Charles Cooper in his article, The Troubler of Israel, contends that the time of Jacob’s trouble is the eschatological Day of the LORD. He clarifies that Jacob’s trouble is a different time period than the time of trouble in Daniel 12:1 and the great tribulation of Matthew 24:21-22, which he says are the same.

Cooper writes:

Therefore, the time of Jacob’s trouble and a time of distress/a great tribulation are two entirely different periods. Both are unexampled, but different. The time of Jacob’s trouble (Jer. 30:7) is God’s wrath against Israel and Judah for their many centuries of rebellion. Israel and Judah are the central focus of Jeremiah 30, but many other passages extend the impact of the eschatological Day of the Lord to the whole world. God’s wrath, as seen in the trumpet and bowls of Revelation 8-9; 11:15-18; 16 and 19, is clearly the worst expression of God’s wrath the world will ever experience—there is none like it. (Parousia, The Sign Ministries Newsletter, Spring 2001, page 5)

Jacob’s trouble according to Cooper is God’s wrath against Israel, which it is. But it is the instrument of that judgment that will determine what period of time Jacob’s trouble in Jeremiah 30:7 encompasses.

Cooper writes:

The prewrath position recognizes several corollary issues because of this “modified” view of the Day of the Lord. We shall address only one issue in this article. First, if the Day of the Lord follows the great tribulation by Satan/Antichrist, then is any aspect of the great tribulation the wrath of God? Or put another way, is the wrath of God limited to the Day of the Lord? The answer: yes! (The Parousia Newsletter, Spring 2001, page 6)

The above statement oversimplifies what is at work during the final seven of Daniel’s 490 years. True, the great tribulation is the wrath of Satan. And true, the Day of the LORD is the wrath of God. But several verses indicate that Antichrist’s dealings with Israel are a portion of God’s judgment on her. Is the wrath of God limited to the Day of the LORD? The pattern throughout the Old Testament is that God judges Israel with Gentile nations. Why the 70th week of Daniel should break this pattern, Cooper does not explain. In his desire to segregate the Day of the LORD wrath from the great tribulation, Cooper completely misses the instrument of judgment God uses to chasten his people.

The NET reflects the Hebrew, starting verse 7 with “Alas!”

Alas, what a terrible time of trouble it is! There has never been any like it. It is a time of trouble for the descendants of Jacob, but some of them will be rescued out of it. (Jeremiah 30:7 NET)

“Alas” might be translated as “woe.” And according to the NET notes, the use of “alas” signifies judgment. But this does not necessarily mean Day of the LORD judgment. We must remember that the great tribulation and the Day of the LORD overlap from the coming on the clouds of the Son of Man to the end of the 70th week. If the great tribulation is equal to the time of Jacob’s trouble, Jacob’s trouble will still have eschatological Day of the LORD characteristics, because of this overlap. The great tribulation (“those days” of Matthew 24:22) is cut short for the church with the rapture, but it will run its full 42 months for Israel. The church will not enter the Day of the LORD wrath. Israel will. Both Daniel in chapter 12 and Jesus in Matthew 24 designate a time of unprecedented trouble starting at the midpoint of the 70th week. Daniel in 12:7 states that for a time, times, and half a time, the holy people will be shattered to completion. The shattering of the holy people begins before the Day of the LORD, extends into the 6th trumpet judgment, and finishes with the end of the 70th week. The shattering of the holy people is equal to the time of Jacob’s trouble in Jeremiah 30:7.

The Great Prince Who Watches Over Israel

“At that time shall arise Michael, the great prince who has charge of your people. And there shall be a time of trouble, such as never has been since there was a nation till that time. But at that time your people shall be delivered, everyone whose name shall be found written in the book. (Daniel 12:1 ESV)

Michael is identified here as responsible for the holy people. Does Michael’s action in 12:1 save Daniel’s people from or bring forth the time of trouble?

The Journal of Theological Studies, April 2000 volume, contains an article by Colin R. Nicholl entitled: Michael, The Restrainer Removed (2 Thess. 2:6-7). Nicholl lays out a strong case for why Michael’s action is a precursor to the time of trouble in this verse, a time Cooper equates with the great tribulation. According to Nicholl, Michael stands aside removing his protection from the holy people. The time of unparalleled trouble is the result. Nicholl affirms that Michael is the restrainer of 2 Thessalonians 2, and that when he is removed the man of lawlessness (the beast of Revelation 13) is revealed.

If Nicholl is correct, then the revelation of the man of lawlessness is connected to a removal of protection from Israel, from Jacob. It can be assumed that Michael is not acting unilaterally. A removal of protection from Israel is a judgment that results in the beast’s reign and his actions in the temple. This is a time of trouble for Jacob. A time initiated by God. Cooper fails to distinguish Jeremiah 30:7 from this time.

The Woe of Satan’s Wrath

Cooper writes:

There will be two unexampled times: Satan’s wrath against the righteous (a time of distress/a great tribulation) and God’s wrath against Israel/Judah and the wicked (the Day of the Lord/the time of Jacob’s trouble). The question is then: does this conclusion have explicit biblical proof? (Parousia, The Sign Ministries Newsletter, Spring 2001, page 5)

The “woe” of Revelation 12:12 is parallel to “alas” in Jeremiah 30:7. The coming to earth of Satan is pronounced a “woe.”

Therefore, rejoice, O heavens and you who dwell in them! But woe to you, O earth and sea, for the devil has come down to you in great wrath, because he knows that his time is short!” (Revelation 12:12 ESV)

As we have seen above the word, woe, is indicative of judgment. We can determine that Satan comes down to earth at or near the midpoint of Daniel’s 70th week because he immediately pursues the woman who is taken to safety for 1260 days (Revelation 12:6, 14), the time of Daniel’s distress (Daniel 12:7). Satan pursues the woman who gave birth to the male child, the seed that would crush the Serpent’s head (Genesis 3:15).

Enmity between the woman and her seed and the Serpent and his seed is established in Genesis 3. Satan then pours water like a river out of his mouth to sweep the woman away with a flood.

And when the dragon saw that he had been thrown down to the earth, he pursued the woman who had given birth to the male child. But the woman was given the two wings of the great eagle so that she might fly from the serpent into the wilderness, to the place where she is to be nourished for a time, and times, and half a time. The serpent poured water like a river out of his mouth after the woman, to sweep her away with a flood. But the earth came to the help of the woman, and the earth opened its mouth and swallowed the river that the dragon had poured from his mouth. Then the dragon became furious with the woman and went off to make war on the rest of her offspring, on those who keep the commandments of God and hold to the testimony of Jesus. And he stood on the sand of the sea. (Revelation 12:13-17 ESV, emphasis mine)

Cooper identifies the great tribulation as Satan’s wrath, but we see in the above passage two explicit saving acts keeping the woman out of Satan’s wrath. She is given two wings of the great eagle to flee the serpent to a safe place for a time, times, and half a time (Daniel’s distress, Daniel 12:7). Then the flood of water from the serpent’s mouth is swallowed by the earth, thwarting and infuriating Satan. Here are two explicit examples of saving out of what Cooper calls Satan’s wrath. Can these two explicit savings of the woman be applied to Jacob? And are these two savings of the woman out of Satan’s wrath, Jacob being saved out of his time of trouble? Is the woman representative of the remnant survivors of the the 70th week? Whatever group the woman represents, she is saved out of Satan’s wrath. Her safety is for three and a half years, and extends into the Day of the LORD. It must be Satan’s wrath that she is saved from not the Day of the LORD. If this woman who wears a crown of twelve stars (Revelation 12:1) is representative of the twelve tribes of Jacob, then Jacob is saved out of Satan’s wrath. Satan’s wrath continues through the beast of Revelation 13.

A Limited Time

The NET of the Septuagint uses the word, “limited,” in verse 7 for the time of trouble:

because that day is great and there is none like it; it is a limited time for Iakob, and from this he shall be saved. (Jeremiah 30:7 NETS, emphasis mine)

If this time of trouble for Jacob is limited, what are its limits if it is speaking of the Day of the LORD? Or is Jeremiah referring to a time that Daniel would later give greater definition to, providing a start, a stop, and a length of duration? Jeremiah 30:8 implies that this time of trouble ends with the foreigners’ yoke coming off of Jacob’s neck.

“And it shall come to pass in that day, declares the LORD of hosts, that I will break his yoke from off your neck, and I will burst your bonds, and foreigners shall no more make a servant of him. (Jeremiah 30:8 ESV)

We must ask when is this yoke applied? Whose yoke? Is the time of trouble here a time of servitude to foreigners, a time of being under foreign yoke? If the time is comprised of only Day of the LORD wrath why mention this?

Days of Vengeance

Jesus calls the period from the desolation of Jerusalem in Luke 21:20 until the fulfillment of the times of the Gentiles in Luke 21:24, “days of vengeance.” (Luke 21:22)

“But when you see Jerusalem surrounded by armies, then know that its desolation has come near. Then let those who are in Judea flee to the mountains, and let those who are inside the city depart, and let not those who are out in the country enter it, for these are days of vengeance, to fulfill all that is written. Alas for women who are pregnant and for those who are nursing infants in those days! For there will be great distress upon the earth and wrath against this people. They will fall by the edge of the sword and be led captive among all nations, and Jerusalem will be trampled underfoot by the Gentiles, until the times of the Gentiles are fulfilled. (Luke 21:20-24 ESV, emphasis mine)

This period not only fulfills “all that is written” but also “the times of the Gentiles.” If we allow Revelation 11:2 to define the length of this period as 42 months, then Jesus is reiterating the time, times, and half a time of Daniel 12:7. In Luke 21:23 wrath is directed at the people of Jerusalem/Israel, against the “holy people” of Daniel 12:7. The word vengeance connotes judgment.

Verse 23 has three terms which confirm God is exercising judgment in this passage. It begins with the word,“Alas,” in the ESV and “Woe,” in the NET, both judgment indicators. The NET notes state: Great distress means that this is a period of great judgment. The fact that the word, “wrath,” in verse 23 is most directly attributable to the armies of verse 20 does not preclude God using those armies for his purpose as an instrument of his wrath. Vengeance and wrath are executed against the holy people before the Day of the LORD, before the Son of Man’s coming coming on the clouds of Luke 21:27.

Jesus refers to these days of vengeance, as “those days,” in verse 23. This is the same term he uses in Matthew 24:22, 29 and Mark 13:19, 24 for the great tribulation. The “woe” is also pronounced in Matthew 24:19 and Mark 13:17. All three Gospels have the parallel comment on pregnant and nursing women. Though Luke 21 most strongly attaches God’s judgment to the time beginning with Antichrist’s revelation in Jerusalem, Matthew and Mark do also. The NET notes clarify Matthew 24:21.

Suffering unlike anything that has happened. Some refer this event to the destruction of Jerusalem in a.d. 70. While the events of a.d. 70 may reflect somewhat the comments Jesus makes here, the reference to the scope and severity of this judgment strongly suggest that much more is in view. Most likely Jesus is referring to the great end-time judgment on Jerusalem in the great tribulation. (NET note on Matthew 24:21)

The NET translators clearly raise the possibility that the great tribulation is a judgment on Jerusalem. It is God’s judgment though not his direct eschatological wrath.

A Technical Term

Cooper uses “that day” in Jeremiah 30:7 as a technical term for the Day of the LORD.

Cooper writes:

That day (emphasis in the original) is the critical indicator that the eschatological Day of the Lord is in focus. (Parousia, The Sign Ministries Newsletter, Spring 2001, page 4)

The NET translators, not recognizing “That day” as a technical term, left it out of their translation, choosing to emphasize the “trouble” over the day. They translate Jeremiah 30:7 as such:

Alas, what a terrible time of trouble it is! There has never been any like it. It is a time of trouble for the descendants of Jacob, but some of them will be rescued out of it. (Jeremiah 30:7 NET)

Furthermore, “that day” in verse 7, is referring to “the days are coming” in verse 3. “The days are coming,” is not a technical term for the Day of the LORD. If the trouble in verse 7 is being emphasized over the day, then the great tribulation is being indicated. An example where a similar phrase is used without designating the Day of the LORD is found in Zechariah 14:1.

Behold, a day is coming for the LORD, when the spoil taken from you will be divided in your midst. (Zechariah 14:1 ESV)

Some translations have, “a day of the LORD is coming.” Cooper understands Zechariah 14:1 as a midpoint event and I would agree (See Cooper’s book, Fight Flight Faith, pages 72-78). All translations of Zechariah 14:1 strongly suggest judgment on Jerusalem. The defeat of Jerusalem and the dividing of its spoil are attributed to the LORD. It is the LORD’s day, but is it the Day of the LORD?

Cooper writes:

However, in the passages, which explicitly describe “the great tribulation,” there is no explicit indication that God is directly attributed to be its agent or executioner. (Parousia, The Sign Ministries Newsletter, Spring 2001, page 5)

If the division of spoil in Zechariah 14:1 is a midpoint event, it is a great tribulation event, but prior to the Day of the LORD. In verse 14:2, Zechariah with even more emphasis, attributes what is happening to God’s hand.

For I will gather all the nations against Jerusalem to battle, and the city shall be taken… (Zechariah 14:2a ESV)

God gathers all the nations against Jerusalem and the city is taken. Jerusalem is plundered in the midst of her inhabitants. God is the moving force behind the nations. Zechariah 14:1-2 is explicit indication that God is the prime agent of great tribulation events. And yet the Day of the LORD has not arrived.

The book of Joel is replete with battle imagery conveying the Day of the LORD. If we now examine Zechariah 14:3, we can mark the exact point where God goes on the offensive for his people. Sometime after Jerusalem has been taken and exiles removed from Israel (Zechariah 14:2, Luke 21:24), eschatological battle begins. The Day of the LORD has arrived.

Then the LORD will go out and fight against those nations as when he fights on a day of battle. (Zechariah 14:3 ESV)

The third verse in Zechariah 14 is the initiation of the Day of the LORD, not Christ at the Armageddon battle, as Cooper writes in Fight Flight or Faith. [Charles Cooper, Fight Flight or Faith: How to Survive the Great Tribulation (Bellefonte, PA: Strong Tower Publishing, 2008) 77-78.]

God’s judgment on Jerusalem and then the transition to the Day of the LORD are starkly contrasted in the first three verses of Zechariah 14. The punishment of Israel by the nations, must not be confused with the Day of the LORD wrath against those nations. Battle against those nations starts with the trumpets judgments, not Armageddon.

Lovers as Instruments of Judgment and Wrath

Now let us consider Cooper’s assertion again.

Or put another way, is the wrath of God limited to the Day of the Lord? The answer: yes! (Parousia, The Sign Ministries Newsletter, Spring 2001, page 6)

Cooper conflates retributive judgment for the martyrs in the 5th seal, which does occur in the Day of the LORD wrath, with judgment on Jerusalem/Jacob for harlotry, which begins at the midpoint of the 70th week. Judgment on Jerusalem/Jacob will fit the historical pattern of past judgments which were carried out by Gentiles. Chapter 16 of Ezekiel centers on Jerusalem’s prostitution. God promises to bring Jerusalem’s lovers against her as instruments of his judgment and wrath.

therefore, behold, I will gather all your lovers with whom you took pleasure, all those you loved and all those you hated. I will gather them against you from every side and will uncover your nakedness to them, that they may see all your nakedness. And I will judge you as women who commit adultery and shed blood are judged, and bring upon you the blood of wrath and jealousy. And I will give you into their hands, and they shall throw down your vaulted chamber and break down your lofty places. They shall strip you of your clothes and take your beautiful jewels and leave you naked and bare. They shall bring up a crowd against you, and they shall stone you and cut you to pieces with their swords. And they shall burn your houses and execute judgments upon you in the sight of many women. I will make you stop playing the whore, and you shall also give payment no more. So will I satisfy my wrath on you, and my jealousy shall depart from you. I will be calm and will no more be angry. (Ezekiel 16:37-42 ESV, emphasis mine)

This is the the divine pattern of judgment on the holy people, be it Assyrian, Babylonian, Greek, or Roman. However, Cooper, does not see Antichrist and the nations in this vein. Are the beast and the kings of the earth not lovers with whom Jerusalem plays the whore?

Cooper understands Jerusalem to be the great city, Babylon the Great, of Revelation 17 (See Cooper’s book, God’s Elect and the Great Tribulation, pages 33-57). Jerusalem in Revelation 17 is characterized as the “mother of harlots” or the greatest of harlots. She figuratively fornicates with the kings of the earth and is seated on the beast. All the imagery is of sexual immorality. Is not the Jerusalem of Daniel’s 70th week engaged in prostitution? Would God bring her lovers against her in the above fashion described in Ezekiel 16?

Yes. We see the Old Testament pattern repeated in Revelation 17:16-17 with the beast and the ten horns.

And the ten horns that you saw, they and the beast will hate the prostitute. They will make her desolate and naked, and devour her flesh and burn her up with fire, for (because) God has put it into their hearts to carry out his purpose by being of one mind and handing over their royal power to the beast, until the words of God are fulfilled. (Revelation 17:16-17 ESV)

Here we see Jerusalem’s lovers, the beast and the ten horns, carrying out God’s words of Ezekiel 16. They execute God’s wrath and judgment on Jerusalem in the same way the Babylonians, Greeks, and Romans did in the past. This is a midpoint judgment of Jerusalem by the Beast who will have authority over all nations. The beast and the ten horns desolate and burn Jerusalem because God has put it into their hearts to carry out his purpose. It is God’s purpose that Jerusalem be desolated. Many mistake these two verses in Revelation 17 as related to the final destruction of Babylon the Great. However, there is no temporal marker here. The beast’s desolating of Jerusalem in Revelation 17:16, is the desolation that is near in Luke 21:20. This is the same event that we looked at in Zechariah 14:1-2. It is the same event represented as “days of vengeance” in Luke 21:22. And the Day of the LORD is not yet.

Luke 21:20-24 speaks of Jerusalem to be trampled by the Gentiles until the times of the Gentiles are fulfilled. If the surrounding of Jerusalem by armies (verse 20) is the willful king of Daniel 11:45 encamping at the beautiful holy mountain, then the trampling of Luke 21:24 is a parallel to the trampling of Revelation 11:2.

but do not measure the court outside the temple; leave that out, for it is given over to the nations, and they will trample the holy city for forty-two months. (Revelation 11:2 ESV, emphasis mine)

Notice “the court outside the temple” is “given over.” Ezekiel 16:39 says, “I will give you (Jerusalem) into their hand.” There should be no doubt as to who the Gentiles are led by for 42 months. God gives Jerusalem into the hand of the beast for the 42 month time of his authority. God is the ultimate troubler of Israel, but his instrument is the beast. This is the time of Jacob’s trouble, but he will be rescued out of it.

The wrath of God is revealed according to Romans 1 by his “giving over” those who are to receive wrath.

For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people who suppress the truth by their  unrighteousness, (Romans 1:18 NET)

Therefore God gave them over in the desires of their hearts to impurity, to dishonor their bodies among themselves. (Romans 1:24 NET, emphasis mine)

For this reason God gave them over to dishonorable passions. For their women exchanged the natural sexual relations for unnatural ones, (Romans 1:26 NET, emphasis mine)

And just as they did not see fit to acknowledge God, God gave them over to a depraved mind, to do what should not be done. (Romans 1:28 NET, emphasis mine)

Likewise, Jerusalem is given over to the nations in Revelation 11:2 because she has committed prostitution with them. This verse is a wrath indicator. Wrath of God on Jerusalem, therefore, begins at the time of the abomination of desolation, when the Antichrist’s 42 month authority begins.

Scripture provides another “giving over” passage, in regard to the Antichrist, that has not been appreciated as such.

The coming of the lawless one is by the activity of Satan with all power and false signs and wonders, and with all wicked deception for those who are perishing, because they refused to love the truth and so be saved. Therefore God sends them a strong delusion, so that they may believe what is false, in order that all may be condemned who did not believe the truth but had pleasure in unrighteousness. (2 Thessalonians 2:9-12 ESV)

God sends a strong delusion. He gives those who refuse to love the truth strong delusion. He gives them over to their delusion. The giving over to delusion must be associated with the giving over of Jerusalem in Revelation 11:2. Both are a function of what Paul calls “The coming of the lawless one.” There is the possibility that the delusion precedes the revelation of the Antichrist, however, because his coming and his revelation may not be the same. In other words the delusion may set the stage for God to give Jerusalem into the hands of her lovers. The delusion is a judgment that reveals wrath to come.

The Day of the LORD Salvation

It is my contention that Jeremiah 30:7 speaks not only of the great tribulation, but also of the Day of the LORD. They are spoken of in contrast, however.

Alas! That day is so great there is none like it; it is a time of distress for Jacob; yet he shall be saved out of it. (Jeremiah 30:7 ESV)

The “distress” denotes the great tribulation, but the being “saved out of it,” denotes the Day of the LORD. Why is the period from the Son of Man’s coming on the clouds until the end of the 70th week so important? It is important because every member of Israel who survives the 70th week will come to his saving faith in Jesus Christ during this time. Jacob’s descendants who believe in Christ at his coming on the clouds will be raptured as members of the church. Those of Jacob saved after the parousia are a result of God’s Day of the LORD battle for them. All the redemptive acts of Jeremiah 30, along with the chapter’s retributive acts against the nations are for this group. The time of Jacob’s trouble will produce what Paul calls “all Israel” in Roman’s 11:26. If we consider Amos 9:9-12 we receive another facet of Jacob’s trouble.

“For behold, I will command, and shake the house of Israel among all the nations as one shakes with a sieve, but no pebble shall fall to the earth. All the sinners of my people shall die by the sword, who say, ‘Disaster shall not overtake or meet us.’ In that day I will raise up the booth of David that is fallen and repair its breaches, and raise up its ruins and rebuild it as in the days of old, that they may possess the remnant of Edom and all the nations who are called by my name,” declares the LORD who does this. (Amos 9:9-12 ESV)

God will “shake the house of Israel,” or bring judgment on Jacob. The phrase, “among all the nations” explains the instrument of shaking. The “sieve” is figurative for “all the nations.” God shakes, judges, and exercises his wrath on Israel with all the nations. “But no pebble shall fall to earth.” None of the remnant will be lost. “All the sinners of my people will die by the sword.” The nations will cleanse the sinners from Israel. “Everyone whose name is written in the book” in Daniel 12:1 shall be delivered. “In that day,” the Day of the LORD, God will “raise up the booth of David that is fallen.” God will restore the fortunes of his people (Jeremiah 30:3). “That they (the remnant of Israel) may possess the remnant of Edom and all the nations who are called by my name.” Israel will go from being possessed by the nations, under the foreign yoke of Jeremiah 30:8 in the time of trouble, to possessing the nations in the Day of the LORD.

The Pattern Established

Instead of Cooper’s “Satan’s wrath/God’s wrath” model, let us consider an alternative that still preserves the prewrath rapture understanding. The sequence is judgment on Jerusalem/the holy people with the nations, then judgment on those nations. God first judges Jerusalem/the holy people with the nations as his instrument of wrath. I use the “Jerusalem/holy people” designation because that is what the prophecy of Daniel 9 and the 490 years pertained to. God then judges those nations that came against Jerusalem. The judgment of the holy people includes various terms: the great tribulation, the great distress of Daniel 12:1, the time of Jacob’s trouble, days of vengeance, the abomination of desolation, the trampling of Jerusalem, etc. The judgment of the nations is the Day of the LORD.

As a final example I am going to use Isaiah 51. The subject of this chapter is the eschatological salvation of Jerusalem. First verses 17 through 20.

Wake yourself, wake yourself, stand up, O Jerusalem, you who have drunk from the hand of the LORD the cup of his wrath, who have drunk to the dregs the bowl, the cup of staggering. There is none to guide her among all the sons she has borne; there is none to take her by the hand among all the sons she has brought up. These two things have happened to you—who will console you?—devastation and destruction, famine and sword; who will comfort you? Your sons have fainted; they lie at the head of every street like an antelope in a net; they are full of the wrath of the LORD, the rebuke of your God. (Isaiah 51:17-20 ESV)

Jerusalem has drunk the cup of the wrath of God to the dregs. She has finished it. God’s wrath has wrought devastation, destruction, famine, and sword. Her sons lie at the head of every street exhausted like antelope in a net. They are full of God’s wrath and rebuke. This verse should elicit a comparison with Daniel 12:7.

And I heard the man clothed in linen, who was above the waters of the stream; he raised his right hand and his left hand toward heaven and swore by him who lives forever that it would be for a time, times, and half a time, and that when the shattering of the power of the holy people comes to an end all these things would be finished. (Daniel 12:7 ESV)

The shattering of the power of the holy people begins, then runs for a time, times, and a half a time, or 42 months (antichrist’s reign). According to Isaiah the shattering is described with the words, devastation, destruction, famine, and sword. It is referred to here as well as in other passages we have looked at as God’s wrath, not Satan’s wrath. Now let us consider the end of Isaiah 51.

Therefore hear this, you who are afflicted, who are drunk, but not with wine: Thus says your Lord, the LORD, your God who pleads the cause of his people: “Behold, I have taken from your hand the cup of staggering; the bowl of my wrath you shall drink no more; and I will put it into the hand of your tormentors, who have said to you, ‘Bow down, that we may pass over’; and you have made your back like the ground and like the street for them to pass over.” (Isaiah 51:21-23 ESV)

God then takes the cup of staggering, the bowl of his wrath, from the hand of his people and puts the cup of wrath into the hand of the tormentors of his people. A short description of the tormentors follows. The tormentors say to God’s people, “Bow down, that we may pass over.” And the people of God have made their backs like the ground, like the street so that their tormentors could walk on them, i.e. trample them. Isaiah without using the word, “trample,” has just related this verse to Revelation 11:2 and the ordained 42 months of trampling for Jerusalem. First “Jerusalem/the holy people” drink of the cup, then their tormentors drink of the cup.

Chapter 52 of Isaiah continues the thought and promises liberation to Jerusalem with striking similarity to liberation of Jacob in Jeremiah 30:8. Let us compare Isaiah 52:2 with Jeremiah 30:8.

Shake yourself from the dust and arise; be seated, O Jerusalem; loose the bonds from your neck, O captive daughter of Zion. (Isaiah 52:2 ESV, emphasis mine)

“And it shall come to pass in that day, declares the LORD of hosts, that I will break his yoke from off your neck, and I will burst your bonds, and foreigners shall no more make a servant of him. (Jeremiah 30:8 ESV, emphasis mine)

The bonds of captivity on the neck of Jerusalem and Jacob are broken. The tormentors of Isaiah 51:23 and the “foreigners” of Jeremiah 30:8 are one and the same. The pattern of judgment for Jacob by subjugation to the nations, then judgment on the nations will lead to eternal liberation for Jacob in the Day of the LORD.

This understanding does not harm the prewrath position and its sequence of events with the Day of the LORD, including the rapture, following the abomination of desolation. The “Satan’s wrath/God’s wrath” corollary of Cooper’s article does not stand the test of Scripture. Likewise his equating Jacob’s trouble to the Day of the LORD ignores what God has promised for Jacob, prior to the Day of the LORD. Instead, it is my contention that God will first judge Jacob with all the Gentile nations in the time of Jacob’s trouble. God will then judge those nations in the Day of the LORD.

Studying the eschatological texts of the Scriptures is a very intricate and complex task. We must be willing to continually test our conclusions and their consistency. What has been brought forth in this article does not alter the basic framework of the prewrath position. Instead, I believe it further solidifies the expositional strength of the prewrath understanding of Daniel’s 70th week.

In the American Evangelical Church today, the words “speaking in tongues” provoke an automatic understanding heavily influenced by Pentecostal teaching that one who “speaks in tongues” does so in an unknown, heavenly language. To our human ears, it sounds like babbling. In this episode, Pastor Ryan Habbena takes a step back and examines the phenomena of speaking in tongues to try to better understand what is going on in the passages of scripture where this phenomenon takes place. Ryan strives to take a step outside of our contemporary understanding and investigate the cultural, historical, and literary context in which we find tongues mentioned. He presents a more conservative explanation for what is really going on when people speak in tongues in the Scriptures.

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I have a vision of heaven. It is mine. It was commissioned for me by Jesus of Nazareth Himself. From the outset, though, let me make it clear – I did not personally see anything with my eyes, nor was my spirit taken into another realm to see the mysteries of God. This vision was given to a brother of mine, and delivered to me by him. If you are believer in the genuine Gospel of Jesus of Nazareth this same brother, the beloved disciple John, has delivered this same vision to you. And we have it preserved for us in the book commissioned by Christ for us, and sealed by His authority. At the outset of this unveiling we read:

The revelation of Jesus Christ that God gave Him to show His slaves what must quickly take place. He sent it and signified it through His angel to His slave John, who testified to God’s word and to the testimony about Jesus Christ, in all he saw. Blessed is the one who reads and blessed are those who hear the words of this prophecy and keep what is written in it, because the time is near! – Revelation 1:1-3

When I was taking my first steps as a believer in Jesus of Nazareth I frequented Christian bookstores. I had a thirst to know more about this great salvation that had been extended to me. The Scriptures were certainly primary, but I also wanted to read of other peoples’ testimonies and belief systems. As I was perusing a local book proprietor one day, a particular book caught my eye. It was an account of a woman purporting to have been taken to heaven. She came back and chronicled her supposed testimony of a grandiose experience of speaking to Jesus and seeing the dynamics of heaven. The more I read and contemplated this woman’s account, the more it bothered me. What I was reading did not correspond with what I knew the Scriptures taught. “Surely,” my young naïve mind thought – “no one would make up such a story.” Yet, as my Christian life progressed, I encountered many more people proclaiming to have visited both heaven and hell; returning with visions and messages that greatly conflicted with both Scripture and each other.

I have my own vision of heaven. I can say with full assurance that it is true. It is well detailed, magnificent, and given to me by Christ Himself. You see, the King saw fit to give us all a vision of heaven. We need nothing more than this. It is our hope and it is sure. In the book of Revelation, we read that the Apostle John was in exile on the Isle of Patmos. In this context, the King appeared to the beloved apostle. He tells us that:

When I saw Him, I fell at His feet like a dead man. He laid His right hand on me, and said, “Don’t be afraid! I am the First and the Last, and the Living One. I was dead, but look—I am alive forever and ever, and I hold the keys of death and Hades. Therefore write what you have seen, what is, and what will take place after this.” (Revelation 1:17-18)

John chronicles the culmination of the cosmic conflict, with the sure victory belonging to the Lamb and His people. Within John’s vision we are given a glimpse of the New Heaven, the New Earth, and the New Jerusalem. This vision was given to John to be given to us. This is our vision of heaven. Allow me to share with you some of the magnificent truths and previews we receive of our eternal home.

The New City of the Great King

After the purging of the world by fire, we read of the glorious, renewed abode of the redeemed where God Himself will dwell:

Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more. And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from the throne saying, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.” – Revelation 21:1-4

This vision given to John should stir our hope and grant us great encouragement. The land will be cleansed and God Himself will dwell with us. Every tear will be wiped away from the face of believers by the Ancient of Days. Pain and mourning will be a thing of the past. God dwells with His people in His holy city. This certain hope was delivered by Jesus of Nazareth. These words and promises were not new, but rather sang of the fulfilled promises granted to God’s people long ago. The ancient Israelites looked with great expectation to the coming of the eternal city – the New Jerusalem. There will be a new earth, a new heavens, with a new capital, where the King of all dwells with His people. While the natural descendants of Abraham, Isaac, and Jacob greatly anticipated the renewal of the land, the good news of Jesus of Nazareth proclaims that all – whether Jew or Gentile – who believe in the Gospel have this city as their hope and their eternal abode. The original recipients of Revelation were Christian churches in Asia Minor, primary populated by Gentile believers in the Jewish Messiah. Those who “conquer” are promised this city and all of its glories and blessings as their inheritance. Most importantly in all of this is restored and intimate fellowship with the Father, Jesus Himself, and the Spirit. The Father Himself announces: “The one who conquers will have this inheritance, and I will be his God and he will be my son.” (Revelation 21:7)

We further read of the wondrous aspects of this abode that was revealed to John:

Then came one of the seven angels who had the seven bowls full of the seven last plagues and spoke to me, saying, “Come, I will show you the Bride, the wife of the Lamb.” And he carried me away in the Spirit to a great, high mountain, and showed me the holy city Jerusalem coming down out of heaven from God, having the glory of God, its radiance like a most rare jewel, like a jasper, clear as crystal. It had a great, high wall, with twelve gates, and at the gates twelve angels, and on the gates the names of the twelve tribes of the sons of Israel were inscribed— on the east three gates, on the north three gates, on the south three gates, and on the west three gates. And the wall of the city had twelve foundations, and on them were the twelve names of the twelve apostles of the Lamb. – Revelation 21:9-14

I certainly believe John’s vision is describing a literal, magnificent city that will be in the renewed land of God’s promise. At this time, we can only get a partial glimpse of its glory with our minds as we anxiously wait to see it in our raised bodies with our eyes renewed. Yet, there is powerful significance in what these details proclaim. Through John’s account we see that the one who enters the city does so through one of its twelve gates. These gates are inscribed with names of the twelve tribes of Israel. This stirs up remembrance of the promise given by God to Abraham that He would give this land to his offspring, and also bless all the nations through him (See Genesis 12, 15, 22).

Furthermore, this feature of the coming city links the revelation given to John to a vision that Ezekiel was granted about the coming Jerusalem. It was revealed to the prophet of the exile that: “These will be the exits of the city: Beginning on the north side, which is 4,500 measures long, the gates of the city will be named after the tribes of Israel” (Ezekiel 48:30-31). Being that these are the gates where people enter in, these beautifully picture that it is through God’s promise to Abraham and His offspring that He has blessed the world, and all who have faith like Abraham enter His Kingdom. But the “foundations” of the city focus even more intensely on the means of redemption.

The twelve foundations of the city have the names of the twelve apostles of Jesus. As the redeemed see these names inscribed on the foundation stones of the city, this will bring to remembrance that it is the message of the Lamb, carried to the nations by His twelve apostles, that is the solid immovable foundation of both Jew and Gentile in the city of God. These same truths are taught by Paul in Ephesians when He declares:

So then you are no longer foreigners and strangers, but fellow citizens with the saints, and members of God’s household, built on the foundation of the apostles and prophets, with Christ Jesus Himself as the cornerstone. The whole building is being fitted together in Him and is growing into a holy sanctuary in the Lord, in whom you also are being built together for God’s dwelling in the Spirit. – Ephesians 2:19-21

Our Hope of Glory

This vision, granted to John and commissioned for all of us who are privileged slaves of the King, is utterly magnificent. It should stir our hope and expectation to live now in light of the coming Kingdom. Our ambition is to be pleasing to the one who has made us heirs of these marvelous promises. For our Father is relentlessly dedicated to fulfilling His good purposes in His children. Our hope is secure in the One who endured the cross to become the living-giving Lamb. The Father’s promises regarding our future and secure and steadfast. Paul declares:

But God, who is abundant in mercy, because of His great love that He had for us, made us alive with the Messiah even though we were dead in trespasses. By grace you are saved! He also raised us up with Him and seated us with Him in the heavens, in Christ Jesus, so that in the coming ages He might display the immeasurable riches of His grace in His kindness to us in Christ Jesus. – Ephesians 2:4-7

What glory! What Good News!

Clinging to our Vision of Heaven

In my life as a Christian, I have read many accounts of heavenly visitations. Every couple of years a new book with this subject arrives on the bookshelves. Often times, these works stir up people to great hope and expectation. Yet, most of the time these are replete with messages that conflict with the Bible. These visions are not where our hopes lay. Rather, our hopes lay in the promises delivered by Jesus Christ and His chosen apostles and prophets – those who delivered the faith once and for all. I would exhort those who find fascination with the continuing “visions of heaven” to dispense of that which is on shifting sands and stand firmly on the rock of the word of Christ. His word and revelation are true and will certainly not bring disappointment to those that find their hope in Him.

I have my vision of heaven. If you are believer in Jesus of Nazareth, so do you. He gave it to you. It is secured vision not subjected to discredit, nor will it prove false. This vision has the seal of the Savior upon it. It is glorious. It is sufficient. It is our hope. Learn it and live by it. And may we all walk in the footsteps of our father in the faith, Abraham, who “by faith he went to live in the land of promise, as in a foreign land, living in tents with Isaac and Jacob, heirs with him of the same promise. For he was looking forward to the city that has foundations, whose designer and builder is God.” (Hebrews 11:9-10)

In this two DVD set, join Dr. James White and Pastor Ryan Habbena for five sessions of exploring the glories of God’s sovereign grace. These sessions focus on the declaration and defense of the doctrines of grace as well as the immense implications of these Scriptural truths. Click here for ordering information.

At the “Defending Prewrath” Conference we had so many questions turned in that we were unable to complete the Q and A session in the time we had alloted. Therefore, I will seek to give answers to the remaining questions on this section of our website. This page will be periodically updated with new questions and answers. Also, if there are other related questions that readers would like to ask, feel free to email them via the link at the bottom of the page.

In the soon returning King,

Ryan Habbena

Question:
How do we help our friends who we believe will be raptured out before the tribulation understand the truth of the word when they either just want to argue or refuse to read the books that will help them understand prewrath – other than to just pray for them? They need to prepare themselves for persecution.

Answer:
I do think prayer is paramount. We need to pray for their endurance (as well as our own) if we enter a time of intense persecution. I do believe it is important to properly understand the dynamics leading to the end of the age, as our worldview will be clear. We will be anchored in the word of Christ and not be taken by surprise as if “something strange is happening to us.” My advice is to patiently look for opportunities to discuss these matters in gentleness and respect. If there is persistent resistance and a continual, stark refusal to even consider these things, there may come a time to relinquish your efforts to talk that individual and just commit that person to prayer.

Another avenue is to just discuss the prospects of persecution apart from their end times ramifications. Since intense persecution, martyrdom, deception, and apostasy are already at work stressing these, considering the Scriptural commands, and praying for each other in light of such, is a way to help prepare each other. Remember the example of the early church: “When they had preached the gospel to that city and had made many disciples, they returned to Lystra and to Iconium and to Antioch, strengthening the souls of the disciples, encouraging them to continue in the faith, and saying that through many tribulations we must enter the kingdom of God.” Acts 14:21-22

Question:
When those who are not raptured seek an explanation for the “vanishings” other than the actual truth, what possible explanations do you foresee as being embraced by those that are not caught up?

Answer:
I actually do not believe those that remain on earth will be in the dark regarding to the people the Lord both raises and raptures to Himself. I believe the whole world will see Christ coming in the clouds, they will see people raised from the dead, they will see people changed in the twinkling of an eye, they will see the glorious angels gather the recently glorified saints, and they will know precisely what is going on. Their response at the time of the trumpets and the bowls is not one of ignorance. They know Yahweh is the true and living God, they know His Son is His appointed King, and they know His people are with Him – and they hate and blaspheme Him. (see Revelation 16:21)

So in short, I do not believe there will be “vanishings” in the sense of people just “disappearing.” I see no biblical evidence for such a teaching and I believe the roots of such a teaching are in modern pop-pretribulationalism. Instead, all indications point to a very visible coming of Christ and a very visible gathering of His raised and changed people.

More to be posted soon . . .

Earthquakes. Tsunamis. Wars and rumors of wars. Persecution. Apostasy. Certainly, these matters stir up expectation of Christ’s return, as they always have, and as they should. These are birthpangs, and we eagerly anticipate the “deliverance”: the splendor of Christ’s coming and the vindication of His Name.

Those of us who have repented and believed in person and work of Jesus Christ know the world has an appointment with the Almighty. We know we must endure. We know we are to not be shaken when we see and experience such birthpangs. We know we are promised deliverance from the Day of the Lord. Yet, we also know there will be scoffers mocking the prospect of the return of the King. It is merely history that is yet to occur: the all powerful, holy Lord of Hosts will return to “to grant relief to you who are afflicted as well as to us, when the Lord Jesus is revealed from heaven with his mighty angels in flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus. They will suffer the punishment of eternal destruction, away from the presence of the Lord and from the glory of his might, when he comes on that day to be glorified in his saints, and to be marveled at among all who have believed” (2 Thessalonians 1:7-10). When this occurs scoffing will turn to explicit blasphemy. In the wake of the furious, unrelenting, righteous wrath of God at Christ’s coming, we read of the world’s response:

They were scorched by the fierce heat, and they cursed the name of God who had power over these plagues. They did not repent and give him glory. (Revelation 16:9)

As the dynamics leading to the end of the age are already operating in “preview form” (e.g. war, earthquakes, persecution, apostasy, false Christs), so is the response of those who despise the King of creation. In a commentary on the international news network MSNBC pertaining to recent upheavals (video here) Lawrence O’Donnell embodies the type of attitude Revelation 16:9 describes. (1) He comments:

“The Book of Revelation is a work of fiction describing how a truly vicious God would bring about the end of the world. No half-smart religious person actually believes the Book of Revelation. They are certain that their God would never turn into a malicious torturer and mass murderer beyond Hitler’s wildest dreams.”

O’Donnell flatly states the final book of the Bible is a work of “fiction” and “no half-smart religious person believes the Book of Revelation.” I would contend that the book of Revelation is grounded in fact. Sure, there is phenomenal imagery but all have a reference to reality. Consider the book of Daniel, the “Revelation of the Old Testament.” We see the same type of imagery and the concrete fulfillment of portions of Daniel’s prophecy that can be demonstrated. Revelation builds and expands upon Daniel, being breathed by the same Author. O’Donnell’s statements of “fiction” clash with the words of the King of Kings: “And he said to me, “These words are trustworthy and true. And the Lord, the God of the spirits of the prophets, has sent his angel to show his servants what must soon take place. And behold, I am coming soon. Blessed is the one who keeps the words of the prophecy of this book.” (Revelation 22:6-7). Furthermore, the underlying attitude of His commentary is itself a demonstration of the fulfillment of prophecy. Peter proclaims:

“[Y]ou should remember the predictions of the holy prophets and the commandment of the Lord and Savior through your apostles, knowing this first of all, that scoffers will come in the last days with scoffing, following their own sinful desires. They will say, “Where is the promise of his coming? For ever since the fathers fell asleep, all things are continuing as they were from the beginning of creation.” (2 Peter 3:2b-4)

Then O’Donnell proceeds to declare that the God of Abraham, Isaac, and Jacob, the Father of Jesus of Nazareth described in Revelation is a “malicious torturer” and “mass murderer beyond Hitler’s wildest dreams.” Be sure: This is beyond mere “scoffing.” This is rank blasphemy. This is speaking evil about the sovereign, righteous, good, Lord of all. This is an affront to the holiness of God. The potter has His right over His clay (Romans 9:21). Lawrence O’Donnell is called to repent of such things and turn to the person and work of Christ for the purging of sins, including this grievous speaking against the King. The church is called to pray “Our Father in heaven, may your name be hallowed and revered in all the earth.”

While there should be a “vexing” in every Christian’s heart when reading and hearing such things, we must be sure our response is properly measured and pleasing to our Master who purchased us and “delivers us from the wrath to come” (1 Thessalonians 1:8). O’Donnell’s views demonstrate the depravity of the human heart—a depravity that I once shared and had nailed to the cross of Calvary by the grace of Jesus Christ. Allow me to share a few reflections on how, we, as Christ’s ambassadors, are called to confront such hostilities and attitudes, as they are prophesied to increase and become more manifest as that Day draws near.

1. Know — He has told us beforehand.

When we see the birthpangs Christ told us about, we are to know He has told us in advance. That conditions that lead to the end of the age: false Christs and false prophets, wars and rumors of wars, famines and earthquakes, persecution and apostasy—all these are in operation already. These will intensify, especially the persecution of God’s elect and the diabolical deception that accompanies it (see Matthew 24:9-29). Thus, the King’s words, which are directly related to these things, should sober us: “Take note, I have told you in advance” (Matthew 24:25 HCSB). And since His words are proven true, we also can take comfort and great hope that that same sure word has promised us deliverance, vindication, and resurrection.

2. Proclaim — the Gospel of salvation.

The blood-bought church has been entrusted with the duty and privilege to proclaim the glory of the Gospel of Jesus Christ. While we are in the midst of difficulties we must cling to our testimony and proclaim His glories. The world’s response will be increasingly hostile. In the midst of this hostility it is essential that we hold the banner of the cross high, regardless of the consequences. This, indeed, is how we conquer. For it is written: “And they have conquered him by the blood of the Lamb and by the word of their testimony, for they loved not their lives even unto death.” (Revelation 12:11). As Christ’s ambassadors we are to plead with people to repent and believe the good news. Even those who are twisted and blaspheming may come to repentance for “God may perhaps grant them repentance leading to a knowledge of the truth, and they may come to their senses and escape from the snare of the devil, after being captured by him to do his will.” (2 Timothy 2:25b-26)

3. Endure — in the midst of persecution and apostasy.

Endurance is essential. The author of Hebrews declares: “For you have need of endurance, so that when you have done the will of God you may receive what is promised (Hebrews 10:36). By God’s grace we must hear the consistent calling of His word to “endure.” Revelation chapter 13 describes the most difficult time the people of God will ever encounter. There will be persecution, apostasy, and death. Here is the calling:

Also it was allowed to make war on the saints and to conquer them. And authority was given it over every tribe and people and language and nation, and all who dwell on earth will worship it, everyone whose name has not been written before the foundation of the world in the book of life of the Lamb who was slain. If anyone has an ear, let him hear: If anyone is to be taken captive, to captivity he goes; if anyone is to be slain with the sword, with the sword must he be slain. Here is a call for the endurance and faith of the saints. (Revelation 13:7-10)

The word of truth assures us of this coming time; when hostilities against the saints will come to a crescendo. This should both sober us and cause us to fix our eyes on the ascended Anchor of our souls.

4. Pray — for strength and for the salvation of others.

We must realize our strength to proclaim the Gospel and endure hardships for our testimony does not lie within ourselves. We must fix our eyes on our Redeemer and plead with him to give us the power to proclaim and strength to endure. Pray for the Lord to save. Pray for the Lord to strengthen our own hearts and our spiritual siblings scattered across the globe – beginning now and not resting until He returns. The King Himself gave us this directive:

“But stay awake at all times, praying that you may have strength to escape all these things that are going to take place, and to stand before the Son of Man” (Luke 21:36)

These matters will intensify, as birthpangs always do. Scoffers will continue to saturate this world. Those who blaspheme the name of the King will become bolder. As we approach the appearing of the glory of our great God and Savior, Jesus Christ, we will see an increase in the matters the Lord Himself warned us about, thus His exhortation: “What I say to you, I say to all ‘Watch’” (Mark 13:37 NKJV). Because of such, it is imperative that we read the words of Christ, pray for the strength to bring them into practice, and thus have our houses built on the rock. These central words of instruction from our King provide our continuing focus as we wait for His return:

“Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock. And the rain fell, and the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on the rock. And everyone who hears these words of mine and does not do them will be like a foolish man who built his house on the sand. And the rain fell, and the floods came, and the winds blew and beat against that house, and it fell, and great was the fall of it.” (Matthew 7:24-27)

(1) Agreement with the individuals mentioned by O’Donnell in this commentary is not intended to be implied.

Next Issue: Tearing Down the Straw Man
Responding to David Reagan on the Prewrath Rapture

Among the specific points discussed were: The role of the Law in the believer’s life, the sufficiency of the Gospel and it’s sanctifying power for the Christian, Jesus’ illustration of the wide and narrow gates, battle imagery and its relationship to the pursuit of holiness, paradoxes of purification, spiritual pitfalls to be aware of, and encouragement for the believer in the struggle that is sanctification.

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Instead of their shame my people will receive a double portion, and instead of disgrace they will rejoice in their inheritance; and so they will inherit a double portion in their land, and everlasting joy will be theirs. (Isaiah 61:7)

This double blessing is a backdrop to, double punishment for Jerusalem.

Comfort, comfort my people, says your God. Speak tenderly to Jerusalem, and proclaim to her that her hard service has been completed, that her sin has been paid for, that she has received from the LORD’s hand double for all her sins. (Isaiah 40:1-2)

In the above passages Jerusalem inherits a double portion after receiving double punishment. Some commentators attribute Jerusalem’s hard service to the Babylonian destruction and exile of Jerusalem, because of Isaiah’s prophecy in Isaiah 39. Others acknowledge a break between chapters 39 and 40. Isaiah 40:3-5 and 9-11are surely eschatological and not at all descriptive of the return from Babylon. Isaiah 40:1-2 appears to be describing time immediately following the end of Daniel’s 70th week. The comfort for Jerusalem, or peace of Jerusalem for which we often pray, is only effected by the coming of Messiah. That is because the double portion of peace is found in Messiah. If the name “Jerusalem” literally means: a foundation of double peace, then only Messiah can be that foundation. Let’s examine Zechariah 6:13 and what it tells us of Messiah.

“Yes, it is He who will build the temple of the LORD, and He who will bear the honor and sit and rule on His throne Thus, He will be a priest on His throne, and the counsel of peace will be between the two offices.” (Zechariah 6:13 NASB)

Messiah, Jesus, provides peace between God and man as our high priest, the one and only duly appointed mediator between God and man. He also brings peace between man and man as the eternal King of Kings. Thus Christ fulfills the law for us as summed up in Luke 10:26-27. Christ rectifies the hostility between God and man, and between man and man.

Now consider a description of Babylon the Great.

Then I heard another voice from heaven say: “Come out of her, my people, so that you will not share in her sins, so that you will not receive any of her plagues; 
for her sins are piled up to heaven, and God has remembered her crimes. Give back to her as she has given; pay her back double for what she has done. Mix her a double portion from her own cup. (Revelation 18:4-6)

Babylon the Great is promised a double portion for what she has done. Verse 4 is an imperative to “my people.” Who would these people in Babylon the Great be? The Old Testament people of God are Israel, the Jews. Could “my people” be the Church? Or has the Church been raptured by this time? In any event, Babylon the Great receives double as does Jerusalem. And there are people of God in Babylon the Great that are commanded to “come out of her.”

The destruction the Harlot has wrought is what she will experience in a double portion. The cup is a reference to the golden cup in her hand (Revelation 17:4) that was filled with abominable things and the filth of her adulteries and the blood of the saints (Revelation 17:6). God is about to pour out his wrath on her. Now consider a passage about Jerusalem’s redemption.

Awake, awake! Rise up, O Jerusalem, you who have drunk from the hand of the LORD the cup of his wrath, you who have drained to its dregs the goblet that makes men stagger. (Isaiah 51:17)

These double calamities have come upon you—who can comfort you?—ruin and destruction, famine and sword—who can console you? (Isaiah 51:19)

This is what your Sovereign LORD says, your God, who defends his people: “See, I have taken out of your hand the cup that made you stagger; from that cup, the goblet of my wrath, you will never drink again. (Isaiah 51:22)

Jerusalem is made to drink the cup of God’s wrath to the dregs.The cup is emptied. Double calamities have overtaken her, but eternal redemption is declared, because Jerusalem will never receive God’s wrath again. These appear to be eschatological verses because they are sandwiched between language pertaining to the everlasting salvation for Zion in Isaiah chapters 51 and 52. There is a cryptic passage inserted into chapter 52, however.

Depart, depart, go out from there! Touch no unclean thing! Come out from it and be pure, you who carry the vessels of the LORD. But you will not leave in haste or go in flight; for the LORD will go before you, the God of Israel will be your rear guard. (Isaiah 52:11-12)

Verse 11 is reminiscent of Babylon the Great in Revelation 18:4, “come out of her my people.” There are interpretations that the departure is from the Babylon of Nebuchadnezzar, but if that were true the positioning of these verses would be strange. Remember the subject of Isaiah 52 to this point is Zion, Jerusalem. In verse 12 those who are departing will be guarded by the LORD fore and aft. If those departing are leaving Jerusalem is there any other eschatological leaving of people from Jerusalem?

I will gather all the nations to Jerusalem to fight against it; the city will be captured, the houses ransacked, and the women raped. Half of the city will go into exile, but the rest of the people will not be taken from the city. Then the LORD will go out and fight against those nations, as he fights in the day of battle. On that day his feet will stand on the Mount of Olives, east of Jerusalem, and the Mount of Olives will be split in two from east to west, forming a great valley, with half of the mountain moving north and half moving south. You will flee by my mountain valley, for it will extend to Azel. You will flee as you fled from the earthquake in the days of Uzziah king of Judah. Then the LORD my God will come, and all the holy ones with him. (Zechariah 14:2-5)

Inhabitants of Jerusalem will flee through the LORD’s mountain valley after suffering destruction from “all the nations.” Comparisons have been made with Zechariah 14:5 and the parting of the Red Sea, but Zechariah himself compares this escape from Jerusalem to an earthquake in the time of King Uzziah. Unfortunately Scripture and history are silent with regard to this earthquake. Are Isaiah 52:11-12 and Zechariah 14:5 speaking of the same event? Both passages are future and appear to be positioned near the end of Daniel’s 70th week. The double wrath and the coming out of God’s people from the city are two more parallels between Jerusalem and Babylon the Great. Another departure imperative can be found in Micah 2.

Get up, go away! For this is not your resting place, because it is defiled, it is ruined, beyond all remedy. If a liar and deceiver comes and says, ‘I will prophesy for you plenty of wine and beer,’ that would be just the prophet for this people! “I will surely gather all of you, Jacob; I will surely bring together the remnant of Israel. I will bring them together like sheep in a pen, like a flock in its pasture; the place will throng with people. The One who breaks open the way will go up before them; they will break through the gate and go out. Their King will pass through before them, the LORD at their head.” (Micah 2:10-13)

Notice that in each imperative (Revelation 18:4, Isaiah 52:11-12, and Micah 2:10-13) the reason to leave is because of sins and plagues or ritual defilement. The ritual defilement would locate the departure from the area of the temple, Zion. Even the Revelation verse is influenced in Revelation 18:1 by the presence of unclean birds and animals. Micah reveals that the King, “the One who breaks open the way,” will lead the people out through the gate, away from defilement and ruin. According to Zechariah 14:4, Messiah is located at the Mount of Olives in preparation to lead a remnant out of the city. Micah 2 confirms this.

A final comparison of ancient Babylon, Jerusalem, and Babylon the Great might be found in the “queen-widow” imagery of Isaiah, Lamentations, and Revelation.

You said, ‘I will continue forever—the eternal queen!’ But you did not consider these things or reflect on what might happen. “Now then, listen, you wanton creature, lounging in your security and saying to yourself, ‘I am, and there is none besides me. I will never be a widow or suffer the loss of children.’ Both of these will overtake you in a moment, on a single day: loss of children and widowhood. They will come upon you in full measure, in spite of your many sorceries and all your potent spells. (Isaiah 47:7-9)

Babylon of the 6th century B.C. boasts in Isaiah 47 that she will continue forever as “the eternal queen.” She says to herself, “I will never be a widow.” But God proclaims that she will become a widow “in a moment,” “in a single day.” Likewise Babylon the Great boasts of being a queen and not a widow, but her destruction will come by consuming fire (a reminder of the sudden destruction of Sodom).

Give her as much torture and grief as the glory and luxury she gave herself. In her heart she boasts, ‘I sit as queen; I am not a widow, and I will never mourn.’ Therefore in one day her plagues will overtake her: death, mourning and famine. She will be consumed by fire, for mighty is the Lord God who judges her. (Revelation 18:7-8)

Now let us look at Jerusalem in the aftermath of Babylonian destruction. Her status as queen is gone. (See Ezekiel 16:13) She is like a widow.

How deserted lies the city, once so full of people! How like a widow is she, who once was great among the nations! She who was queen among the provinces has now become a slave. Bitterly she weeps at night, tears are upon her cheeks. Among all her lovers there is none to comfort her. All her friends have betrayed her; they have become her enemies. (Lamentations 1:1-2)

The mention of “her lovers” in verse 2 affirms that the prostitution is the result of Jerusalem’s downfall. Now it might be said that this “queen-widow” imagery is very thin evidence for the premise that Jerusalem is Babylon the Great. But the prostitute label has been applied to Jerusalem many times in Scripture as noted in this series. Babylon the Great is the mother of prostitutes. However, the Babylon of Nebuchadnezzer while wicked and doomed to destruction is never called a prostitute.

The books of the Bible are filled with poetic imagery and metaphor. These devices, most of the time, would have been unambiguous to their contemporary audience. Being acquainted with a motif that runs through several books not only provides clarity to the reader but also an enhanced appreciation for the unity of Scripture in general. I hope that this series has helped in understanding the harlot motif as used in Scripture. And while I may not have persuaded you for my premise, I believe that your familiarity with the verses examined will increase your understanding of God’s salvation plan through Christ Jesus.

May His name be forever praised.

Thanks to everyone who made the Chosen conference a blessed time of behold the sovereign grace of God. Below are links to information related to the conference and audio files from Sunday morning.

• Dr. James White’s Sunday sermon: Saved to the Uttermost
• Ryan Habbena’s Sunday school lesson: Chosen, Secure, and Sanctified
• The Potter’s Freedom, by Dr. James White – at Amazon.com
• DVD’s are coming – Sign up for The Pilgrim’s Compass for updates
• Echo Zoe Podcast with Dr. James White: Sola Gratia & Sovereign Grace

Get all three of Ryan Habbena’s books (Eternal Scars, The Parable of the Fig Tree, and The Pilgrim’s Path) bundled together and receive a substantial discount ($30 for all three instead of $45).

Eternal Scars explores the humbling and glorious truth that Jesus is “a high priest after the order of Melchizedek” and how this truth saturates every area of our Christian walk. (192 Pages, Paperback)

The Parable of the Fig Tree calls us to learn and apply Jesus parable in Matthew 24:34 in order to be watching and well prepared for the return of the King. (236 Pages, Paperback)

The Pilgrim’s Path is handbook of discipleship beneficial for both new and seasoned believers; offering clear instruction on how we are to walk by the Spirit and thereby be conformed to glorious image of the King. (182 Pages, Paperback)

Paperback

“But I say, walk by the Spirit, and you will not carry out the desire of the flesh.” (Galatians 5:16)

How Do We Walk by the Spirit?

All believers in Jesus Christ are pilgrims. No longer constituents of this world, we are citizens of His kingdom in a foreign land. As pilgrims, the apostle Peter grants us clear direction: “Beloved, I beg you as sojourners and pilgrims, abstain from fleshly lusts which war against the soul” (1 Pet. 2:11). With this being our divine directive, we become well aware of our shortcomings and often concur with the apostle Paul: “Wretched man that I am! Who will deliver me from this body of death?” (Rom. 7:24).

Yet, there is good news. By the power of the King, “we have been granted everything pertaining to life and godliness” (2 Peter 1:3) and given instructions to help us navigate the path before us.

The apostle Paul gives a decisive and direct way to pursue sanctification: “Walk by the Spirit, and you will not carry out the desire of the flesh.” (Gal. 5:16). In this book, author and pastor Ryan Habbena unpacks the vast significance of this command. Drawing upon the rich heritage of teaching that has gone before us, yet ultimately focusing on the Scripture’s sure guidance, Habbena teaches both what this command means and how we are called to walk God’s chosen way for sanctification and spiritual growth.

Beneficial for both new and seasoned believers, The Pilgrim’s Path is a handbook of discipleship, offering clear instruction on how we are called to “walk by the Spirit” and thereby be conformed to the glorious image of the King.

“But I say, walk by the Spirit, and you will not carry out the desire of the flesh.” (Galatians 5:16)

How Do We Walk by the Spirit?

All believers in Jesus Christ are pilgrims. No longer constituents of this world, we are citizens of His kingdom in a foreign land. As pilgrims, the apostle Peter grants us clear direction: “Beloved, I beg you as sojourners and pilgrims, abstain from fleshly lusts which war against the soul” (1 Pet. 2:11). With this being our divine directive, we become well aware of our shortcomings and often concur with the apostle Paul: “Wretched man that I am! Who will deliver me from this body of death?” (Rom. 7:24).

Yet, there is good news. By the power of the King, “we have been granted everything pertaining to life and godliness” (2 Peter 1:3) and given instructions to help us navigate the path before us.

The apostle Paul gives a decisive and direct way to pursue sanctification: “Walk by the Spirit, and you will not carry out the desire of the flesh.” (Gal. 5:16). In this book, author and pastor Ryan Habbena unpacks the vast significance of this command. Drawing upon the rich heritage of teaching that has gone before us, yet ultimately focusing on the Scripture’s sure guidance, Habbena teaches both what this command means and how we are called to walk God’s chosen way for sanctification and spiritual growth.

Beneficial for both new and seasoned believers, The Pilgrim’s Path is a handbook of discipleship, offering clear instruction on how we are called to “walk by the Spirit” and thereby be conformed to the glorious image of the King.

ebook

“Now learn the parable from the fig tree: when its branch has already become tender and puts forth its leaves, you know that summer is near; so, you too, when you see all these things, recognize that He is near, right at the door.”

Have you learned the “parable of the fig tree?” If not, you are commanded by Jesus to learn this lesson. End times speculation and scenarios continue to flood the land. How are we to discern the true markers of Christ’s return from the false? The Lord has announced the signs and conditions that will herald His return. We must, therefore, read and pay attention. For He Himself warned us: “Take heed; behold, I have told you everything in advance.” (Mark 13:23)

In this book, pastor and teacher Ryan Habbena explores the Scripture’s primary texts regarding the second coming of Christ and the events that surround this glorious event. By taking the reader through the Olivet Discourse, the Thessalonian Epistles, the book of Daniel and the book of Revelation, Ryan teaches how we should learn and apply the “parable of the fig tree” in order to be watching and well prepared for the return of the King of Kings.

Paperback

“Now learn the parable from the fig tree: when its branch has already become tender and puts forth its leaves, you know that summer is near; so, you too, when you see all these things, recognize that He is near, right at the door.”

Have you learned the “parable of the fig tree?” If not, you are commanded by Jesus to learn this lesson. End times speculation and scenarios continue to flood the land. How are we to discern the true markers of Christ’s return from the false? The Lord has announced the signs and conditions that will herald His return. We must, therefore, read and pay attention. For He Himself warned us: “Take heed; behold, I have told you everything in advance.” (Mark 13:23)

In this book, pastor and teacher Ryan Habbena explores the Scripture’s primary texts regarding the second coming of Christ and the events that surround this glorious event. By taking the reader through the Olivet Discourse, the Thessalonian Epistles, the book of Daniel and the book of Revelation, Ryan teaches how we should learn and apply the “parable of the fig tree” in order to be watching and well prepared for the return of the King of Kings.

ebook

A mysterious passage. A radical truth. The author of the book of Hebrews proclaims, “This hope we have as an anchor of the soul, a hope both sure and steadfast and one which enters within the veil, where Jesus has entered as a forerunner for us, having become a high priest forever according to the order of Melchizedek” (Hebrews 6:9-10). Why is this hope such an anchor of the soul? And why is understanding the pre-eminent Priest after the “order of Melchizedek” of unparalleled significance in the life of the believer? Because wrapped in this ministry of the Messiah is your eternal salvation and your eternal relationship with Jesus Christ. You will never know your Lord in any other way. He will always be the Great High Priest. The reformer Martin Luther went so far as to state: “There is a great and rich fountain in this verse which speaks of Christ as ‘a Priest forever’ or ‘an eternal Priest’; indeed, it is a treasure, the source of all Christian doctrine, understanding,wisdom, and comfort. There is no single passage in Scripture which expresses this so richly or completely.” When Jesus was raised from the dead, all was restored except His scars from the cross. These Eternal Scars proclaim Him as the Great High Priest after the order of Melchizedek. This book explores the “story behind the scars” and the rich significance of understanding Jesus as our eternal High Priest.

Paperback

Session 1: John 6:44
The Doctrines of Grace in One Verse – Ryan Habbena

Session 2: God’s Purpose in Election
A Survey of the Significance of Romans 9 – Dr. James White

Session 3: Understanding “The Big Three”
Matthew 23:37, 1 Timothy 2:4 and 2 Peter 3:9 – Dr. James White

Session 4: For God is at Work in You
The Mystery and Necessity of Compatibilism – Ryan Habbena

Session 5: Questions and Answers
Dr. James White and Ryan Habbena

DVD

“What I say to You, I say to all – Watch” Mark 13:35

In this 4 set DVD from Signet Ring Ministries 2009 conference, Ryan Habbena, Charles Cooper, and Alan Kurschner expound the primary end-times texts in order to be watching and ready for the return of the King of Kings.

Session 1: Learn
Understanding and Applying the Parable of the Fig Tree (Matthew 24:32) – Ryan Habbena

Session 2: A Compelling Connection
Understanding the Significant Relationship Between the Olivet Discourse and the Thessalonian Epistles – Alan Kurshner

Session 3: The Two Signs
Understanding the Sign of the Antichrist’s Coming (Parousia) and the Sign of the Lord’s Coming (Parousia) – Charles Cooper

Session 4: Watch and Pray
Hearing our Lord’s Instructions for Preparation and Faithfulness in the Last Days – Ryan Habbena

Session 5: Hall of Faith Lessons
Learning Faith and Perseverance from the “Cloud of Witnesses” – Charles Cooper

Session 6: Stand
Heeding the Lord’s Call to put on the “Full Armor” for the “Evil Day” – Ryan Habbena

Session 7: Questions and Answers
Ryan Habbena, Alan Kurschner and Charles Cooper

DVD

One aspect of the Christian life rarely talked about is the “rewards of the Kingdom.” The Scriptures consistently teach that there will be rewards for faithfulness and there will not be an “equal distribution.” In this message, Pastor Ryan Habbena surveys the biblical teaching on rewards and gives practical biblical exhortation on how we are pursue this calling by the King to “store up treasures in heaven.”

CD

Isaiah has volunteered to go as a prophetic messenger of the Lord. Isaiah is given his commission — to go and preach, with the result of the hardening of the people and the destruction of the land. Within this dire message, is a message of hope – that a stump remains within the desolation. From this stump will come the Savior. In this message, Pastor Ryan Habbena expounds these truths from the book of Isaiah, and grants encouragement how our Almighty Father can bring hope in the midst of darkness and renewal out of rubble.

CD

The book of Hebrews is one of conviction and comfort, warning and encouragement. In this message pastor Ryan Habbena expounds the first warning in this grand book of the Gospel. The author of Hebrews warns his readers of the dangers of drifting and neglecting our “great salvation.” Ryan also gives concrete biblical exhortations of how we are called to avoid “drifting” and be anchored in the faith delivered once and for all.

CD

No longer will they call you Deserted, or name your land Desolate. But you will be called Hephzibah, and your land Beulah; for the LORD will take delight in you, and your land will be married. As a young man marries a maiden, so will your sons marry you; as a bridegroom rejoices over his bride, so will your God rejoice over you. (Isaiah 62:4-5)

Jerusalem had been called “Deserted.” Her land was named “Desolate.” Now she will be called “Hephzibah” (which means: my delight is in her). Her land will be called “Beulah” (which means: married). From this language one can infer that God did not delight in her and she was not married to him. But now we see a complete reversal for Jerusalem. In verse 5 God says that he will rejoice over Jerusalem as a bridegroom rejoices over his bride. In verse 7 the LORD says that he will make her “the praise of the earth.”

Verse 10 gives an imperative, “Pass through, pass through the gates!” This is a foreshadowing of nations streaming to Jerusalem in the Millennium to worship and receive wisdom from Messiah who will be enthroned there.

The LORD has made proclamation to the ends of the earth: “Say to the Daughter of Zion, ‘See, your Savior comes! See, his reward is with him, and his recompense accompanies him.’” They will be called the Holy People, the Redeemed of the LORD; and you will be called Sought After, the City No Longer Deserted. (Isaiah 62:11-12)

The reversal of status in God’s eyes is associated with a Savior that comes. He has a reward and a recompense with him. The people will be holy and redeemed. The city will no longer be deserted or desolate, because the Savior, Messiah, the Son of God is now there. This redemption is connected to the wrath of Messiah in chapter 63 of Isaiah.

For the day of vengeance was in my heart, and the year of my redemption has come. (Isaiah 63:4)

The reader should be connecting this coming of the Savior with Chapter 43 of Ezekiel and the return of the glory of God to the temple. Reward and recompense is mentioned earlier in Isaiah chapter 40, here associated with power and rule.

See, the Sovereign LORD comes with power, and his arm rules for him. See, his reward is with him, and his recompense accompanies him. (Isaiah 40:10)

Christ Jesus speaks to us directly about his coming with his reward in chapter 22 of Revelation.

“Behold, I am coming soon! My reward is with me, and I will give to everyone according to what he has done. I am the Alpha and the Omega, the First and the Last, the Beginning and the End. (Revelation 22:12-13)

So it is the coming of Christ Jesus that causes Jerusalem to be married (Beulah). It is the coming of Messiah that reverses desolation. It is the Root and Offspring of David that fulfills the 70th week of Daniel.

“Seventy ‘sevens’ are decreed for your people and your holy city to finish transgression, to put an end to sin, to atone for wickedness, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most holy. (Daniel 9:24)

Isaiah 62:2 says that Jerusalem will be called by a new name.

The nations will see your righteousness, and all kings your glory; you will be called by a new name that the mouth of the LORD will bestow. (Isaiah 62:2)

In the last verse of the Book of Ezekiel we are given that name.
 

“The distance all around will be 18,000 cubits. And the name of the city from that time on will be: The LORD is There.” (Ezekiel 48:35)

The LORD has returned to his chosen city in everlasting covenant. Never again will Jerusalem stray from the LORD, never again will she be unfaithful, never again will she be desolate.

Part 8 will be a look at “the double,” “the departing” and the “queen-widow” parallels of Jerusalem and Babylon the Great.

Judah had descended into Babylonian worship of idols in God’s temple. In chapters 9, 10 and 11 we see the glory of God depart from the temple.

Now the glory of the God of Israel went up from above the cherubim, where it had been, and moved to the threshold of the temple. (Ezekiel 9:3)

Then the glory of the LORD departed from over the threshold of the temple and stopped above the cherubim. While I watched, the cherubim spread their wings and rose from the ground, and as they went, the wheels went with them. They stopped at the entrance to the east gate of the LORD’s house, and the glory of the God of Israel was above them. (Ezekiel 10:18-19)

Then the cherubim, with the wheels beside them, spread their wings, and the glory of the God of Israel was above them. The glory of the LORD went up from within the city and stopped above the mountain east of it. The Spirit lifted me up and brought me to the exiles in Babylonia in the vision given by the Spirit of God. (Ezekiel 11:22-24)

The glory of God departs the temple to the east and is last seen over the Mount of Olives. The temple is subsequently destroyed on the 9th of the Hebrew month of Av, 586 B.C.* This departure of God’s glory from the temple (prior to its destruction in 586 B.C.) begins in a sense, the absence of Israel’s husband from the temple (See Isaiah 50:1, 54:1, 54:5-7). As the glory of God is departing, guards from the city are summoned along with a man holding a writing kit. The man with the writing kit is commanded to mark the forehead of those who grieve and lament over the evil done in the city.

Then the LORD called to the man clothed in linen who had the writing kit at his side and said to him, “Go throughout the city of Jerusalem and put a mark on the foreheads of those who grieve and lament over all the detestable things that are done in it.” (Ezekiel 9:3-4)

Students of Revelation will see a parallel with the seal put on the foreheads of the 144,000 in Revelation 7. The guards are to follow the one with the writing kit and kill indiscriminately anyone without the mark on their forehead. In Ezekiel 9 we see a remnant delivered from God’s wrath in the destruction of Jerusalem and the temple by the Babylonians. The marking of the forehead foreshadows the sealing of foreheads of the 144,000 of Revelation prior to the commencement of eschatological wrath in Revelation 8. We know the 144,000 are delivered because they are referred to as “redeemed” in Revelation 14:3.

As I listened, he said to the others, “Follow him through the city and kill, without showing pity or compassion. Slaughter old men, young men and maidens, women and children, but do not touch anyone who has the mark. Begin at my sanctuary.” So they began with the elders who were in front of the temple. (Ezekiel 9:5-6)

God then instructs the guards to defile the temple with the dead.

Then he said to them, “Defile the temple and fill the courts with the slain. Go!” So they went out and began killing throughout the city. (Ezekiel 9:7)

No doubt is left as to whose will is being exerted. The glory of God is leaving the temple and he defiles it at his departure. (This departure from the temple is the beginning of the “abandonment” of Isaiah 54:7.) His righteous anger is evident for all to see in the subsequent complete destruction of the temple and the city.

There is no scriptural evidence for the return of God’s glory to the second temple. According to Randall Price, in his book, The Temple and Bible Prophecy, Jewish sages understood that “the glory of God did not return to the second temple and will not again until the Temple stands again in its full and final splendor.”¹

The definition of “desolation” denotes not only destruction, but also emptiness and loneliness. The abominations of Ezekiel 8 lead to the departure of God’s glory from the temple leaving it empty or desolate. Jerusalem is destroyed and its inhabitants taken into exile leaving it empty or desolate. Once the glory of God departs the temple and it is destroyed the Jews are left alone. They had broken the covenant with the God of Israel to such an extent that his glory abandons the temple to its destruction and subsequently the city is also destroyed.

“In Solomon’s Temple the innermost sanctum had housed the Ark of the Covenant with the two Tablets of the Law, but the Ark disappeared with the Babylonian destruction of the First Temple in 586 B.C. All that remained in the Holy of Holies in Herod’s Temple was the Even Shetiyah, or Foundation Stone, on which the Ark of the Covenant had rested.”² The absence of the Ark was a further distinction that would remind the Jews that the second temple was not equal to the first. The Ark is seen again at the time of the seventh trumpet (Revelation 11:19). The seventh trumpet announces that the kingdom of the world has become the kingdom of God and of the Lamb. The 70th week is complete and the new covenant is in effect. The bookends of God’s estrangement with Israel are the departure from the temple (loss of the Ark) and the end of the 70th week (the Ark seen again as the testimony of God to the new covenant as it goes into effect).

At Messiah’s first coming God is rejected again. Jerusalem did not know what would bring her peace (Luke 19:42), and so her house is left to her desolate (Matthew 23:38), without the presence of the LORD’s glory. Ezekiel chapter 43 speaks of the future return of God’s glory to the temple from the east.

Then the man brought me to the gate facing east, and I saw the glory of the God of Israel coming from the east. His voice was like the roar of rushing waters, and the land was radiant with his glory. (Ezekiel 43:1-2)

The glory of the LORD entered the temple through the gate facing east. Then the Spirit lifted me up and brought me into the inner court, and the glory of the LORD filled the temple. While the man was standing beside me, I heard someone speaking to me from inside the temple. He said: “Son of man, this is the place of my throne and the place for the soles of my feet. This is where I will live among the Israelites forever. The house of Israel will never again defile my holy name—neither they nor their kings—by their prostitution and the lifeless idols of their kings at their high places.” (Ezekiel 43:4-7)

The glory of the LORD returns when God says he will live among the Israelites forever. Never again will they defile his holy name by their prostitution. Verse 7 depicts the presence of Messiah, Jesus, in the temple after the 70th week of Daniel, when the new eternal covenant is manifested, and when Israel becomes God’s people and He becomes their God. Daniel 9:24 says that after “seventy sevens” the “most holy” (the temple) will be anointed. God will place his throne and the soles of his feet in the temple. He will be present in a new way, in bodily form (the risen Christ) sitting on his throne.

Tell him this is what the LORD Almighty says: “Here is the man whose name is the Branch, and he will branch out from his place and build the temple of the LORD. It is he who will build the temple of the LORD, and he will be clothed with majesty and will sit and rule on his throne. And he will be a priest on his throne. And there will be harmony between the two.” (Zechariah 6:12-13)

Zechariah chapter 6 also shows us a throne in the temple and the king (Christ) will be a priest. The king will purify Israel so finally her offerings in the temple will be acceptable to the LORD. The cleansing of the temple will be part of the eternal covenant and will happen when antichrist and all the wicked of Israel are destroyed.

“See, I will send my messenger, who will prepare the way before me. Then suddenly the Lord you are seeking will come to his temple; the messenger of the covenant, whom you desire, will come,” says the LORD Almighty. But who can endure the day of his coming? Who can stand when he appears? For he will be like a refiner’s fire or a launderer’s soap. He will sit as a refiner and purifier of silver; he will purify the Levites and refine them like gold and silver. Then the LORD will have men who will bring offerings in righteousness, and the offerings of Judah and Jerusalem will be acceptable to the LORD, as in days gone by, as in former years. (Malachi 3:1-4)

Previously we saw antichrist setting himself up in God’s temple, proclaiming himself to be God. (2 Thessalonians 2:4) This is the end result of Israel wanting to be like the gentile nations and her prostitution with them. Israel’s fulfillment in God’s plan was to be God’s treasured possession and a kingdom of priests to the gentile nations which is ultimately accomplished by Messiah, Jesus.

“‘Now if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession. Although the whole earth is mine, you will be for me a kingdom of priests and a holy nation.’ These are the words you are to speak to the Israelites.” (Exodus 19:5-6)

But Israel could not keep God’s covenant, she wanted to be like the nations.

So all the elders of Israel gathered together and came to Samuel at Ramah. They said to him, “You are old, and your sons do not walk in your ways; now appoint a king to lead us, such as all the other nations have.” But when they said, “Give us a king to lead us,” this displeased Samuel; so he prayed to the LORD. And the LORD told him: “Listen to all that the people are saying to you; it is not you they have rejected, but they have rejected me as their king.” (1 Samuel 8:4-7)

Israel rejected God as their king wanting to be like the nations (as we have seen above God returns as king in Christ Jesus). This desire to be like the nations (adulterous desire) comes up again in Ezekiel chapter 20.

You say, “We want to be like the nations, like the peoples of the world, who serve wood and stone.” But what you have in mind will never happen. (Ezekiel 20:32)

Israel and by extension Jerusalem has not been God’s faithful possession.

Judah has broken faith. A detestable thing has been committed in Israel and in Jerusalem: Judah has desecrated the sanctuary the LORD loves, by marrying the daughter of a foreign god. (Malachi 2:11)

The nation of Israel keeps wandering away trying to become one of the nations and in doing so desecrates the sanctuary, until God by his own great power makes her a faithful bride. Notice what God does for her in the Ezekiel chapter 36.

For I will take you out of the nations; I will gather you from all the countries and bring you back into your own land. I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols. I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws. You will live in the land I gave your forefathers; you will be my people, and I will be your God. (Ezekiel 36:24-28)

The temple is an essential element of the adultery of Babylon the Great. And the temple is associated from the time of its building by Solomon until Daniel’s 70th week with only one city, Jerusalem. Israel’s desire to be one of “the nations” will be taken to it’s height as she enters into covenant with antichrist. God will intervene with cleansing, providing a new heart and a new spirit. The covenant with antichrist is destroyed and the eternal covenant established.

Part 7 will be a look at Isaiah 62 and its “before and after” depiction of Jerusalem.

*Jewish tradition commemorates this destruction on the 9th day of the 5th month. See also 2Kings 25:8-9, and Jeremiah 52:12-13.

1 Price, Randall. The Temple and Bible Prophecy. Eugene, Oregon 97042, Harvest House Publishers, 1999/2005, 213.

2 Shanks, Hershel. Jerusalem’s Temple Mount: From Solomon to the Golden Dome. New York, NY, The Continuum International Publishing Group Inc., 2007, 96.