Gehenna in Bible Prophecy

Hell in Bible Prophecy

Gehenna in Bible Prophecy:

Unraveling the Mysteries of the Valley of Hinnom

Introduction

Gehenna, a term with deep biblical significance, is shrouded in mystery and often misunderstood. This valley, also known as the Valley of Hinnom, plays a fundamental role in biblical prophecy. This document explores the diverse aspects of Gehenna in the context of the Bible, its connection to the Valley of Josaphat, and its role in prophetic events.

Historical Significance of Gehenna

The concept of Gehenna is often linked to passages in the New Testament, particularly in the teachings of Jesus. However, its origins can be traced back to the Hebrew Bible, where it is connected to the Valley of Hinnom (Joshua 15:8 Joshua 18:16). This valley surrounded ancient Jerusalem from the west and southwest (Nehemiah 2:13; Nehemiah 11:30), and it plays an important role in the prophetic account.

In ancient times, the Valley of Hinnom held a dark reputation as a place of idolatrous practices, including child sacrifices to pagan deities like Moloch (2 Kings 23:10 - 2 Chronicles 28:3 2 Chronicles 33:6 ). In the book of Jeremiah, Gehenna is associated with the valley where Judah's apostate kings offered sacrifices to false gods (Jeremiah 7:31).

Hebrews 10:27 - Facing Judgment after Resurrection

Hebrews 10:27 serves as a foundational verse, stating, "Just as man is destined to die once, and after that to face judgment." However, it's important to clarify that we do not face judgment immediately after death, as indicated in Hebrews 11:39-40 and 1 Thessalonians 4:13-18. Instead, judgment follows after the Resurrection of the Dead, underscoring the importance of the Resurrection. Not everyone will experience resurrection; only those responsible for their actions will face judgment.

Sheol and the Immortality of the Soul

The concept of Gehenna is closely tied to the understanding of Sheol or Hades in the Bible. Sheol is often translated as "the grave" and is a place where the souls of the deceased reside. The Bible does not support the idea of an immortal soul; instead, it teaches that souls can die. The idea that Sheol or Hades represents the grave is affirmed by verses like Ezekiel 18:4, Psalm 146:3-4, and Ecclesiastes 3:18-21; Ecclesiastes 9:5-10, indicating that the soul is not immortal. This aligns with the belief that resurrection is necessary for judgment.

Souls Destroyed in Gehenna

In Matthew 10:28, the passage emphasizes that one should not fear those who can only harm the physical body but rather fear the One who can bring destruction to both the body and the soul in Gehenna. This statement challenges the notion of the immortal soul, as it implies that both the soul and body can be destroyed in the same place, namely, Gehenna, which was historically a garbage dump outside Jerusalem. The Greek word "psuchē," often translated as "soul" in this context, can also be understood as "life." When examined alongside passages like Matthew 16:25, where "psuchē" is translated as "life," the context suggests that "life" may be a more appropriate interpretation for "soul" in Matthew 10:28. This passage strongly asserts that the soul is not inherently immortal but can unquestionably face destruction.

It is worth noting that the Greek word "(Strong's 622. apollumi,)" translated as "destroy" in Matthew 10:28, carries the meaning of "destroy utterly" rather than merely afflicting or tormenting. This word is consistently used in the Bible to signify complete destruction, with no implication of ongoing torment. If we were to replace "life" with "immortal soul" in this passage, it would indeed lead to a conflicting and contradictory interpretation. Instead, the passage seems to convey a clear and emphatic message that the soul, like the body, is mortal and subject to destruction in Gehenna.

Psalm 49 - Emphasizing Knowledge and Understanding

Psalm 49:20 emphasizes the importance of knowledge and understanding in relation to accountability. It likens those who lack understanding to beasts that perish, highlighting the role of knowledge in bearing responsibility for the truth. This understanding is also reflected in Isaiah 26:14, which speaks of the deceased not rising, emphasizing the mortal nature of human souls. In the context of the judgment seat of Christ and Gehenna, having the knowledge of God's truth and living by it is essential for accountability.

Daniel 12 - Resurrection and Judgment

The key passage in understanding the resurrection and judgment associated with Gehenna is Daniel 12. It mentions, "Many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt." The word "many" implies that not all will be resurrected, but a select group. This indicates that not everyone will be resurrected, and the judgment will differentiate between the righteous and the wicked

The Marriage Feast of the Lamb and the Judgment Seat of Christ

The events associated with the judgment seat of Christ and the marriage feast of the Lamb are crucial elements of end-time prophecies. The judgment seat is where individuals are evaluated for their actions and receive their rewards. The marriage feast of the Lamb follows the judgment seat, signifying the moment when individuals are made immortal. These events are often viewed as occurring alongside the great tribulation and the time of Jacob's trouble.

The Great Tribulation and the Time of Jacob's Trouble

Matthew 24:21 and Jeremiah 30:7 are frequently cited in bible prophecy discussions. The Great Tribulation is described as a period of intense suffering and testing for humanity. The time of Jacob's trouble is associated with the distress faced by the Jewish people. These tribulations are believed to lead to the War of Armageddon, which is expected to have global consequences

Gehenna in the Hebrew Scriptures 

Jeremiah's accounts in Chapter 7, Verse 31 and Chapter 19, Verses 11-13 both describe moments of divine disapproval and foretell the eventual devastation of Jerusalem. The verses in Jeremiah 19:2-6 prophetically address the ruin brought by the Babylonians and later by the Romans in 70 AD.

However, looking ahead to the last days, once the echoes of past sieges and the consequences of divine judgment and earthquakes have transformed the very landscape, the whole of the valley, including the areas where lifeless bodies and ashes were once discarded, stretching as far as the brook Kidron, up to the corner of the Horse Gate on the eastern side, will be wholly consecrated to Yahweh, as described in Jeremiah 31:40. This foresees a remarkable transformation and divine sanctification of this historically significant place

The Evolution of Gehenna: From Historical Valley to Prophetic Symbol

Gehenna, with its historical roots in the Old Testament as the Valley of Hinnom, has evolved into a significant concept in the prophetic teachings of Jesus and end-time prophecies. It serves as a potent symbol of divine judgment, both in its historical context as a place of punishment and in its future role as a literal site of judgment. Also, Gehenna carries deep symbolic meanings, one crucial aspect is its representation of the second death. In contrast to the concept of an immortal soul, the term "second death" signifies complete annihilation, representing an irreversible and everlasting termination of life, rather than a mere separation from God. This theological perspective underscores the gravity of the consequences for those who face Gehenna's judgment in the age to come, emphasizing the finality of the sentence.

Gehenna in the Gospels

When Jesus mentioned Gehenna, He was clearly referring to a physical place of judgment. This clarity is particularly evident in the context of the Gospels, where the term Gehenna consistently points to the actual Valley of Hinnom. Furthermore, in Matthew 23:36 and 24:34, Jesus foretold that "all these things will come upon this generation." The term "generation" here incorporates those living in the first century AD and also those dwelling in the last days. This prediction is intimately tied to the judgment prophecies outlined in Matthew 23-24, Mark 13, and Luke 21, which ultimately found their fulfilment in the cataclysmic events of 70 AD, resulting in the destruction of Jerusalem and the Pharisees in the 1st century AD.

The historical records, notably those of Josephus, align with Jesus' warnings. They describe how the Roman army discarded the dead bodies of the people into the valleys surrounding the city. Jesus' prophecy, particularly in Luke 21:20-24, accurately depicted the encircling of Jerusalem by foreign armies, its eventual trampling by Gentiles, and the devastating outcome. These events, therefore, foreshadow the impending and tragic downfall of Jerusalem, a vision also prophesied in Zechariah chapter 14:1,2, which is yet to come to pass in the future.

Nevertheless, these occurrences of Gehenna are not limited to the past but hold prophetic significance for the future. They shed light on the understanding that Gehenna is not merely a place for the disposal of corpses but a significant site of future judgment and punishment for the wicked. Jesus consistently contrasts entering the kingdom of heaven, which represents new life in the future earthly kingdom of God, with entering Gehenna. This contrast supports the interpretation that Gehenna represents divine end-time judgments

Jesus' stern warning to the scribes and Pharisees serves as a prophetic message with implications extending far beyond their time. It is relevant not only to those particular religious leaders of ancient Israel but also to the antitype church leaders of today, as described in the book of Revelation. In Revelation 13, they are symbolized by the Beast, the False Prophet, and the image of the Beast. The fate of these individuals, representing those who lead people astray and engage in falsehood, is a clear reminder of the ongoing relevance of Jesus' warning.

In Revelation 19:19-21, a vision unfolds that holds striking parallels to Jesus' teachings regarding Gehenna. The lake of fire described here is unmistakably Gehenna. As it is foretold, judgment is coming upon these deceivers, and they, too, will be cast into the lake of fire, which is Gehenna. The combination of these biblical references from the Gospels to the book of Revelation underscores that Gehenna is not a concept bound by historical context alone. Instead, it signifies a future judgment, the second death, which is eternal and represents a total obliteration of existence. This prophetic dimension highlights Gehenna's significance for both the past and the future, as a place of ultimate judgment and punishment, in the age to come.

In summary, when we survey all instances of Jesus discussing Gehenna, it becomes evident that He did not teach Gehenna as a realm of unending torment. Instead, He employed language from the Old Testament that primarily referred to temporal punishment and judgment. While the Valley of Hinnom was indeed a real place, recognized by the Jews in Jerusalem as a site of wicked actions and a rubbish dump, Jesus elevated Gehenna's significance. His frequent contrasting of Gehenna with the promise of new life in the earthly kingdom of God indicates that He saw Gehenna as a destination associated with forthcoming judgment and punishment. This understanding extends beyond the historical events of 70 AD, pointing to a profound latter-day fulfilment where Gehenna serves as a place of final reckoning and divine justice. It remains, emphatically, not merely symbolic but a real place of judgment and punishment with profound implications for the future.

Mathew 13 "The Parable of the Wheat and Tares: A Latter-Day Application to the Second Coming and Judgment"

The parable of the wheat and tares, found in Matthew 13:24-30, has several elements that strongly suggest a latter-day application, particularly in the context of the second coming and judgment. Here are some of the key points:

The Harvest: The reference to "the harvest" (Matthew 13:39) is a figure used in other passages concerning the Lord's return, such as Isaiah 18:4-5, Joel 3:13, Mark 4:29, and Revelation 14:15. This suggests a connection to the events of the second coming.

The End of the Age: The mention of "the end of the Age" (Matthew 13:39) aligns with the concept of the end times and the return of Christ.

Angels Gathering the Responsible: The idea of angels gathering the responsible (Matthew 13:39-40) is also repeated in Matthew 25:31-33 in the context of the second coming, further supporting a latter-day application.

A Furnace of Fire (Gehenna): The reference to "a furnace of fire" (Matthew 13:42), which is associated with 'Gehenna,' aligns with the concept of judgment and the fate of the wicked.

Wailing and Gnashing of Teeth: The phrase "wailing and gnashing of teeth" (Matthew 13:42) is used in other passages concerning the fate of the rejected at the judgment seat (Matthew 8:12, 22:13, 24:51, 25:30). This connects the parable to the judgment of the wicked.


The Righteous Shining Forth: The statement "Then shall the righteous shine forth as the sun in the kingdom of their father" (Matthew 13:43) appears to fit more sensibly with the second coming than with the events of A.D. 70.

The Valley of Josaphat and Armageddon

Joel 3:12-14 Let the nations be wakened and come up to the valley (Ge) of Jehoshaphat (Yahweh Judges, Don): for there will I sit to judge all the nations round about. Put ye in the sickle, for the harvest is ripe: come, get you down; for the press is full, the fats overflow; for their wickedness is great. Multitudes, multitudes in the valley of decision (threshing Arma): for the day of Yahweh is near in the valley of decision (threshing Arma).

The Valley of Hinnom, enveloping the Old City of Jerusalem and the nearby Mount Zion from the west and south, converges with the Kidron Valley, forming two principal valleys encircling Ancient Jerusalem. This geographical configuration holds particular significance in end-time prophecies, particularly in connection with the Valley of Jehoshaphat. The Valley of Jehoshaphat, as mentioned in the book of Joel, emerges as a site of ultimate judgment. In this valley, God is said to gather the nations and execute judgment on behalf of Israel.

This prophetic landscape bears relevance to the broader concept of Armageddon. By breaking down the word "Armageddon" into its constituent Hebrew components, we arrive at a deeper understanding. "Arma" means a heap of sheaves typically found on a threshing floor, while "Ge" means a valley, and "Don" means judgment. This linguistic deconstruction allows us to draw connections to other prophetic passages. For instance, consider Joel 3, where we encounter the notion of a valley of judgment, or "Ge," known as the Valley of Jehoshaphat, meaning "God Judges" or "Don." It is in this valley that the nations are summoned for judgment on a grand scale. As the passage suggests, multitudes gather in the valley of decision, linked to the term "Arma," which has connotations of threshing and separating the righteous from the wicked.

This concept of judgment in the Valley of Jehoshaphat as articulated in the book of Joel resonates with the end-time prophecies presented in Revelation 16:14-17. Here, the Valley of Jehoshaphat, intertwined with the idea of Armageddon, takes on a profound significance. It becomes the stage upon which Jesus, accompanied by immortal believers, emerges for the final judgment following the resurrection. This biblical imagery further underscores the interconnectedness of these end-time events, where the Valley of Jehoshaphat represents the ultimate place of judgment for the nations, mirroring the thematic elements found in the term "Armageddon." In this union of geography and prophecy, we discern a vivid portrayal of final judgment and divine justice.

The imagery in Revelation continues as it describes the final battle and its outcome. In Revelation 19:20, the beast and the false prophet are captured and thrown into the fiery lake of burning sulfur. This lake of fire is often associated with Gehenna. However, it is essential to note that this is not necessarily depicting eternal punishment but rather the concept of everlasting destruction. The fire's eternal nature signifies its consuming power until nothing remains.

Ezekiel 38:14-23 and Zechariah 14:3,4 - Prophetic Earthquake and Sulfur

Ezekiel 38 and Zechariah 14:3,4 provide a vivid portrayal of apocalyptic events, including a monumental earthquake, hailstorms, and the consumption of sulfur. These cataclysmic phenomena are intrinsically linked to the final judgment and end-time prophecies.

Zechariah 14:3,4

These verses introduce a momentous return, with "Yahweh of Armies" (Christ and the immortalized true believers) confronting a city held captive by the Gentiles. His feet will firmly stand upon the Mount of Olives, situated to the east of the Holy City, initiating a "great earthquake" that cleaves the Mount of Olives from east to west. Notably, Jerusalem will not only be elevated in a metaphorical sense but will also be physically raised up (v 10), attaining supremacy over all other "mountains." This transformation mirrors other prophetic passages like Isaiah 2:2-4 and Psalms 48:2.

Joel 3 reinforces the notion of seismic upheaval in this critical time, as "Yahweh will roar from Zion and thunder from Jerusalem; the earth and the sky will tremble." Nevertheless, amid these cosmic tremors, the Lord stands as a refuge and stronghold for His people, particularly Israel (v 16).

Ezekiel 38

In the context of Ezekiel 38, the divine wrath unleashed by the impending earthquake extends not only to Israel but primarily targets the enemies of Israel, spearheaded by "Gog." When Gog launches an assault on the land of Israel, the Lord Yahweh's fiery wrath is kindled, leading to a great earthquake. This seismic convulsion will encompass not only the land of Israel but will reverberate throughout the earth. Every living creature, from the fish in the sea to the birds in the sky, will quiver in awe of the divine presence. The mountains will be upturned, cliffs will crumble, and walls will crumble to the ground, signifying a monumental upheaval (Eze 38:18-20).

The Mountain Shall Remove 

The earthquake, a recurring theme in awe-inspiring manifestations of God throughout biblical and historical records Exo 19:18; Jdg 5:4; Psa 77:18; 114:4; Isa 2:10-22; Jer 4:24; Eze 38:20; Joe 3:16; Amo 9:1,5; Zec 14:4; Rev 6:12; 11:19; 16:18., signifies a transformation akin to the geography at Shechem. Here, the adjacent mountains of Ebal and Gerizim flank a deep east-west valley, where Joshua assembled God's people to receive blessings and cursings (Jos 8:33,34).

Scientific Evidence

Scientifically, the seismic activity in the region, particularly around Israel and its neighbouring territories, is predominantly attributed to the active Dead Sea fault system. Historical and archaeological records indicate a recurrence interval of approximately 102 to 103 years for earthquakes of varying magnitudes (M 6 and 7). The geological evidence further supports the prophecy of a substantial earthquake in the region.

Gehenna as a Literal Volcanic Lake of Fire

In light of the seismic activity in the region and the biblical accounts of cataclysmic events, some have posited the intriguing possibility that Gehenna may be a literal volcanic lake of fire. This interpretation aligns with the volcanic activity along the northern segments of the Dead Sea Transform, mainly attributed to magma migration towards the surface. While this hypothesis is speculative, it underscores the profound connections between biblical prophecy and the geological phenomena that have shaped the landscape, providing a unique perspective on the apocalyptic significance of the region.

Everlasting Destruction:

The Bible contains verses that speak of the consequences for those who worship the beast and its image or receive its mark. While it mentions torment and eternal fire (Rev 14:9-11), it's essential to understand that this is not describing eternal punishment.

The fire is said to be eternal in the sense that it consumes until nothing remains, signifying everlasting destruction, rather than eternal suffering.

The connection between Matthew 25:41 and Isaiah 33:14 further reinforces the idea of unquenchable fire as a symbol of divine judgment.

Age-Abiding Fire and Gehenna:

Matthew 25 speaks of an "age-abiding fire" prepared for the devil and his angels. This concept aligns with the idea of Gehenna as a place of destruction. The notion of age-abiding fire during the millennium is also mentioned in Revelation 14:11, reinforcing the idea of a destructive, rather than eternal, punishment.

The End-Time Significance of Gehenna and Hamon-Gog

Introduction

The Scriptures abound with prophecies about the end times, often portraying the final judgment in cataclysmic terms. Within these end-time prophecies, two distinct locations hold particular significance: Gehenna and Hamon-Gog. This document delves into their prophetic roles, their geographical distinctions, and their connection to the final battle during the war of Armageddon.

Gehenna: The Volcanic Lake of Fire

Gehenna, historically associated with the Valley of Hinnom surrounding Jerusalem, takes on a profound prophetical significance. It is no longer merely a site of past acts of wickedness and a rubbish dump. Instead, the Scriptures indicate that Gehenna will become a literal volcanic lake of fire, manifesting during the war of Armageddon.

The Prophecy: Ezekiel 38:14-23 and Zechariah 14:1-5

Ezekiel 38 and Zechariah 14 deliver a vivid prophecy of the cataclysmic events surrounding the final battle of Armageddon. It is foretold that a great earthquake will shake the earth, heralding the presence of Christ and the immortal true Believers. This seismic upheaval will lead to the opening of the volcanic lake of fire, transforming Gehenna into a place of divine, apocalyptic judgment and punishment. This event is intrinsically linked to the final judgment as the forces of evil face their ultimate reckoning.

The Destruction of Gog and the False Prophet

In the midst of this apocalyptic battle, the beast (symbolizing Gog, often associated with Russia) and the false prophet (representing the Pope) meet their demise as they are cast into Gehenna. The biblical account, Revelation 19:19-21, clearly depicts their fate. The lake of fire, burning with brimstone, serves as the instrument of their destruction. However, their armies symbolized as "the rest," are met with a different fate – they are slain with the sword, echoing the prophecy of Ezekiel 38:21, where every man's sword will be against his brother.

The armies of Gog, the multitudes, depicted as "the rest," will retreat eastward, only to be destroyed by fire from the sky, as foretold in Ezekiel 38:22. The divine judgment upon them will include plague, bloodshed, torrents of rain, hailstones, and burning sulfur, impacting not only Gog but also the many nations accompanying him.

In Ezekiel 39:11, it is prophesied that Gog will be given a place for burial in Israel, specifically in the Valley of the Travelers, east of the sea. This location, named the Valley of Hamon-Gog, signifies the multitudes of Gog. It becomes the burial site for Gog and his vast multitude, marking the culmination of their judgment and punishment.

Gehenna versus Hamon-Gog

It is essential to recognize the distinction between Gehenna and Hamon-Gog. Gehenna is the apocalyptic volcanic lake of fire associated with the earth-shattering events of Armageddon, whereas Hamon-Gog is a geographical location located to the east of the Dead Sea in Jordan. In Ezekiel 39:9-16, Hamon-Gog is referred to as the "Valley of the multitudes of Gog." This is the place where the army of Gog will be buried after their defeat. It is not the same as Gehenna, which serves as a place of divine judgment.

The term "Hamon-Gog" in Ezekiel 39:11 carries significant meaning, with its roots in the Hebrew word "Hamon," which indeed denotes "multitudes." This interpretation is further substantiated when we examine its usage in Joel 3:12-14, specifically in the phrase "multitudes in the valley of decision." The Hebrew word "Hamon" is associated with a multitude or an abundance of people, emphasizing the vast numbers assembled in a particular context.

In Joel 3:12-14 (Strongs H1995), the term "multitudes" is rendered from the Hebrew word "Hamon" (Strongs H1995). In this context, it describes the vast numbers of people gathered in the valley of decision, underscoring its connotation of numerous individuals assembled for a significant event.

By drawing a parallel between the use of "Hamon" in Joel 3:12-14 and its presence in Ezekiel 39:11, we can affirm that "Hamon-Gog" signifies the multitudes associated with Gog. This interpretation reinforces the notion that the term is linked to the idea of numerous individuals participating in a momentous event, aligning with the broader themes of divine judgment and eschatological significance found in the book of Ezekiel.

The Geological Evidence

Scientifically, the seismic activity in the region, particularly around Israel and its neighbouring territories, is attributed to the active Dead Sea fault system. Historical and archaeological records suggest the recurrence of earthquakes, aligning with the prophetic accounts. The geological evidence supports the concept of Gehenna as a literal volcanic lake of fire. The volcanic fields along the Dead Sea fault zone could potentially become active again after the great earthquake prophesied in Ezekiel 38 and Zechariah 14.

Jeremiah 31:40: The Ultimate Destiny of Gehenna

Jeremiah 31:40 alludes to the ultimate destiny of Gehenna. It states that the whole valley where dead bodies and ashes are thrown will be holy to the Lord. This prophecy underscores that Gehenna, once a symbol of punishment and destruction, will be transformed into a place of holiness in the age to come.

Conclusion

In the tapestry of end-time prophecies, Gehenna emerges as a powerful symbol of divine judgment. Its transformation into a literal volcanic lake of fire during the cataclysmic events of Armageddon emphasizes its role as a place of punishment for the forces of evil. This concept echoes the distinction between the fate of the wicked and the destiny of the righteous.

Gehenna and Hamon-Gog stand as geographical and prophetic markers, reminding humanity of the consequences of disobedience and the significance of divine judgment. While Gehenna symbolizes the judgment for those who reject the Gospel of the Lord Jesus Christ, Hamon-Gog represents the fate of those who know not God. Both categories face everlasting destruction from the presence of the Lord, as described in 2 Thessalonians 1:8-9. These prophetic events transcend mere historical accounts and illuminate the eternal consequences of one's choices.

Understanding the Second Death and the Symbolism of the Lake of Fire

The concept of the "second death" stands in stark contrast to the notion of an immortal soul, signifying total annihilation and representing an irreversible and everlasting termination of life. This understanding challenges the traditional belief in an eternal separation from God and offers a different perspective on the fate of the wicked. To delve deeper into this theological perspective, it is essential to explore the symbolism associated with the "lake of fire" in the book of Revelation.

The book of Revelation, with its vivid and symbolic imagery, contains references to the "lake of fire" in chapters 20 and 21. These references are accompanied by explanations that shed light on the nature of the "lake of fire" and its connection to the "second death." In Revelation 20:14 and 21:8, the association between the "lake of fire" and the "second death" is made explicit. This connection is crucial in understanding the symbolic nature of the lake of fire.

If one were to interpret the "lake of fire" as a literal ocean of fire in which creatures were to live in eternal torment, the accompanying explanations would be redundant. The very fact that these explanations are provided underscores the symbolic character of the lake of fire. It is in line with other explanations found in the book of Revelation, where various symbols are clarified. For instance, the woman represents the great city (Revelation 17:18), the seven heads symbolize seven mountains (Revelation 17:9), and the seven candlesticks represent the seven churches (Revelation 1:20).

Additionally, the objects associated with the "lake of fire" in the Book of Revelation further emphasize its symbolic nature. These objects include a personage on horseback with a sword in his mouth, a garment stained with blood, a beast, a false prophet, and an image. These symbols are clearly not meant to be taken literally but rather as hieroglyphs conveying deep and meaningful messages. The highly intricate and fantastical imagery in the book of Revelation is intended to convey spiritual truths, not descriptions of literal events or places.

This interpretation is further reinforced when we consider the depiction of the devil cast into the "lake of fire" (Revelation 20:10). The devil is portrayed as a red dragon with seven heads and ten horns. It is evident that this imagery has political and symbolic significance, as is affirmed by the interpretation provided in Revelation 17:3, 9-18, where kings, governments, and people are symbolically represented. Therefore, it is inconsistent to claim a literal interpretation for the fiery fluid into which this symbolic monster is cast, considering the symbolic nature of the imagery itself.

The "lake of fire" symbolizes the judgments of God, which lead to the destruction of the kingdoms of men and, consequently, to the experience of the "second death" by the rejected at the judgment seat. This "second death" is attended by shame, indignation, anguish, and wrath, and it signifies the permanent and irreversible termination of life. It is not a state of eternal torment but a state of eternal oblivion.

The mention of the "second death" also appears in other parts of the Bible, such as Mark 16:2, where it is mentioned that "he that believeth not shall be condemned." While this verse does not provide explicit details about the nature of this condemnation, other passages, such as Galatians 6:8, Romans 6:23, and Romans 8:13, inform us that it is corruption and death. The "second death" is called so because it is the second time that individuals experience death, having already experienced physical death.

Furthermore, Revelation 20:13-15 describes those who are not found written in the Lamb's book of life as being cast into the "lake of fire." However, this casting into the "lake of fire" is not to be understood literally. It is, like the other symbols in the book of Revelation, a symbolic representation of the "second death." This "second death" is the fate of the wicked, and it signifies their total annihilation.

Revelation 21:8 reinforces this perspective by stating that all liars have their part in the "lake of fire, which is the second death." The use of the adjective "second" in "second death" is not meant to imply a sequential order but rather emphasizes the finality and completeness of this death. It is the death that comes as the ultimate consequence of sin, which has been inherited from Adam.

In summary, the concept of the "second death" and the symbolism of the "lake of fire" challenge traditional beliefs in the immortality of the soul and eternal torment. Instead, they point to a theological perspective that emphasizes the complete annihilation of the wicked, signifying an irreversible and everlasting termination of life. This interpretation is rooted in the symbolic nature of the imagery in the book of Revelation and aligns with the broader biblical context that links sin to death and destruction.

The Invisible Presence of Christ from 33 AD Until the Second Coming

Title: The Invisible Presence of Christ: A Prophecy Study

Matthew 28:18 Then Jesus came to them and said, “All authority in heaven and on earth has been given to me.


The concept of the invisible presence (parousia) of Christ is a compelling aspect of Christian prophecy that spans the pages of the New Testament and carries significant implications for understanding the unfolding of historical events. This study delves into the idea that Christ's presence extends beyond the physical realm and influences key moments in history, ultimately leading to his anticipated second coming.

The Invisible Presence: A Biblical Foundation

The foundation for the concept of the invisible presence of Christ is rooted in the New Testament. 1 Peter 3:22 proclaims that Christ has ascended into heaven, taking his place at the right hand of God, with angels, authorities, and powers in submission to him. This exalted position signifies Jesus' divine authority and influence over the celestial realm. Additionally, John 5 informs us that all judgment has been entrusted to the Son.

This divine authority and power serve as the basis for the belief that Jesus, though physically absent from Earth, is actively controlling world events from the time of his ascension until his second coming. It is through his invisible presence that he guides and shapes the course of history.

Matthew 28:18 and 1 Peter 3:22 emphasize the authority and rule of Jesus, indicating that He began to exercise His kingship from the time of His resurrection. This rule is manifested through His invisible presence and providence, which extend over both heaven and earth. It underscores His continuous guidance and influence over the course of human history and events, shaping the destiny of all creation.

The text makes it clear that in Matthew 28:18, Jesus declares that all authority has been given to Him. This suggests that He did not possess this authority before His resurrection. This viewpoint challenges the concept of the Trinity and refutes the Jehovah's Witnesses claim that the invisible presence began in 1914 AD.

Jesus' kingship began around the time of His resurrection, which is traditionally dated to approximately 33 AD. It is His resurrection and ascension that are seen as important moments in establishing His kingship and authority. This event is fundamental to Christian theology and marks the beginning of Jesus' rule and reign as the King of both heaven and earth.

The First Act of the Parousia: The Coming of the Comforter

The invisible presence of Christ finds its first act in the coming of the Comforter. This Comforter is identified as the Holy Spirit, whose arrival fulfills Jesus' promise to empower his disciples and lead them into all truth. "The Comforter, which is the Holy Spirit, whom the Father will send in my name, he shall teach you all things" (John 14:26).

The belief that Christ is present when two or more are gathered in His name underscores the idea that this invisible presence is not limited to historical events but is also experienced within the Christian community. Christ's presence among believers serves as a source of guidance, comfort, and inspiration.

In Acts 2, we find a profound connection to the passage from Ephesians 4:9-13. This connection highlights the invisible presence of Christ and His role in empowering and guiding the early Christian community.

In Acts 2, the promised Holy Spirit descends upon the apostles during the Day of Pentecost, ushering in a new era of spiritual empowerment and guidance. This event signifies Christ's fulfillment of His promise to send the Comforter, which is the Holy Spirit, to lead and empower His disciples. Just as Ephesians 4:11-13 speaks of Christ giving apostles, prophets, evangelists, pastors, and teachers to equip His people for service and to build up the body of Christ, Acts 2 reveals the means through which this equipping and empowerment take place – through the outpouring of the Holy Spirit.

The supervisor, director, and developer of this Holy Spirit power is none other than the Lord Jesus Christ, who, as Acts 2 demonstrates, is alive and active in the spiritual realm. His resurrection and ascension paved the way for His invisible presence, enabling Him to fulfill His role as "the Lord the Spirit." This divine presence continues to guide, empower, and unify believers, ultimately leading them to maturity and a deeper understanding of the Son of God, attaining the fullness of Christ's influence in their lives. Acts 2, therefore, exemplifies the practical manifestation of the invisible presence of Christ as it unfolds in the early Christian community, powered by the Holy Spirit.

The nature of the Holy Spirit 

To comprehend the role of the Holy Spirit as the Comforter, it is crucial to clarify the nature of the Holy Spirit. The Holy Spirit is not a 'separate' or 'other' person. Ac 7:55, 56; Re 7:10 The Holy Spirit is the power and energy of God it is his active force emanating from his corporeal divine nature always out flowing from Him, by which His 'everywhereness' is achieved. Ps 104:30; 1 Cor 12:4-11. The Spirit is personal in that it is of God Himself: it is not personal in the sense of being some other person within the Godhead"The Holy Spirit is the divine force through which God interacts with the world and His people. It is the source of supernatural abilities and the driving force behind spiritual transformation.

The Prophecy of Revelation 1:1

Revelation 1:1 The Revelation of Jesus Christ, which God gave Him to show His servants—things which must shortly take place. And He sent and signified it by His angel to His servant John, 

Revelation 1:1 is an important passage in this interpretation. It describes the events as "the things that must shortly come to pass." For adherents of the continuous historical interpretation, this verse foreshadows the significant historical occurrences that are guided by Christ's presence. One of the most noteworthy examples is the destruction of Jerusalem and its temple in 70 AD, an event considered a direct fulfilment of Christ's influence on human history. Matthew 24:1:3

The continuous historical perspective treats the Book of Revelation as a comprehensive plan for understanding the course of history. It asserts that these visions and revelations span from the time of the Apostle John to the second coming of the Lord Jesus Christ. According to this viewpoint, Jesus, since His ascension, has been actively guiding and influencing the flow of human events from the background.

The continuous historical interpretation is instrumental in aligning historical developments with the symbols and visions presented in the Book of Revelation. This interpretation suggests that Christ's invisible presence is shaping the course of history until His ultimate return.

Providence in Action: Historical Signposts

The invisible presence of Christ is discerned through historical signposts that echo divine providence. These events are guided by Christ's presence, shaping the course of history. One of the most striking examples is the destruction of Jerusalem and its temple in 70 AD. This calamity is viewed as a direct fulfillment of Christ's influence on human history, and it serves as a powerful indicator of his invisible presence. (Daniel. 9:26 Deut. 28:62-64. Psalm 118:22)

Additional historical milestones are seen as part of this providential plan.  These include the fall of pagan Rome, an empire that played an important role in early Christian history. Its eventual decline is seen as part of the divine plan. (Revelation 6)

Jesus stirred up various tribes and empires – such as the Visigoths, Huns, Vandals, and Germanic forces – and empowered them for their role in shaping the destiny of the Western Roman Catholic world. This was all part of the invisible presence of Jesus and His providence at work. (Revelation 8) 

Similarly, the fall of Constantinople, a momentous event in Christian history, is viewed through the lens of Christ's influence, guiding the course of human events. (Revelation 9)

The French Revolution, World Wars 1 and 2, and the re-establishment of the state of Israel in 1948 are all considered landmarks of Christ's invisible presence in the course of history. These events are believed to be part of the unfolding of God's plan and the progression toward Christ's ultimate return.

Community and Faith

Matthew 18:20 For where two or three gather in my name, there am I with them.”

The belief that Christ is present when two or more are gathered in His name is a fundamental aspect of the invisible presence view. It underscores that this presence isn't merely confined to historical events but is experienced within the Christian community. Christ's presence among believers is seen as a source of guidance, comfort, and inspiration, a notion deeply rooted in the Gospels.

Moreover, the Bible teaches that where two or more are gathered in Christ's name, he is among them. This further emphasizes the enduring nature of his presence and influence in the lives of believers. It is not confined to historical events but also serves as a source of guidance, comfort, and inspiration within the Christian community.

Anticipation of the Second Coming

The invisible presence of Christ leads to the anticipation of his physical second coming to Earth. This belief is a central aspect of Christian eschatology. While Christ's presence is seen throughout history, it is perceived as a precursor to the momentous event when he will return to establish his reign and fulfill the promises of God.

The interpretation of Matthew 28:20, where Jesus states, "I am with you always, even to the end of the age," is indeed a matter of theological debate. Some argue that it refers to the end of the Jewish age in 70 AD, particularly in the context of the destruction of Jerusalem and the temple. However, others see this statement as referring to Christ's ongoing and invisible presence, extending beyond the end of the Jewish age and into the future.

The perspective that Jesus' presence continues even after his physical return to Earth is rooted in certain eschatological beliefs. This viewpoint suggests that his presence is not limited by time and can extend through various ages or eras, including the millennium. It's a way of understanding the enduring nature of Christ's influence and guidance in the lives of believers and in the course of history.

Furthermore, it aligns with the concept that the invisible presence of Christ is not restricted to a specific time frame but carries on throughout different phases of God's plan for humanity. It is only after the thousand-year reign (the millennium) that, according to certain eschatological views, Christ's presence in this specific form may come to a conclusion when he hands over the kingdom to the Father, as described in 1 Corinthians 15:24.

This interpretation of Matthew 28:20 reflects a particular theological perspective on the continuity of Christ's presence and guidance in the lives of believers, and it underlines the belief in his enduring influence throughout different ages and phases of human history



Conclusion

The concept of the invisible presence of Christ offers a unique perspective on prophecy and Christian history. It underscores that Christ's influence isn't limited to the past or the future but is an ever-present force guiding the course of human events. It provides a framework for understanding significant historical occurrences and the eager anticipation of Christ's physical return. This interpretation emphasizes the enduring presence and providential influence of Christ in the world, offering believers a profound source of hope and faith.

Bible Prophecy Arab-Israeli war

 Arab-Israeli war

First of all, there are numerous prophecies that speak of an Arab-Israeli conflict in the last days. These seven are remarkably similar: Psa 83; Eze 35; 36; Joel 3; Oba; Zec 14; Zep 2; 3; Amo 1; 2. 1. Each pictures an Arab attack upon Israel. While it is true that Psa 83 does not actually say that this attack will succeed, all of the other six do say so (consider Eze 35:5,15; 36:2-5; Joe 3:2,3,5-7; Oba 1:10-14; Zec 14:1,2; Zep 1:2,3; and Amo 1:3,6,9,11,13). And thus they supplement Psa 83's lack on this one point. 2. There is an amazing conformity as to the nations named in each of the seven prophecies: Psa 83 lists the most nations (ten in all: Edom; Moab, Gebal, Ammon, Amalek, Hagarenes, Ishmaelites, Philistines, Tyre, and Assur -- the number may be significant: cp Gen 15:18-21 and perhaps Dan 7:7 and Rev 12:3; 13:1; etc). But four of those ten (Edom, Moab, Ammon, and the Philistines) figure in almost every other of the seven passages. These names closely correspond to Jordan and the PLO (Palestine Liberation Organization) -- who have, according to their views, been dispossessed of their territory by an expansionist Israel. 3. In two of the prophecies (Joel 3 and Zec 14), the phrase "all nations" occurs. This has led many to suppose (mistakenly, we believe) that these passages parallel Ezekiel 38 / 39, and describe a mammoth Russian-led coalition from Europe and Asia and indeed (through perhaps the United Nations) from virtually all nations on the face of the earth. This misapprehension arises, we think, from two causes: (a) failure to appreciate the reasonable limitations, in the Bible, of such all-inclusive language; and (b) failure to consider the context: whereas Joel 3:2 and Zec 14:2 both use "all nations", Joel 3:11 and Zec 14:14 modify that phrase to mean 'all nations round about'. Furthermore, each of Joel 3 and Zec 14 actually name only Arab nations in the Middle Eastern area. 4. Considering some of the nations involved (see #2 above), it is evident that the Arab nations will fight Israel in order to reclaim their land, which they believe to have been stolen from them. But, even more precisely, Psa 83 and Eze 36 state their objective to be the reclamation of the ancient high, or holy, places (Eze 36:2) -- or the "houses of God" (Psa 83:12). Most likely, this means the ancient Temple mount, where now stands the Moslem Dome of the Rock. It is interesting that, though they are but a small minority in Israel, there are fanatically religious Jews bent on the destruction of the Moslem "abomination" and the subsequent erection of a new Jewish temple on its former site. Will some such act be the spark to set off the final Arab-Israeli conflagration? 5. Each of these seven passages predicts the manifestation of Divine glory to defeat Israel's conquerors and to reveal the true God of Israel to all men. It may be argued that such prophecies have already been fulfilled in Old Testament times or perhaps in 1948 or 1967. Many Bible prophecies have more than one fulfillment. But surely the language in these passages is intended also to describe, in the final and most perfect fulfillment, the arrival in glory of the Lord Jesus Christ and the establishment of his Father's glorious millennial (ie 1,000-year) kingdom: "That men may know that thou, whose name alone is Jehovah, art the most high over all the earth" (Psa 83:18). "The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake... So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain" (Joel 3:16,17). "But upon mount Zion shall be deliverance... and the kingdom shall be the Lord's" (Oba 1:17,21). 6. Whereas most of the nations enumerated are the immediate neighbors of Israel, Psa 83:8 seems to present Assur (or Assyria: cp Zep 2:13) in a very important role: "Assur also is joined to them; they have helped the children of Lot [ie Moab and Ammon]." The verse suggests that what had been threatened before (but never achieved) is finally made possible through the invaluable assistance of Assyria. Thus, what Edom and Moab and Ammon have been unable to accomplish -- when helped merely by Syrians and Arabians and Palestinians -- they at last accomplish with the intervention and help of the greater power from the northeast. And this is in keeping with the facts of history also. The early history of the nation of Israel contains several incidents in which David and Jehoshaphat, among other kings, defeated their immediate Arab neighbors and even expanded their territory (2Sa 5; 8; 10; 12; 1Ch 11; 18; 19; 20; 2Ch 20). But, later, when (first) Assyria and (afterward) Babylonia came as northern power leaders of these same Arab nations, then at first two-thirds and finally all of Israel and Judah (including Jerusalem) fell (2Ki 17:1-6; 2Ch 36:11-21; Zec 13:7-9). We suggest that we are in the midst of another fulfillment of this very sequence. It is true that in 1948 and 1956 and 1967 and 1973 Israel has defeated her closest Arab neighbors and has extended her dominion into their lands. And this Israeli supremacy has become so much a part of Christian "legend" and "lore" that many now find it unthinkable that the "clever" Israelis could ever lose to the "bumbling" Arabs. But history -- Divine history -- tells us that, what "Moab" and "Ammon" and "Edom" (Jordan?) and Syria could not do on their own, "Assyria" and "Babylon" (Iraq?) could help them to accomplish! 7. This defeat of Israel by Moslem/Arab nations is plainly marked out (in 5 of the 7 selected passages) as the very last defeat of Israel before an extraordinary fulfillment of Israel's hope: "Neither will I cause men to hear in thee [ie the mountains of Israel] the shame of the heathen any more, neither shalt thou bear the reproach of the people any more" (Eze 36:15). "Then shall Jerusalem be holy, and there shall no stranger pass through her any more" (Joel 3:17). "There shall be no more utter destruction" (Zec 14:11). Significantly, we have not listed the Gogian invasion of Eze 38/39. Why? In ct with these seven prophecies, Eze 38/39 has an almost totally different cast of characters. These are by and large an outer ring of Moslem nations encircling the inner ring listed in Psa 83, etc. Thus Ezekiel's vision should probably be relegated to the time immediately after Christ has defeated the first Arab wave and established his kingdom. (Note the relevance of "dwelling safely" in Eze 38:8,11,14 -- cp with Eze 28:25,26; 34:25,28; Zec 14:11; Jer 23:5,6.) There are numerous other passages that describe a final Arab-Israeli war resulting in defeat for Israel -- a defeat which will be the very last suffered by Israel before her deliverance by Christ at his return. The constraint of space allows no more than the listing of a few such passages, with brief comments: Psa 60 (cp with Psa 108:6-13): Moab, Ammon, and Philistia first scatter Israel, and then are trodden down by Divine power. Isa 13 -- 23: Ten "burdens" upon, among others, Babylon (Iraq?), Philistia, Moab, Damascus (Syria), Egypt (where many Jews have been carried captive -- cp Isa 19:20-25 with Zec 14:2), Dumah (or Edom), Arabia, and Tyre (Lebanon). Isa 34: Retribution upon an Arab enemy (called "Edom"), because of "the controversy of Zion". Jer 25: Certain nations are singled out to drink of the cup of the Lord's wrath -- ie Egypt, Philistia (modern Gaza), Edom, Moab and Ammon (Jordan), Tyrus and Zidon (Lebanon), and Arabia along with the king of Babylon. The first fulfillment of this prophecy was God's punishment of those nations that assisted Babylon in the overthrow of Jerusalem. Are we on the verge of a repetition of history? Jer 44 -- 51: Extended prophecies of judgment upon Egypt, Philistia, Moab, Ammon, Edom, Damascus (Syria), Kedar (Arabia), and of course Babylon (cp Jer 25 above). Rev: Whatever else Rev might mean (and there are various possibilities, and quite prob more than one fulfillment), it is surely noteworthy -- in light of all the foregoing -- that the Book pictures: a. "Figs dropping from a fig tree" (cp Luk 21:29-31) at the end of a series of judgments (Rev 6:13). The fig tree is a common symbol for Israel (Hos 9:10; Luk 13:6-9). b. A great "army" of locusts coming out of the Abyss (the Arabian Desert?) (Rev 9:1-11). (Note that, in Heb, "locust" = arbeh, or "Arab"; and see Joel's prophecy of a locust invasion of Israel.) c. A great destroying power bound at the Euphrates River -- which flows directly through modern-day Iraq (Rev 9:12-21). d. Jerusalem being trodden down by its enemies (Rev 11:1-19). This is equivalent to Luk 21:24 and prob the same as Zec 14:1-3. (Cp the great earthquake of Rev 11:13 with Zec 14:4,5.) e. A great Beast (who is a man: Rev 13:18; cp esp Nebuchadnezzar in Dan 4:16,25,32,33!), with ten horns (cp Psa 83:5-8 and Gen 15:18-21), blasphemes God and kills His people (Rev 13:1-18). f. Finally, great judgments are poured out upon the river Euphrates (Rev 16:12), and Babylon falls (vv 17-21). g. The last chapters picture the final and complete victory of a renewed Jerusalem over her vicious enemy Babylon. Such details are fascinating, in light of quite current events. They should stimulate us to keep our minds open, in the days ahead, to what may be exciting new insights of Bible prophecy being fulfilled in our lifetime!

Philistia in bible prophecy

 Philistia in prophecy

The Philistines are first mentioned in Gen 10:14. Apparently they came from Caphtor, or Crete, very early in Bible times (Deu 2:23; Jer 47:4; Amo 9:7). The land of Canaan received its other name -- Philistia, or Palestine -- from them (Psa 60:8; 87:4; Isa 14:29). 

The Philistines ousted other peoples and settled initially on the Maritime Plain north of Gaza -- a very fertile and desirable area. They seem to have lived in the region around Gerar and Beersheba as early as the time of Abraham (Gen 21:32,34; 26:1). 

After the Exodus, the tribes of Israel were directed by God to journey to Canaan by a route that bypassed the coast of the Philistines (Exo 13:17,18), presumably because they were too strong for Israel at that time. When the Israelites began to settle the Land, the tribe of Judah captured Gaza, Ashkelon, and Ekron (Jdg 1:18), three of the five main Philistine cities; the other two were Gath and Ashdod. But a bit later, because of its idolatries, Israel was handed over into the hands of the Philistines (Jdg 10:6,7). It was delivered from them (Jdg 10:11,12), but soon fell under their dominion again, and remained so, off and on, through the times of Samson (Jdg 14-16), Eli (1Sa 4-6), Samuel, and Saul (1Sa 10:5: 12:9; 13:19-21; 14:52). After Saul's army was defeated, and he and his sons slain by the Philistines (1Sa 28:4; 29:11; 31:1-13), king David overcame and repelled them on several occasions (2Sa 3:18; 5:17-25; 8:1; 19:9; 21:15-22; 23:9-17).

After David's reign, the Philistines are mentioned less frequently, although they come in for threats of judgment by various prophets at later times because they invariably aligned themselves with Israel's enemies (Babylon and Assyria) against their old foe Israel.

The Philistines are joined with other Arab nations confederated against Israel in the latter days was pointed out (Psa 83). This prophetic psalm undoubtedly had a historic fulfillment (possibly 2Ch 20 or 2Ch 32), yet it also points forward to a time when the combined enemies of Israel "know that thou alone, whose name is the Lord, art the Most High over all the earth" (v 18). Today, the modern counterpart to the ancient Philistine territory is what is now called the Gaza Strip, with its exploding Palestinian Arab population -- nearly all of which are inflamed with the most intense hatred of their Israeli "oppressors".

Bible prophecies about Philistia seem to fall into two main categories, with some natural overlapping: (1) first, the Philistines' hatred toward Israel takes shape in despicable actions; and (2) then, the Lord Himself takes vengeance upon these enemies of His people.

"The Syrians before [to the north and east], and the Philistines behind [to the south and west]... shall devour Israel with open mouth... Therefore the Lord will cut off from Israel head and tail, branch and rush, in one day" (Isa 9:12-14). The initial fulfillment of this prophecy was in the days of Hezekiah, when the Jews found themselves squeezed in a wedge between their old enemies Syria and Philistia, and also facing the furious onslaught of the Assyrian (Isa 10:5,6,11-15,24,25). The immediate result was the fall of the Northern Kingdom of Israel, but the final result was that Assyria and its allies, including the Philistines, were themselves punished severely at the hand of God: "In that day the Lord will extend his hand yet a second time to recover the remnant which is left of his people, from Assyria, from Egypt... and from the coastlands of the sea. They [Ephraim and Judah] will swoop down on the slopes of Philistia to the west; together they will plunder the people to the east [Edom, Moab, and Ammon]" (Isa 11:11,14; cp Isa 10:12,25-27; 14:29-31).

That this prophecy is to be fulfilled yet again in the Last Days is evident from its connection with Isa 9:6,7 and all of Isa 11. The special child descended from David -- Jesus Christ (Luk 1:32) -- will bring judgments upon these Arab haters of Israel, recover the faithful remnant of Israel from captivity in Egypt and Assyria, and establish God's glorious Kingdom in Israel.

If the nations mentioned in Isa 9-11 sound very much like those listed in Psa 83, then it is because that psalm could have initially applied to the Assyrian invasion in the reign of Hezekiah, and because it also has a Last Days application. There is an interesting verbal connection. The psalmist's prayer in Psa 83:11 ("Make their nobles like Oreb and Zeeb" -- Midianite princes slain by Gideon) will be fulfilled by Isaiah's Last Days prophecy: "My indignation will come to an end, and my anger will be directed to their destruction. And the Lord of hosts will wield against them a scourge, as when he smote Midian at the rock of Oreb" (Isa 10:25,26).

Joel: The evil deeds of the Philistines and the subsequent retribution by God is aptly described by Joel: "What are you to me, O Tyre and Sidon, and all the regions of Philistia? Are you paying me back for something? If you are paying me back, I will requite your deed upon your own head swiftly and speedily. For you have taken my silver and my gold, and have carried my rich treasures into your temples. You have sold the people of Judah and Jerusalem to the Greeks, removing them far from their own border. But now I will stir them up from the place to which you have sold them, and I will requite your deed upon your own head. I will sell your sons and your daughters into the hand of the sons of Judah, and they will sell them to the Sabeans, to a nation far off; for the Lord has spoken" (Joel 3:4-8). 

It is plain that Joel 3 is part of a Last Days prophecy (cp vv 14-17,20), when Judah shall be inhabited forever because the Lord dwells in Zion. Then "Jerusalem [shall] be holy, and no stranger shall pass through her any more", for God says, "I will avenge their blood, and I will not clear the guilty."

Amos: Philistia is listed among the oppressors of Israel in the prophecy of Amos, who wrote shortly before the time of the great Assyrian invasions of Israel: " 'For three transgressions of Gaza, and for four, I will not revoke the punishment; because they carried into exile a whole people to deliver them up to Edom. So I will send a fire upon the wall of Gaza, and it shall devour her strongholds. I will cut off the inhabitants from Ashdod, and him that holds the scepter from Ashkelon; I will turn my hand against Ekron, and the remnant of the Philistines shall perish,' says the Lord GOD" (Amo 1:6-8; cp Amo 3:9).

This passage indicates assistance by the Philistines in taking the Jews into captivity (cp Joel 3 above). As a possible Last Days application, the phrase "for three transgressions and for four" could suggest several attempts to destroy Israel (1948, 1967, 1973?), only the last of which (it may be assumed) will be successful.

Obadiah: In his short vision, the prophet Obadiah sees a future time when "Edom" will be punished, for his violence against his "brother" Jacob, by being cut off forever (v 10). At a time called "the day of the Lord" (v 15), mount Zion -- the Temple Mount in Jerusalem -- will be the scene of deliverance and holiness (v 17), and the house of Jacob will possess their land. At that time (and not before), when "Saviours" will appear on mount Zion, and when the kingdom of Israel will truly belong to God (v 21), then "... they of the south shall possess the mount of Esau; and they of the plain the Philistines: and they shall possess the fields of Ephraim and... Samaria: and Benjamin shall possess Gilead" (v 19). 

Some Bible students suggest that v 19 has already been fulfilled by the unbelieving nation of Israel, in winning the war of 1967 and occupying the West Bank and Gaza Strip. However, v 19 is "sandwiched" between verses 17 and 21, which clearly tell of Messiah's kingdom. Only after Christ has returned will a redeemed and restored Israel truly possess her ancient land.

Ezekiel: During the ascendancy of Nebuchadnezzar and Babylon, the Philistines were still filling a similar hostile role, and thereby still threatened with a similar punishment from God: "Thus saith the Lord God; Because the Philistines have dealt by revenge, and have taken vengeance with a despiteful heart, to destroy it for the old hatred; Therefore thus saith the Lord GOD; Behold, I will stretch out mine hand upon the Philistines, and I will cut off the Cherethim, and destroy the remnant of the sea coast. And I will execute great vengeance upon them with furious rebukes; and they shall know that I am the Lord, when I shall lay my vengeance upon them" (Eze 25:15-17).

Zephaniah: This prophet prophesied during Hezekiah's reign, also pronouncing divine judgments upon the Philistines: "For Gaza shall be forsaken, and Ashkelon a desolation: they shall drive out Ashdod at the noon day, and Ekron shall be rooted up. Woe unto the inhabitants of the sea coast, the nation of the Cherethites! the word of the Lord is against you; O Canaan, the land of the Philistines, I will even destroy thee, that there shall be no inhabitant. And the sea coast shall be dwellings and cottages for shepherds, and folds for flocks" (Zep 2:4-6). 

But the time of the Philistines' (and the Assyrians' -- cp v 13) defeat will also be the time when Israel, redeemed from their last captivity, will finally dwell securely in their own land, under the benevolent hand of their Messiah (v 7; cp also Zep 3:14-20).

Jeremiah: In Jer 25, Jeremiah predicts vengeance upon the Philistines in the Last Days. He lists their cities (v 20) along with "all the mingled people" (vv 20,24 -- the word is "ereb", closely related to "Arab") of Egypt, Edom, Moab, Ammon, Tyre, Sidon, Dedan, Tema, Arabia, Elam, and Media -- all Muslim territories -- and finally Babylon. God will cause all of these to drink of "the wine cup of this fury" (v 15). This figure of a "cup" of judgment being filled up to the brim, and given by God to the wicked, is common in the Bible, and is often used in regard to the great judgments of the Last Days (Psa 11:6; 75:8; Isa 51:17,22,23; Oba 1:16; and esp Rev 14:8,10; 16:19; 18:6).

Jer 47 also contains a reference to God's vengeance upon the Philistines.

Zechariah: Finally, Zechariah also lifts up a burden against the Philistines: "Ashkelon will see it [the power of God] and fear; Gaza will writhe in agony, and Ekron too, for her hope will wither. Gaza will lose her king and Ashkelon will be deserted. Foreigners will occupy Ashdod; and I will cut off the pride of the Philistines" (Zec 9:5,6).

That this is a Last Days prophecy may be seen from the context: "I [the Lord] will encamp about my house... and no oppressor shall pass through them any more" (v 8; cp Joel 3:17). The king who will come in the name of the Lord "will speak peace to the nations, and his dominion shall be from sea to sea, and from the river to the ends of the earth" (v 10); he will also set free the "prisoners" from the waterless pit (the resurrection of the dead!) (v 11).

Conclusion

The "Philistines", or Palestinians, will be among Israel's enemies in the Last Days. Along with the nations of Syria and Jordan ("Edom", "Moab", and "Ammon"), they will be helped by the "Assyrian"/"Babylonian" to defeat their old nemesis. (This aspect, of duality -- and repetition of fulfillment -- in Bible prophecy, is much more common than many Bible readers realize.) 

The Palestinians' enjoyment of victory will be brief, however. The prototypical Philistine/Palestinian, the giant Goliath, was rendered powerless by David's little stone (1Sa 17). Likewise, the Oppressor of the Last Days will be destroyed by another little stone, which strikes it on its feet (Dan 2:34) -- feet, incidentally, of iron mixed with clay (vv 41,43: the word "mixed" is arab; cp "mingled" in Jer 25). That "little stone" which destroys the image in Dan 2 -- ie Christ (Psa 118:22; Isa 8:14,15; 28:16; Mat 21:42-44; 1Pe 2:6-8) -- will then become a great mountain and fill the whole earth with the glory of God (Dan 2:35,44).

The power of the Philistine against Israel will soon be destroyed forever, but the faithful remnant of Israel will (through the preaching of "Elijah": Mal 3:1,2; 4:5,6) be blessed with the coming of Christ in the Kingdom of God.

Bible Prophecy The Worldwide Outpouring of the Holy Spirit in the Last D...

Bible Prophecy: Arab-Israeli Conflict and the Prophetic Implications in ...

Psalm 83: A Prophetic Roadmap Psalm 83 is a pivotal scriptural passage that foretells a confederacy of nations conspiring against Israel. It reads, "Come, and let us cut them off from being a nation, that the name of Israel may be no more in remembrance...Let us take to ourselves the houses of God in possession" (Ps. 83:4,5,12). This prophecy hinges on the prerequisite that Israel must exist as a nation for this latter-day invasion to occur. Consequently, the rebirth of Israel as a sovereign state is a fundamental element of the fulfillment of this prophecy. The Arab Nations: A Persistent Adversary The attitudes and intentions of Israel's invaders described in Psalm 83 closely mirror the sentiments of Israel's Arab neighbors today. Although often divided among themselves, Arab nations uniformly perceive Israel as a common enemy and consistently manifest their relentless animosity towards the nation. This is evidenced by their persistent demands for Jerusalem as a holy Islamic city. The narrative of Psalm 83 bears a striking resemblance to the ongoing Arab-Israeli conflict and concludes with the promise of divine intervention, leading to the establishment of God's Kingdom (Ps. 83:13-18). A Consistent Prophetic Theme Psalm 83 is not an isolated prophecy but is part of a broader theme woven throughout the Bible. Numerous prophecies echo this sequence of events: Israel's invasion by various adversaries, including Arab nations and other regional powers, culminating in divine intervention through the return of Christ to establish His Kingdom (e.g., Ezekiel chapters 38-40; Daniel 11:40-45). Zechariah 12: A Cup of Trembling Zechariah 12 introduces the concept of Jerusalem as a "cup of trembling." This imagery symbolizes Jerusalem becoming a source of great distress and turmoil, akin to a cup filled with poison or sleep-inducing concoctions. Nations will become intoxicated with the idea of conquering Jerusalem, unwittingly drinking from a cup of doom. This prophecy foreshadows a future siege on Jerusalem, distinct from the events of 70 AD when only Rome besieged the city, but a future cataclysmic conflict encompassing both Judah and Jerusalem. This anticipation aligns with Ezekiel 37:11-13, 38:10-11, Jeremiah 30:5-8, and Deuteronomy 4:30. Jerusalem: A Burdensome Stone Zechariah 12 further portrays Jerusalem as a burdensome stone that defies human attempts to handle it. This stone symbolizes the intractable nature of the Jewish question, indicating that human solutions will fall short. The challenges presented by Jerusalem and the Jewish people will exceed human capacity, leading to divine intervention. Divine Intervention and Jewish Reckoning The prophecy in Zechariah 12 points to divine favor as God opens His eyes to the plight of His people, particularly Judah, who represent the Jewish people in the Land of Israel in the latter days. His intervention results in the panic and defeat of the invading armies symbolized by horses. Jewish leaders outside Jerusalem will recognize this intervention and witness the miraculous overthrow of their enemies. This awakening of Jewish hearts coincides with the manifestation of Yahweh of Hosts (Armies) through the return of Christ and His saints (Revelation 19:14). Judah's Triumph Over the Enemy The prophecy continues with Judah rallying against the enemy, and the inhabitants of Jerusalem finding strength in Yahweh of Hosts. The manifestation of divine judgment against the warring hosts outside Jerusalem will impress all Jews in the Land, opening their eyes to the reality of the God of Israel. While the Gentiles remain blinded to the divine purpose, Jewish eyes will be opened to the truth, witnessing the manifestation of Yahweh of Hosts in the power of Christ and the saints (Revelation 19:14). Conclusion Psalm 83 and Zechariah 12 serve as powerful indicators of the ongoing Arab-Israeli conflict, mirroring the hostile intentions of Israel's neighbors. The revival of Israel as a nation is a fundamental precondition for these prophecies to be fulfilled. These passages offer profound insights into the complex geopolitical dynamics of the Middle East and underscore the Bible's enduring relevance and prophetic clarity. They also reveal the ultimate resolution awaiting the world—a divine intervention leading to the establishment of God's Kingdom. As current events continue to unfold, these prophecies remain a source of contemplation and reflection for those seeking to understand the future through the lens of biblical prophecy.