Category: Prophecy

SILENCING Doubts: JESUS as GOD in Psalm 95 and Prophecy

“O come, let us worship and bow down: let us kneel before the LORD our Maker. For He is our God…” (Psalm 95:6-7). These words, penned centuries before the birth of Jesus of Nazareth, resound with a call to worship the God who created and shepherds His people. Yet, they also point to a truth that has stirred hearts and sparked debates for millennia: Jesus Christ is the divine Lord, the eternal Word, and the Holy One of God. The Magi, guided by a star, bowed before Him, their worship informed by ancient prophecies and confirmed by early Christian testimony. Through the lens of Psalm 95, the testimony of Scripture, the prophetic insight of the Magi, and the witness of history, we see that Jesus is no mere prophet or teacher—He is God incarnate. This article explores the biblical evidence for Christ’s deity, addresses common objections, and challenges readers to heed the psalmist’s warning: “Today, if you will hear His voice, harden not your heart” (Psalm 95:7-8).

Psalm 95: A Call to Worship the Divine Shepherd

Psalm 95 opens with an exuberant invitation to worship the LORD, the Creator and Shepherd of Israel: “For He is our God; and we are the people of His pasture, and the sheep of His hand” (Psalm 95:7). This imagery recalls the One who led Israel out of Egypt and through the wilderness (Exodus 13:21-22). Yet, the psalm shifts to a sobering warning: “Harden not your heart, as in the provocation… when your fathers tempted Me, proved Me, and saw My work” (Psalm 95:8-9). For forty years, God was grieved by a generation that saw His miracles yet erred in their hearts, failing to know His ways (Psalm 95:10).

Who is this God who led Israel, grieved by their rebellion? The New Testament unveils a stunning revelation: it was none other than Jesus Christ, the pre-incarnate Word. Paul writes in 1 Corinthians 10:4 that the Israelites “drank of that spiritual Rock that followed them: and that Rock was Christ.” The author of Hebrews, quoting Psalm 95, attributes the voice of God in the wilderness to the Son, urging believers not to harden their hearts as their ancestors did (Hebrews 3:7-11). This is no poetic flourish—it is a declaration that the One who spoke in Psalm 95 is the same One who walked among us as Jesus of Nazareth.

The Biblical Witness: Jesus as God

The Scriptures, both Old and New Testaments, resound with testimony to Christ’s deity. The Gospel of John proclaims, “In the beginning was the Word, and the Word was with God, and the Word was God… and the Word was made flesh, and dwelt among us” (John 1:1, 14). This Word, who was with God and was God, is Jesus—the One who led Israel out of Egypt as the pillar of cloud and fire (Exodus 13:21; 1 Corinthians 10:4). Jesus Himself affirmed His divine identity. When He declared, “Before Abraham was, I AM” (John 8:58), He invoked the sacred name of God revealed to Moses at the burning bush (Exodus 3:14). The Jewish leaders understood His claim, seeking to stone Him for blasphemy (John 8:59). In John 10:30, He stated, “I and the Father are one,” prompting another charge of blasphemy because He made Himself equal with God (John 10:33). He further asserted, “He who has seen Me has seen the Father” (John 14:9), and claimed authority to forgive sins—a prerogative reserved for God alone (Mark 2:5-7).

The apostles echoed this truth. Peter declared that the prophets spoke by “the Spirit of Christ” within them (1 Peter 1:11). Paul called Jesus “our great God and Savior” (Titus 2:13) and affirmed that “in Him dwells all the fullness of the Godhead bodily” (Colossians 2:9). The author of Hebrews described Jesus as “the brightness of [God’s] glory, and the express image of His person” (Hebrews 1:3), even quoting Psalm 45:6 to call the Son “God” (Hebrews 1:8). Even demons recognized Him, crying out, “I know thee who thou art, the Holy One of God” (Mark 1:24). From Genesis to Revelation, the Bible consistently presents Jesus as fully God, co-equal and co-eternal with the Father.

The Magi and the Prophetic Witness

The Magi’s worship of the infant Jesus (Matthew 2:11) was no random act of homage—it was a divinely guided response rooted in prophetic knowledge. There’s strong reason to believe that the Magi (or “wise men”) may have had significant knowledge of Old Testament prophecy, especially the Messianic expectations tied to the Jewish scriptures.

🔹 Who were the Magi? 

The Magi (Greek: “magoi”) were likely scholarly priests or astrologer-philosophers from the East—possibly from Babylon, Persia, or Arabia. They were known for:

  • Studying stars and dreams
  • Interpreting signs and prophecies
  • Acting as royal advisors

📜 Did the Magi know the Old Testament? 

Most likely: Yes, or at least parts of it—especially the Messianic prophecies, due to several historical and biblical factors.

🔍 1. Jewish Influence in Babylon and Persia

  • Daniel (6th century BC) served as a top advisor to the Magi in Babylon (Daniel 2:48).
  • The Jewish exile meant that Scriptures were present and known in those regions for centuries.
  • Daniel’s writings, including timelines and visions of the Messiah, could’ve been preserved in scholarly circles.

✅ The Magi may have even been descendants or intellectual successors of the group Daniel led.

✨ 2. The Prophecy of Balaam (Numbers 24:17)

“A star shall come out of Jacob, and a scepter shall rise out of Israel…”

This prophecy—about a star signaling the rise of a king in Israel—was known outside of Israel, and the Magi may have interpreted the Bethlehem star as its fulfillment.

📚 3. Messianic Expectations in the East

  • By Jesus’ time, even non-Jews had heard rumors or prophecies about a great king to arise from Judea.
  • Roman historians like Suetonius and Tacitus mention expectations of a world ruler coming from the East.
  • The Magi may have connected astronomical signs to Hebrew prophecies about the Messiah.
✝️ Conclusion: 

Yes, the Magi likely had access to or knowledge of Old Testament prophecy—especially:

  • The Messiah’s birth
  • The coming King from Judah
  • The star prophecy in Numbers
  • Possibly Daniel’s messianic timeline

So when they bowed before Jesus, they weren’t just honoring a random king—they were responding to a divinely foretold moment, with reverence informed by prophetic tradition.

 This prophetic insight is further corroborated by early Christian writers and historical context. Ignatius of Antioch, writing around 107 AD, described the Bethlehem star as a divine sign surpassing all others, heralding God in human form (Letter to the Ephesians 19.1-3). Justin Martyr, around 150 AD, linked the Magi’s gifts to Isaiah 60:6, seeing their worship as fulfillment of Messianic prophecy (Dialogue with Trypho 78). Origen, in the 3rd century, defended the Magi’s journey as guided by Balaam’s prophecy (Numbers 24:17), arguing they recognized Jesus’s divine kingship (Contra Celsum 1.60). Archaeological evidence, such as Babylonian cuneiform tablets recording celestial events around 7–4 BC, suggests the Magi could have observed an astronomical phenomenon aligning with the star, consistent with their scholarly expertise. Persian Zoroastrian texts, like the Avesta, also reveal expectations of a savior figure born under a celestial sign, which may have primed the Magi to connect the star with Jewish prophecies. Trade routes, evidenced by artifacts along the Silk Road and Incense Route, confirm cultural exchanges that likely exposed Persian and Babylonian scholars to Hebrew Scriptures, including Daniel’s Messianic visions.

This convergence of prophecy, history, and early Christian testimony underscores the Magi’s recognition of Jesus as Emmanuel—God with us (Matthew 1:23)—fulfilling Isaiah’s prophecy (Isaiah 7:14). Their worship aligns with Psalm 95’s call to “kneel before the LORD our Maker,” confirming that Jesus is the divine King foretold by the Scriptures.

Countering Common Objections

Despite this overwhelming biblical, prophetic, and historical testimony, some reject or question the deity of Christ. Let’s address four common objections:

1. “Jesus was a great teacher, but not God.” 

   Critics often cite Jesus’s humanity—His hunger (Matthew 4:2), weariness (John 4:6), and suffering (Mark 15:34)—as evidence He was merely human. However, the doctrine of the Incarnation affirms that Jesus is both fully God and fully man — a truth known as the hypostatic union. Philippians 2:6-8 explains that, though He was “in the form of God,” He “made Himself of no reputation, taking the form of a servant” and humbled Himself to the point of death. His human limitations do not negate His divine nature; they demonstrate His willingness to enter our condition to redeem us. C.S. Lewis argued in “Mere Christianity”: Jesus’s claims to divinity leave no room for Him to be merely a good teacher—He is either Lord, liar, or lunatic. His miracles (John 11:43-44), resurrection (Matthew 28:6), and fulfilled prophecies (e.g., Isaiah 7:14; Micah 5:2) rule out the latter two.

2. “The Bible never explicitly calls Jesus ‘God.’” 

   This objection ignores clear scriptural affirmations. John 1:1, Titus 2:13, and Hebrews 1:8 (where God the Father calls the Son “God”) explicitly affirm Jesus’s deity. Old Testament passages about Yahweh are applied to Jesus in the New Testament. For example, Isaiah 40:3 prophesies a voice preparing the way for the LORD (Yahweh); Matthew 3:3 applies this to John the Baptist preparing the way for Jesus. Similarly, Psalm 102:25-27 describes the unchanging Creator; Hebrews 1:10-12 applies these verses to Jesus. The Bible’s testimony is unequivocal.

3. “The doctrine of Christ’s deity was invented by later Christians.” 

   Historical evidence refutes this claim. The earliest Christians, many of whom were monotheistic Jews, worshipped Jesus as God. Pliny the Younger, a Roman governor, wrote in 112 AD that Christians sang hymns to Christ “as to a god” (Letters 10.96). Early church fathers like Ignatius (c. 107 AD) and Justin Martyr (c. 150 AD) affirmed Jesus’s divinity, rooted in apostolic teaching. Ignatius, for instance, called Jesus “our God” (Letter to the Romans 3.3), and Justin argued that the Old Testament theophanies (appearances of God) were manifestations of the pre-incarnate Christ (Dialogue with Trypho 127). The Council of Nicaea (325 AD) did not invent the doctrine but clarified it against heresies like Arianism, which denied Christ’s full deity. New Testament manuscripts, dating as early as the 2nd century, consistently present Jesus as divine, showing this belief was foundational, not a later addition.

4. “The Magi’s worship doesn’t prove Jesus’s deity.” 

   Some argue the Magi were merely honoring a human king, as was common in ancient cultures. However, their journey, guided by a star and informed by Old Testament prophecies like Numbers 24:17, indicates a deeper understanding. Their gifts—gold for a king, frankincense for a priest, and myrrh for a sacrificial savior—reflect Messianic expectations (Isaiah 60:6; Psalm 110:4). Their worship (Greek: “proskuneo”, often reserved for divine homage) aligns with the angelic command to worship the Son (Hebrews 1:6). Early Christian writers like Origen emphasized that the Magi’s recognition of Jesus fulfilled Balaam’s prophecy, guided by divine revelation (Contra Celsum 1.60). Archaeological evidence of Babylonian astronomical records supports the possibility of a celestial event around 7–4 BC, aligning with the Magi’s journey. Their actions, rooted in prophetic tradition and historical context, affirm they recognized Jesus as more than a mortal king.

The Challenge of Psalm 95

Psalm 95’s warning resonates today: “Harden not your heart.” The Israelites saw God’s works—manna from heaven, water from the rock, the Red Sea parted—yet they doubted and rebelled. The Magi, by contrast, responded to divine revelation with faith, traveling far to worship the Christ, guided by prophecy and celestial signs. Today, we have the testimony of Scripture, the resurrection of Christ, the witness of early Christians, and 2,000 years of transformed lives, yet some still harden their hearts to His divine identity. To reject Jesus as God is to echo the error of the wilderness generation, who “have not known My ways” (Psalm 95:10).

This truth has practical implications. If Jesus is God, His words carry ultimate authority. His call to repentance (Mark 1:15), His promise of eternal life (John 11:25-26), and His command to love one another (John 13:34) are not suggestions but divine mandates. To worship Him, as Psalm 95 urges, is to surrender to the One who created us, redeemed us, and will return to judge the living and the dead (Acts 17:31).

A Call to Worship and Obedience

The Magi bowed before the infant Jesus, recognizing the King of kings (Matthew 2:11). The apostles worshipped Him as the risen Lord, with Thomas declaring, “My Lord and my God” (John 20:28). Even creation itself will one day confess that “Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:11). Psalm 95’s invitation remains open: “Come, let us worship and bow down.” But it comes with a warning: do not harden your heart.

For those wrestling with Christ’s deity, consider the evidence: the Scriptures proclaim Him, the prophets foresaw Him, the Magi worshipped Him, early Christians confessed Him, and history testifies to Him. For believers, let this truth deepen your worship and embolden your witness. Jesus is not a myth, a prophet, or a mere man—He is the great God and Savior, Jesus Christ. Will you hear His voice today?

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The Church HOLDS BACK the DARK: Why the RAPTURE Comes First

Introduction: The Unseen Anchor

Picture a dam—sturdy, unyielding—holding back a torrent that churns to swallow the earth. That’s the church, not a metaphor but a reality etched in God’s word. “What is restraining him now… until he is out of the way” (2 Thessalonians 2:6-7)—Paul’s riddle pulses with truth: the church stands as God’s sentinel, bottling lawlessness. Crack it, and the flood breaks—chaos, wrath, the end. This isn’t guesswork; it’s scripture’s heartbeat, throbbing through time. The church isn’t just a light flickering in the dark—“the light of the world” (Matthew 5:14)—it’s the clamp on a world gone mad. Its rapture isn’t an afterthought; it’s the trigger—unleashing what it restrains, yet sparing its own from the fire, “not destined for wrath” (1 Thessalonians 5:9). Debates swirl—pre-, mid-, post-tribulation?—like storms obscuring the sun. Post-tribulationists meld Christ’s comings into one loud clash; pre-wrath bends timelines to dodge early fury. But truth sits plain: the church bolts first, gathered to the barn (Matthew 13:30), safe before the furnace roars. We’ll unearth this—two restrainers, discipline not wrath, a harvest before ruin—burying doubters under scripture’s weight. The church’s heft holds the cosmos; its exit births collapse. Joel 2:31 tolls—“the great and terrible day of the Lord”—a shadow we won’t tread. This isn’t theory spun from thin air; it’s a clarion call, sharp and urgent. The dark presses; the light blazes now—seize it while it stands.

1. The Unsung Restrainer: The Church’s Hidden Power

Who stems the flood of evil surging through this age? Not governments—those tottering thrones of men, buckling under pride and decay. Not angels alone, tethered to tasks too narrow for this global storm. It’s the church—God’s silent titan, veiled in meekness, mighty in truth. Paul names it “the pillar and foundation of the truth” (1 Timothy 3:15)—not a fragile prop, but the bedrock of God’s order, unshakeable. Look at history: it carved the West’s soul—justice flowing from its courts, mercy from its hands, dignity into laws—all sparks from its fire as “the light of the world” (Matthew 5:14). Even a child could see it: where the church stands, lawlessness stumbles, retreats, dares not rise. Yet, cracks multiply across the landscape—recently, we’ve seen a rampant tide of hatred sweep through universities, with places like Columbia in the United States serving as stark examples, where Jewish students faced harassment and vitriol even death threats while administrations stood silent, only curbed when the Trump administration stepped in. This isn’t isolated; it’s a ubiquitous shadow creeping across institutions, a sign of lawlessness rising where Christendom’s grip weakens. Imagine the rage, the hatred, the chaos if the law upheld by Christendom were not at the helm—a state the modern generation pursues, the very mark of the Antichrist, “the lawless one” (2 Thessalonians 2:8).

Since the recent pandemic, we’ve witnessed the church being slowly eased from her entitled position—not a sign of weakness, but the preparatory work of God to remove her wholly from the world. She’s vacated grand buildings, preserved now in what seems like hiding, yet perfecting herself for her wedding day, ready to “meet the Lord in the air” (1 Thessalonians 4:17) before “gross darkness” falls on the wicked and unbelieving (Isaiah 60:2). In her stead, the spirit of antichrist and his ministers—drag queens, false prophets, groomed beforehand—now lead many local churches, usurping her place. The true church isn’t entirely gone; her total sway, though, has dwindled. The world totters and swaggers—lawlessness in the streets surges, instilling fear where freedom once reigned. Cities once relished for safe passage now bristle with dread, a foretaste of the deluge when her restraint lifts fully. This fading isn’t defeat; it’s divine choreography, aligning with Scripture’s pulse: “until he is out of the way” (2 Thessalonians 2:7), the church’s exit nears.

The world teeters with evil, and Israel now strives to defend itself, sealing every loophole, purging its borders of threats to protect its heart. It’s a thorough cleansing, a natural reflex against encroaching darkness. But as one predicts weather in the natural, so too can we discern the spiritual climate of the world. This is a coil winding tight, poised to unwind with ferocity once the release lock lifts. You can only wind so far, right? That lock is the restraining forces of God—the church, the substance of the Western world’s foundation. When they’re removed, imagine the wrath unleashed. The Western world, built on Christendom’s light and power, underpins both global order and Israel’s shield. Remove that bedrock, and the world and Israel lose their restrainer’s might—chaos coils, ready to spring. This isn’t mere geopolitics; it’s the spiritual prelude to the rapture, where the church’s exit triggers the unwinding, a flood no dam can hold.

Daniel peered beyond the veil—“the prince of Persia withstood me,” an angel groaned, “and Michael… came to help” (Daniel 10:13); “the prince of Greece will come” (10:20). Kingdoms aren’t mere flesh—spiritual powers grip them, yet “the Most High rules the kingdom of men” (Daniel 4:17). I’ve felt it: in a Soviet shadow—dry, hard, godless—a murderous spirit loomed, its grip icing my bones. My voice failed, but my spirit cried Jesus—a sword unsheathed, steel sang, slicing the dark; a voice roared, “Michael, the archangel.” The church holds, but God’s hosts war unseen. Scripture warns: “the spirit of antichrist” is already at work (1 John 4:3), a breath from his revelation as a false Messiah, restrained only by Christendom. But the water rises above the dam’s brim—the church, God’s sentinel—and it must someday give way, raptured in force (1 Thessalonians 4:17). Then, as Daniel foretells, “the prince who now sits must stand up” (Daniel 12:1)—removed from protecting Jerusalem—leaving Jews and professing Christians behind, the husk split, the cream gathered (Matthew 13:30), the rest trampled and burned (Matthew 13:42).

Paul decodes the mystery: “What is restraining him now”—the lawless one—“until he is out of the way” (2 Thessalonians 2:6-8). That “he” isn’t Michael alone, who guards Israel and God’s people (Daniel 12:1), nor frail rulers—it’s the church, the Body of Christ, united by His Spirit (Ephesians 4:16), God’s dam against global chaos, working in tandem with Michael’s watch until raptured—“caught up in the air” (1 Thessalonians 4:17). Then the Antichrist emerges, “weeds” of Matthew 13:41 run rampant as Michael shifts to Israel’s refining crucible (Daniel 12:1). Post-tribulationists falter, pinning it all on Michael—he’s not the world’s sole brake; the church holds that line. Pre-wrath dims early wrath, yet the lawless one’s rise post-rapture affirms the church’s exit as the trigger. The church, Christ’s salt (Matthew 5:13), preserves until “the twinkling of an eye” (1 Corinthians 15:52); salt gone, “strong delusion” grips (2 Thessalonians 2:11-12). A swelling tide of hostility on campuses—not just Columbia, but countless enablers—the church’s retreat since the pandemic, and Israel’s coiled defense all signal this: where Christendom weakens, hatred, deception, and chaos surge, tempered only by a fading godly remnant and Michael’s narrowed guard. Scripture proclaims it loud: the church isn’t passive—it’s God’s bulwark, one with its Head, restraining alongside Michael ‘til its exit ushers in reckoning. “Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?” (Song of Solomon 6:10)—radiant, fierce, a partner in holding back a truth too long silenced.

2. The Dual Shift: Church Out, Michael Up

The church doesn’t stand solo in this cosmic fray. Enter Michael—“the great prince who has charge of your people” (Daniel 12:1)—keeper of all God’s own, sword drawn. Two forces lock the end at bay: the church, “the light of the world” (Matthew 5:14), clamps global lawlessness—“the mystery of iniquity” (2 Thessalonians 2:7)—while Michael guards God’s people, the church, and Israel alike (both political and spiritual Israel). Scripture reaps it sharp: Rapture strikes—“caught up… in the clouds” (1 Thessalonians 4:17)—light lifts, “gross darkness” falls (Isaiah 60:2), the lawless one steps forth (2 Thessalonians 2:8).

Then Michael “stands up” (Daniel 12:1)—stepping back, loosing foes on Israel as “a time of trouble” crashes, “such as never has been” (Daniel 12:1). Jerusalem burns—“a furnace” where “I will melt you” (Ezekiel 22:18-20)—Israel endures “the time of Jacob’s trouble” (Jeremiah 30:7), some spared in Petra, “a place prepared by God” (Revelation 12:6), for 1,260 days, ‘til they “look upon me whom they have pierced” (Zechariah 12:10), refined in tears; a brand plucked out of the fire—Zechariah 3:2. Church to the barn (Matthew 13:30), Israel through the fire—God’s plan forks clear.

Post-tribulationists shout, “Michael restrains alone!”—but Daniel 12:1 ties him to God’s people, not just Israel; the church holds the world’s line (Genesis 1:4). Pre-wrath stalls tribulation’s flood, yet “in the twinkling of an eye” (1 Corinthians 15:52) and the lawless one’s rise scream pre-trib. Light’s exit—births/unleashes the Antichrist—Michael’s shift narrows to Israel’s crucible, not all saints. Single-restrainer tales crack under this duet: church, Spirit-led, departs; Michael steps back for Israel’s refining. Deliverance for us—“not destined for wrath” (1 Thessalonians 5:9)—refining/furnace for Israel (Zechariah 12:10; Ezekiel 22:20), wrath for “weeds” (Matthew 13:42). Look closer: light and darkness don’t mix—church gone, darkness reigns in person. Truth breaks free: God’s endgame splits—church safe in glory, Israel pierced in pain—pretribulation’s double beat, loud and sure.

3. Discipline Now, Wrath Later: Jesus Took It

Does the church taste wrath now? No—it’s fire of a different kind. “When we are judged by the Lord, we are disciplined so we may not be condemned with the world” (1 Corinthians 11:32)—Paul’s words cut deep. This isn’t punishment to destroy, but a Father’s rod to refine. Look: “Some are weak and sick, and some sleep” for Supper sins (1 Corinthians 11:30)—discipline, not doom. Hebrews unpacks it: “The Lord disciplines the one he loves” (Hebrews 12:6), trials forging holiness (12:5-11)—sanctification, not tribulation’s furnace. Ministers stumble—“wood, hay, straw” flare in scandal (1 Corinthians 3:12)—think fallen legacies—yet “he himself will be saved, through fire” (3:15). No tears beyond—“He will wipe every tear” (Revelation 21:4)—the test burns here. Post-tribulationists dread a Bema Seat of grief, but it’s joy—“Well done, good and faithful servant” (Matthew 25:21)—not despair.

Wrath? Jesus drank it dry—“the punishment that brought us peace was upon him” (Isaiah 53:5). “Since we have been justified… we shall be saved from wrath through him” (Romans 5:9)—Paul’s promise stands. “God has not destined us for wrath, but to obtain salvation” (1 Thessalonians 5:9)—we dodge the furnace whole. Unto them that are contentious and do not obey the truth, but obey unrighteousness, indignation and wrath, Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; But glory, honor, and peace, to every man that worketh good, to the Jew first, and also to the Gentile – Romans 2:8-10. The Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire, taking vengeance on them that know not God and that obey not the gospel of our Lord Jesus Christ (2 Timothy 1:8). This is the wrath of the Lamb – Revelation 6:16. Post-tribulationists blur this—“the wrath of the Lamb” (Revelation 6:16–17) crashes mid-seals, they say, fusing discipline with doom. Scripture slices them apart—“their wrath has come” (Revelation 6:17) hits later; we’re gone. Pre-wrath softens early seals, but wrath’s there—church spared, weeds burn (Matthew 13:42). Discipline now—pruning us for glory—wrath later, for a world unbowed. Jesus paid; we rise—a hope alive, “born again to a living hope” (1 Peter 1:3)—pretribulation’s song.

4. The Barn Before the Burning: God’s Pattern

Is the rapture random? No—it’s God’s script, etched in time. Jesus lays it bare: “First collect the weeds and bind them… then gather the wheat into my barn” (Matthew 13:30)—church to safety, weeds to fire (13:42). It is the coming of our Lord Jesus Christ and our gathering together unto him—2 Thessalonians 2:1. Paul echoes: “caught up… to meet the Lord in the air” (1 Thessalonians 4:17), “in the twinkling of an eye” (1 Corinthians 15:52)—pre-trib shines clear. Isaiah whispers it—“the righteous is taken away from evil” (Isaiah 57:1); for God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus—1 Thessalonians 5:9; the Psalmist sings, “The Lord preserves thee from all evil” (Psalm 121:7). Patterns pile: Lot fled Sodom—“I can do nothing till you arrive” (Genesis 19:22)—God’s hand stayed ‘til safety locked. The residue of Israel hides in Petra—“a place prepared by God” (Revelation 12:6)—tribulation’s remnant spared. Safety first, wrath follows—God’s rhythm beats steady.

Christ’s break splits tight. First, for us—“like a thief” (1 Thessalonians 5:2), “caught up in the air” (1 Thessalonians 4:17), “in a moment” (1 Corinthians 15:51-52). That’s “the blessed hope” (Titus 2:13), “a living hope” (1 Peter 1:3)—swift, ours. Then, WITH us—“with ten thousands of his saints, to execute judgment” (Jude 1:14), “glorious appearing” (Titus 2:13), “a second time… to save” (Hebrews 9:28); behold, he cometh with clouds, and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him—Revelation 1:7. The Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory (Matthew 25:31); and then shall they see the Son of man coming in a cloud with power and great glory (Luke 21:27).

Coming FOR us: And at midnight there was a cry made: Behold, the bridegroom cometh; go ye out to meet him (Matthew 25:6). Μέσης δὲ νυκτὸς’ (mesēs de nyktos), ‘and at midnight,’ a ‘κραυγὴ γέγονεν’ (kraugē gegonen), ‘cry was made,’ splitting the dark—‘Ἰδού, ὁ νυμφίος ἔρχεται’ (idou, ho nymphios erchetai), ‘behold, the bridegroom comes’—and ‘ἐξέρχεσθε’ (exerchesthe) isn’t a casual stroll but a sharp command, a herald’s shout as he nears, allowing no lingering, driving us with *ἐκ* (ek, ‘out of’) from sleep, apathy, or the world ‘εἰς ἀπάντησιν αὐτοῦ’ (eis apantēsin autou, ‘to meet him’), echoing the rapture’s call in 1 Thessalonians 4:17 to meet the Lord in the air. Rapture first, wrath second—two cuts, one key.

Hark—King Ahasuerus shadows Christ, Esther the bride, purified twelve months (Esther 2:12) as the church, a chaste virgin (2 Corinthians 11:2), cleansed by His blood (1 John 1:7), Word (Ephesians 5:26), and Spirit (1 Peter 1:2), guided by Mordecai, the Holy Ghost’s echo, pacing daily; seven maidens—seven churches (Revelation 1:4)—shine as He, in 3½ years (Luke 3:23), perfects her with apostles and prophets (Ephesians 4:11), presenting a glorious bride, spotless, unwrinkled (Ephesians 5:27)—no tortured wreck, but radiant for the Lamb’s wedding (Revelation 19:7).

Post-tribulationists pin rapture after the storm—“after tribulation… he will gather his elect” (Matthew 24:30-31). Who’s that? Tribulation saints—not the church, barn-bound, “not overtaken” (1 Thessalonians 5:4). But “like a thief” (1 Thessalonians 5:2) fits no loud blaze—“as lightning from east to west” (Matthew 24:27)—and “you will not be overtaken” (1 Thessalonians 5:4) vows we’re gone, not waiting. They stumble, fusing trumpets—claiming Paul’s “last trumpet” (1 Corinthians 15:52) is John’s seventh (Revelation 11:15). No—Paul’s lifts us pre-trib, swift and silent; John’s seventh tolls mid-trib judgment, loud with doom. Pre-wrath bends—wrath’s early; “their wrath has come, who can stand?” (Revelation 6:17) strikes at the seals, not delayed—church gone, “not destined for wrath” (1 Thessalonians 5:9). Two breaks, one hope—church cut, judgment falls. Truth? We’re keyed for joy—“you shall laugh” (Luke 6:21)—pretribulation’s turn. Lot’s flight, Israel’s refuge, wheat’s harvest—God extracts before He executes. “I will come again and take you to myself” (John 14:3)—pretribulation’s core, unshaken, unveiled.

5. The Lawless Abyss: Christendom’s Collapse

Rapture cuts “the salt of the earth” (Matthew 5:13), and collapse crashes—“no repentance of murders, sorceries, immorality” (Revelation 9:21). “Strong delusion… pleasure in unrighteousness” (2 Thessalonians 2:11-12)—Paul saw a world unbound, drowning in rot. Christendom—“the light of the world” (Matthew 5:14)—snaps: laws rust, ethics bleed, conscience dies. Today’s decay—abortion’s blood, corruption’s reek, relativism’s haze—is a preview, amped post-rapture to a flood. I’ve tasted it: a prince of darkness (Daniel 10:13), murder in its claws, froze me in a Soviet night—breath stolen, death near—‘til Michael’s blade slashed through, his voice thundering his name under God’s reign (Daniel 4:17). That grip’s real; it stalks now. Princes of Persia and Greece (Daniel 10:20) coil in shadows, checked by the church’s light and Michael’s guard—but rapture lifts the leash. “The great and terrible day” (Joel 2:31) storms—war (Revelation 6:4), famine (6:6), Antichrist’s grip (Revelation 13:7). Weeds reign (Matthew 13:41), chaos unbound feasts.

Post-tribulationists miss the church’s clamp—its break’s a deluge, not a drip. Pre-wrath mutes tribulation’s roar, but seals howl wrath (Revelation 6). Salt loosed, collapse reigns—“the pillar” (1 Timothy 3:15) crumbles, chains off. Look now: moral rot signals the break—post-rapture, it’s a torrent. Truth unbarred? Our grip holds the flood—freed, and ruin rages.

Joel tolls—“the great and terrible day” (Joel 2:31)—war thunders (Revelation 6:4), famine stalks (6:6), the Antichrist reigns (Revelation 13:7). “The weeds” rule (Matthew 13:41)—nations craving dark drink deep. Post-tribulationists miss the scale—the church’s exit isn’t subtle; it’s seismic, “the pillar” (1 Timothy 3:15) toppled, roof caved. Pre-wrath hushes tribulation’s roar, but seals scream wrath (Revelation 6)—church gone, abyss birthed. Look now: moral rot hints the end—abortion’s toll, truth’s death—mere shadows of the flood to come. “The day of the Lord will come” (2 Peter 3:10)—rapture sparks it. Truth unbarred? Our light leashes the world—lose it, and darkness devours, unrestrained, ravenous.

6. Two Comings, One Hope: For Saints, With Saints

Does Christ return once, or twice? Scripture splits it sharp. First, for us—“the day of the Lord will come like a thief” (1 Thessalonians 5:2), “caught up in the air” (1 Thessalonians 4:17), “in a moment, in the twinkling of an eye” (1 Corinthians 15:51-52). That’s no loud clash—it’s sudden, ours, “the blessed hope” (Titus 2:13), “a living hope” (1 Peter 1:3). Then, with us—“with ten thousands of his saints, to execute judgment” (Jude 1:14), “the glorious appearing” (Titus 2:13), “a second time… to save those who are eagerly waiting” (Hebrews 9:28). Rapture first—church snatched; wrath second—judgment falls.

Post-tribulationists jam it—“after tribulation… he comes” (Matthew 24:30-31). But “thief” fits no public blaze—“as lightning from east to west” (Matthew 24:27)—and “you will not be overtaken” (1 Thessalonians 5:4) vows escape. Their trumpet meld—1 Corinthians 15:52 with Revelation 11:15—cracks: Paul’s calls us home; John’s seventh tolls wrath. Pre-wrath hedges—wrath’s early, “who can stand?” (Revelation 6:17)—church long gone. Two comings: “I will come again and take you” (John 14:3)—then, “every eye will see him” (Revelation 1:7). One hope—church aloft, judgment lands. “Blessed are those who mourn… you shall laugh” (Luke 6:21)—pretribulation’s pulse beats joy, not dread, for saints awaiting glory.

Conclusion: The Light Before the Dark

The church holds the dark—God’s restrainer (2 Thessalonians 2:6), barn-bound (Matthew 13:30), wrath-free—“not destined for wrath” (1 Thessalonians 5:9). Michael shifts—“stands up” (Daniel 12:1)—tribulation thunders, weeds blaze (Matthew 13:42). Discipline now—“he disciplines the one he loves” (Hebrews 12:6)—hope near—“the blessed hope” (Titus 2:13)—pretribulation roars true. Opposition fuses comings, falters on trumpets; truth stands firm—church restrains, exits, rests in glory. “The Lord preserves thee from all evil” (Psalm 121:7)—Joel’s “terrible day” (Joel 2:31) skips us, reserved for the lost. See it unfold: pillar now—“foundation of the truth” (1 Timothy 3:15)—barn soon, “caught up” (1 Thessalonians 4:17). The dark looms—lawlessness unbound, wrath unleashed, collapse complete—yet light blazes first. “You are the light of the world” (Matthew 5:14)—shine it, for the rapture draws close, the dam’s edge trembles.

The Rise of MODERN PROPHETS: A Call to Discernment in a Superficial Age

In a world where churches trade the furnace of biblical truth for the flicker of superficiality—where worship bows to spectacle and preaching peddles prosperity—a perilous tide rises. Self-proclaimed prophets, unshackled from Scripture yet draped in allure, multiply, drawing sincere but undiscerning believers from Christ into a labyrinth of error. Jesus warned, “False prophets shall rise and deceive many in the last days” (Matthew 24:11). As this shadow lengthens, we must wield discernment’s sword, unveiling what true prophets were made of—their divine purpose and costly calling—and piercing the hollow clamor of impostors who bear no resemblance to them.

The Biblical Purpose and Foundation of True Prophets

The Church is “built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone” (Ephesians 2:20)—a bedrock laid once, not a blueprint for ongoing offices. Prophets were God’s chosen mouthpieces, tasked with a sacred purpose: to speak His words (Jeremiah 1:9, “I have put my words in your mouth”), enforce His covenant (Hosea 6:5, “I have hewn them by the prophets”), and herald the Messiah (1 Peter 1:10-11, “the Spirit of Christ in them… predicted the sufferings of Christ”). They stood in God’s council (Jeremiah 23:22), turning hearts to repentance or warning of judgment—not to dazzle, but to deliver. Amos, a herdsman, cried, “The Lord God has spoken; who can but prophesy?” (Amos 3:8)—a servant’s burden, not a showman’s crown.

Yet this office, foundational to the Church, is not furnished now. The Spirit’s gift of prophecy endures (1 Corinthians 12:10), imperfect and partial (1 Corinthians 13:9, “we prophesy in part”), poured out so “all may prophesy” (1 Corinthians 14:31) for edification, not exaltation. One does not become a “prophet” by a word of knowledge, nor is the office reborn today—else why would the Spirit bid us “test all things, hold fast what is good” (1 Thessalonians 5:20-21)? Modern claimants, professing for profit or pride, twist this gift into a title, bearing no echo of the biblical foundation.

The True Signs of a Prophet: A Scriptural Litmus

Scripture lights our path through this fog. Seven marks distinguished the true foundational prophets:

1. Alignment with God’s Word

   Deuteronomy 13:1-4 declares even miracle-workers who defy God’s truth are frauds. Isaiah 8:20 commands, “To the law and to the testimony! If they do not speak according to this word, it is because there is no light in them.”

2. Fulfillment of Predictions

   Deuteronomy 18:21-22 states, “If what a prophet proclaims… does not come true, that is a message the Lord has not spoken.” True words bore fruit.

3. Exaltation of Christ

   “The testimony of Jesus is the spirit of prophecy” (Revelation 19:10). True prophets lifted Christ, not themselves.

4. Godly Character

   “You will recognize them by their fruits” (Matthew 7:15-20). True prophets radiated humility, holiness, love (Galatians 5:22-23), not greed or pride (2 Peter 2:1-3).

5. Call to Repentance

   Jeremiah 23:22 reveals true prophets turned hearts from sin, unlike flatterers (2 Timothy 4:3).

6. Rejection of Personal Gain

   Micah 3:11 condemns those “teaching for a price.” True prophets embraced sacrifice.

7. Divine Confirmation

   “Before I formed you… I appointed you,” God told Jeremiah (1:5). True prophets were sent, not self-made.

The Suffering of True Prophets

True prophets were forged in affliction’s fire, their lives a testament to fidelity over comfort. Jesus declared, “Blessed are ye when men shall revile you… for my sake. Rejoice… for so persecuted they the prophets before you” (Matthew 5:11-12). This was their marrow. Luke 6:22-23 promises joy amid rejection. Acts 7:52 mourns prophets slain, their blood proof of their call. Paul, battered by stripes and shipwrecks (2 Corinthians 11:23-27), wore suffering as a badge. Hebrews 11:36-38 paints them scourged, wandering—yet “the world was not worthy.” Peter urges, “Do not be surprised at the fiery trial… for to suffer with Christ is to share His glory” (1 Peter 4:12-14). False prophets flee the cross; true ones embraced the wilderness, their scars mirroring the Savior’s—a signpost for us.

Modern Prophets and Their Deceptions

Today’s “prophets” spin webs of wonder—visions of heaven, angelic chats—too ethereal to disprove, too dazzling to ignore. They claim an office Scripture does not grant, their purpose a stark betrayal of the biblical model: where true prophets spoke God’s will to redeem, these profess for gain, predicting events post-facto to cloak hindsight as foresight. The 2020 pandemic exposed their silence: no warning rose as the world shuddered (Deuteronomy 18:22). Paul, caught to the third heaven, restrained his tongue (2 Corinthians 12:2-4), yet these seers revel where apostles demurred, twisting the Spirit’s gift into a throne. Colossians 2:18 warns of such “puffed up” mystics, binding souls to human voices, not God’s redemptive Word.

The Dangers of Following False Prophets

False prophets don’t merely mislead—they devour, birthing cults of personality. Jeremiah 14:14 thunders: “They prophesy lies in my name… a lying vision, worthless divination.” Souls drift from the Shepherd, lost in human fabrication.

How to Guard Against False Prophets

Four pillars shield us:

1. Know the Scriptures—Test all against God’s Word (Acts 17:11).

2. Test the Spirits—“Do not believe every spirit” (1 John 4:1).

3. Follow the Holy Spirit—He guides into truth (John 16:13).

4. Beware of Popularity—“Woe when all speak well of you” (Luke 6:26).

Ask: Does this voice echo God’s purpose or chase man’s praise? Sift the good, discard the false (1 Thessalonians 5:20-21).

Conclusion: Returning to the Eternal Rock

The rise of false prophets betrays a Church unmoored, famished for signs over the Savior. Jesus urged, “Beware of false prophets… you will recognize them by their fruits” (Matthew 7:15-16). Let us test all things, honoring the prophets who bled to lay our foundation, and cling to the Spirit’s gift—not a title, but a call to edify. In Christ—the Prophet whose voice sunders lies—the soul finds its home.

The 70 WEEKS of Daniel and the Incongruous GAP THEORY”

Daniel’s Seventieth Week and the Puzzling Gap

This article explores the prophecy of Daniel’s 70 weeks and critically examines the gap theory.

In the intricate tapestry of biblical prophecy, few passages captivate the curiosity of scholars and believers alike as much as Daniel 9. Among its verses lies a prophetic timeline, a sequence of events that has sparked intense debates and divergent interpretations over the centuries. Yet, one particular point of contention stands out—the elusive seventieth week.

Background of Daniel's Prophecy

Daniel’s 70-week prophecy is a crucial biblical forecast concerning the timetable of significant events, interpreted variably across eras; and is thought to be one of the most important and enigmatic prophesies in biblical literature.

Daniel’s 70-week prophecy is a crucial biblical forecast, offering insights into significant events and timelines that have intrigued scholars and believers across different eras. This prophecy, believed to have originated during the Babylonian exile, a period of great turmoil and uncertainty for the Jewish people, holds a profound enigma that has sparked debates and varied interpretations over time.

“Preachers often claim Daniel’s seventieth week awaits us, separated from the sixty-nine by over 2,500 years—a view rooted in dispensationalism. They see Daniel 9:27’s ‘he’ as a future Antichrist, distinct from the Messiah ‘cut off’ in 9:26, citing Revelation 11:1-2’s temple as evidence. While this interprets the text’s shift in tone, Daniel’s narrative flows without hinting at such a gap. The covenant of 9:27 aligns with Christ’s New Covenant (Jeremiah 31:31, Hebrews 8:8), suggesting a first-century fulfillment. The gap theory isn’t baseless, but a sequential reading fits Scripture’s context better.”

To substantiate our arguments, decoding key events from the book of Daniel becomes imperative. This approach ensures the validity of our interpretations and dispels misconceptions that have persisted within the church community for years. The prevailing belief often linked these passages to the anti-Christ, his reign, and the construction of a third temple. However, with deeper insights, it becomes evident that the time of Jesus intricately encompasses these prophecies, debunking assumptions about a future figure.

Throughout history, scholars and Christians have explored this prophecy, resulting in a range of opinions and theories. The seventieth week holds profound significance in the timeline of future events, impacting our understanding of the end times, prophecy fulfillment, and God’s divine plan for humanity.

Alternative interpretations view the seventieth week symbolically, representing a broader period or a spiritual fulfillment rather than a literal week. By critically assessing these viewpoints, a nuanced understanding emerges, enhancing our grasp of this prophetic narrative.

While debates persist on whether the seventieth week is yet to come or has already transpired, a thorough analysis is essential. This scrutiny unveils the complexity of interpretations and sheds light on questions surrounding timelines and prophecy fulfillment in the book of Daniel.

Interpretations of the Prophecy

The interpretation of the prophecy varies among scholars and believers. Some argue that the events described in the prophecy were fulfilled during the time of Jesus Christ, while others believe that the seventieth week is yet to come in the future. These differing viewpoints underscore the complexity and diversity of interpretations surrounding this prophecy, leading to ongoing debates and discussions within scholarly circles.

While certain interpretations suggest a future fulfillment of the seventieth week, it is essential to scrutinize the evidence and reasoning supporting these claims. One weakness of the future interpretation is the lack of explicit biblical support for a prolonged gap between the sixty-ninth and seventieth weeks. Furthermore, contemplating a future seventieth week raises questions about the timeline and fulfillment of other prophecies found in the book of Daniel.

These considerations emphasize the necessity for a comprehensive analysis and critical evaluation of the various interpretations. Such scrutiny is vital for obtaining a thorough understanding of the implications and significance of the seventieth week within the context of the book of Daniel.

In conclusion, a comprehensive understanding of the implications and significance of the seventieth week in Daniel’s prophecy necessitates meticulous analysis and critical evaluation across diverse interpretations.

Interpretations of the Prophecy

One thing I still don’t understand is how people came up with the idea of a third temple being constructed in Jerusalem with the assistance of the anti-Christ. I admit, that I also held this belief until the Lord helped me gain clarity.

A temple can only be deemed as such if the Lord commands its construction; otherwise, it is merely a man-made structure. Only when a building is built according to God’s instructions and His glory descends to dwell within it, can it be truly called a temple.

The Spiritual Temple in Christ

The Old Testament temples were designed according to the plan of God but those temples were a foreshadow of things to come. Since Christ was the anti-type and those were types and shadows, the idea of the temple was consummated in Christ. And He’s erected a better one, having established upon better promises.

The Old Testament temples were designed according to God’s plan, but they were just a foreshadowing; Christ, as the anti-type, fulfilled the types and shadows represented by those temples and the concept of the temple being ultimately fulfilled in Christ, who has established a better one based on superior promises.

The Lord Himself hath come down, having redeemed us made He a one new man tearing down the enmity wall between a Jew and Gentile; removing any distinction before God and through the Spirit of God, He’s compacted each of us as lively stones, are built up a spiritual house – 1 Peter 2:5; built together for an habitation of God through the Spirit – Ephesians 2:22.

The Lord Himself came down, redeemed us, and made us into a new man, tearing down the wall of enmity between Jew and Gentile – Ephesians 1:10/2:15,16; Galatians 3:28; 1 Corinthians 12:13. He removed any distinction before God and, through the Spirit of God, compacted each of us as lively stones, building up a spiritual house – 1 Peter 2:5; built together for an habitation of God through the Spirit – Ephesians 2:22; 1 Corinthians 3:17.

The most High dwelleth not in temples made with hands; as saith the prophet, Heaven is my throne, and earth is my footstool: what house will ye build me? saith the Lord: or what is the place of my rest? Acts 7:48-49/17:24

Jesus came to dismantle the earthly temple and raise the spiritual one. In three days – Matthew 26:61, he established the foundation for the New Jerusalem – Isaiah 28:16; Ephesians 2:20; 1 Peter 2:6, the mother of all of us – Galatians 4:26; Hebrews 12:22.

Historical Events in AD 70

“AD 70’s temple destruction fulfills Daniel 9:27’s ‘abomination of desolation,’ with Roman horrors—Josephus writes, ‘The flames consumed the sanctuary as blood flowed like rivers’ (Wars 6.4.1)—matching Jesus’ warning (Matthew 24:15). Antiochus IV’s desecration (167 BC, Daniel 11:31) prefigures it, but AD 70 surpasses as the climax, ending the Old Covenant. Futurists expect another desolation, yet Christ’s spiritual temple (Ephesians 2:22) suggests no future reprise is needed—AD 70 seals the prophecy’s core.”

Many see this as proof to back up their arguments, as Jesus stated, “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place” – Matthew 24:15. This “abomination of desolation” which Jesus reiterated from Daniel 9:27, was poured upon the desolate in AD 70. And all that’s been spoken in that verse has been fulfilled if you study the church history. This advice was given in the context of a prophecy about the destruction of Jerusalem and the temple.

Historically, during the Roman siege of Jerusalem in AD 70, Christians and other residents of Jerusalem who remembered Jesus’ warning about fleeing to the mountains did indeed flee to Pella and other locations outside Jerusalem before the city was destroyed. This act of fleeing to the mountains saved many lives as they escaped the devastation that befell Jerusalem during that time.

Returning to the matter, and in light of what I’ve just mentioned, if the seventieth week has already occurred, it may indicate that certain prophecies have been fulfilled and that we are, living in a different era. If the seventieth week is yet to come, it may indicate future events to watch for, but this may not happen as it contradicts Scripture and has already been fulfilled in Christ.

Therefore, understanding the interpretation of the seventieth week is crucial to gaining insight into the broader scope of biblical prophecy and its relevance to our world today.

Prophecies and Fulfillment

"The Seventieth Week’s Span"

“When was the seventieth week? It likely spans AD 27-34: Jesus’ ministry (AD 27-30) confirms the New Covenant, ending sacrifices spiritually midweek (Daniel 9:27), with the gospel’s spread culminating in Stephen’s death (AD 34). This fulfills Daniel 9:24’s goals—like ‘to make an end of sins’ through Christ’s atonement—anchoring the prophecy in his era.”

While some argue that the seventieth week is yet to come, it is important to consider alternative interpretations that suggest it has already occurred or represents a symbolic period. These interpretations point to historical events, such as the life and ministry of Jesus Christ, as the fulfillment of the seventieth week. We shall learn that the events described in Daniel’s prophecy, such as the establishment of a new covenant and the end of sacrificial offerings, align with the teachings and actions of Jesus and not that of anti-Christ.

The historical event refers to the desecration of the Second Temple in Jerusalem by the Seleucid king Antiochus IV Epiphanes in the 2nd century BC. Antiochus IV erected a statue of Zeus in the temple, sacrificed a pig on the altar, and attempted to force the Jewish people to abandon their religious practices.

Didn’t Jesus say, “I will destroy this temple that is made with hands, and within three days I will build another made without hands”? Mark 14:58/John 2:19 The end of that age did come, in AD 70 as Daniel foretold – Matt 24:15. According to Matthew 24:16, the Christians who understood Jesus’ teaching did indeed, run into Judaea’s highlands. The year AD 70 is significant in Christianity, which, was meticulously documented by Titus Flavius Josephus (a first-century Romano-Jewish historian and apologist).

The Books of Maccabees also records this and is often associated with the fulfillment of prophecies related to the abomination of desolation. The actions of Antiochus IV are seen as a foreshadowing or a partial fulfillment of the prophecies about a future figure, such as the Antichrist, who would similarly desecrate the holy place in the end times.

“The ‘man of sin’ (2 Thessalonians 2:3-4) isn’t just a future figure. Paul says iniquity was already at work (2:7), seen in AD 70’s temple profaners and today’s false teachers (1 John 2:18). This spirit of Antichrist desecrates God’s church, the true temple (1 Corinthians 3:17). A final revelation may come, but its roots lie in the first century, fulfilled through Christ’s victory.”

The scripture verse that was once seen as a future event is now unfolding before our eyes. We are witnessing a spiritual decline in churches, marked by depravity and a significant shift in values. This shift has led to a widespread rejection of Christianity, a demoralization of Christian culture, and a takeover of pulpits by those promoting carnal worship and diluted, compromised preaching. The falling away has either occurred or is currently ongoing, reflecting the challenges faced within the realm of faith and spirituality.

The prophesied “falling away first,” as mentioned in 2 Thessalonians 2:3, has already occurred. We are now at the threshold of witnessing the translation of the saints of God before the revelation of the man of sin, the son of perdition. This individual will oppose and exalt himself above all that is called God or worshipped. He will even go as far as to sit in the temple of God, presenting himself as God (2 Thessalonians 2:3-4).

The Bible warns us about false apostles and deceitful workers who disguise themselves as apostles of Christ. Satan disguises himself as an angel of light, and his followers also masquerade as ministers of righteousness (2 Corinthians 11:13-15). These charlatans have found their place within the churches, indicating a desecration of the holy place by the presence of deceptive individuals whose actions align with the prophetic warnings.

This interpretation of the prophecy is unfolding before us, rather than understanding the verse as a prediction of Israel building a third temple where the Antichrist will sit. The man of sin will indeed exalt himself before the world and blasphemes God.

I am puzzled by preachers who assert that Daniel’s seventieth week is still pending. The logic behind the 70-week prophecy is straightforward: the 70th week follows the 69th, making a 2500-year gap illogical. A sequential order of events indicates that the long break is unnecessary. Further investigation is warranted.

70 Weeks are determined - Daniel 9:24 (Isn't this a glimpse of the gospel?)

– It is the disannulling of the Old Covenant (no more Temple) – Heb 7:18/Mark 13:1,2; it is the disannulling of their (Israel’s) covenant with death and the rescinding of their agreement with hell; when the overflowing scourge shall pass through (The fall of Jerusalem in AD 70 and the dreadful trials that ensued), then ye shall be trodden down by it – Isaiah 28:15,18.

– Did Jesus not also defeat sin and death? He abolished death  – 2 Tim 1:10/1Cor 15:55,56/Hebrews 2:9,14,15/ 1 John 3:14/Rom 6:4,9,14;8:3.

– He stripped Israel of all distinction and privileges – Col 3:11/Gal 3:28;

– He established a new and better Covenant – Jeremiah 31:31/Hebrews 8:8,13;12:24;

– It is the utter ruin of the kingdom of the house of Israel – Hosea 1:4,6/Amos 9:8.

– To finish transgression – Isaiah 53:5-8/Rom 5:14.

– To make and end of sin – Rom 8:3/6:14/Isaiah 53:10,12 (abolished death & brought life and immortality – Rom 6:23/2Tim 1:10)

– To make reconciliation for iniquity – 2Cor 5:18,19/Col 1:21/Rom 5:10/Heb 2:17/Matt 8:17.

– To bring in everlasting righteousness – Jeremiah 23:6/1Pet 2:24/Rom 5:21/James 2:23/Heb 1:8/Phil 1:11;3:9/2Cor 5:21;3:9/Rom 1:17;3:21,22 (righteousness of God in Christ Jesus/ awake to righteousness/ Christ our righteousness – 1Cor 1:30;15:34)

– To seal up the vision & prophesy – (until John) – Luke 16:16 – Because our Lord is the one to whom they were pointing, the prophecy and vision are sealed – 1Pet 1:10/Gal 3:24,25.

– To anoint the most Holy – Acts 3:14;10:38/Isaiah 61:1/Luke 4:18.

– He shall confirm the covenant for one week – Heb 8:6-10,13;9:1,4;10:16,29;12:24;13:20/Gal 3:17 – He made the covenant firm/established it – Rom 11:27

– In the midst of the week, he shall cause the sacrifice and oblation to cease – Numbers 18:9 – Isaiah 1:13 (Hasn’t Christ put an end to it? When the great anti-type, the lamb of God who takes away the sins of the entire world, has come, the types are no longer necessary – 1 John 2:2/John 1:29) Did not the offering and sacrifice come to an end, and Israel remains without a temple up to this day?

– For the overspreading of abomination he shall make it desolate even until consummation – Malachi 2:11/Daniel 11:31;12:11/Ezekiel 33:26;22:11/ Jeremiah 2:7;6:5;8:12;14:12-16;32:35/1Kings 11:5,7/Acts 3:14;13:46. Even until consummation – AD 70 – Mark 13:12/Luke 23:28,29/Matt 23:35/Luke 19:41-44.

– Poured upon the desolate – Matt 23:38/Luke 13:35. Did Jesus not speak of the destruction when he said, “Do you see these great buildings? Not one stone here will be left on another; every one will be thrown down”? Did his prophecy come true in AD 70, leading to the desolation of Jerusalem? The events of that era, when examined, reveal unimaginable horrors. Every evil imaginable occurred in that place.

Here’s a report of the significant events and atrocities that took place in Jerusalem during AD 70:

– Siege of Jerusalem: The Roman army, led by General Titus, laid siege to Jerusalem, cutting off supplies and trapping the residents inside the city.

– Starvation: Severe famine set in due to the siege, leading to extreme hunger and desperation. People resorted to eating leather, hay, and even their own children.

– Infighting: Internal conflict among Jewish factions, including the Zealots and other groups, further exacerbated the situation. This infighting led to murders and destruction within the city walls.

– Destruction of the Temple: The Second Temple, a central place of worship and cultural identity for the Jewish people, was destroyed by Roman forces. This act was both a cultural and spiritual blow.

– Massacres: The Romans slaughtered thousands of inhabitants of Jerusalem. Many were killed during the fighting, while others were executed after the city was captured.

– Burning of the City: Large parts of Jerusalem were set ablaze by the Romans. The fires consumed homes, businesses, and significant historical and religious sites.

– Crucifixions: Romans crucified thousands of Jews around the city. The sight of so many crosses was intended as a psychological weapon to instill fear and ensure submission.

– Rape: There were numerous reports of Roman soldiers committing sexual violence against women and girls in the city. Rape was used as a tool of terror and domination.

– Infanticide: The extreme conditions of the siege led to reports of infanticide, both as a result of desperation and starvation, and as a consequence of the violence and chaos within the city.

– Looting and Plundering: The Roman soldiers looted the city, taking valuable items, treasures from the Temple, and personal belongings of the residents.

– Enslavement and Deportation: Surviving residents, including women and children, were taken as slaves and sold in the Roman Empire. Others were deported to different regions.

– End of Jewish Self-Governance: The destruction of Jerusalem and the Temple marked the end of Jewish self-governance and the beginning of the Jewish diaspora.

– Cultural and Religious Impact: The destruction had a profound impact on Jewish cultural and religious life. The loss of the Temple changed the practice of Judaism, leading to the rise of Rabbinic Judaism.

Why was Israel required to endure intense trials or undergo a baptism of fire?

Firstly, both Israel and Judah committed horrible abominations for which they were responsible (they burned incense unto Baal, to the sun, and the moon, and the planets, and all the host of heaven); as a result, they produced ALIEN CHILDREN who were born of the spirit of harlotry (a wind has wrapped them – Hosea 4:19; Jesus referred to this group as “the synagogue of Satan, which claim to be Jews, but are lying” – Rev 2:9/3:9 – whom, in the year 70 AD, God utterly destroyed along with their idols – God said, I will lay the dead carcasses of the children of Israel before their idols, and I will scatter their bones round about their altars – Ezekiel 6:5,9,13/ 14:3/36:18; Apostle Stephen was slain after revealing their vileness – he said, the tabernacle of Moloch, and the star of your god Remphan, images which ye created to worship them – Acts 7:43; upon hearing this, they were slashed to the core and gnashed on Stephen with their teeth – Acts 7:54).

Secondly, they denied the Holy One and the Just and killed the Prince of life – Acts 3:14,15; Then answered all the people, and said, His blood be on us, and on our children – Matthew 27:25.

Jesus, their Messiah, came to save, yet the majority did not have faith in him.

On Calvary’s slope, a spring to cleanse sins and uncleanness has been opened.

The Way into the holiest of all is made manifest – Hebrews 9:8.

The sins are atoned – Romans 5:11.

Remission of sins – Luke 1:77.

Reconciled – 2 Cor 5:19.

The hour has come, as Jesus said, when we will not worship the Father, neither on this mountain nor in Jerusalem – John 4:21. The human heart has now become A TEMPLE dedicated to God.

Significance of Christ's Fulfillment

Raised up the Tabernacle of David THAT IS FALLEN – Amos 9:11/Rev 22:16/Zechariah 12:10/Acts 2:30 (David a descendant of Judah’s son Perez–whom Judah had with Tamar)

All of these are FULFILLED BY CHRIST (This occurred 600 years after Daniel wrote) – Matt 5:17/Acts 13:33/Luke 21:32.

In conclusion

In conclusion, the article challenges the traditional interpretation of the Seventieth Week of Daniel by proposing that its fulfillment may have occurred in Christ, rather than awaiting a future event. By re-evaluating the timeline of prophecy fulfillment and emphasizing Christ as the cornerstone of faith and salvation, it offers a fresh perspective on the spiritual significance of temples and prophecies. This reinterpretation encourages a deeper exploration of faith, interpretation, and the transformative impact of Christ’s redemptive work.