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Jesus plainly asserted that at the time of his coming again there will be “signs in the sun, and in the moon, and in the stars, and upon the earth distress of nations”. The words in the first part of this quotation are usually (and rightly) given a figurative application, but the conjunction with words, which are starkly literal, is somewhat startling. And when it is considered how the element of literality has so often obtruded itself in the fulfilment of figurative prophecies (see for example, 2 Peter 3:10), the student can hardly refrain from wondering if there will not be a literal as well as figurative fulfilment here also. Modern developments in rocket science make sensational phenomena in the sky not so much a possibility as a probability.
The words of Jesus in Matthew 24 continue: “And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory” (v. 30).
This sign of the Son of man in heaven has provoked many widely differing speculations. The one, which has most recommended itself, is the idea that this sign is the return of the Jews to Palestine. The parable of the fig tree coming two verses later is doubtless a recommendation in this direction. But why should this sign in particular be labelled the sign of the Son of man? For could it not be argued that every sign which heralds his coming is a sign of the Son of man? Again, how is the return of the Jew to Zion a sign in heaven? To explain this figurative element has to be imported once again, and somewhat awkwardly here. The rest of the verse is literal enough. Also it may be asked: Where or what is the connection with the rest of the passage if it is the Jewish sign which is alluded to?
These are not insuperable obstacles, but it must be granted that an interpretation which avoids these snags, and which takes the words as meaning just what they say, and which ties all the phrases of the context together has much more to recommend it.
It is worthwhile, then, to recall that when Jesus came the first time there was a sign of the Son of man in heaven—the star seen by the wise men. It was a literal sign in the literal sky. This immediately suggests a similar appearance in the day (or night) when he comes again.
It is useful also to observe that whilst that first sign is called a “star” it was not literally a star but was so called because of the similarity to a star and because “star” afforded the best brief description of it. The fact may have eluded the notice of readers that since this “star” came and “stood over where the young child was” (Matthew 2:9) it could not possibly have been any normal heavenly body. The star, which appears to be directly over my chimney-pot at 9 p.m., also appears to be directly over my friend’s chimneypot five miles away, at the same moment.
This “star”, then, must have been quite low in the sky—as low, probably lower, than the altitude of a modern aeroplane. The guess may be hazarded that it was a manifestation of the cherubim of glory, “the chariots of Israel and the horsemen thereof”.
Yet when the angels announced the royal birth to the shepherds their word was: “And this shall be a sign unto you: Ye shall find the babe wrapped in swaddling clothes, lying in a manger”. To them the sign was to be Christ himself—but, let it be noted—not a Christ in royal splendour but one wrapped and surrounded by all the signs of human weakness and destitution —swaddling clothes, appropriate to the nature which he then bore.
The two ideas, combined together, are readily transferable back to Matthew 24:30. The sign of the Son of man will be a literal sight in the sky. The sign will be the Son of man himself as he comes to the earth. But whereas he came before with all the symbols of our pathetic fallen nature, he will come this second time “in power and great glory” appropriate to his royal dignity. He will come “on the clouds of heaven”—not ordinary nimbus or cumulus clouds, but in the Cloud of the Shekinah Glory which shepherded Israel out of Egypt, the Cloud which was transferred from Moses and Elijah to himself and his disciples on the mount of Transfiguration, the Cloud which received him when he ascended to the Father’s right hand. It cannot be emphasized too strongly that there is no Biblical warrant for taking “clouds of heaven” to mean “clouds of people”. Hebrews 12:1 uses a different Greek word. And in any case Jesus does not come with his glorified ones, but to them.
In short, then, the sign will be Jesus himself coming in the vivid visible Glory of God, and seen in the sky by all the world as he comes to his inheritance.
This topic of the actual coming of Christ has been much befogged by strange nebulous ideas of a two-fold manifestation—first, in secret to his saints, and then in full power and majesty to his enemies. This is another notion, which can hardly be too strongly reprobated. The only Bible evidence one ever hears cited in support of it is: “The day of the Lord so cometh as a thief in the night” (1 Thessalonians 5:2). Yet the very next words make it plain that to those who are prepared and watchful the second advent will be in no sense thief-like. The same figure of the thief in the Letter to Sardis makes it clear that it will only be the unprepared who find the Lord’s coming a nasty shock.
The Lord’s own words elsewhere refute utterly and completely the idea of a stealthy or secret advent: “Wherefore if they shall say unto you, Behold, he is in the desert (of Sinai!!?); go not forth: behold, he is in the secret chambers; believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of Man be” (Matthew 24:26, 27). It would be difficult to find more explicit words than these. Lightning is unmistakeably lightning; it has never been mistaken for a house on fire or even for a photo flash bulb. The coming of Christ will be clear, impressive, majestic, seen by all, but understood only by a few.
“The Son of man shall come in the glory of his Father with his angels” (Matthew I6: 27). “The Lord Jesus shall be revealed from heaven in flaming fire taking vengeance on them that know not God . . .” (2 Thessalonians 1:7, 8).
Such passages speak for themselves. They are reinforced by Matthew 24:30 “Then shall all the tribes of the earth mourn, and they (the tribes of the earth) shall see the Son of man coming in the clouds of heaven with power and great glory”.
Yet another phenomenon will add to the awe-inspiring grandeur of this majestic visitation. Some prophecies suggest that the day of the Lord’s coming will be a time of unnatural darkness comparable with that, which was experienced on the day of crucifixion.
The preceding words, if to be taken literally have this very idea: “the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven . . .”
In strange mysterious language Zechariah 14 hints at the same thing: “His feet shall stand in that day upon the Mount of Olives . . . And it shall come to pass in that day, that the light shall not be clear, nor dark: but it shall be one day which shall be known to the Lord, not day, nor night; but it shall come to pass that at evening time it shall be light” (w. 4, 6, 7).
Joel describes the day of the Lord as “a day of darkness and gloominess, a day of clouds and of thick darkness” (2:2).
Zephaniah has almost identical language: “The great day of the Lord is near . . . a day of darkness and gloominess, a day of clouds and thick darkness” (1:14, 15). Passages in Amos and Isaiah carry the same idea.
If this comes to pass literally the effect on the nations of the world will be electric. Imagine the entire globe wrapped in gloom. As Jesus approaches the earth in radiant splendour, the visible manifestation of the Shekinah Glory, all—literally all—the peoples of the world will witness this unique mysterious, startling spectacle. Only a few will know the meaning of this, which they behold. To them it is “the sign of the Son of man in heaven”. The rest will stare in amazement and terror: “then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the Clouds of heaven with power and great glory”.
It is with reluctance that the writer has to begin by an assertion of belief that the standard Christadelphian expositions of Revelation 11 are inadequate. “The second woe (about the two witnesses) is past; and behold, the third woe (which is explicitly about the resurrection and the kingdom) cometh quickly” (v. 14). Such language requires that the vision of the two witnesses have reference to the Last Days. Any other interpretation is at best only a partial or anticipatory fulfilment.
Here, as in all the rest of Revelation, the safest principle of interpretation to follow is to seek the guidance afforded by allowing Scripture to explain Scripture, rather than by exploring the byways of religious and political history for an adequate set of correspondences. Throughout this chapter the method will be that of Biblical exposition, although only in a sketchy fashion, for what Eureka II, chapter 11, spends half a million words on, the present allocation is two thousand.
The vision begins with instructions to measure the temple of God. It is a spiritual temple composed of men and women, as the words “even them that worship therein” plainly imply. “But the court which is without the temple leave out (i.e. excommunicate; see RVm) . . . for it is given unto the Gentiles, and the holy city shall they tread under foot”. These words connect so directly with the familiar words of Jesus that the meaning is plain: “and Jerusalem shall be trodden down of the Gentiles until the times of the Gentiles be fulfilled” (Luke 21:24).
There is here, then, a symbolic picture of Israel cast off and the new temple of Jesus Christ appointed in place of that which has been given over to destruction.
The “forty and two months”, which is the exact equivalent of the 3½ “times” mentioned elsewhere in Daniel and Revelation is now seen to represent “the times of the Gentiles”. Whatever chronological application may be assigned to these words through history, the present writer is persuaded (see chapter 5) that this “forty and two months” also indicates a literal period of 3½ years in the Last Days during which the great crises of human and divine purposes will be resolved.
It is during this period of 1260 days (v. 3) that the two witnesses do their prophesying. The identification of these witnesses as the people of Israel will be fully established from Biblical evidence as this study proceeds. For the present it will be sufficient to remind readers of the familiar words in Isaiah 43 “Bring . . . forth the blind people that have eyes, and the deaf people that have ears . . . Ye are my witnesses, saith the Lord, and my servant (Israel) whom I have chosen” (vv. 8, 10). Blind in reading their own Scriptures, and deaf to the claims of their own Messiah, through long centuries Israel has continued as God’s unmistakeable testimony to the world.
Why two witnesses? To represent Law and Prophets surely — as the ensuing verses also require — so as to emphasize that the chief witness of this blind and deaf nation has been through the Word of Light and Truth of which they have been the custodians. Also, it is “at the mouth of two or three witnesses that every word (of God, as well as of man) shall be established”.
The reference in verse 4 to “two olive trees and candlesticks standing before the God of the Land” takes the reader back to Zechariah 4, where (in its primary meaning) the vision spoke of the beginnings of a new temple about to be raised in Jerusalem when Israel were returned from captivity. This pointedly suggests that the witnesses signify Israel returned to the Land from another captivity, soon to rise to the glory of God a new spiritual temple.
The signs, which accompany their witnessing, are designed to suggest Moses and Elijah. Fire out of their mouth,[5] devouring their enemies and the restraining of the rain of heaven for 32 years both echo the ministry of Elijah (2 Kings 1:10, 12; James 5:16, 17). Turning water into blood, and smiting the earth with all its plagues was, of course, the work of Moses.
But it is not to be assumed that these signs and judgements are to be brought literally upon their enemies by the Jews in the Last Days (though indeed a good case could be made for taking this as representing Israel’s power over Arab enemies in recent wars). Preferably the words should be taken as indicating God’s judgements on the persecutors of Israel on the basis of the principle: “Him that curseth thee, I will curse”. Such passages as the following chime in with this view: “Therefore I have hewed them by the prophets; I have slain them by the words of my mouth” (Hosea 6:5); “See, I have this day set thee over the nations and over the kingdoms, to root out and to pull down and to destroy and to throw down and to plant and to build” (Jeremiah 1 10); “Behold, I will make my words in thy mouth fire, and this people wood, and it shall devour them” (Jeremiah 5: 14).
The beast which makes war with the witnesses and kills them (v. 7) may safely be interpreted as the great enemy of Israel in the Last Days by whom the Land is invaded. Revelation 17:11-14 may suggest (but here one moves warily and without dogmatism) Arab confederacy with Russian leadership and inspiration. Certainly the rest of this vision harmonizes well with such a conclusion.
The dead body of the witnesses lying in the street of the great city for 3½ days must indicate the utter desolation, over a period of 3½ years, of the new National Home so laboriously re-established by Jewry.
Every detail here, by its Biblical associations, points to such a conclusion. The “great city where also their Lord was crucified” identifies Jerusalem. And an impressive array of Scriptures (Isaiah 1:9, 10 and 3: 8, 9; Jeremiah 23: 14; Deuteronomy 32:32; Ezekiel 23: 3, 4, 8, 19) connects both Sodom and Egypt with the spiritual character of God’s own people “called Sodom and Egypt”.
How appropriate is the close correspondence between the experiences of the witnesses, as described here, and the experience of Jesus whom the Jews still reject. Both have their witness ignored or rejected. For both there is violent death in Jerusalem, to the great rejoicing of their enemies. Both experience a resurrection at a time of earthquake and also ascension to heaven in the Shekinah Cloud of Glory.
As already suggested, the 32 days’ exposure of the bodies probably represents a period of 3½ years—not so much because “a year for a day” is an established principle in Bible prophecy, though there are two clear-cut examples of it available: Numbers 14:34; Ezekiel 4:5, 6; but because this 3½ year period has entered into the prophecy twice already (w. 2, 3), and also because to have said “they shall see their dead bodies three years and a half” would have been to import into the prophecy too big an element of unreality. What dead bodies would lie exposed anywhere for 32 years?
To disallow the entombment of a dead body is the height of indignity and insult. Thus is suggested the contumely and wretchedness, which is to come upon Israel in what, more than at any period in their history, will be “the time of Jacob’s trouble”. “And they that dwell in the Land (i.e. their bitter Arab enemies) shall rejoice over them and make merry, because these two prophets tormented them that dwelt in the Land’’[6] (v. 10).
Ishmael was ever a mocker of Isaac, especially in times of misfortune, and since recent history has made the Jews more than ever a smoke in the nose and a thorn in the side of every Arab in and around Palestine, this vindictiveness will know no limit when for the last time Arab gloats over Jew. It is now appropriate to bring together an astonishing series of allusions made in Revelation 11 to Psalm 79:
Psalm 79
Revelation 11
v. 1 The heathen (Gentiles) are come into thine inheritance, thy holy city have they defiled; they have laid Jerusalem in heaps.
v. 2 The court without the temple is given to the Gentiles, and the holy city shall they tread underfoot.
v. 2 The dead bodies of thy servants have they given to be meat to the fowls of heaven.
v. 8 And their dead body shall lie in the street of the great city.
v. 2 the flesh of thy saints unto the beasts of the earth.
v. 7 the beast that ascendeth out of the bottomless pit shall make war against them.
v. 3 and there was none to bury them.
v. 9 and they shall not suffer their dead bodies to be put in graves.
v. 4 We are become a reproach to our neighbours, a scorn and a derision to them that are round about us.
v. 10 And they that dwell in the Land shall rejoice over them and make merry, and shall send gifts to one another.
v. 6 Pour out thy wrath upon the heathen. v. 12 Render unto our neighbours sevenfold into their bosom.
v. 18 And the nations were angry, and thy wrath is come . . . and shouldest destroy them that destroy the Land (by the Seven Vials— “all plagues” v. 6).
v. 13 So we thy people the sheep of thy pasture will give thee thanks for ever.
v. 17 We give thee thanks, O Lord God Almighty . . . because thou hast taken to thee thy great power and hast reigned.
From a correspondence so plainly established, certain conclusions follow:
The two witnesses represent the nation of Israel in the Land (yet more confirmatory evidence for this conclusion is available).
The death of the witnesses represents (temporary) extinction of Israel as an organized nation, but not an utter end of all the Jews in the Land: “Let the sighing of the prisoner come before thee”—and compare verse 4. Readers may care to trace the half-dozen resemblances between Lamentations 2 and Revelation 11 and find the above conclusions reinforced.
The most striking point of all now follows: “And after three days and a half the breath of life from God entered into them, and they stood upon their feet” (v. 11). What is this but a repetition of the familiar “Valley of Dry Bones” prophecy? — “So I prophesied as he commanded me and the breath (v. 5: breath of Life: LXX[7]) came into them, and they lived, and stood up upon their feet, an exceeding great army” (Ezekiel 37 :10). The verbal coincidences with the Septuagint text are very striking. And since there is no argument about the reference of Ezekiel 37 to the people of Israel (see v. 11 there), ought not the same conclusion to be equally secure in Revelation 11?
The ascension of the witnesses is, of course, not to be understood literally. It probably symbolizes the repentance of Israel, as shattered by the destruction of all their hopes centred in their national home, they respond in desperation to the appeals and exhortations of Messiah’s forerunner, the “Elijah” of Malachi 4:5.
At different times much study of the Book of Revelation has been befogged by a mistaken insistence that “heaven” means “political ascendancy”, whereas the constant testimony of Revelation itself is that what is seen or described as taking place in “heaven” concerns those who hold covenant-relation with God, and are associated with the heavenly sanctuary described in chapters 4, 5. Events concerning those not in the divine covenant appear as taking place on the earth. Such passages as 15 :l, 2and 19:1 and7:15 and6:4, 8, 9,10,13,14 become very luminous when studied from this point of view. There are many other examples.
Appropriately, then, in Revelation 11 the witnesses represent at first the Jews in their condition of unbelief and therefore on the “earth”. The inbreathing of the spirit or breath of God means their spiritual re-awakening and therefore, again appropriately, they are now transferred to the heavenly sphere.
“What shall the receiving of them be but life from the dead” wrote Paul. Accordingly the third woe — a woe to their enemies — “cometh quickly”. This seventh trumpet is the last trump, which announces resurrection and the transfer of the kingdoms of men to our Lord and his Christ. When, and only when, Israel say: “Blessed is he that cometh in the name of the Lord”, will they see him whom they pierced.
Thus the entire vision, when interpreted by the Bible rather than by history, is seen to harmonize with—and indeed to summarize—the main conclusion reached in earlier chapters in the present series.
[5] The singular indicates a community and not two individuals. So also does the singular "carcase" (not carcases) in the Greek text of v. 8. [6] In both Old Testament and New Testament the word for "earth" also means "land"; and vice versa. [7] LXX=Septuagint version.
Chapter 3 - A Neglected Feature Of Daniel’s Prophecies
The Book of Daniel contains five separate visions or prophecies. These, on careful examination, are found to have several characteristics in common. For instance, in the brief explanatory passages they are all given a “continuous historical” fulfilment. Also, they are all Messianic—they all find their great climax in the appearance of Messiah the Prince. Yet another feature, which they have in common, is this — they all include a long gap or break in the continuity of the fulfilment.
All students of the prophecy have noticed this in chapter 11. Early in that chapter the vision merges into a long sequence of literal historical detail.[2]
This impressive sequence of detail continues to the period of the Maccabees, and then all at once the reader finds himself transported to the Last Days — “a time of trouble such as never was”, and the day of resurrection (ch. 12:1, 2—the continuity into chapter 12 is undeniable).
Somewhere, then, the continuous character of the revelation breaks off, and at a leap one is taken to the end of the age. Students of prophecy have been unanimous in their recognition of this fact. Some put the break at the end of verse 35, most at the end of verse 39; but all are agreed that the gap is there.
The ram and he-goat vision of chapter 8 is almost as explicit in making similar requirements. The explanation of the prophecy begins at verse 19: “I will make thee know what shall be in the last end of the indignation”. Then for three verses the exposition of the details proceeds in a “continuous historic” fashion presenting little difficulty.
Then, “in the latter time of their kingdom (i.e. of the four Greek kingdoms), a king of fierce countenance shall stand up”. At first, the student may be inclined to apply this to Rome, which power certainly destroyed “the holy people” and “the Prince of princes” himself. But this interpretation is vetoed by the words: “but he shall be broken without hand” (i.e. by divine power; compare chapter 2:34). This fact, combined with the clear assurance that “the vision belongeth to the time of the end” (v. 17 RV), requires that this “king of fierce countenance” be looked for in the Last Days—though doubtless Antiochus Epiphancs (vv. 9-12) or the hard power of Rome provide a vivid prototype.
It would seem then that the true exposition of verse 25 will equate this ruthless king with the Beast of Revelation 17 who, with his ten allies, is to make war with the Lamb and suffer destruction at his hands (Revelation 17:14). But whether this equation be correct or not, the gap in the prophecy is certainly there.
The same approach is now seen to provide a much more realistic view of Nebuchadnezzar’s image.
The commonly accepted interpretation has the following scheme (roughly):
Gold
Babylon
70 years (approx.)
Silver
Persia
200 “ “
Brass
Greece
180 “ “
Iron
Rome
600 “ “
Iron/clay
Divided Kingdoms
1500 “ “
With the first four items here, there can be no quarrel. But the fifth is hardly so satisfactory, since in the vision the feet with their ten toes are to be destroyed by the Stone, the Messiah, whereas throughout the long period indicated they have been vigorously engaged in destroying one another.
It is more reasonable, surely, to regard the ten toes as representing the ten kingdoms in existence at the time of Messiah’s coming. Once again, as in chapter 8, there is an equation with the ten kings who give their power and strength unto the Beast (Revelation 17: 14). Read thus, Daniel 2 provides the ten kings and Daniel 8 foretells the Beast—the two visions are complementary here.
If this alternative interpretation be accepted—and it is to be noted that it also avoids the anomaly of having the least important part of the metallic anatomy represent by far the longest period—then once again the gap in the continuity of the historical fulfilment is plainly there, between the iron representing Rome and the mixed iron and clay representing the discrete powers of the time of theend.
The problem of Daniel 7 is more complex and calls for more detailed treatment than this chapter will allow. All that can be said at the moment is that probably the familiar “Papacy” interpretation of the little horn is at best only a partial or preliminary fulfilment. An impressive case can be made for the view that the little horn represents a power which will oppress the Jews (the “saints”, the holy people; Daniel 8:24) in the Last Days immediately before the coming of their Messiah—in other words, that the little horn and the other ten correspond to the Beast and ten Kings of Revelation 17:12-14.
If this were so, then once again there appears a noteworthy gap in the prophetic sequence of Daniel 7 between the fourth kingdom (Rome) and the sensational developments of the Last Days.
To sum up so far—it may be taken as almost certain that the prophecies of Daniel 11 and 8 require a gap in the historical fulfilment, that of Daniel 2 probably has the same feature, whilst Daniel 7, even if it does not require a similar view, at any rate lends itself readily to the same scheme of interpretation. To put the matter thus is probably to understate the case.
Students of the Olivet prophecy will already have recognized that what is being argued for here is the existence in Daniel’s prophecies of the same gap which exists so markedly in the words of Jesus there: “and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled”. This is A.D. 70, and its ghastly consequences. The next words transport the reader to the day of Christ’s return: “And there shall be signs in the sun, moon, and stars; and upon the earth distress of nations with perplexity . . .”. Would any first-century student of the words of Jesus have even the smallest reason for suspecting the existence of a 1900-year gap between those two sentences?
Now back to Daniel. An examination of the famous “Seventy Weeks” prophecy in chapter 9 reveals the possible existence of the same kind of gap. The precise dating of the fulfilment does not affect the issue under consideration. The prophecy is explicit that “in the midst of the (seventieth) seven he shall cause the sacrifice and the oblation to cease” (Daniel 9:27). This can only mean that the cutting off of “Messiah the Prince” was to correspond to a time of 37~ years from the end of the full period of 490 years.
The question promptly thrusts itself forward: What is the significance of the remaining 3½ years?
The usual answer that this leads on to the death of Stephen and the conversion of Paul simply will not do. It is too obviously make-shift — for the following reasons:
This prophecy is about “Messiah the Prince” and his great work. To have the climax of the prophecy concerned with one of his disciples is bathos, even though that disciple be Stephen or Paul.
There is absolutely no evidence available to demonstrate that Stephen died or that Saul was converted precisely 3½ years after the crucifixion. The guesses of the “experts” about the dating of the events mentioned range from one to ten years after the death of Christ.
The climax of the “seventy weeks” is to be to “finish transgression (in ‘thy people’ and ‘thy holy city’), to make an end of sins, to make reconciliation for iniquity, and to bring in everlasting righteousness” (Daniel 9:24). Is this language appropriate to the death of Stephen?
Is it possible, then, that the prophetic gap already clearly discernible in several other revelations is asserting itself here also, and that the outstanding 3½ years represent a deferment to the Last Days when the words of verse 24 just quoted will receive an abundant literal fulfilment in connection with the people of Israel and “the holy city”?
Such a possibility opens up the way to sensational re-interpretation of a number of Bible prophecies. It is proposed to explore some of these in later studies.
It is the purpose of this chapter to suggest that, contrary to common expectation, the last great conflict before the coming of the Lord will be between Jew and Arab, and not (as is often thought) between Jew and Russian. Just as there are weaknesses (pointed out in chapter 1) in the hypothesis of a Gog-Magog invasion of Israel before the coming of the Lord, so there is a corresponding strength about the repeated emphasis in the prophets on an Arab victory over the Jews. Whilst many students of prophecy have lately found anticipations in Scripture of the present Arab-Jew antagonism, few seem to have taken these prophetic foreshadowings to their logical conclusion. The evidence — Biblical, not political — calls for re-examination.
First, it is taken as a conclusion requiring no proof that the prophecies of the last days concerning Edom are about the Arabs since so many of the Arab tribes are descended from Esau and because ancient Edom is unquestionably Arab territory today.
The first of these prophecies calling for attention is Ezekiel 35, 36. The words here are remarkably explicit: “I will make thee perpetual desolations, and thy cities shall not be inhabited, and ye shall know that I am the Lord. Because thou hast said, These two nations (i.e. Edom and Israel) and these two countries shall be mine, and we will possess it; whereas the Lord was there: therefore as I live, saith the Lord, I will even do according to thine anger, and according to thine envy which thou hast used out of thine hatred against them; an d I will make myself known among them, when I have judged thee” (Ezekiel 35:9-11).
A careful consideration of these words shews that certain events are clearly implied:
The annexation of Israel by Arab foes.
A divine judgement on these boastful enemies to be followed immediately by
The manifestation of divine glory among the Jews.
Almost every verse in the chapter reinforces these conclusions.
Ezekiel 36 is, if anything, even more emphatic. There, Edom is pictured as gloating over a recent triumph: “Aha, even the ancient high places are ours in possession” (v. 2). For this, divine judgement is pronounced “against all Edom, which have appointed my land into their possession with the joy of all their heart” (v. 5).
But, by contrast, there is to be re-gathering and blessing for Israel: “But ye, O mountains of Israel, ye shall shoot forth your branches, and yield your fruit to my people Israel; for they are at hand to come” (v. 8).
What is specially impressive is that this Arabdesolation of the Land is represented as Israel’s last agony before the fulfilment of all their ancient hopes: “Thou (land of Israel) shalt devour men no more . . . neither will I cause men to hear in thee the shame of the heathen any more, neither shalt thou hear the reproach of the people any more, neither shalt thou cause thy nations to call any more” (vv. 14, 15).
The logical conclusion seems to be that the Arab conquest of Israel will be the last that it will experience.
The prophecy of Obadiah “concerning Edom”, has exactly the same shape, so that reinforcement of this conclusion just reached is only to be evaded by denying altogether a last-day application of the prophecy. “For thy violence against thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever” (v. 10).
There is the same emphasis on the unlawful possession of Israel’s territory: “Thou shouldest not have entered into the gate of my people in the day of their calamity” (v. 13).
Therefore judgement from the Lord must inevitably follow: “For the day of the Lord is upon all the heathen: as thou hast done, it shall be done unto thee: thy reward shall return upon thine own head. For as ye have drunk upon my holy mountain, so shall all the heathen drink continually . . . they shall be as though they had not been” (vv. 15, 16).
Nevertheless Israel will be delivered: “Upon mount Zion shall be deliverance, and there shall be holiness; and the house of Jacob shall possess their possessions” (v. 17).
The ensuing verses (vv.18, 19) indicate that the whole of the Land promised to Abraham will be restored “and the kingdom shall be the Lord’s” (v. 21).
Thus, again, Israel’s final tribulation appears to come from Arab enemies.
Many as a prophecy of Israel’s calamity also have read psalm 83 in the Last Days. Doubtless it had its origin in the historical circumstances of the reign of Hezekiah or Jehoshaphat, but few readers of these words would limit its reference to such a time, any more than they would insist on the application of Psalm 72 to Solomon only.
Psalm 83, then, describes a highly successful confederacy against the people of God: “They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, let us cut them off from being a nation; that the name of Israel be no more in remembrance” (vv. 3, 4). Then follows a long and impressive list of names of the hostile peoples—all of them Arab peoples, or modern Arab territories: Edom, the Ishmaelites, Moab and the Hagarenes, Gebal, Ammon, Amalek, the Philistines, Tyre, Asshur, the children of Lot (vv. 6-8). And the plea for divine succour (vv. 9-11) is based not, as is so commonly the case elsewhere, on God’s mighty deliverance from Egypt under Moses, but on His rescue of His people from Arab oppressions—Sisera and Jabin, the Midianites, Oreb and Zeeb, Zebah and Zalmunna. And the Psalm ends with the words: “That men may know that thou, whose name alone is Jehovah, art the most high over all the earth”. Such words require reference to the end of this era.
Further evidence may be adduced from Jeremiah 30, 31. “The time of Jacob’s trouble” (30: 7) is one out of which he is to be saved, so that “strangers shall no more servethemselves of him; but they shall serve the Lord their God, and David their king (the Messiah: ch. 23:5, 6), whom I will raise up unto them” (30:8, 9). The Hebrew word here-translated “trouble” is the same as that used in Genesis 32:7: “Thy brother Esau cometh to meet thee and four hundred men with him. Then Jacob was greatly afraid and distressed “.In the ensuing prophecy in Jeremiah 31: 7-22 about the re-gathering of Israel phrase after phrase goes back to the Genesis narrative of Jacob’s return to the Land in fear because of Syrian foes behind him and Edomite foes coming to meet him. About twenty of these allusions are traceable. The obvious intention is to represent that return of Israel the patriarch as a type of the return of Israel the nation.
Read thus the prophecy carries a strong implication that in the great “time of Jacob’s trouble”, it will be Arab (Esau) hostility and opposition, which must be feared rather than Russian.
The familiar details of Zechariah 14 harmonize with this view . . . “and the city shall be taken . . . and half the city (i.e. half of the population of the city) shall go forth into captivity . . . Then shall the Lord go forth . . .” (Zechariah 14:2, 3).
It is not unreasonable to identify this “captivity” of Israel in the Last Days with that described in Joel 3 :1-8. If this equation is correct, then the gathering of the hostile nations for retribution in “the valley of Jehoshaphat” (Joel 3 :2) is highly appropriate also inasmuch as the great deliverance in King Jehoshaphat’s time was from a fearsome invasion by “Ammon and Moab, and mount Seir (Edom)” (2 Chronicles 20:10).
This prophecy of Joel concludes with the words: “Edom shall be a desolate wilderness, for the violence against the children of Judah, because they have shed innocent blood in their land” (3:19).
From the foregoing accumulation of Bible evidence it can be justly claimed that a fair case is to be made out for believing that the great climax of Israel’s history is to come not with the crushing of a tiny Jewish state by a Russian steam-roller, but by the fulfilment of the great historic types of Genesis— Ishmael against Isaac, Esau against Jacob. The ultimate outcome of this clash is assured, both in type and prophecy. But first Israel must learn, through the bitterest experience of all, to abandon all reliance on working out its own salvation. As yet the Jews shew no sign whatever of assimilating the vital lesson that cleverness and industry can never be any substitute for humble faith in the God of their fathers.
For many years it has been almost a dogma among Christadelphian students of Bible prophecy that World War III, the great conflict, which is to herald, the coming of the Lord, will begin with a Russian invasion of Palestine. This, of course, on the basis of Ezekiel 38. Yet, whilst there is nothing known to the present writer which is decisive in favour of such a conclusion, there arecertain considerations which suggest that that familiar Ezekiel prophecy be fulfilled after Christ is enthroned in Zion.
For instance, the sequence of the chapters (Ezekiel 37 to 40) points strongly towards such a conclusion. Chapter 37 has the “resurrection” of Israel and their re-establishment in the land of their fathers. Next, there is a picture of “David my servant” ruling over them in righteousness. It is a spiritual, as well as a national, revival of Israel. Then chapter 38 continues with its vigorous portrayal of an invasion which meets with due retribution, as the fuller picture of Ezekiel 39 shews. After this, appropriately, is the detailed picture of Zion as the centre of worship—”a house of prayer for all nations”. [1]
To put the northern invasion before the coming of the Messiah is to seriously dislocate this sequence. On the other hand, to accept the order of events suggested by the order of the chapters means at once the elimination of certain long-standing difficulties. The motive for the invasion is given thus: “to take a spoil, and to take a prey . . . against the people that have gotten cattle and goods . . . Art thou come to take a spoil? hast thou gathered thy company to take a prey? to carry away silver and gold, to take away cattle and goods, to take a great spoil?”
The efforts of prophetic expositors (including the present writer on more than one occasion) in an attempt to impart reality to these words in the wrong framework have varied from the ingenious to the ludicrous. Perhaps the favourite device has been to read the words “goods” as meaning “oil” especially. But this will hardly do, for there is almost no oil in Israel. The best supplies of oil are in an altogether different direction. If Gog goes into Israel for oil, he has lost his bearings!
Alternatively, emphasis is put on the immense value of Palestine as the strategically important land bridge between the continents. This is doubtless true, though now of less and less importance as the powers become more and more committed to nuclear war. But in any case this, if valid, is a vastly different consideration from that intimated in the words just cited. The prophecy does not say: “I will go to the land of unwalled villages because I covet its geography”.
Instead of these shifts it is manifestly much more satisfactory to accept the sequence which Ezekiel himself supplies and to take his chapter 38 as having a fulfilment after the Lord has come to be King of the Jews’ and after he has already raised his people to a pitch of prosperity (see Isaiah 60) such as would make chapter 38 the natural and inevitable sequel of chapter 37.
Yet another difficulty evaporates with the one just discussed. The invaded people are described as being “at rest, dwelling safely (RV securely), all of them dwelling without walls, and having neither bars nor gates”.
Under the domination of the old hypothesis, the best that the present; writer used to be able to make of these words was to read them as a contrast between the realization of Jewish nationalism as it is today in their proud little state of Israel, and the ancient terror and restriction of the ghetto life which Jews have had to put up with for the best part of two milleniums.
Yet this is at best an exegete’s expedient. A glance at any newspaper published since 1948 will provide evidence that Israel, ringed round by implacable Arab foes, will never be “at rest”, will never “dwell securely”, will never abandon their “bars and gates” (their defensive armaments), until the ancient hostility between Esau and Jacob has been finally ended by the lasting acceptance by Esau of Jacob’s right to the Land (as in Genesis 33 and 36).
There is also a purely Biblical argument of considerable force, which seems to have suffered from quite unwarrantable neglect. Revelation 19 has a vivid symbolic picture of the Word of God going forth against nations whom he is to “rule with a rod of iron”. He rides at the head of the armies of heaven in the character of King of Kings, and Lord of Lords. At this time an angel cries to all the birds that fly in mid-heaven: “Come and gather yourselves together unto the supper of the great God; that ye may eat the flesh of kings, and the flesh of captains, and the flesh of the mighty men, and the flesh of horses, and of them that sit on them . . .” (Revelation 19:13-18). What is this but the culmination of the destruction described in Ezekiel 39? “Speak unto every feathered fowl, and to every beast of the field, Assemble yourselves, and come . . . Ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth” (Ezekiel 39:17, 18).
These passages are the only two places in Scripture where such an idea and such phrases meetthe reader. If the principle of interpretation of Scripture by Scripture is worth anything, one of two conclusions seems to be inescapable — either that Ezekiel 39 is to be fulfilled after the Lord’s coming in glory, or that immediately before and after his coming two similar divine judgements are to be visited upon the warring enemies of Jehovah. Of the two the former is obviously the more preferable and the more likely.
In conclusion, the question may be asked: Over against the arguments adduced in this study, what points of positive evidence are available in support of the more usual assumption that Ezekiel 38, 39 are to be fulfilled before the Lord comes.
Are there any?
[1] How many are aware that in Eureka II 557, and III 405, 602 precisely this interpretation is given to Ezekiel 38?
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.
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