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The End of Prophecy Revealed Study Guide

Beyond The Shadows

How Daniel's 70 Weeks
Reveal When Christ's Returns

By

Gary Cutler

© Copyright 2017 by Gary L. Cutler. All Rights Reserved.

This study guide is produced and distributed by Wesleyan Bible Prophecy Crisis Re-education Ministries, a fundamentalist-based Christian organization promoting Scriptural Holiness through ideological reform.

Beyond The Shadows: Our Blessed Hope

Sin cast a dark shadow over the world, pristine as God first made it. This current darkness we call time, however, will soon pass away, for the end of human history at the Second Coming of Jesus Christ will bring all things to light.

The fact of the coming Rapture is not in dispute. What is needed now is our understanding of the time frame mysteries that conceal it. Now you have the long-sought-for solution to those mysteries, as they were epitomized by the last verse in the Book of Daniel.

But go thy way [Daniel] till the end be, for thou shalt rest and stand in thy lot at the end of the days.”

Those “days” obviously refer to the 1,290 and the 1,335 days in the immediately preceding verses of Daniel 12:11-12. Yet how could this be, unless those stated days themselves reach from Daniel’s own historical place in time in the Sixth Century B.C. until that yet future final resurrection event?

The truth is that they do, as you will discover in this amazing break-thru logical Wesleyan Bible Prophecy study guide on Daniel's famous prophecy of the Seventy Weeks.

Here is your invitation to the most enlightening explanation of end-time Bible prophecy ever written--your current reminder that beyond the clouds of this world's present turmoil the sun is shining--beyond the shadows Jesus will come.

Real, solid answers to all your Second Coming questions await you in these pages. Welcome to the exciting new perspectives of WESLEYAN BIBLE PROPHECY.

Apocalyptic Mysteries
Of The Present Age Unsealed

It is said that Adam Clarke believed the key to interpreting the Book of Revelation would be discovered by the year 2,000. That discovery has indeed been made right on time, and is now being shared with you in this study guide.

We introduce this discovery by beginning with Jesus Christ as the divinely-intended covenant-maker of Daniel’s 70th week. This is what Adam Clarke himself believed and taught. It is also the same interpretation held by nearly all the standard commentators on the Bible from ancient times until the mid-Nineteenth Century.

Today most American evangelical Christians accept the notion that some yet future personal one-world-government leader, called the Antichrist, is the central figure in Daniel 9:27.

The idea that Antichrist, instead of Jesus Christ, is the covenant-maker of Daniel’s 70th week is part of a larger theory of end-time prophecy interpretation called Dispensational Premillennialism. The founder of Dispensational Premillennialism was a Nineteenth Century Anglican preacher named John Nelson Darby. Darby built his new prophetic system upon a completely novel approach to Daniel’s prophecy of the Seventy Weeks invented by his fellow English Plymouth Brethren cohort, Sir Robert Anderson. It was Sir Robert Anderson who first published the strange idea of some future Roman Antichrist as the supposed covenant-maker of Daniel 9:27.

Why is this dispute important? Well, it’s not for those who don’t care about objective biblical truth. But for those who do care, this issue becomes a watershed. Obviously, both Christ and Antichrist cannot stand, logically speaking, in the same interpretative place and space at the same time and both be right. So what is the truth here?

Having done firsthand our homework on this question, we know that Adam Clarke and the traditional view of Church history is right, and that Sir Robert Anderson has given the modern world a very deceptive, cheesy fabrication. For a detailed academic defense of the traditional Christian view, please see our book: The Seventy Weeks: Sir Robert Anderson’s Private Interpretation Refuted, which you may obtain from this web site by clicking here.

The Beginning of the Seventy Weeks

The most obvious and most natural place to begin the chronology of the Seventy Weeks is with the year 538 B.C., when the new Persian King Cyrus issued his famous proclamation allowing the Jews to return to Palestine following the 70 years of the Babylonian Captivity. Cyrus’ proclamation is recorded in II Chronicles 36:22-23 and Ezra 1:1-4. The prophet Isaiah, nearly a century and a half earlier, had mentioned Cyrus by name as the one to cause the city of Jerusalem and the temple to be rebuilt (Isaiah 44:28-45:13). In response to Cyrus’ proclamation about 50,000 Jews under the leadership of Sheabazzar left Babylon for Jerusalem in the year 536 B.C.

Bible scholars, typically, have rejected the proclamation of Cyrus in 538 B.C. as the beginning of the 70 weeks because of the difficulty involved in linking those weeks to the coming of the Messiah. The year 538 B.C., minus the 490 years of the 70 weeks, obviously falls short of the First Advent of Jesus Christ. Now there is an amazing new break-thru solution to this age-old academic problem. Let me briefly explain it to you as follows:

The First Seven Weeks

According to Daniel 9:25 sixty-nine weeks were to elapse between the enabling proclamation of Cyrus and the appearing of the Messiah. The original word for "weeks" in this prophecy is "sevens," which scholars understand to be a period of seven years. So the 69 weeks refers to 69 sevens, or a period of 483 years (69 weeks x 7 years = 483 years). The first 7 weeks, or 49 years, was the period especially given to reconstruction: "the street shall be built again, and the wall, even in troublous times" (Daniel 7:25). First the street, then the wall, was to be constructed in that order. The street included the city and the temple; the wall represented both the city's physical and spiritual defenses.

We should note here that the weeks in Daniel's prophecy of the 70 Weeks refer to prophetic years of 360 days each, and not our modern solar-calendar years of 365.2422 days each. The seven weeks, or 49 years allotted for this dual reconstruction activity, then, are actually only 48 years long (49 years x 360 = 1,7640 days / 365.2422 = 48.3 years rounded back to 48 years). The first "street" period of reconstruction activity, which was allotted for the rebuilding of the city and temple, lasted from the start of the project at the command of Cyrus in 538 B.C. until the new temple was completed and dedicated on March 12, 515 B.C.1 This was 23 years (538 B.C. - 515 B.C. = 23 years).

The second “wall” period of reconstruction activity, which was allotted for the rebuilding of the city’s physical and spiritual defenses, began with Ezra’s journey to Jerusalem in 458 B.C. It lasted until national reform had been fully implemented by the renewal of the covenant, as recorded in Nehemiah chapters 9-10, in 433 B.C. That was 12 years after Persian King Artaxerxes I Longimanus had given Nehemiah permission to go repair the wall of Jerusalem in 445 B.C. (445 B.C. - 12 years = 433 B.C.). So this second reconstruction period, which involved the repair of the physical and spiritual defenses of Jerusalem and its people, lasted 25 years (458 B.C. - 433 B.C. = 25 years). Now the first reconstruction period of 23 years added to the second reconstruction period of 25 years accounts for the total 48 solar years, or the 49 prophetic years of the first seven weeks allotted for reconstruction.

The 62 Weeks

The second remaining segment of the 62 weeks began where the first seven weeks ended, that is, with the renewal of the covenant in 433 B.C. These 62 prophetic weeks must also be converted into our solar-calendar time frame. This is accomplished as follows: 62 weeks x 7 years = 343 years x 360 = 156,240 days / 365.2422 = 427.8 years, rounded up to 428 years. Four-hundred and twenty-eight years subtracted from 433 B.C. brings us to 5 B.C. as the birth of Jesus of Nazareth the Messiah (433 B.C. - 428 years = 5 B.C.).

Scholars agree that King Herod the Great died in the spring of 4 B.C. So the birth of Jesus Christ had to have occurred before King Herod's death, for it was Herod who sought to kill Jesus after the visit of the Wise Men from the East. He did, in fact, slaughter the children in Bethlehem and its environs up to two years old, based on the calculation of the first appearance of the guiding star, as the Magi had related it to him (see Matthew chapter 2).

For a more precise, detailed account of the above general chronology please see our book mentioned earlier above. In this book, written in the early 1990's, we calculated the exact date for the Birth of Jesus Christ to be July 13, 5 B.C. This was done by using the same basic outline here pressed out into its more precisely-calculated formularies.

For simplicity sake, and for all practical purposes, dating the birth of Jesus Christ in the year 5 B.C. is close enough. Please see Appendix Four of The Century of the New Testament, by E. M. Blaiklock for the merits of dating the birth of Jesus in the year 5 B.C. The significance of all of the above rather technical and somewhat tedious discussion is that it provides the long-sought-for academic solution to the beginning the 70 Weeks where that beginning most naturally belongs--at the proclamation of Cyrus in 538 B.C.

The alleviation of the cognitive difficulties here--difficulties that have historically adhered to the attempt to begin the 70 weeks at the monarchy of Cryus in 538 B.C.--is a game-changer that is absolutely stunning. Scholars who know the history of Christian thought on the interpretation of Daniel's prophecy of the 70 Weeks will easily recognize this reality.

Jesus Christ the Messenger
and Mediator of the New Covenant

Affirming Christ to be the divinely-intended covenant-maker of Daniel’s 70th week, we move on to the observation that the covenant in question is the new covenant of the Christian revelation. God in established the new covenant of the Christian revelation through Jesus Christ fulfilling all that was written in the Old Testament to make it happen.

According to the Old Testament, the mission of the promised Messiah was to establish a covenant with the people of Israel. See, for example, Isaiah 42:6; 49:8; 55:3-4; 59:20-21; 61:8-11; Jeremiah 31:31-33; Zechariah 9:11; and Malachi 2:6-7; 3:1.

Jesus the Good Shepherd came preaching the kingdom of God and peace to the lost sheep of the house of Israel (Matthew 10:6; 15:24). With the appearance of Jesus of Nazareth God had remembered His holy covenant (Luke 1:72), that is, the covenant of promise that was confirmed before of God in Christ 430 years before the giving of Moses’ Law (Galatians 3:17). As a minister of the circumcision for the truth of God, Jesus came “to confirm the promises made unto the fathers” (Romans 15:8), an obvious allusion to Daniel 9:27. Thus He is plainly declared by the New Testament to be both the messenger and the mediator of the new covenant (Matthew 26:27-28; Romans 11:27; Galatians 4:24-31; I Timothy 2:15; Hebrews 8:6-10; 9:15; 10:16, 29; 12:24; and 13:20-21).

The Centrality of the Covenant

The new covenant of the Christian revelation was established through the events of Christ’s life, death, and resurrection. In these events were fulfilled the mediator roles of Jesus revealed as prophet, priest, and king. As prophet in His public ministry among the Jews He taught the way of true righteousness; as priest He bought true peace through the shedding of His blood at Calvary’s cross; finally, as king of life by virtue of His resurrection from the dead, He wrought true deliverance and gives salvation to all who come to Him.

Jesus’ last act of prophetic fulfillment took place when He sat down on David’s promised everlasting messianic throne at the right hand of the Father, as foretold by Gabriel in Luke 1:32-33, and as accomplished at the Ascension, according to Acts 2:33-36. See also Daniel 2:44; 7:13-14; Acts 13:34; I Peter 3:22; and the Stone upon the throne--Jesus, Rock of Ages and Chief Corner Stone that the builders rejected--in Revelation 4:2-3. God raising up Christ to sit on David’s throne was necessary for the establishment of the new covenant. Only after Jesus was crowned king was the redemptive covenant of Daniel’s 70th week ready to be put in play (Acts 2:33). Only after Jesus was glorified was the Holy Spirit given (John 7:39), thus making the redeeming benefits of the new covenant universally available to all mankind (John 16:7; Acts 2:39).

It is clear from the above brief outline of Old Testament messianic prophecies fulfilled in the New Testament that, despite the darkening opinion of some modern Bible teachers, the chief business of Jesus Christ coming to earth 2,000 years ago was indeed to "cause to prevail a strong covenant," just as Daniel 9:27 had said He would do.

The renowned Dutch scholar Herman Ridderbos agreed with covenant-making being central to Christ’s earthly ministry when he wrote:“The entire gospel of the kingdom [which Christ preached] can be explained in the categories of the covenant promised by God.”2 John Wesley, the father of Methodism, also believed that Jesus Christ confirmed the gospel in Daniel 9:27. According to Wesley He did so in the following six ways:

27. He shall confirm. Christ confirmed the new covenant: (1) by the testimony of angels, of John the Baptist, of the wise men, of the saints then living, of Moses and Elijah. (2) By his preaching. (3) By signs and wonders. (4) By his holy life. (5) By his resurrection and ascension. (6) By his death and blood shedding.3

Why Most Modern Evangelicals Reject Jesus
as the Covenant-Maker of Daniel 9:27

We stated at the beginning of this study guide that the wholesale rejection of Jesus Christ as the divinely-intended covenant-maker of Daniel’s 70th week was due primarily to the overwhelming influence of Dispensational Premillennial teachings on the evangelical fundamentalist Christian movement in America during most of the past Twentieth Century. Dispensational Premillennial teachings, in turn, were based on the idea of some future personal end-time one-world-government leader, called the Antichrist, making and breaking a peace treaty in the Middle East during a seven year Great Tribulation period that begins after the Church is ruptured out. And all of this hotly debated, highly speculative end-time scenario, presumably, derives from a novel interpretation of Daniel 9:27.

Nineteenth Century co-founder, and patriarch of the dispensational theory, Sir Robert Anderson’s, inability to see Jesus Christ in any way confirming a covenant in the New Testament4 is a classic example of the amazing judicial blindness that envelops those who become infatuated with their own misguided preconceptions and the unbiblical prejudices of the times. Not only was SRA's ignorant of Christian theology, the truth is that he imported his idea of some future Roman Antichrist into the text of Daniel 9:26-27 from the broader philosophical attempt to identify the Pope of Rome with the end-time Antichrist, rather than deriving that idea from an accurate interpretation of the Daniel text itself. What SRA did not realize was that the Bible and the early Church Fathers did not tie Rome to the final manifestation of evil. The ancient belief, rather, was that the last Antichrist would arise from the East after the apocalyptic fall of Rome.

What the Church Fathers Believed
About the Identity of Antichrist

The following quotations from two prominent Church Fathers reveal the distinction between Rome and the final manifestation of evil, a distinction toward which Sir Robert Anderson and his millions of modern dispensational followers are all blinded. First, John Chrysostom (A.D. 347-407), in his Homilies on Thessalonians, makes the following statement:

“Only there is one that restrains now, until he be taken out of the way,” that is, when the Roman empire is taken out of the way, then he shall come. And naturally. For so long as the fear of this empire lasts, no one will willingly exalt himself, but when that is dissolved, he will attack the anarchy, and endeavor to seize upon the government both of man and of God. For as the kingdoms before this were destroyed, for example, that of the Medes by the Babylonians, and that of the Babylonians by the Persians, and that of the Persians by the Macedonians, and that of the Macedonians by the Romans: so will this also by the Antichrist, and he by Christ, and it will no longer withhold. And these things Daniel delivered to us with all clearness.5

Lactantius (A.D. 260-330), in The Divine Institutes, held a similar view. He depicted the downfall of the Roman world-order in the following vivid language:

For all the earth will be in a state of tumult; wars will everywhere rage; all nations will be in arms and oppose one another; neighboring states will carry on conflicts with each other, and first of all Egypt will pay the penalty for her foolish superstitions, and will be covered with blood as with a river. Then the sword shall traverse the world, mowing down everything, and lying low all things as a crop . . . the cause of the desolation and the confusion will be this; because the Roman name, by which the world is now ruled, will be taken from the earth, and the government return to Asia; and the East will again bear rule, and the West be reduced to servitude.6

Other Church Fathers making a documented distinction between Rome and the final Antichrist include Barnabas, Tertullian, Pseudo-Ephaream, Commodian, Cyril of Alexander, and Ambroaister. To summarize, Wilhelm Bousset, in his prodigious work on the Antichrist legend, affirms the following:

None the less is the conception itself a commonplace for nearly all the Fathers, beginning with Irenaeus. They hold not that the Roman Empire is the Antichrist, but that the Antichrist will appear after its fall. [Rome] . . . so far from being the Antichrist stands in the way of his coming, while he is declared to be a non-Roman ruler.7

Even the dispensational author Walter K. Price, in his book The Coming Antichrist (pp. 19-27) admits the strength of the early non-Roman Antichrist tradition, and revealing concedes that it was only during the Protestant Reformation era that the idea of a “Roman Antichrist” came into any prominent focus. The Protestant Reformers rightly identified the spiritually degenerate Roman papacy of the Sixteenth Century with the spirit of antichrist. It was only Sir Robert Anderson and the Nineteenth Century futuristic school of Dispensational Premillennial end-time prophecy teaching, however, that mistakenly tied an individual associated with Rome to some final Antichrist figure, based on a wrong interpretation of Daniel 9:27.8

The Start of Daniel’s 70th Week

The official confirmation of the new covenant with the many of Daniel 9:27 began at Pentecost. The messianic gift of the Holy Spirit imparted on that day was the seal and confirmation of the new covenant of salvation in the hearts of all who repented and were baptized in name or in the identity of Jesus the Messiah (Isaiah 52:15; Ezekiel 36:25; Acts 2:38; I Corinthians 12:13; Ephesians 1:13-14).

Jews and Gentiles alike are now included in the new covenant plan of salvation that was realized on the Day of Pentecost (Acts 2:39; Romans 15:8-12; Galatians 3:14; Ephesians 2:11-22). Both kingdom and covenant inaugurated on that day are everlasting (Hebrews 13:20; II Peter 1:11). This means that the duration of Daniel’s 70th week, wherein the covenant is being confirmed, is theoretically everlasting, too.

The Length of the 70th Week

The identity of Christ as covenant-maker of Daniel 9:27 means that the whole 70th week belongs to Him and must logically follow Him into the same orbit of time-transcendence that His own glorified personhood (by virtue of His literal bodily resurrection from the dead) has taken. Daniel's 70th week is now the time frame for the on-going ministry of Christ in dispensing the saving benefits of the new covenant (Hebrews 7:25).

The transcendent new covenant age of the Spirit that began at Pentecost means that the chronological length of the 70th week is no longer tied to ordinarily measured time alone, or kronos time. It has now become kiros time. That is time pregnant (meaning elongated, time-free-expended, or time-transcendent) in symmetry and in parallel with the unlimited duration of the kingdom and the covenant that the week, by definition, both circumscribes and contains.

With the death and resurrection of Jesus Christ 2,000 years ago the supreme event of all human history has transpired. Since then time is no longer quantity, it is also quality: quality, by reason of the invasion of history by a new dimension; quality, by virtue of the infusion of humanity with a new dynamic; quality, because time has now become the stage for a new drama; in short, the fulfilled time of the messianic kingdom of God on earth (Mark 1:15; 9:1).

In summary, the 70th week of Daniel 9:27 is now the revealed period, we repeat, for the new dispensation of the Holy Spirit, and thus symbolically represents and expresses the age-long day of salvation extending from the first Christian Pentecost in 30 A.D. until Christ comes for the final judgment.

The Midst of the Week

In the midst of the 70th week the Messiah caused the sacrifice and the oblation to cease (Daniel 9:27). This refers to Christ’s judgment on Jerusalem by means of the Roman armies of Titus in 70 A.D.

Notice the use of the word “midst” in the text of Daniel 9:27. It does not mean the same thing as saying “in the exact half of the week.” The phrase “in the midst of the week” mean no more than “well into the week.” It does not designate an exact literal halfway dividing point in time for the simple reason that the whole week itself has been transliterated into an apocalyptic symbol that is now time-transcendent.

Nowhere does the New Testament, or indeed the entire Bible, ever mention the existence of any literal future seven year Great Tribulation period, per se, that can be divided equally into first half and second half compartments of 3 & ½ years each. He who thinks it does let him prove by chapter and verse where these details are, in fact, actually stated. Nobody has ever yet shown to anybody that any future seven year Great Tribulation period, per se, is anywhere mentioned in the entire Bible. That future seven years notion, itself, is purely and simply the imagination of a dispensational mindset, structually catalyzed on a preconception derived directly from SRA’s Johnny-come-lately, completely novel theory of interpreting Daniel’s prophecy of the Seventy Weeks--a preconception which is then sought to be superimposed upon the New Testament. Dispensationalists must be constantly confronted with this telling, decisive reality, for it rationally destroys their whole system of seductive fabrication.

The fulfillment of Jesus’ prophecy concerning the destruction of Jerusalem in 70 A.D., as it is recorded in Matthew 24, Mark 13, and Luke 21, provides indisputable proof that He is now the exalted Christ and Lord of all (Psalm 89:36-37; Matthew 24:30; 26:64). That fulfillment also marks the midst of Daniel’s 70th week, and becomes the transition point from a literal New Testament narrative of history into the secrets and mysteries of age-long apocalyptic time-sealings.

The Last Part of the 70th Week

We are now ready to introduce the key to interpreting the Book of Revelation that was mentioned at the beginning of this study guide. It consists of interpreting the time-indicator expressions that are used in the apocalyptic portions of Daniel and the Book of Revelation symbolically, rather than in a literal linear chronological fashion.

For example, the 1,260 days expression becomes a symbol for the last part of Daniel’s 70th week, and not a literal description of a 3 & ½ year period. Only when we discover the meaning of these apocalyptic symbols in their parabolic contexts will we learn the truth about our prophetic future. Now, let’s briefly examine these numerical time frame symbols one by one.

The 2,300 Days of Daniel 8:14

The 2,300 days of Daniel 8:14 are tied to a vision in this chapter that is said to be shut up for many days (verse 26). Now both from the context and from the common historical interpretation of Daniel chapter eight we note that the 2,300 days of verse 14--literally evenings and mornings--began during the inter-testament era with the desecration of the Jewish temple under the Syrian tyrant Antiochus Epiphanes in December, 167 B.C.

These 2,300 evenings and mornings point to those evening and morning periods for the customary sighting of the moon, which determine the passage of time. Thus the 2,300 days here is revealing the total number of lunar cycles or months until the sanctuary would be cleansed or properly restored. Twenty-three hundred lunar cycles or months translates into 191 years and eight months. We get this by dividing 2,300 by 12. Now adding these 191 years and eight months to December 167 B.C. brings us to the year 26 A.D. and the beginning of Jesus’ public ministry among the Jews, when He began to raise up the new cleansed and restored true temple of God on earth the Christian Church. Halley’s Bible Handbook, p. 460, places Christ’s baptism as early as the Fall of 26 A.D.

The Old Testament Jerusalem temple, which was desecrated on so many occasions by the Jews and their enemies, is replaced in this fullness of times by the New Testament Christian Church as the eternal dwelling place of God through the Holy Spirit (Zechariah 6:12-13; I Corinthians 3:16-17; 6:19; 12:13; II Corinthians 5:1; 6:16; Ephesians 2:18-22; and Hebrews 3:6).

The 1,260 Days

It is commonly assumed that the 1,260 day expression is a literal 3 & ½ years, and that this expression points to either the first or the second half of that literal seven year period that is traditionally called Daniel’s 70th week. You are seeing here now, however, that Daniel’s 70th week refers to the whole new covenant Christian age, which began on the Day of Pentecost and reaches forward through all the vicissitudes of unfolding Church history until Christ’s future Second Advent. The 1,260 days, then, logically corresponds to that latter symbolic portion of the 70th week that extends from the destruction of Jerusalem in 70 A.D., in the midst of the week, unto the final judgment.

The 1,290 Days

We find the 1,260 day symbol for the second segment of Daniel’s 70th week embedded in the 1,290 days of Daniel 12:11 and in the 1,335 days of Daniel 12:12.

The extra 30 days in verse 11 points to a month of time. As we shall see later, a month in apocalyptic symbolism refers to a generation of 40 years.9 Adding these 30 days (equals one month, equals a generation, equals 40 years) to the numerical correspondent for the latter portion of Daniel’s 70th week, or the 1,260 days, equals the total 1,290 days. These days refer to the whole 70th week: the 30 days coming before 70 A.D., and the 1,260 days coming after 70 A.D.: the 1,290 days being thus a symbol for the entire Christian age between 30 A.D. and Christ’s Second Coming.

The 1,335 Days

The 1,335 day expression of Daniel 12:12 is interpreted in a similar manner. The extra 75 days added to the embedded 1,260 symbolic days in this verse represents 75 years. Those 75 years extend backward from 70 A.D. to the birth of Jesus Christ in 5 B.C. The 1,335 symbolic days of Daniel 12:12 thus expresses the total time that extends from the first appearance of the Messiah at His birth until His coming for the final judgment.

Biblical precedent for this day for a year method of prophetic interpretation can be found in Numbers 14:34 and Ezekiel 4:1-6. Also, please review our discussion on the chronology of the 69 weeks earlier in this manuscript: there we give evidence that the birth of Jesus Christ occurred in 5 B.C.

Returning to our discussion of the mysteriously encrypted "days" of Daniel 12:11-12, Daniel is told in the very next verse (the last verse of the book) that He will stand in his own resurrection lot at the end of these 1,290 and 1,335 days. Yet how could this be if those stated days of Daniel 12:11-12 themselves did not reach from Daniel’s own historical place in time in the Sixth Century B.C. to that final, yet future, eschatological resurrection event? The truth is they do, as we shall see in the unfolding revelations that follow.

The 1,260 Days in Revelation

The 1,260 day expression is used twice in the Book of Revelation. The first instance is found in the parable of the two witnesses in Revelation chapter 11. The second instance is found in the parable of the woman in the wilderness in chapter 12.

The two witnesses of chapter 11 are identified in verse four as “two olive trees and two candlesticks standing before the God of the earth.” The imagery here is drawn from Zechariah chapter four, whose context relates to God’s purpose for the rebuilding of the Jerusalem temple after the return from the Babylonian Captivity, the date of Zechariah’s prophecy being about 520 B.C.

God’s ultimate temple restoration agenda is revealed in the New Testament as now being realized through Christ’s building of His Church (Zechariah 6:12-13; Matthew 16:18). The imagery of the two witnesses prophesying for 1,260 days in Revelation 11:3 thus refers to the Word (symbolized by the light of the two candlesticks) and the Spirit (symbolized by the oil for the lights provided by the two olive trees), all pointing to the gospel witness of the entire true Christian Church throughout the present age.

The parable of the two witnesses in Revelation chapter 11, we repeat, is a word picture for the mission of the Christian Church continuing Christ’s own new covenant-confirming ministry during the latter part of Daniel’s 70th week, or that period between the destruction of Jerusalem in 70 A.D. and Christ’s future Second Advent.

The “I will give power unto my two witnesses” of Revelation 11:3 reflects the “ye shall receive power, after that the Holy Ghost has come upon you; and ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth“ in Acts 1:8. The number two is the lowest common denominator for the composition of any local Church (Matthew 18:16-20). This number is used symbolically in this parable to include even the smallest representation of a Christian Church, the part here standing in for the whole.

The humility and dedication of the Church is portrayed by the clothing of the two witnesses in sackcloth, as seen in verse three (compare I Peter 5:5). The authority and power of the Church is revealed by the two-witnesses’ fire-breathing and miracle-working capabilities, as described in verses 5-6 (compare Acts 2:3). This is the symbolical way of stating that the exercise of the Church’s witness to the dominion of Christ over this present age has the ability to consign men to eternal bliss or to eternal damnation (Matthew 16:19; 18:18; John 20:21-23).

Notice, further, that the parable of the two witnesses prophesying for 1,260 days in Revelation chapter 11 is sandwiched between a reference to the destruction of Jerusalem made in verses 1-2 and Christ’s future Second Coming in verses 13-19. The Rapture is portrayed by the ascension of the two witnesses to heaven, as seen in verse 12. It comes at the end of 3 & ½ days (translate years) of the Church’s self-crucifixion (a reflection of Hosea 13:9) caused by her final apostasy (II Thessalonians 2:3-4).

The Apostasy of the Church

We notice from verse seven that this apostasy begins when the Church ceases her testimony. As long as she bears that witness she is invincible. When the witness stops or when the two witnesses have finished their testimony, then Satan, the beast ascending from the bottomless pit of verse seven, prevails over them. This unleashing of Satan from the bottomless pit is seen paralleled in Revelation 9:1-11 and 17:8 as well. The recapitulating use of the loosing of Satan from the bottomless pit motif, before Revelation 20:7-9, clearly and effectively debunks the popular premillennial fabrication based on the mistaken organizing principle of linear time-sequencing.

The apocalyptic events in Revelation chapters 6-20 are not naturally arranged over a straight-line schedule of 1,007 years, for the simple reason that the Book of Revelation itself never mentions the existence of any future “seven” years in the first place. Futurism--the idea that everything between chapters 6-20 is yet future to us living at the present time--is not the method that reveals the organizational structure of the Book of Revelation; Church history, rather, is the key to understanding its teachings.

The Rise of the Apostasy

We see in Revelation 9:1 that a fallen star begins this process of unleashing the demonic powers of the bottomless pit. Stars in the Book of Revelation symbolize ministers of the Gospel (Revelation 1:20). It is fallen preachers who instigate the great end-time apostasy foretold in Revelation 11:7-10. The imagery here predicts, in part, the devious results of the modern Dispensational Premillennial salvation history theory--what we saw at the beginning of this study guide as an alternative future program to the truth of Bible prophecy, and what is in effect another Christ and another gospel. The bottom line is that a Church age so-called “Jesus,” without a present throne or kingdom, is not the true "Christ" of New Testament revelation.

Methodist theologian Dr. Daniel Steele, a contemporary of John Nelson Darby, recognized in Darby’s Nineteenth Century novel Dispensational Premillennial theory what he termed “a substitute for holiness, or antinomianism revived.”10 Nazarene scholar H. Ray Dunning takes an equally unequivocal position: “All the basic theological presuppositions that inform dispensationalism,” he writes, “are antithetical to Wesleyan theology as well as sound biblical exegesis"11

Dispensational teachings are objectionable to many orthodox Christians because they do not share the original New Testament vision for the possibility of world totally Christianized in this present age through the power of the Cross. John Wesley’s take on the Dispensational Premillennial question is very clear. According to Wesley

Christianity, as it includes the whole moral law of God both by way of injunction and promise, if we will hear him is designed of God to be the last of all his dispensations. There is no other to come after this. This is to endure to the consummation of all things. Of consequence, all such new revelations are of Satan, and not of God; and all pretenses to another more perfect dispensation fall to the ground.12

The millennial question ultimately devolves into the twin issues of what degree of redemption from sin is available to Christians in this present life? and, is that redemption now universally available to all mankind? Those who deny entire sanctification, or what Wesley termed “Christian Perfection,” will naturally hide their excuses for Christians now needing to live in sin by an appeal to some future millennial utopia wherein sin is completely done away. Biblical eschatology (the doctrine of last things) cannot be so handily divorced from biblical soteriology (the doctrine of redemption) as the antinomian (meaning lawless in their method of interpreting Scripture) Premillennialists generally imagine. Understanding the biblical doctrine of a universal atonement and understanding the biblical doctrine of full salvation eliminates the need for any future millennial age. A biblical concept of the kingdom of Christ as righteousness, peace, and joy in the Holy Spirit (Romans 14:17) saves us from this modern-day heresy of assuming that Jesus is coming back to set up any earthly Jewish millennial reign. That woodenly literalistic assumption collapses whenever it is closely examined.

The Nature of the Apostasy

We note, further, the nature of the apostasy, as it is described in Revelation 11:8. The text says that the two witnesses are overcome by the beast (Satan), and that their dead bodies are beheld lying unburied in the streets of Sodom and Egypt, where also our Lord was crucified. The place referred to here is earthly Jerusalem, for that is where the crucifixion of Jesus Christ took place. The parable is forecasting the Church’s return to the ideology of a First Century Christ-rejecting Judaism as the nature of the apostasy of the very last days.

Christians are citizens of the heavenly Zion (Hebrews 12:22-24; Revelation 21:2). They have no place returning to earthly Jerusalem, which is by contrast the symbol of spiritual Babylon (Isaiah 1:21; 3:8-9; Ezekiel 16:15, 35-39; Hosea 9:17; Matthew 21:43; Galatians 4:24-31). Contemporary popular American Christian Zionism, based on Dispensational Premillennial end-time prophecy theory, is committed to the political fortune of the secular Zionist State of Israel founded by the atheist Theodor Herzl. Because it represents a philosophical justification for Christ-rejecting, self-righteousness Jewish racism (Romans 9:1-3), that very Christian Zionist world view mentality itself is the epitome of the last apostasy.

The Woman in the Wilderness

The second instance of the 1,260 day expression we find in the parable of the woman in the wilderness of Revelation chapter 12. This woman is old covenant Israel that brought forth the man child, our Lord Jesus Christ (Romans 3:1-2; 9:3-5). After Christ’s resurrection and ascension the woman flees into the wilderness for 1,260 days. These 1,260 days, again, refer to the latter portion of Daniel’s 70th week, a symbol for the whole present age that followed the destruction of Jerusalem in 70 A.D. and continues until the final judgment.

The two wings of the great eagle of Revelation 12:14 that bear the Jews into the diaspora following the disaster of 70 A.D. is the symbol of Rome. God preserves the Jews under the Roman beast domination, even as earthly Jerusalem remains, according to the words of Jesus in Matthew 23:28-29, a desolate house. Notice the words "desolate" and "desolation" in Daniel 9:26-27: Jesus statement in Matthew 23:28-29 is a direct reference to the fulfillment of that prophecy. Only when the Jews are willing to call Jesus “blessed” will the salvation of God restore them as His people (John 3:36). If and when that happens they will no longer be called Jews, but only Christians (Isaiah 65:15; Romans 10:12; Galatians 3:26-29).

Romans 11:26 does not teach that all Jews are guaranteed to get save at some point in the future. The “and so all Israel will be saved” of this text does not mean “then, or at that time all Israel will be saved.” The phrase “and so” means, rather, that “in the same way” or “in the same manner” all the true Israel will be saved.13 That method of salvation is by faith in Jesus Christ alone. A salvation that is by faith alone can never admit of any delays, gaps, or postponements. On God’s prophetic calendar “today” is always the time of everyone’s salvation (II Corinthians 6:2).

The 42 Months

The time frame expression of the 42 months is found twice in the Book of Revelation. The references are 11:2 and 13:5. In 11:2 we read that the holy city, earthly Jerusalem, will be trodden down of the Gentiles for 42 months (note also Luke 21:24). This statement alludes to the destruction of Jerusalem by the Romans in 70 A.D. The 42 months are 42 generations of 40 years each, covering a total history of 1,680 years.14 These years extend from the abolition of the Jewish Commonwealth by the Roman Emperor Hadrian in 135 A.D.15 until the demise of the Holy Roman Empire under the career of Napoleon Bonaparte ending in 1815 (135 A.D. + 1,680 years = 1815 A.D.). Revelation 13:5 indicates that the Roman beast will have power to continue its dominance over the Jews for this 42 month period of time as well: the background to both texts, again, being Luke 21:24.

Following the Napoleonic transitional era that led to the political secularization of Europe, there began the restoration of civil liberties to the Jews,16 which eventually paved the way for the rise of world Zionism.17 Out of world Zionism sprang a revived Christ-ignoring and Christ-rejecting modern State of Israel described in Revelation 17:1-6 as Mystery Babylon.

The identity of earthly Jerusalem as Mystery Babylon is clearly revealed by noting that the woman who flees into the wilderness in Revelation chapter 12 is the same woman seen in the same wilderness riding the beast in Revelation 17:1-6. What we observe from the correlation of these two passages is the great reversal of fortunes for the Christ-rejecting Jews, or earthly Jerusalem, from the time of her destruction at the hands of the Romans in 70 A.D. until her latter day dominance over the Roman West in the garb of world Zionism, as pictured by the woman riding the beast in Revelation 17:1-6.

The Working of Satan Revealed

Next, we see that Revelation 17:8-11 reveals the seven major pagan empires that relate to the Jews from their earliest history. The five kings or kingdoms "fallen" in Revelation 17:10 refer to Egypt, Assyrian, Babylon, Persia, and Greece; the one that "is" at the time of the writing of the Revelation was Rome; and the one that is "yet to come" is the British (Anglo-American) Empire of the latter days (the second, two-horned beast of Revelation chapter 13), dominated by world Zionism, which is the woman riding the beast, or Mystery Babylon.

The "eighth" beast/king, who was, and is not, and who ascends out of the bottomless pit and goes into perdition of Revelation 17: 8 and 11, is Satan himself, the master-mind and moving-soul behind all seven empires. In this sense, that is, in the sense of Satan being the god of this pagan world, is he the eighth king (kingdom), who is "of" the seven. Satan is the beast that "was" in the sense that he was once undisputed king of the Gentile nations. He is the beast that "is not," in the sense that he is no longer undisputed king of the Gentiles nations, but is now bound by the victory of Christ’s First Advent. It is Jesus who is now "Lord of all" (Acts 10:36), and to whom the nations now belong as candidates for His discipleship (Matthew 28:18-20). In the latter days Satan ascends out of the bottomless pit to once again deceive and usurp authority over the nations using earthly Jerusalem as his proxy.

The 5 Months

The expression "five months" is used twice in the Book of Revelation. These five months cover the period of the fifth trumpet sounding described in Revelation 9:1-11. There, we see demonic hordes being unleashed from the bottomless pit, which have power to torment the unsaved world of mankind with moral chaos for a period of five months (verses 5 and 10).

These five months are five generations of 40 years each, or the 200 years between 1815 and 2015. During this recent past era of the Nineteenth and Twentieth Centuries the spread of the humanistic philosophy of evolution, plus the rise of many new demonically-inspired cults of pseudo-Christian false doctrine within western Romanized society, led to a great falling away from the true Christian faith. Dispensational Premillennialism was one such cult of false teaching, whose result was to infiltrate and politicize American evangelical churches with the godless, secular trends of emerging world Zionism. The culmination of this demonic activity came in 2015, the year in which the Zionist-controlled United States Supreme Court legalized same-sex marriage for all 50 states. That was a transitional act marking “Mystery Babylon” degeneration at its peak.

The Mark of the Beast

The same five month period that symbolized the 200 years between 1815 and 2015 also ushered in the final seventh beast kingdom of Revelation 17:10: that was the second beast arising out of the earth in Revelation 13:11; both refer to the British Anglo-American Empire.

The dazzlingly technologies that were developed in this period led even further away from the primitive Christian faith to radical humanization, to secularism, and to the paganizing of vast segments of Western culture. The “mark of the beast” was, and still is, the enforcement of these anti-Christian values through the spread of cultural relativism round the world, when, in fact, the Bible so clearly says that Christians are not to be conformed to this present world (Romans 12:1-2).

While the Anglo American Empire professed to be Christian in name (hence its appearance as a gentle lamb in Revelation 13:11), its fruit was still being shaped by the voice of the dragon, emblematic of the very great deception that was to adhere to this last beast empire age. It was to be a return to the dominance of the paganism of ancient Rome. To take the mark of the beast, who is Satan himself, then, means to live as a pagan. Look around you. Do you not see vast multitudes of professed Christians now living in the same Antinomianism, or lawlessness, as the pagan world? Multitudes of professed Christians taking the mark of the beast would be central to the fulfilling of Bible prophecy, and a part of the last great “falling away” that must happen before Christ returns (II Thessalonians 2). To put this all in prophetic context please review our section on “The Apostasy” just covered.

The Time, Times, and a Half

Now we turn to the sealed “time, times, and a half“ formula of Daniel 7:25; 12:7; and Revelation 12:14. The unsealing of this time frame expression proceeds as follows:

First, the “time” (singular) here refers to a generation of forty years. Second, the “times” (plural) part of the formula stipulates the total number of the generations involved in the time being considered.18

The discovery of the number of the times or generations is found within in the ancient Jewish tradition of the 49 year cycles, followed by the 50th year of Jubilee (Leviticus 25:10-54). Jesus brought the spiritual fulfillment of the Jubilee release to Israel during His First Advent. His rejection by the leadership of the nation left her without further hope of Jubilee. She had now only those basic historical cycles, back to back, of the 49 years, generation after generation, until the times of the Gentiles be fulfilled. The “times” segment of the formula, then, is 49 generations of 40 years each making a total of 1,960 prophetic years (40 x 49 = 1,960).

Now we convert these 1,960 prophetic years of 360 days each to our current solar calendar years of 365.2422 days each, which equals 1,931 years. Adding these 1,931 years to the destruction of Jerusalem in 70 A.D. brings us to 2001, the seminal event of our time, and what the 911 investigative journalist Christopher Bollyn calls the deception that changed the modern world. See bollyn.com for the shocking truth about the deep state Zionist involvement in what really happen on September 11, 2001.

The additional half a time, or the last part in the formula “time, times, and a half,” refers to half of another generation or 20 years. Twenty years added to 2001 brings us to the end of the whole formula in about 2021. This, we submit, is when the apocalyptic fall of Mystery Babylon--Armageddon--happens.

The Times of the Gentiles Fulfilled

Further, the entire length of the times of the Gentiles we find couched in the previously examined ambiguous days of Daniel 12:11-12. Here, now, is a second, confirmatory way of unsealing of this age-long mystery and secret of encryption.

The symbolic 1,290 days of Daniel 12:11 plus the symbolic 1,335 days of Daniel 12:12 equals a total of 2,625 days. Translating those days as years, the times of the Gentiles lasts 2,625 years (1,290 + 1335 = 2,625).19 Adding these years to the rise of the Babylonian Empire in 605 B.C. comes to the year 2020 as the time of the return of Jesus Christ for the general resurrection and the universal judgment (605 B.C. + 2,625 years = 2020). Going past zero from one B.C. to one A.D. adds one year; hence, most likely the year is 2021.

The times of the Gentiles prophetic formula, as it is explained above, allows no room for any regathering of the Jews as a God-approved nation after 70 A.D. The New Testament clearly teaches, instead, that all those who belong to God are now being gathered only in Christ’s Church (Matthew 3:9-10; 8:11-12; 21:43; 24:31; John 10:52; Ephesians 1:10). The modern re gathering of the Jews to Palestine in unbelief of Jesus of Nazareth as their promised Messiah, therefore, is not a signal work of God. It is the working of Satan, rather, in preparation for the end-time manifestation of Mystery Babylon, and for the final wrap-up to the times of the Gentiles being fulfilled.

The reality is that Jerusalem is still being trodden down of the Gentiles yet today, and will be so trodden down of the Gentiles until the end of time, as per Luke 21:24; Matthew 23:37-39; and Daniel 9:26-27. According to this latter passage the "desolation" pronounced on Christ-rejecting Jews are promised to continue until "the end of the war." That war between God and Satan is, in fact, age-long ongoing. Thus, the professed Jews who now inhabit part of the city of Jerusalem are not true Jews at all, according to God’s definition of a Jew in Romans 2:28-29; 9:7-8; Revelation 2:9 and 3:9.

The times of the Gentiles means the same thing as “the full number of the Gentiles to come in” of Romans 11:25. According to this verse “blindness” (but only “in part”) will continue among the Jews until this full number of the Gentiles has been achieved, or until the end of time, when the times of the Gentiles has been fulfilled. Not all Jews, historically-speaking, were blinded to the true identity of Jesus of Nazareth as the promised Messiah, only some of them were. Many had gotten their eyes open to this reality in the First Century A.D., and they were called Christians. Were these Jewish Christians dispensation-ally pre-mature in seeing Jesus as the promised Messiah? Or is not rather modern Dispensationalism heretical in its attempt to re-erect that middle wall of partition between Jews and Gentiles that was long ago abolished in the cross of Christ (Ephesians 2:13-16)? Bible prophecy establishes the fact that the full number of the saved includes both Jews and Gentiles. You will see exactly what that full number is in just a moment.

The Budding of the Fig Tree

Jesus said that the generation of His contemporaries would not pass till all Old Testament prophecies regarding the nation of Israel were fulfilled (Matthew 24:34). In the immediately preceding parable of the budding of the fig tree (verses 32-33) Jesus likened the appearance of the buds on the fig tree to those signs of the coming destruction of Jerusalem that he had previously mentioned in verses 15-31.

As the budding of the fig tree marked the change of climate from early spring to the long summer growing season, so, according to the parable, the destruction of Jerusalem in 70 A.D. would mark a dramatic change of season, as well. Seventy A.D. was not the Second Coming of Jesus Christ, or the end of the world in terms of the expansion of God’s kingdom, as modern radical Preterits fictitiously teach. It was simply, rather, a climate change that introduced the summer growing season. The spring time of the Apostolic age, or the first part of Daniel’s 70th week, gave place, at the destruction of Jerusalem in 70 A.D., to that latter part of Daniel’s 70th week--the long summer growing season of the world-wide Christian witness, which is destined to reach unto the Fall harvest, when Christ returns for the final judgment.

The Literal 70th Week

Some may reject the truths revealed in this study guide by claiming that our symbolic interpretations are only coincidental and not real, because they are not literal. It is a mistake to assume, however, that only the material world is literal. Things spiritual and things metaphysical, including ideas, are literal, too. The reality is that no Antichrist figure literally exists at all in the text of Daniel 9:26-27. No utterly baseless “foreshadowing” argument can legitimately establish credibility for some future end-time Antichrist figure to be inserted arbitrarily between Daniel 9:26 and 27. Neither is any future seven year Great Tribulation period ever literally mentioned anywhere in the Seventy Weeks, or for that matter, in the entire Bible. These facts prove that Dispensationalism itself is based on a very non-literal method of interpreting Scripture, despite all claims to the contrary.

When the Holy Spirit opens our eyes to see the fact that no Antichrist figure exists in Daniel 9:26-27, and that nowhere does the Bible state the existence of any future seven year Great Tribulation period, per se, then we begin to realize that these Dispensational Premillennial fantasies are like the proverbial emperor that, astonishingly, has no clothes.

In September 1990 David H. Lurie published an article in the Journal of the Evangelical Theological Society titled “A New Interpretation of Daniel’s ‘Sevens’ and the Chronology of the Seventy Weeks.” In this article Lurie described these weeks or sevens in Daniel’s prophecy as being able to be literally translated by any integral multiplier of seven. In other words, one week could be seven years, 14 years, 21 years, 28 years, 35 years, and so on indefinitely.

Lurie's purpose in his article was to demonstrate a solution to the problem of beginning the 70 Weeks at the Monarchy of Cyrus in 538 B.C. By doubling the first segment in the chronology of the 69 weeks, that is, the first seven weeks, he comes to its representation as 98 years, instead of the usual 49 years. These 98 years of the first segment of the 7 weeks, added to the second segment of the 62 weeks (a period of 434 years) makes 532 years as the sum of the 69 weeks (98 years + 434 years = 532 years). Substracting these 532 years from the proclamation of Cyrus in 538 B.C., leads Lurie to posit the birth of Christ in the year 6 B.C. This is similar to our own solution to this chronological problem of the weeks discussed earlier.

Now when we apply Lurie's same multiplication concept to the length of the 70th week, we see how that week can literally signify a very long period of time, such as the entire Pentecostal age stretching between 30 A.D. and Christ’s yet future Second Advent. What, then, is that missing integral multiplier of the number seven that enables us to determine the length of this whole era?

The New Nation of God

We are told in the New Testament that as Christians we are “a chosen generation, a royal priesthood, a holy nation, God’s own special people, that we should show forth the praises of him who has called us out of darkness into his marvelous light” (I Peter 2:9).

The Old Testament royal priesthood under King David was divided by lot into 24 courses of ministering hereditary praise teams, consisting of 12 persons each, for a total representation of 288 persons (I Chronicles chapter 25). This representative number of David’s royal priesthood was fulfilled in the New Testament by David’s greater son, our Lord Jesus Christ, and in Christ’s new royal priestly nation, the Christian Church. Notice this fulfillment in the twice-mentioned number of the 144,000 in the Book of Revelation.

First, in 7:4-8 we read of 144,000 sealed ones from the 12 tribes of Israel. These represent that remnant of Jews in the First Century that mainly comprised the Apostolic Church. The other half of the new priest-nation, the Gentile portion, is pictured by the symbolism of the 144,000 redeemed ones on Mount Sion with the Lamb in 14:1-4. All of these are the first-fruits unto Christ, both Jews and Gentiles, making up the representative fullness of the world-wide Christian Church. The number for Church membership fullness is 288 to the thousandths degree (144 x 2 = 288). That magic number, 288, is also the integral multiplier of the last one “seven” in Daniel 9:27.20

The End of the 70th Week

Seven times 288 equals 2,016 years. Converting these prophetic years of 360 days each to our solar years of 365.2422 days each gives us 1,987 years. Now adding these 1,987 years to the beginning of the 70th week at Pentecost in 30 A.D. brings us to the year 2017 as the end of the Daniel’s 70th week (30 A.D. + 1,987 years = 2017). Then follows the 3 & ½ year judgment on apostate Christianity, as we saw in Revelation 11:7-14, that ending also about 2021.

By three different methods we have arrived at the time--we are not setting a day or hour!--of the end of the world and the return of Jesus Christ for the last judgment. By the mouth of two or three witnesses every word of God is established.

The Armageddon Earthquake

Earthquakes in apocalyptic literature are not necessarily always physical events; they may sometimes refer to profound perceptual shake-ups (Hebrews 12:26-29). If you have embraced the typical American Christian Zionist false world-view of the supposed coming end-time, my friend, then being struck by a massive cognitive earthquake is exactly what has happened to you in this study guide. The Bible calls this the midnight cry awakening call (Matthew 25:6). You have just heard it loud and clear! Now believe it, and pass it on.

This study guide has spoken to you, as Jesus often did, in parables, that seeing you may see and not believe, and hearing you may hear and not understand. When accepted at face value the knowledge contained in this study guide intellectually overthrows the entire gamut of modern liberal theology at a stroke, and shakes our post-modern secular political philosophy to its core. Such a logical, rational solution to the eschatological dilemma of the failure of imminence in regard to the historical return of Jesus Christ, as is offered here, must of necessity, then, provide the ideational foundation for a major reformation of fundamental Christianity in modern times. He that can receive it, let him receive it.

The Coming Last Hour

The time frame secrets of the biblical end-time were long ago sealed-up (encrypted) until the hour of their unveiling should arrive. Those mysteries are now unsealed in this study guide, proving to all honest souls that the END has finally come. Here is what to expect in the next 3 & ½ years:

1. A satanically-inspired, ever-intensifying war on Christianity (Ezekiel chapters 38-39; Revelation 20:7-9).

2. The apostate Church, like so many stinking rotting corpses, remaining shamelessly oblivious to all moral reality (Revelation 11:7-10).

3. The way of the kings of the East slowly but surely being prepared to execute the fall of Mystery Babylon (Revelation 9:13-21; 16:12-21; and 17:12-18:24).

4. Christ coming for the final judgment on the last day (John 6:39-40, 44, 54; 11:24) and at the last trump sounding (I Corinthians 15:52; Revelation 11:14-19), just like He said.

Revelation 16:15 applies especially to this emerging final period: “Behold, I come as a thief. Blessed is he that watches, and keeps his garments, lest he walk naked, and they see his shame.” We are warned not to get caught up in spiritual barrenness--like a stinking rotting corpse--in a convoluted world view of perceptual unreality at this very, even now-starting, TRUE BIBLICAL COUNTDOWN TO ARMAGEDDON.

The Rapture Revealed

The Lord himself shall descend from heaven with a shout” (I Thessalonians 4:16). “And I saw another mighty come down from heaven, clothed with a cloud; and a rainbow was upon his head, and his feet as pillars of fire . . . . And he cried with a loud voice, as when a lion roars” (Revelation 10:1-3). “With the voice of the archangel” (I Thessalonians 4:16). “And when he [Jesus Christ] cried, seven thunders uttered their voices" ( Revelation 10:3). These “seven thunders" are the final concentrated seven vials of wrath poured out on the kingdom of the beast--the archangel Michael leading the charge in the final war against Mystery Babylon. “And with the trump of God” (I Thessalonians 4:16). “And in the days of the voice of the seventh angel [the one marking the 7th or last trump sounding] the mystery of God should be finished, as he hath declared to his servants the prophets [particularly in Daniel chapter 12]” (Revelation 10:7).

The sealed MYSTERY of God in Daniel 12:7-9 is FINISHED in Revelation 10:5-6. Nobody has, or ever has had, a better or more logical approach to the phenomenal unsealing of this mystery than what has been outlined for you in this study guide--not even close--for both depth of comprehensiveness and breadth of rational self-integration. So what are you going to do? Believe it and obey. Be informed. Be transformed. BE A REAL CHRISTIAN. Be wide awake. Love Jesus. Labor for the Master. Look for His return. Are you? Do you?

The shadows of this earthly life are passing--TIME IS RUNNING OUT. “Surely I come quickly . . . Even so, come Lord Jesus!

 

Footnotes

1 Jack Finegan, Light From The Ancient Past (Princeton, 1948), p.196.

2 Herman Ridderbos, The Coming of the Kingdom (Philadelphia: The Presbyterian and Reformed Publishing Co., 1962), p.201.

3 John Wesley, Commentary on the Bible (Grand Rapids: Francis Asbury Press, 1990), p. 369.

4 Sir Robert Anderson, The Coming Prince (Grand Rapids: Kregel Publications, 1975), pp. 53-54.

5 John Chrysostom, “Homilies on Thessalonians,” in A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, 15 vols., ed. Philip Schaff (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1956), 13:389.

6 Lactantius, “The Divine Institutes,” in The Anti-Nicene Fathers, 10 vols., eds. Alexander Roberts and Jacob Donaldson, chron. arranged with notes and elucidations by A. Cleveland Cox (Edenburg: n.d.); reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Company, n.d.), 7:212.

7 Wilhelm Bousset, The Antichrist Legend: A Chapter in Christian and Jewish Folklore (London: Hutchinson and Co., 1896), pp. 26-27.

8 Gary Cutler, The Seventy Weeks: Sir Robert Anderson’s Private Interpretation Refuted (Mt. Erie, Illinois: Wesleyan Renewal Advent Publications, 1992), pp. 17-34.

9 From the Holy Spirit, as promised of His ministry to the Christian in John 16:13: “Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak:and he will show you things to come.”

10 Daniel Steele, A Substitute for Holiness, or Antinomianism Revived: The Theology of the So-Called Plymouth Brethren Examined and Refuted, reprint ed. (Salem, Ohio, Schmul Publishing Company, 2003).

11 H. Ray Dunning, Grace, Faith & Holiness: A Wesleyan Systematic Theology (Kansas City: Beacon Hill Press, 1988), p. 585.

12 John Wesley, The Works of John Wesley, 14 vols., reprint ed. (Grand Rapids: Zondervan Publishing Company, n.d.), 5:314.

13 Everett I. Carver, When Jesus Comes Again (Philipsburg, New Jersey: Presbyterian and Reformed Publishing Company, 1979), pp.198-199.

14 The Holy Spirit, Ibid. The challenge we face in regard to biblical teaching on end-time prophecy is that we should not allow ourselves to become so locked into our preconceived theories that we are no longer open to the possibility of any new insight every coming along.

15 John Bright, A History of Israel, 3rd ed. (London: SCM press, 1982), p. 462. See also John B. Noss, Man’s Religions, 6th ed. (New York: Macmillan Publishing Co., 1980), pp. 396-397.

16 Ben Weider, “Napoleon and the Jews,” The Journal of the International Napoleonic Society, Vol. 1, No. 2, December 1998.

17 Walter Laqueur, A History of Zionism from the French Revolution to the Establishment of the State of Israel (New York: MJF Books, 1972).

18 The Holy Spirit, Ibid.

19 The Holy Spirit, Ibid.

20 The Holy Spirit, Ibid.

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