here upon the earth. When the last bowl of God’s wrath has been poured out by the angel, immediately the sign of the coming of the Son of man will appear in the heavens. Then, before the startled gaze of those who have survived the Tribulation, the mighty glory of the returning Lord will flash forth; but prior to this sign in the heavens there will be great convulsions of nature, not only among the heavenly bodies but also upon the earth. Everything will be thrown into confusion, for „the powers of the heavens shall be shaken“ (vs. 29).<\/span><\/p>\n <\/p>\n Behold, the day of Jehovah cometh, cruel, with wrath and fierce anger; to make the land a desolation, and to destroy the sinners thereof out of it. For the stars of heaven and the constellations thereof shall not give their light; the sun shall be darkened in its going forth, and the moon shall not cause its light to shine. (Isa. 13:9,10)<\/span><\/p>\n A glance at the context from which this passage was taken shows that the prophet was talking of the day<\/i> of the Lord, the Tribulation Period. Joel also spoke of this event (2:10). This corresponds with Jesus‘ remarks in the Olivet Discourse as quoted here.<\/span><\/p>\n What is meant by the sun’s not giving her light? Since we are logically bound to accept every word at its primary, ordinary, usual, literal meaning unless there is evidence in the context to indicate otherwise, we are forced to accept the statement at its face value. Therefore we may expect at the conclusion of the Great Tribulation there will be some disturbance in the physical realm which will veil the sun and prevent its light from flooding the earth. Joel also tells us that the moon will be turned „into blood“ (vs. 31) or, as in Rev. 6:12, the „whole moon became as blood.“ In other words, its appearance will be very red. At the same time stars will withdraw their shining. They will be veiled behind something.<\/p>\n The fulfillment of these predictions may be illustrated by the destruction of the earth as set forth in Gen. 1:2-5. The primeval order was wrecked by some great cataclysm. At that time darkness shrouded the world so the light from the sun, moon and stars did not penetrate to the earth until the fourth day. In all probability, something similar will occur to shut off the light from the heavenly bodies.<\/p>\n Jeremiah 4:23-26 confirms this. The conjunction for,<\/i> which introduces vs. 27, indicates it is explanatory of vss. 23-26. The prophet spoke of the great destruction coming in the Tribulation in vss. 27-31.<\/p>\n Isa. 34:4 „And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll; and all their host shall fade away as the leaf fadeth from off the vine, and as a fading leaf<\/i> from the fig-tree.“ The context of this verse shows the prophet was speaking of the time of the Tribulation Period when God will have indignation upon all the nations. Beyond question then, we understand from the context that Isaiah was speaking of the same cosmic changes which will take place during and at the conclusion of this period of wrath.<\/p>\n 2 Peter 3:1-13: In this famous passage the apostle tells us that in the last days mockers will come, calling in question the possibility of the fulfillment of our Lord’s promise to return. They will say there have been no changes in the physical earth from the days that the fathers or apostles fell asleep until the present and that things remain as they have been from the beginning of creation. Peter informs us, however, that the heavens and earth which existed prior to the Flood were destroyed at that time of disaster. That cataclysm was brought about by the Word of God–the Living Word–the Christ. The present heavens and earth are now being reserved against the day of judgment and destruction of ungodly men.<\/p>\n In vs. 8 Peter affirms that the Lord can fulfill a promise a thousand years after He has made it just as easily as on the day He uttered it. We should not make the mistake of thinking the longsuffering of God is unfaithfulness in fulfilling His promise to return and establish His great Millennial reign. On the contrary, the apostle affirms that the day of the Lord will come as a thief: „the heavens shall pass away with a great noise, and the elements shall be dissolved with fervent heat, and the earth and the works that are therein shall be burned up.“ Peter, in answering the mockers of the last days who reject the doctrine of our Lord’s Second Coming, was speaking of the great destruction to take place throughout our present solar system during the day of the Lord.<\/p>\n In our Lord’s utterance, He told us that the stars would fall from Heaven. How are we to interpret this language? The skies have been charted and the principal stars and constellations have been located on our great celestial maps. Because of the stability and regularity of the movement of the heavenly bodies, we know at the present time just where to find each. But in the Tribulation Period, especially toward the close of it when the powers of the heavens shall be shaken, many of these stars will fall or move from their present location in relation to the others. Such is the common-sense meaning of our Lord’s prediction relative to this matter.<\/p>\n But some insist this language is not to be taken literally, but figuratively. It is altogether possible that the falling of the stars may be phenomenal language or, „the language of appearance.“ Frequently a meteor passes through our atmosphere and we immediately speak of it as a shooting star, although we know exactly what it is. Some scientists think this prediction concerning the falling of the stars will find its fulfillment in our earth’s crashing into a shower of meteorites. To the observer, then, the phenomenon he sees will appear as the stars falling from the heavens. I have been informed that some scientists are telling us that our present solar system is moving very rapidly in space and is destined to crash into a mighty shower of meteorites. It is altogether probable that the Lord, knowing the end from the beginning, has timed the movements of the heavenly bodies so that at the psychological moment when He is to punish the world for its wickedness the earth will crash into this great shower of meteorites, upsetting the present cosmic order. When the world’s cup of iniquity is full to overflowing–when it reaches the point that God can no longer endure it in love–His justice and righteousness will demand that He punish its inhabitants. Having timed all things from the beginning, at the psychological moment when the world will have plunged to the very depths of degradation, sin and blasphemy, the earth with its cosmic order will be thrown into utter confusion. Such seems to be the plain, common-sense meaning of the language spoken by the prophets and by our Lord.<\/p>\n <\/p>\n <\/p>\n <\/p>\n We are told in Matt. 24:30 that all the tribes of the earth will mourn when they see the Son of man coming on the clouds of heaven with power and great glory. This event is, of course, after the Great Tribulation and must not be confused with the coming of the Lord for His saints, which we will begin to discuss in the next chapter.<\/p>\n On the last night of our Lord’s ministry prior to His arrest, He told the apostles that it was necessary for Him to go away and to prepare a place for them (John 14:1-6). This being true, He assured them He would come again and receive them unto Himself so they could be where He is.<\/p>\n According to Acts 1:6-11, Jesus led the apostles out to the Mount of Olives and from there ascended into Heaven. In a final conversation the apostles asked Him if He at that time would restore the kingdom of Israel. He replied that it was not for them to know the times and seasons which the Father had placed in His own authority. What is meant by this reply? What is the significance of the expression, „times and seasons“? These words can mean nothing in this context except the times and the seasons for the restoration of the kingdom to Israel.<\/p>\n Jesus‘ reply to this question is equivalent to an affirmation by Him that at some time He will restore the kingdom to Israel but that it was not for them to know the date. Instead of focusing all of their attention upon that glorious event, they were to concern themselves with giving forth a clear, ringing testimony to the Gospel message. Of course, they were to await the coming of the Holy Spirit who would endue them with power and enable them to deliver the message infallibly to the people. The program of world evangelization is thus set forth in verse 8.<\/p>\n We are told in a very brief manner that the Lord was taken up to glory from the apostles (vss. 9,10). As He ascended, a cloud received Him out of their sight. While they were standing gazing into Heaven two angels appeared at their sides and said: „Ye men of Galilee, why stand ye looking into heaven? This Jesus, who was received up from you into heaven, shall so come in like manner as ye beheld him going into heaven“ (vs. 11). This promise assures us that the Lord, at His second coming, will return with the clouds of Heaven to this earth. When this promise is studied in the light of other predictions, we see that it refers to the visible coming of our Lord at the conclusion of the Tribulation Period.<\/p>\n The Apostle Paul spoke of the same visible, mighty coming of the Lord Jesus:<\/p>\n … It is a righteous thing with God to recompense affliction to them that afflict you, and [to give] to you that are afflicted rest [relief] with us, at the revelation of the Lord Jesus from heaven with the angels of his power in flaming fire, rendering vengeance to them that know not God, and to them that obey not the Gospel of our Lord Jesus: who shall suffer punishment, even<\/i> eternal destruction from the face of the Lord and from the glory of his might, when he shall come to be glorified in his saints, and to be marvelled at in all them that believed (because our testimony unto you was believed) in that day (2 Thess. 1:6-10).<\/p>\n This quotation from Paul is an echo of that made by the Prophet Isaiah:<\/p>\n For, behold, Jehovah will come with fire, and his chariots shall be like the whirlwind; to render his anger with fierceness, and his rebuke with flames of fire. For by fire will Jehovah execute judgment, and by his sword, upon all flesh; and the slain of Jehovah shall be many. They that sanctify themselves and purify themselves to go<\/i> unto the gardens, behind one in the midst, eating swine’s flesh, and the abomination, and the mouse, they shall come to an end together, saith Jehovah (Isa. 66:15-17).<\/span><\/p>\n When we examine Isa. 66 we see that he was speaking of conditions and events which occur at the end of the Tribulation Period. This coming described in the quotation above is the visible return of the Lord in vengeance to rid the world of all the wicked and to regather Israel, as is seen in the paragraph which follows (vss. 18-21). Then in vss. 22-24 we get a very brief glimpse of the great Millennial kingdom.<\/p>\n In Rev. 1:7 we find a wonderful reference to the coming of the Lord in glory: <\/p>\n And he shall send forth his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other. (Matt. 24:31)<\/span><\/span><\/p>\n This passage must be viewed from the proper perspective–that is, from the Old Testament point of view. In fact, it is a condensed statement of Isa. 66:15-21, abridged by our Lord.<\/p>\n There is some discussion as to the significance of „elect“ in this passage. This word, when used by the apostles after the Church was established, refers to the Christians or the Church of Jesus Christ. But when our Lord uttered His prediction, what was its significance? Since it was used in Jewish theology at the time to refer to the Chosen People, we must accept this connotation as its significance unless there is positive evidence to the contrary. We will seek in vain for such testimony; therefore the probability is that here, as in the literature of the day, it refers to the Jewish people. Hence the regathering mentioned in vs. 31 is but the restoration of Israel foretold by the prophets and the establishment of the kingdom to Israel which increases until it encircles the globe.<\/p>\n That the throne of David will be established, that the Messiah will be seated upon it and that His government will increase until it includes all nations, is evident from Isa. 9:6,7: „For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder“ (vs. 6a). Note especially the words of vs. 7: „Of the increase of his government and of peace there shall be no end, upon the throne of David, and upon his kingdom, to establish it, and to uphold it with justice and with righteousness from henceforth even for ever.“ This teaches that the Lord Jesus Christ who is called „Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace“ in vs. 6 will reestablish the throne of David and will take the government of Judah into His own hands. Then it will increase until it encircles the globe. Since, however, this subject will be taken up under the examination of Matt. 25:31-46, we will skip over it at this time.<\/p>\n Isaiah 11: The only point to be considered in this connection is the regathering of Israel. By all scholars who believe the Bible to be the Word of God, Isa. 11 is recognized as a pure Messianic oracle. In vss. 6-10 the prophet describes the glorious conditions which will exist when Messiah is reigning upon the throne of David. Verses 11, 12 foretell the regathering of the outcasts of Israel at that time of which he is speaking:<\/p>\n And it shall come to pass in that day, that the Lord will set his hand again the second time to recover the remnant of his people, that shall remain, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he will set up an ensign for the nations, and will assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. (11,12)<\/p>\n Note here the statement „that the Lord will set his hand again the second time to recover the remnant of His people.“ The mention of a second restoration implies a first. What of these two restorations? when do they occur?<\/p>\n According to Biblical history, the first took place when the Lord permitted those Jews in captivity who longed for their homeland to return under Zerubbabel after the seventy years of Babylonian exile.<\/p>\n Some have tried to see in this passage a reference to Israel coming out of the land of Egypt. Miraculous as it was, that could not be called a „restoration.“ One cannot be restored to a place he has never occupied. When Israel left Egypt for Canaan she had never been a nation there, only a family under father Jacob: hence in no sense could the deliverance from Egypt be called a restoration. The only thing that could possibly be called the first return was that which occurred under Zerubbabel after the Babylonian captivity.<\/p>\n The second regathering of Israel here foretold is spoken of in connection with our Lord’s judgment of the world and the purging of the wicked. This prophecy is yet to be fulfilled. When it is, the Lord will gather His people from the four corners of the earth.<\/p>\n The restoration under Governor Zerubbabel and Joshua the high priest was typical of the final regathering of all Israel in the end time. Because of the typical relationship which the restoration under Zerubbabel holds to the final one, the description of the two blends in such passages as Jer. 29:10-14.<\/p>\n One must read these verses carefully to see where the one ends and the other begins. It is like a picture thrown upon the screen which, as the audience gazes upon it, begins to fade. At the same time the dim outlines of another picture begin to appear and by the time the first has disappeared the second is in full view. Such perfectly illustrates the verses mentioned here.<\/p>\n Jeremiah 23:5-8 gives a vivid picture of King Messiah’s reign over the houses of Judah and Israel and of the final glorious restoration of the nation to its own land:<\/p>\n Behold, the days come, saith Jehovah, that I will raise unto David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. In his days Judah shall be saved, and Israel shall dwell safely; and this is his name whereby he shall be called: Jehovah our righteousness. Therefore, behold, the days come, saith Jehovah, that they shall no more say, As Jehovah liveth, who brought up the children of Israel out of the land of Egypt; but, As Jehovah liveth, who brought up and who led the seed of the house of Israel out of the north country, and from all the countries whither I had driven them. And they shall dwell in their own land.<\/p>\n This prediction of Israel’s return to the homeland has never been fulfilled. Since God will redeem every promise, we may be certain that He will make this one good. Under Zerubbabel approximately fifty thousand of the Jews who had a longing for the native land returned. There were no miraculous interventions and supernatural wonders performed that did eclipse in glory the divine interposition performed at the time of the Exodus; hence we may be certain that the restoration under Zerubbabel was not the one Jeremiah foretold. The exodus from Egypt will pale off into insignificance in comparison to this final regathering. There are many prophecies of this glorious event, but these suffice to show its literalness.<\/p>\n
\nThe „Great Tribulation“ is a theological expression used to designate what in Scriptures is called „the day of Jehovah“ or „the wrath to come.“ That there is to be a period when God will pour out His judgments upon the world is attested by practically all of the prophets, by the Lord Himself and by the apostles. Different names are given to it–Jeremiah called it „the time of Jacob’s trouble.“ This period of the pouring out of God’s wrath is so very definitely foretold that it is impossible for one to arrive at the wrong conclusion relative to it. So as to understand it correctly, let us examine two outstanding passages in the Old Testament before we look at the information given by our Lord in the Olivet discourse.<\/span><\/p>\n
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\nWhy Upon Israel?
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\nThe disciples had asked our Lord for the sign of His coming and of the end of the age. Already we have seen what He designated as the sign<\/i> of the end of the age: a world war attended by famines, pestilences and great earthquakes in diverse places (Matt. 24:7,8). In vs. 30, however, He referred to some specific sign which will indicate His immediate return. It is some phenomenon which occurs in the heavens and which can be seen by the inhabitants of the earth. As to what this is, no one can possibly tell, because there is no hint as to its nature. All one can say is that it will be some unusual phenomenon in the skies which will be of such a nature as to indicate to the great masses of the people that it heralds His personal return to earth. There is always congruity between the symbol or sign and the thing signified. We may therefore conclude that it will be a symbol appropriate to indicate its import and that this sign will not become visible until the Tribulation Period has ended.<\/span><\/p>\n
\n„Behold, he cometh with the clouds; and every eye shall see him, and they that pierced him; and all the tribes of the earth shall mourn over him. Even so, Amen.“ Many other passages could be given, but these show what the Lord had in mind in the quotation under consideration.<\/p>\n
\nThe Regathering of Israel
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