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(Based on information presented in The Missing Key in Dispensational Eschatology ) For many years, there have been strong disagreements among Christians concerning the chronology of the end-times. But even among fellow adherents to the interpretive camp known as Premillennial Dispensationalism, there are often variances in the way certain passages of scripture are interpreted. Often, those variances are embraced in an attempt to remain consistent with one’s own predetermined stance. At times, these views may result in awkward and “forced” conclusions that open the door for the attacks of our eschatological opponents, who seem to salivate at the opportunity to attack the Dispensational belief in a pretribulation Rapture. But these vulnerabilities turn out to be unnecessary when we simply allow the Bible to plainly speak, and avoid superimposing our own terminological assumptions onto its teachings. When we simply allow the Bible to interpret itself , the apparently difficult issues we must answer turn out to be just that: only apparent and not actual.   The Pattern of the Parousia   Over the past decade, I’ve engaged in an ongoing study where I’ve attempted to do exactly that. Although I was already convinced of the soundness of the pretribulation Rapture view, I was unsatisfied with some of the standard explanations related to some of these “difficult” passages, such as a number of the “Parousia (or Second Coming) teachings” of Jesus in the gospels (e.g. Mt . 24, 25; Mk. 13; Lk. 12, 17, 21). For instance, concerning the Olivet Discourse, many typical explanations concerning whether Jesus is speaking of the Rapture or the Second Coming “proper” (at the end of the Tribulation) are contextually illogical and contradictory. I also found these explanations to be inconsistent with the later epistolary writings, which often employ the same figures of speech and “imminence language” used by Jesus in those original teachings. A sound exegesis requires us to understand Jesus’s original “Parousia” teachings in the same way that the later New Testament writers understood them. Since these writers used the same eschatological idioms and expressions originally introduced by Jesus, it’s clear that they actually got their understanding of eschatology from those original teachings of Jesus. We must then ensure our understanding is consistent with theirs.   Ultimately, I discovered that when the plain text is allowed to speak – free from popular assumptions or personal definitions – it turns out to be quite capable of interpreting itself! This basic dispensational hermeneutic resulted in my identification of a biblical paradigm that at present is not widely recognized by students of eschatology, despite its pervasive and somewhat obvious presentation in the scriptures. While many excellent scholars have rightly acknowledged different aspects of this paradigm, few have acknowledged it in its fullness. And until now, it has never been systematically developed as a framework that can consistently be applied to the Bible’s eschatological content. My wholehearted conviction is that when it is consistently applied, this paradigm solves all of these problems. In fact, it is the only way to make sense of the many passages that have caused dispensational teachers to resort to awkward and inconsistent interpretations and explanations. I refer to this paradigm as the “missing key,” and it’s built upon three key claims (with one additional necessary insight noted afterwards).   Claim #1 – Scripture teaches that the Rapture and the broad period of the Day of the Lord are temporally connected (meaning connected in time or sequence; i.e. they don’t each occur randomly or independently of one another). Claim #2 – Scripture both explicitly and implicitly teaches that the Rapture and the beginning of the broad period of the Day of the Lord are simultaneous . Claim #3 – Scripture teaches that the Rapture and the broad period of the Day of the Lord are both imminent (a feature I refer to as “dual imminence”).   Note: “Imminence” is a term that describes an event that is perpetually looming and can occur at any moment. An imminent event has no preconditions or prerequisite signs or events. It occurs suddenly, without warning, and is completely unpredictable. Dispensationalists normally recognize the Rapture of the Church as being imminent, but often overlook the fact that the Bible presents the broad Day of the Lord as also being imminent.  In addition to these three key claims, I also identified one other important puzzle piece that acts as a critical differentiator in support of this paradigm. This additional insight involves two elements: 1.) that the beginning of the broad period of the Day of the Lord is not biblically equivalent to the beginning of the Tribulation period, and 2.) that an intervening gap of time between these two points will almost assuredly exist. All of this however, falls within the broad Day of the Lord. The combination of all of these observations yields the following visual representation: The three key claims, along with the additional insight noted above, in many ways overlap, undergird, and support one another, leading to the undeniable common-sense conclusion of the imminent and simultaneous occurrence of the Rapture and broad Day of the Lord. In other words, at the beginning of the broad Day, the righteous are removed and immediately a series of divine judgments begin to fall upon the wicked who are left behind. These judgments escalate progressively and culminate in the Second Coming “proper” at the end of the Tribulation.   It is astonishing to recognize the simplicity of this understanding and its pervasive nature throughout the scriptures. It is the clear pattern given to us by Jesus, which is then repeated and built upon in the subsequent epistles. Once you grasp this template, it becomes impossible to ignore. We even find it established in the Old Testament in the form of prophetic typology – which is later interpreted for us by Jesus Himself in the gospels. He would explicitly define these “types” as teaching tools as He began to disclose prophetic revelation concerning His future Parousia (coming). We will only be able to briefly examine two such examples in this article.   The Flood of Noah’s Day   The first typological example of simultaneous judgment and deliverance is Noah’s Flood, which Jesus uses as a pattern for His Parousia as He introduces His teachings on eschatology. When we look back at the original Genesis account, it is clear that the righteous (Noah and his family) entered the ark on the same day that the judgment began to fall on the wicked.   11 In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month, on that day all the fountains of the great deep burst open, and the floodgates of the sky were opened. … 13 On this very same day Noah, Shem, Ham, and Japheth, the sons of Noah, and Noah’s wife and the three wives of his sons with them, entered the ark. -Genesis 7:11, 13 (NASB)   The righteous (Noah and his family) were removed and physically relocated into an environment of safety (the ark) just as the judgment of the Flood was beginning to fall upon the wicked. The scriptures are clear that this was a same-day occurrence. In other words, the rescue and judgments aspects were simultaneous.   In the Gospels, Jesus then uses this Flood account as a typological template to teach His disciples about His future return (the beginning of the broad Day of the Lord, or Parousia). This is recorded in Matthew 24 in His Olivet Discourse.   37 But as the days of Noah were, so shall also the coming of the Son of man be. 38 For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, 39 And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. -Matthew 24:37-39   An essentially identical saying is also recorded in an earlier teaching in Luke 17, a chapter that includes similar content to the later Olivet Discourse.   26 And just as it happened in the days of Noah, so will it also be in the days of the Son of Man: 27 people were eating, they were drinking, they were marrying, and they were being given in marriage, until the day that Noah entered the ark, and the flood came and destroyed them all. -Luke 17:26-27 (NASB)   It is critical to note that the focus of Jesus’s typological comparison in both of these accounts is primarily on two specific aspects , which are both explicitly demanded by the text itself:   the suddenness of the Flood judgment upon the wicked world, taking them off guard during a period of complete normalcy (think signless and unpredictable imminence) the simultaneous “same day” rescue of the righteous and judgment of the wicked   Jesus first conveys to us that in the times leading up to the Flood, people were absorbed in lifestyles of complete normalcy (eating, drinking, marrying, and being given in marriage) and were entirely unaware of the sudden judgment that was about to befall them. Their obliviousness is explicit in Jesus’s statement that the wicked of Noah’s day “knew not until the flood came.” His adamant emphasis on the routine activities of life communicates the relative mundaneness of the time immediately prior to the outpouring of the judgment. There were no signs or precursors. Things were not falling apart. It was life as usual. (Notice the total incompatibility of this description with an “end of the Tribulation” context!) Second, Jesus emphasizes that this normalcy continued until the day righteous Noah entered the ark, and then immediately (that same day), as the righteous were removed, the judgment fell suddenly on the unsuspecting, wicked world.   Jesus uses this Noahic judgment analogy to teach His disciples about the ultimate future judgment event – the broad Day of the Lord (of which the judgment phase in its entirety comprises His “coming” or Parousia). His entire point is to communicate that the broad Day will likewise come suddenly (without signs) during a time of complete normalcy, and that it will simultaneously bring salvation for the righteous and a period of judgment upon the wicked. He uses the Flood of Noah as a prophetic pattern for understanding the arrival of the broad Day at which time His Parousia begins. The two points identified are the two points of emphasis upon which Jesus built the comparison. We must limit our primary understanding of this comparison to the points Jesus emphasized since they are explicit in the text. His intended meaning is not vague or difficult to understand.   The Destruction of Sodom in the Days of Lot   The second Old Testament typological example of simultaneous deliverance and judgment is the destruction of Sodom in the days of Lot. Jesus uses this as an equivalent example to teach about His Parousia. The Genesis account of this judgment is clear that the righteous (Lot and part of his family) were removed from Sodom on the same day that the judgment began to fall on the wicked inhabitants of that city. We find this account in Genesis 19.   15 When morning dawned, the angels urged Lot, saying, “Up, take your wife and your two daughters who are here, or you will be swept away in the punishment of the city.” 16 But he hesitated. So the men grasped his hand and the hand of his wife and the hands of his two daughters, because the compassion of the Lord was upon him; and they brought him out and put him outside the city. … 22 Hurry, escape there, for I cannot do anything until you arrive there.” Therefore the town was named Zoar. 23 The sun had risen over the earth when Lot came to Zoar. 24 Then the Lord rained brimstone and fire on Sodom and Gomorrah from the Lord out of heaven, 25 and He overthrew those cities, and all the surrounding area, and all the inhabitants of the cities, and what grew on the ground. -Genesis 19:15-25 (NASB)   Righteous Lot and his two daughters (remember, his wife was turned into a pillar of salt) were removed and physically relocated into an environment of safety away from Sodom immediately prior to the beginning of the city’s destruction. God would not allow the angels to begin the judgment until Lot had safely arrived in Zoar. Once the righteous were removed, the Lord immediately rained down sudden judgment on Sodom that same day . It all took place within a twenty-four-hour period.   This is confirmed in the New Testament, as Jesus then uses this example (directly following His allusion to Noah’s Flood in Luke 17) to further teach His disciples about His coming.   26 And just as it happened in the days of Noah, so will it also be in the days of the Son of Man: … 28 It was the same as happened in the days of Lot: they were eating, they were drinking, they were buying, they were selling, they were planting, and they were building; 29 but on the day that Lot left Sodom, it rained fire and brimstone from heaven and destroyed them all. 30 It will be just the same on the day that the Son of Man is revealed. -Luke 17:26, 28-30 (NASB)   Like the previous example of Noah’s Flood, we see that Jesus’s comparison focuses on both the suddenness of Sodom’s judgment during a period of apparent normalcy and the simultaneous “same day” rescue of the righteous and judgment of the wicked. First, He teaches that in the times leading up to the destruction of Sodom, the setting was of complete normality (the people were engaged in normal living – eating, drinking, buying, selling, planting, etc.). They were completely unaware that any judgment was coming, and they were not yet experiencing the judgment. Life was as ordinary as ever and no warnings or signs were apparent. This continued until the day righteous Lot was removed from Sodom, and then immediately and suddenly the judgment fell on the unsuspecting, wicked inhabitants. (Like the Noah example, this is wholly incompatible with an “end of the Tribulation” context.)   And like the Noah example, we once again see from the text itself, that these concepts of “sudden” and “simultaneous” are the two points of emphasis that we must note. We cannot insert our own ideas about why Jesus uses these two examples of Noah and Lot. To infer meanings related to Nephilim (“days of Noah”) or homosexuality (Sodom) is to completely miss His point. The text clearly dictates His reasons, which are identical in each case. Jesus declares that it will be just the same on the day that the Son of Man is revealed. In other words, He’s using these judgment examples to teach His disciples of the similar aspects of the coming ultimate judgment event – the broad Day of the Lord, or the protracted period whose beginning phase is Christ’s Parousia, or coming. The onset of the broad Day will come suddenly (imminently), with no preconditions or preceding signs, and will bring simultaneous salvation for the righteous and a period of judgment upon the wicked. It will come at a time of complete normalcy (not Tribulation) upon an unsuspecting world that will be experiencing “life as usual” and will usher in a broad period of eschatological signs and judgments, climaxing in the Second Coming proper of Christ at the end of the Great Tribulation.   The “ righteous ” who are being rescued then can easily be identified. The contextual criteria allow for only one conclusion. Jesus’s description of the judgment beginning suddenly on an unaware population during a period of routine normalcy can only refer to the absolute beginning point  of this entire period of judgment (the beginning of the broad Day), not some time during it . This can only refer to the rescue of the righteous Church at the pretribulational Rapture. The Rapture of the Church is the opening event that triggers this eschatological period. This is the only interpretive option possible, since the entire context of both examples is built upon imminence (suddenness, signlessness, and unpredictability). The only imminent rescue of a righteous group that coincides with an imminent beginning of judgment upon the wicked takes place at the absolute beginning of this broad eschatological period called the Day of the Lord (what we think of as the “end-times”). As was stated several times already, this can in no way be referring to the Lord’s coming at the end of the Tribulation, which is a time incompatible with imminence and a setting of “routine normalcy.” It also cannot be said that this final phase of His coming can suddenly take the world off-guard without signs. As J.F. Strombeck states, There can be no complacency nor unexpected destruction after the most terrible destruction of all time has begun. [1] To the contrary, it will conclude the most predictable and sign-filled time in history; a period which scripture tells us even the wicked recognize as the time of God’s wrath (Rev. 6:16-17) and will be expecting His return with such intensity that they are actually preparing to do battle with Him (Rev. 19:19). The wicked world cannot be “taken off guard” if they are knowingly preparing for and expecting His return.   Further, the context of both of these examples especially emphasize that the judgment began on the same day , directly after the righteous were removed. In other words, the righteous in both examples experienced none of the judgments. Once again, this was one of the two primary points of emphasis in the Lord’s comparison and is yet another reason the context cannot refer to the end of the Tribulation. Scripture is clear that the righteous of this period (Tribulation saints, both Jew and Gentile) will not be spared from experiencing its intense distress. These examples then must of necessity refer to the righteous of the Church Age being removed in the imminent Rapture, just as the also-imminent broad Day and its sequence of judgments begin to befall the wicked (our paradigm of dual imminence + simultaneous occurrence). Further anchoring this “imminence” context is the observation that Jesus’s uses of the Noah and Lot examples are routinely accompanied by exhortations toward eschatological watchfulness ( “ watch, ” the Greek verb grégoreó ), in light of the unknown time of His coming. The call toward watchfulness for the Lord’s coming is commonly used alongside the “thief in the night” imagery (as well as the equivalent “master at the door”) and always refers to the Rapture and simultaneous beginning of the broad Day. This is seen plainly in Matthew’s recording of the Olivet Discourse, as Jesus elaborates on His usage of the Noahic example by following with a parable of the sudden, signless, and unpredictable coming of a thief in the night (Mt. 24:42-44). His message is simple: imminence! Since a thief gives no indication of the timing of his coming to plunder a house, a homeowner must perpetually watch for the thief himself. In like manner, Jesus’s followers are instructed to perpetually watch, not for some preceeding signs, but for Him! This thief parable is consistently used to refer to the beginning of the Parousia when the righteous are removed and judgment simultaneously begins to fall upon the wicked. This is the only setting in which it can fit. The end of the Tribulation is unable to accommodate such a context.   We find confirmation of this understanding in the subsequent epistles and book of Revelation. An examination of these books reveals that this is precisely how writers like Paul, James, Peter, and John understood these teachings of Jesus (and therefore how we must also). They consistently apply the same parables and imminence expressions Jesus uses throughout these discourses to the Rapture of Church Age believers at the opening of the broad Day and its immediate outpouring of judgment. They also routinely distinguish this “beginning of the Parousia” context by employing consistent “imminence language,” including the equivalent expressions “near,” “soon,” “quickly,” “at hand,” “shortly,” “draws near,” and others. (Ja. 5:1-11; 1 Pet. 4:7; 2 Pet. 3:3-10; Rom. 13:11-12; 1 Thess. 1:9-10; 2:16; 4:15-5:11; 2 Thess. 1:6-10; 2:1-5; Rev. 1:1-3; 2:5, 16, 25; 3:3, 10-11, 15-16; 19-21; 16:15; 22:6, 7, 10, 12, 20, et al.). These observations galvanize this context, and the recognition of “imminence language” makes this simple.  Imminence only can refer to the  beginning  of this extended eschatological period, and the associated removal of the righteous at this time can only be the pretribulational Rapture of the Church.   Conclusion While we cannot have expected Jesus’s original audience on the days He issued these discourses to have understood much, if anything, about the Church or especially the Rapture (as these concepts weren’t yet fully disclosed in all of their eventual fullness), His message was easily understandable: the righteous living during that hour will be immediately removed as sudden judgment simultaneously begins to fall upon the wicked. That was the simple message! But today, having the benefit of full New Testament revelation, we can look back upon these early teachings of Jesus and easily recognize that He was planting “seed form” doctrine that would later be expounded upon more fully in John 14 and the epistles of Paul.   So, from Jesus’s usage of the Noah and Lot examples, we recognize a clear typological pattern established by these Old Testament judgment events that provides a basis for the “missing key” paradigm. No other view satisfies all of the contextual criteria. The Church will not experience any part of this time of judgment. Both the rescue of the righteous and the judgment of the wicked will commence simultaneously and imminently, just as was established in both of these Old Testament types. This is the only pattern Jesus gives us for understanding the end-times, and this evidently was the only pattern the subsequent New Testament authors anticipated. We therefore must embrace it as well. [1] J.F. Strombeck, First the Rapture , Moline, IL: Strombeck Agency, 1950, p. 69.

In our "Part 1" of this article series, we began to examine the typological treasures hidden in the wedding rituals of the ancient Hebrews, which God instituted. It is astonishing to recognize that everything that God has said about His marriage to His bride, the Church, was anticipated thousands of years earlier in the institution of these customs. That fact is a profound piece of evidence that the author of the Bible is not bound to the constraints of time as we are. Rather, it is profound proof of His reality, and demonstrates His origin to be from outside of time. The Hebrew wedding involved a number of important rituals typologically correlating with the marriage of Christ and the Church. We are investigating seventeen of them in these articles. While these are not necessarily in strict order, they do follow the general process of the ancient Hebrew wedding. Let’s continue our examination of these astonishing parallels. 5.) The Ketubah – The Marriage Covenant Once the bride price was paid, and the bride had accepted, the marriage covenant ( ketubah ) was established. The ketubah included documentation of the mohar , dowry, and the mutual obligations between the bridegroom and bride. [1] The ketubah also details the husband’s obligation to provide his wife with the necessities she needs – food, clothing, shelter, etc. These are obligations originally demanded in the Torah (Exodus 21:10). [2] Additionally, the ketubah lays out the financial resources and possessions each person brings into the relationship, the responsibilities of each family to the other, and finally the penalties to be paid should either side break off the covenant. [3] We understand that the Old Covenant, or giving of the Mosaic Law to Israel on Sinai, was a marriage covenant or ketubah . So then, we understand that the New Covenant (or New Testament – the B’rit Chadashah ) acts as the ketubah for Christ’s bride the Church. Let's examine how. Jesus Himself sets the conditions for the marriage: If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love. These things have I spoken unto you, that my joy might remain in you, and that your joy might be full. This is my commandment, That ye love one another, as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends. -John 15:10-13 Jesus speaks of the required obligations: A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. -John 13:34 Jesus outlines His commitment to the relationship: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world. Amen. -Matthew 28:20 These are only a few of the many elements contained within the New Testament – our betrothal contract – that Jesus gave to His bride. Key Parallel: The ketubah was the marriage contract that contained details regarding the mutual obligations of the bridegroom and bride. As a Bridegroom, Christ gave the Church a legal document containing all of the provisions of the New Covenant – the contract detailing our marriage relationship with Him. 6.) Kiddushin – Sanctification From the establishment of the ketubah and forward, the man and woman were regarded legally as husband and wife, although the marriage ceremony had not yet been performed and therefore the marriage could not yet be consummated (Malachi 2:14; Matthew 1:18-19). [4] At this time, the bride was declared to be consecrated or sanctified – set apart – exclusively for her bridegroom. This is reflected in one of the Hebrew words for betrothal – kiddushin , which literally means sanctification or consecration. [5] [6] In the same manner, the Church has been declared as being consecrated, sanctified, and set apart exclusively for Christ. Husbands, love your wives, even as Christ also loved the church , and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish . -Ephesians 5:25-27 Key Parallel: From the time the marriage was covenanted at the establishment of the ketubah, the woman was considered consecrated, sanctified, and set apart only for her bridegroom. The Church, as the bride, is declared to be sanctified, cleansed, and set apart exclusively for her bridegroom Christ. 7.) Kesef – Bought With A Price Within the Hebrew tradition, being “bought” is not thought of as though the woman was being purchased like property, but rather the transaction is meant to confer a “change of status.” There are two ways of purchasing something in Jewish law: by cash (kesef) or by barter (chaliphin) . When something is purchased by barter, what has transpired is simply an exchange of property. However, when a transaction is made for cash, the transaction can also affect a change of status. The Talmud records emphatically that a woman cannot be married through a barter transaction, because this would imply a change in ownership, and would give the woman the status of a chattel (a possession, or personal property). [7] However, for a cash (kesef) transaction, one does not actually have to use cash. Any article of value can be used, such as a coin, a ring, a jewel, etc., and it must be given for its monetary value and not as barter. The bridegroom is changing the bride’s status from that of a single woman to that of a married one. The money is merely a legal consideration that makes the woman’s new status binding. [8] Jewish tradition teaches that in God’s marriage to Israel in the Old Testament, the wealth of the Egyptians was the “cash” used to seal the betrothal upon the exodus from slavery (Exodus 12:36). Here too, God was not “buying” the Israelites, but transforming their status to that of the Chosen People. [9] So, during the betrothal period, the Hebrew brides were considered to be “bought with a price” (the bride price, or mohar ). [10] In like manner, the Church is considered “bought with a price,” that price being the perfect blood of the atoning death of Christ. For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s. -1 Corinthians 6:20 Key Parallel: The ancient Hebrew brides were considered “bought” with the mohar – the bride price – once the ketubah was agreed upon. The Church, as the bride of Christ, is considered “bought with a price,” that price being the spotless, sinless blood of our Bridegroom Christ. 8.) Mattan – Love Gifts During the betrothal period, it was common for the bridegroom to present his future bride with special gifts (mattan) , displaying his appreciation for her. They were also intended to help her remember him while he was away during the long betrothal period. [11] Ask me never so much dowry and gift [mattan – Strong’s # H4976], and I will give according as ye shall say unto me: but give me the damsel to wife. -Genesis 34:12 In like manner, Jesus presented His bride, the Church, with a number of unique gifts only applicable to her. Some of the gifts that Jesus gave us are the nine Gifts of the Spirit that are accessible only to those who are filled with His Spirit (1 Corinthians 12). These gifts given to the Church are of a supernatural nature, reminding us of the supernatural marriage to be performed one day with a supernatural Bridegroom. Key Parallel: During the long betrothal separation, the ancient Hebrew bridegrooms would present their future brides with special gifts that showed his affection for her. They would help her to remember him while he was away making preparations for the wedding. Jesus, our Bridegroom, left His bride the Church a number of supernatural gifts that only she has access to. These gifts help us operate in the Spirit during the long betrothal absence, and will stay with us until He comes for us again. [1] Aryeh Kaplan, Made in Heaven: A Jewish Wedding Guide , Brooklyn, NY: Moznaim Pub., 1983, pp. 95-99. [2] Ibid., pp. 113-114. [3] Avi Ben Mordechai, Signs in the Heavens , Millennium 7000 Communications, Int’l, 1996, p. 272. [4] The Jewish Encyclopedia , Vol. III, ed. Isidore Singer, New York: Funk and Wagnalls Co., 1907, pp. 126, 127. [5] George F. Moore, Judaism , Vol. II, Cambridge, MA: Harvard University Press, 1946, p. 121. [6] Kaplan, p. 173. [7] Kaplan, pp. 45-46. [8] Ibid. [9] Ibid, p. 46. [10] Richard Booker, Here Comes The Bride: Jewish Wedding Customs And The Messiah , Houston, TX: Sounds of the Trumpet, 1995, p. 7. [11] Louis M. Epstein, The Jewish Marriage Contract , New York: Jewish Theological Seminary of America, 1927, pp. 78-79.

(From the book The Missing Key in Dispensational Eschatology ) In addition to the two-fold nature of the future Day of the Lord that we examined in the previous article , an equally important awareness is that it also has a “double sense” – it is both broad and narrow in terms of its duration. The broad sense refers to an extended time period that begins with the Rapture (a key insight that lies outside of the scope of this article series), and then covers the post-Rapture/pre-Tribulation gap period, the Tribulation period, and the Millennium. The narrow sense refers to one specific and climactic day of ultimate significance – the day that involves Christ’s actual physical return to the earth at His Second Coming at the end of the Tribulation. We’ve also provided the following chart in order to present a visual aid of both the Day of the Lord’s two-fold nature (darkness/judgment + light/blessing) and double sense (broad + narrow). This key and fundamental insight of a “double sense” is often ignored, misunderstood, or overlooked by many Biblical commentators. However, we should point out that for the present context of our study, it will be an essential concept to understand correctly. So, let’s begin to carefully examine this issue. First, we must recognize that just as we today often use single words in a variety of ways in common language, single words in scripture are also used in a variety of ways. For example, consider all of the ways the word “apple” may be used in English. You may be referring to an actual fruit. You may be referring to a computer (the brand Apple, Inc.). You may be referring to New York City (nicknamed the “Big Apple”). Or, you may be using the term figuratively (the “apple” of your eye). You may even be referring to the laryngeal prominence on the front of the human neck (called the “Adam’s apple”). Word usage in the Bible is no different. We understand how a word is being used by the context. Furthermore, a basic hermeneutical (interpretive) guideline is that the Bible is the best interpreter of itself. We can often rely on scripture itself to define the parameters of how a given term is used, and therefore, how we are to understand it. This is especially true of the term “day,” and therefore, by extension, “the Day of the Lord.” Concerning this issue, Walvoord writes: The word “day” is used in the Bible in various ways. Sometimes it is used to refer to daylight; for instance, the hours between dawn and sunset. Sometimes it is used to refer to a twenty-four-hour day. The Jewish day began at sunset and continued to the next day at sunset. That also is referred to as a day. Sometimes the word day is used in the Bible as a period of time, just as we use it in English. We speak of the day of our youth; what do we mean by that? We do not mean that we were young only one day, but we mean the extended period of time in which we were young. [1] So, we should recognize that the word “day” in scripture has both a narrow sense (meaning an actual twenty-four-hour day, or sometimes even just the daylight period of it) and a broad sense (meaning an epoch or extended period of time). Genesis 1:5 is a clear example of the narrow sense of the word “day.” And God called the light Day , and the darkness he called Night. And the evening and the morning were the first day . -Genesis 1:5 This verse speaks of the daylight period of a literal twenty-four-hour day, and also the evening and morning, or darkness and light segments of a literal twenty-four-hour day. If you continue reading Genesis Chapter 1, the verses to follow tell us about the next six days of creation in which God brought His work to completion. But then in Genesis 2:4, we read the following summary. These are the generations of the heavens and of the earth when they were created, in the day that the Lord God made . -Genesis 1:5 As we clearly see in the verses between Genesis 1:5 and 2:3, the text informs us that God performed the creation in seven literal twenty-four-hour days. Yet, Genesis 2:4 sums up these “narrow-sense” creation days as a “broad day” period. In other words, it refers to the whole creation week period figuratively, as a “day.” Psalm 59:16 is another example of “day” being used in a more unconstrained, figurative sense, as to mean “a period of time.” But I will sing of thy power; yea, I will sing aloud of thy mercy in the morning: for thou hast been my defence and refuge in the day of my trouble . -Psalm 59:16 Here, the Psalmist was not trying to convey that his trouble was confined to a literal twenty-four-hour period, but rather that God has been his defense and refuge during any and all periods of trouble in his life. The New Unger’s Bible Dictionary confirms this understanding, providing the following definition of the Biblical word day (the Hebrew word yom ). Day, used both in the particular sense of a natural day, and in the general sense of a set time or period of time. … Day is often used by sacred writers, in a general sense, for a definite period of time – an era or season, when something remarkable has taken place or is destined to do so. [2] Many modern prophecy commentators are quick to recognize the narrow sense of the Day of the Lord, understanding the obvious scriptural emphasis on the climactic, literal twenty-four-hour day that will involve Christ’s return. On this culminating day of the judgment phase, He will return to the earth with His bride the Church, defeat His enemies, and rescue the righteous remnant of Israel. However, these commentators often miss the broad sense of the Day of the Lord, not recognizing that scripture clearly uses this term to describe a wider period of time that encompasses all of the major eschatological events the Bible foretells (from the Rapture to the end of the Millennial Kingdom). This usage is similar to the way we might use the term “Christmas” in our modern culture. Christmas has both a broad sense and a narrow sense. When referring to Christmas, we often mean the entire Christmas season. But yet, there is also that one, specific, climaxing day – Christmas Day, December 25th. A somewhat similar Biblical example is the Passover. According to Leviticus 23:5, the specific day of Passover is to be the 14th day of the first month. However, we also learn that the Passover season as a whole involves a broader period that involves the selection of a Passover lamb on the 10th, the Passover Seder that takes place on the 15th (which begins the week-long Feast of Unleavened Bread), and the Feast of First Fruits that takes place on the first Sunday following Passover. These can all connotatively be referred to as the Passover season – and yet, there is that one denotative, specific day of Passover, which is the 14th, when the lambs are killed. In fact, a study of the Passion Week chronology in the gospels reveals that the Bible also uses the term “Unleavened Bread” in this way also. Sometimes it denotatively refers to the actual day when the feast or Seder took place (the 15th), but other times it is used more connotatively to refer to this entire festival week. Many commentators have ended up in error by not maintaining a precise understanding of the connotative and denotative usages of Biblical terms – and as a result, the Bible will appear contradictory. Like the two-fold nature of the Day of the Lord, this understanding of the double sense of the Day of the Lord is also a concept well-recognized by scholars of all eschatological persuasions. For example, John Walvoord recognized the broad period of the Day of the Lord as beginning with the Rapture and extending until the end of the Millennium. When the rapture occurs, this work of God [the Church] will be brought to its close and the Day of the Lord will begin. … the period in general would extend from the rapture until the end of the millennium. [3] Renald Showers also noted the broad and narrow sense of the Day of the Lord. We should note that the biblical expression “the Day of the Lord” has a double sense (broad and narrow) in relationship to the future. The broad sense refers to an extended period of time involving divine interventions related to at least the 70th week of Daniel and the thousand-year Millennium. … The narrow sense refers to one specific day – the day on which Christ will return to earth from heaven with His angels. [4] In similar fashion, A.B. Davidson stated: Though the “Day of the Lord,” as the expression implies, was at first conceived as a definite and brief period of time, being an era of judgment and salvation, it many times broadened out to be an extended period. From being a day it became an epoch. [5] So, again, we should recognize that the Day of the Lord’s double sense is not some new or deviant belief. Rather, it has been long recognized by careful Bible interpreters. In the previous article of this series, we examined a number of prophetic passages from the Old Testament prophets that demonstrated the reality of the Day of the Lord as a prolonged period consisting of a darkness/judgment phase and a light/blessing phase. That understanding also substantiates the claims of this article, in which the double sense is our current topic. In that article, we showed scriptural evidence that the Day of the Lord in one sense is broad in its duration. But we will now focus our attention on the scriptural support for the other sense – a narrow period of one specific day of culmination. The existence of a specific climaxing day is clear in light of a careful examination of the prophetic body of scripture. Many scriptures can be presented that focus on this day that we call the Second Coming, the climax of the darkness/judgment phase, in which the Lord returns to destroy His enemies. Let’s examine several. Behold, the day of the Lord cometh , and thy spoil shall be divided in the midst of thee. For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city. Then shall the Lord go forth, and fight against those nations, as when he fought in the day of battle. And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south. -Zechariah 14:1-4 This excerpt seems to clearly focus its identification of the Day of the Lord on the events of the narrow sense (the literal twenty-four-hour day in which the Second Coming proper occurs and the Lord defeats the enemies of Israel). A similar example is found in Joel 3. In this chapter, it is obvious that Verses 12-16 focus on the narrow period of the Day of the Lord (the actual twenty-four-hour day of Christ’s return). It reads: Let the heathen be wakened, and come up to the valley of Jehoshaphat: for there will I sit to judge all the heathen 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: for the day of the Lord is near in the valley of decision. The sun and the moon shall be darkened, and the stars shall withdraw their shining. The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: -Joel 3:12-16 We also find a prime example in Amos 5:18-20 (which we also noted in the previous article), in which the text explicitly denies that there is any light found for the wicked during the Day of the Lord. Woe unto you that desire the day of the Lord! to what end is it for you? the day of the Lord is darkness, and not light. As if a man did flee from a lion, and a bear met him; or went into the house, and leaned his hand on the wall, and a serpent bit him. Shall not the day of the Lord be darkness, and not light? even very dark, and no brightness in it? -Amos 5:18-20 Clearly, this refers most specifically to the narrow sense of the Day of the Lord, as it focuses on darkness and judgment. We’ve just spent time showing the many Biblical mentions of the light/blessing phase of the broad period. Either the Bible is contradictory, or this passage in Amos must be understood to be focusing specifically on the wicked who experience the narrow sense of that Day. This turns out to be a potent confirmation that scripture uses two senses to describe the Day of the Lord. Clearly, this context of darkness is addressed to a specific audience, which Verse 1 of this chapter demands to be the unbelieving nation of Israel on earth during this time of judgment. We can also note that the Old Testament has a special term used to describe this narrow period. We find this term in Joel 2:31, as Joel foretells the darkening of the heavenly bodies prior to the coming of the “great and terrible Day of the Lord.” The sun shall be turned into darkness, and the moon into blood, before the great and terrible day of the Lord come . -Joel 2:31 This also is a potent confirmation that the Bible speaks of two senses when it describes the Day of the Lord. A reading of Revelation and other prophetic passages foretell the celestial phenomena (such as that which is mentioned in this verse) that will take place during the Day of the Lord. Since Joel here described the Day of the Lord as following these celestial events, are we to then believe that they, as well as the other judgments are not part of that Day? Without recognizing the double senses of the Day of the Lord, one would be forced to adopt such a conclusion. It is clear that the “great and terrible Day of the Lord” is a special term the Old Testament uses to specifically describe this narrow period – the climaxing day of the Second Coming. We find a similar expression in Malachi 4:5. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord : -Malachi 4:5 Similarly, when Malachi writes that God will send Elijah before the coming of the great and dreadful Day of the Lord, it should be understood to mean that Elijah would return prior to the narrow Day – not prior to the broad Day. Elijah will likely return as one of the Two Witnesses in Revelation (11:3-12, et al.), which takes place during the Tribulation period (part of the broad Day). The understanding that this term (“the great and terrible/dreadful Day of the Lord”) is a reference to the culminating day when Christ returns to earth in power and glory goes all the way back to the interpretation of the ancient Jewish rabbis, as preserved in The Babylonian Talmud . Tractate Shabbath, Folio 118a tells us plainly: This is understood to refer to the advent of the Messiah. [6] Referring to the Joel 2:31 passage, Bible scholar E.W. Bullinger rightly observes that this “great and terrible” day is the narrow day, or the culminating day of a broader period. It is called “the great and terrible day of the Lord,” as though it were the climax of the whole period known as “the day of the Lord.” [7] Similarly, Renald Showers wrote: We should note that the Scriptures apply the expression “the great and terrible day of the Lord” to the narrow Day, not the broad Day. The implication is that the narrow Day will differ from the rest of the broad Day, not only in duration, but also in significance. Although the earlier part of the judgment phase of the broad Day will involve a great outpouring of divine wrath upon the domain of Satan and mankind, the narrow Day will be the grand climax of that judgment phase. [8] And so, we should understand that the narrow period of the Day of the Lord (the great and terrible Day of the Lord) is the grand day of climax of the judgment phase of the wider broad Day period. Conclusion Throughout our three-part review of the Biblical presentation of the Day of the Lord, we have noted several important aspects that will be critical for us to understand this subject. First, we noted that the Day of the Lord refers to the times of God’s divine interventions into the course of human history in order to judge sin, judge His enemies, accomplish His purposes for mankind, and display His sovereignty as the God of the universe. Second, we recognized that the Day of the Lord is applicable to past historical events in which God intervened in history, but even more notably to a future grand climax of human history in which this final and ultimate Day of the Lord is anticipated. Unlike the past events where God primarily intervened by using human instruments, this final eschatological Day of the Lord will climax in the actual, physical return of Jesus Christ to earth to judge and defeat His enemies. Third, we noted that the future Day of the Lord has a two-fold nature. First, there will be a phase characterized by darkness and judgment. This phase will involve the time period beginning with the Rapture, the post-Rapture gap period that follows it, the Tribulation period, and will culminate with the Second Coming. A significant recognition is the fact that the Rapture is the opening event of the broad Day of the Lord (which is outside the scope of this article series). While the saints are being raptured in glory, the darkness/ judgment phase of the broad Day immediately falls on the wicked inhabitants of the earth. Following this darkness/judgment phase, there will be a second phase characterized by light and blessing. This phase will involve the Millennial reign of Christ on earth. Figuratively, this compares to an actual twenty-four-hour day in the sense that it involves a period of darkness followed by a period of light. Fourth, we then noted that the future Day of the Lord has a double sense in terms of duration. In its broad sense, it refers to a prolonged period beginning with the Rapture, the post-Rapture gap period that follows it, the Tribulation period, and the Millennial Kingdom. But in its narrow sense, it refers to a specific day of culmination in which Christ returns in glory to judge His enemies. This narrow period is sometimes called “the great and terrible Day of the Lord,” referring to the time immediately surrounding the Second Coming. It is the climactic day that separates the darkness phase from the light phase. At the root of most misunderstandings of eschatology is a deficient understanding of how the Bible self-defines its own terms. Since the Day of the Lord by definition describes God's program for the end times, then understanding all of these aspects is invaluable for equipping us with a sound understanding of the chronology of Biblical eschatology. It will help us avoid the common pitfalls that so frequently hinder a sound understanding of the end times. [1] John Walvoord, “The Day of the Lord,” Jan. 1, 2008, Bible.org . ( https://bible.org/seriespage/5-day-lord - Retrieved 3/27/22) [2] Merrill F. Unger, The New Unger’s Bible Dictionary , ed. R.K. Harrison, Chicago: Moody Publishers, rev. 1988, pp. 1283, 1286. [3] John Walvoord, The Nations, Israel, and the Church in Prophecy , Grand Rapids, MI: Zondervan, 1988, p. 86. [4] Renald Showers, Maranatha: Our Lord Come! Bellmawr, NJ: Friends of Israel, 1995, p. 35. [5] A.B. Davidson, “The Theology of the Old Testament,” in International Theological Library , New York: Charles Scribner’s Sons, 1936, p. 381. [6] The Babylonian Talmud , London: Soncino Press, 1938, “Shabbath,” 118a, in footnote, p. 580. [7] E.W. Bullinger, The Apocalypse or “The Day of the Lord, ” London: Eyre and Spottiswoode, 1935, p. 248. [8] Showers, pp. 36-37.

Description Contents Download In this study, The Identity Of The Nephilim , we will delve into a topic that’s widely been either ignored or misunderstood by many who study the Bible. It’s a topic that requires one to expand their thinking, and presents a profound exercise in sound Bible interpretation. As we will see, the Bible leaves us no room for private interpretation on this matter. The text of scripture is very clear in its declaration of the existence of giants, called Nephilim in Hebrew, the offspring of the illicit sexual union of rebellious angels and human women in the ancient past. We will also examine the opposing mainstream viewpoint that denies this interpretation. How will it hold up against the evidence? What profound implications does the subject of the Nephilim have on our understanding of the foundational background of the Old Testament (subjects such as the purpose for the Flood, the conquest of Canaan, etc.), as well as potential implications for end-time prophecy? Download this free study and find out for yourself! Introduction Setting the Stage An Overview of the Word "Nephilim" An Examination of Genesis 6 An Exegesis of the "Sons of God" The Genetic Purity of Noah and the Corruption of the Pre-Flood World Further Biblical Agreement The "Sons of Seth" View Ancient Extra-Biblical Confirmation Further Evidence - Oral Traditions and Myths of Cultures Worldwide The Pre-Flood World - A Deeper Look Satan's Purpose for the Nephilim - The Cosmic Chess Match How Can Angels Produce Offspring? How Did Post-Flood Nephilim Emerge? After Babel The Post-Flood Nephilim Was There a Nephilim Diaspora? The End-Times Return of the Nephilim And the Sons of God The Coming Great Deception Conclusion Bibliography Download ePub/iBook Format Download PDF Format let us reason the identity of the nephilim giants Back to Home Home Studies The Daniel 9:25 Prophecy A Refutation Of Alternative Chronologies The Basis Of Our Epistemology Prophecy - The Various Forms... The Nature Of Time How Sure Can We Be That Jesus Was The... The Psalm 22 Prophecy Establishing The Prophetic Validity... The Daniel 11 Prophecy The Isaiah 53 Prophecy The Luke 19:43-44 Prophecy Typology Of The Moedim Understanding The Distinction Between... Jeremiah's 70 Years Prophecy... The Identity Of The Nephilim Should Christians Support Israel? Nimrod - Was He An Actual Historical Fig Videos Articles Charts Contact

Description Contents Download In this study, The Luke 19:43-44 Prophecy: The Destruction Of Jerusalem Foretold , we will undertake an in-depth examination of Jesus' mournful prophecy of the then-future destruction of the city and the Temple. The chilling fulfillment of these events in 70 AD is a well-documented fact of history, being the climax of the war that began when the Jews revolted against the Romans in 66 AD. In this study, we will take an in-depth look at some amazing specifics concerning this destruction that have been handed down to us through archaeology and ancient histories – specifics that demonstrate the astonishing precision of Jesus’ prediction. But before delving into that, we need to first spend some time examining the Gospel of Luke as a reliable and prophetic source. If we are to recognize the words of Jesus – which Luke records – as being genuine prophecy, we need solid reasons to support the assertion that it was actually written prior to the fulfillments of the events it speaks of. If on the other hand, it was written long after the events it foretells – a common claim by the critics – then it obviously could not be regarded as prophetic. How much confidence can we actually have in this prophecy? Download this free study and find out for yourself! Introduction The Reliability and Dating of Luke The Prophecy and the Fulfillment Further Prophetic Considerations Conclusion Bibliography Download ePub/iBook Format Download PDF Format let us reason luke 19:43-44 prophecy destruction of jerusalem Back to Home Home Studies The Daniel 9:25 Prophecy A Refutation Of Alternative Chronologies The Basis Of Our Epistemology Prophecy - The Various Forms... The Nature Of Time How Sure Can We Be That Jesus Was The... The Psalm 22 Prophecy Establishing The Prophetic Validity... The Daniel 11 Prophecy The Isaiah 53 Prophecy The Luke 19:43-44 Prophecy Typology Of The Moedim Understanding The Distinction Between... Jeremiah's 70 Years Prophecy... The Identity Of The Nephilim Should Christians Support Israel? Nimrod - Was He An Actual Historical Fig Videos Articles Charts Contact

Description Contents Download In this study, The Psalm 22 Prophecy: The Messiah On The Cross , we discover a cluster of some of the clearest and most precisely detailed prophecies that have ever come to pass. These prophecies in Psalm 22 describe in detail the future death of the Messiah with a vividness not even exhibited by the New Testament epistles, years after the fact. This demonstrates not only the supernaturally integrated design of the Bible, but clearly reveals a characteristic unique only to God - prophecy! Only a Being residing outside the limitations of our physical reality would be able to see the future before it takes place in our space-time. And only a Being who loves us immensely would enter into our space-time Himself in order to become the perfect sacrifice for our redemption – writing us a love-letter in advance that depicted in great detail the very sacrifice He would one day provide. Download this free study and see the evidence for yourself! Introduction Ten Prophecies From Chapter 22 Examining The Arguments of the Critics Conclusion Bibliography Download ePub/iBook Format Download PDF Format let us reason Psalm 22 prophecy Back to Home Home Studies The Daniel 9:25 Prophecy A Refutation Of Alternative Chronologies The Basis Of Our Epistemology Prophecy - The Various Forms... The Nature Of Time How Sure Can We Be That Jesus Was The... The Psalm 22 Prophecy Establishing The Prophetic Validity... The Daniel 11 Prophecy The Isaiah 53 Prophecy The Luke 19:43-44 Prophecy Typology Of The Moedim Understanding The Distinction Between... Jeremiah's 70 Years Prophecy... The Identity Of The Nephilim Should Christians Support Israel? Nimrod - Was He An Actual Historical Fig Videos Articles Charts Contact