"In ages past, God has had among the nations a people of His own. These are wise in the wisdom of God, and venerate His word above all things. Though not His counsellors, He has graciously condescended to inform them what He intends to do before it comes to pass. Hence, it is testified by the prophet that 'the Lord God will surely do nothing, but He revealeth His secret unto His servants the prophets' (Amos 3:7). This revelation is made that His people's faith may be confirmed and enlarged, and that in every generation they may know the times and seasons to which they stand related. Knowing the signs, they are enabled to discern the times; and while consternation and dismay cause men's hearts to fail they are courageous, and rejoice in perceiving the approach of the Kingdom of God. This is the proper use of the prophetic word. It was thus that the ancients used it, and were enabled to live in advance of their contemporaries. This appears from the exhortation of the apostle, who says: 'We have a sure word of prophecy whereunto you do well to take heed, as unto a light that shineth in a dark place until the day dawn, and the day-star arise in your hearts; knowing this first, that no prophecy of scripture is of one's own disclosure. For prophecy came not at any time by the will of man; but holy men of God spake being moved by the holy spirit' (2 Peter 1:21). Some were not unmindful of this exhortation which is as applicable to us as to them; for the day has not yet dawned, nor has the day-star arisen..." (Elpis Israel, page 323)

The Importance Of This Theme

Despite the ominous conditions of world events, and even the distressing circumstanses in which the Ecclesia of God frequently finds itself today, no community has greater cause for rejoicing.

If the minds of its members are enlivened by Bible prophecy they are able to look out upon a world which vindicates their beliefs and testifies that the day is at hand when Christ will return to consummate his purpose. Accordingly, they can take to heart the exhortation he delivered his Apostles:

"When these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh" (Luke 21:28).

He emphasised the "beginning" of the fulfilment of the things of which he had been speaking; and who can doubt that we are living in such times.

Again, to his contemporaries, he declared:

"Blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, that many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to bear those things which ye hear, and have not heard them" (Matt. 13:16-17).

He was referring to his own person and teaching, of course. In those matters, the Apostles were privileged to see and hear things which the faithful, from the beginning of time, had desired to see and hear. But the principle holds good to the present moment. In the remarkable fulfilment of prophecy in our time, we are seeing and hearing events that the prophets of old desired to see and hear, and are similarly blessed.

Or rather, we should add, we are blessed if we use this knowledge in a way that will help ensure our acceptance at Christ's coming. Christ added this proviso in his introduction to the Apocalypse:

"Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand" (Rev. 1:3).

The dual ideas of study and application are emphasised. The Greek makes this even more emphatic, for it signifies: "Blessed he that knows accurately, and they who give heed to the words of the prophecy. and observe narrowly the things which have been written in it . . ." There is no blessing unless we are to interpret the Scripture correctly, and then put into practise the principles involved.

The Apocalypse closes with a similar exhortation:

"Behold, I come quickly; blessed is he that keepeth the sayings of the prophecy of this book" (Rev. 22:7).

The Apocalypse is the only book of the Bible which owes its direct compilation to the Lord Jesus. He is really the author of it; but he arranged for it to be prepared by John "to shew unto his servants things which must shortly come to pass" (Rev. 1:1). From this we must conclude that the Lord considers the subject of prophecy and its fulfilment to be of vital significance to the saints.

In like manner, Daniel was told:

"Many shall be purified, and made white, and tried; but the wicked shall do wickedly; and none of the wicked shall understand; but the wise shall understand" (Dan. 12:10).

It is "the wise" who understand because they apply themselves to the prophetic record, that they might appreciate the significance of the times in which they live, and so prepare themselves; for what is ahead of them. From the words of the angel to Daniel. and from those dictated by the Lord Jesus to John, we can conclude that it is most unwise to neglect the important theme of Bible prophecy.

It is to create interest in this theme that this supplement is dedicated.

What Is Involved?

Bible prophecy fills more pages of Scripture than any other theme. The Gospel itself is prophetic. It tells of a time when "all nations shall be blessed" in the seed of Abraham (Gal. 3:8). The main theme of Jesus' teaching was "the things concerning the Kingdom of God."

The "servants of God" should not neglect this theme of study that occupies so much Scripture, and upon which there is proclaimed the blessing of Christ.

The purpose of God, and the ultimate to which prophecy relates, was summarised in the statement made to Moses, that "all the earth shall be filled with the glory of Yahweh" (Num. 14:21). There are three main stages in the development of this. The glory of Yahweh firstly was revealed in an individual: the Lord Jesus Christ; it secondly will be manifested in those whom God has "called" to be "a people for His name" (Acts 15:14); finally it will be revealed in all the earth, when the tabernacle of Deity will be with men, and there shall be no more curse (Rev. 21:3-4; 22:3). but "God will be all and in all" (1 Cor. 15:28).

The glorified Lord Jesus Christ comprises the first stage in the consummation that Yahweh has purposed for the earth. He is the manifestation of the Father, mentally, morally and physically; and, at the same time, he is the nucleus of that community of immortals yet to be revealed in the earth.

What Christ manifested when on earth, they are expected, in measure, to reveal; what he is now, they are yet to become. He is represented as the cornerstone of the living temple in which the glory of Yahweh will dwell, and all the other stones that make up the building must be shaped in accordance with the pattern he exhibits. Peter taught:

"Ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises (or virtues - margin) of Him who hath called you out of darkness into His marvellous light" (1 Pet. 2:9).

When that community is completed and glorified in the age to come, the second stage of the Divine purpose will be fulfilled.

As the glorified Christ (the first stage) provided the nucleus for the second stage: so the glorified multitudinous Christ will assist in completing the process by executing the judgments written (Ps. 149), assisting in developing righteousness in all the earth.

A commencement will be made by destroying the flesh as politically manifested at the second advent of the Lord. Thus Isaiah saw in vision ... the name of Yahweh coming from far, burning with His anger . . . to sift the nations with the sieve of vanity" (Isa. 30:27). In Revelation 10, the multitudinous Christ, symbolized as the rainbowed angel, is shown possessing universal power, with feet standing upon the sea and earth, and mouth speaking as a lion. The completion of the labours of the multitudinous Christ will see death and the grave eliminated from the earth, and all creation manifesting the glory of its Creator.

The object of our study is to ascertain the steps by which this will be brought to pass, from the time Christ returns, until the thousand years are brought to their close.

The Coming Is Near

Every indication of Bible prophecy suggests that we are living in the very shadow of Christ's coming. The signs that proclaim this are numerous and distinct.

Consider the evidence of Scripture in relation to those signs that are familiar to us by the very repetition in public addresses, and so forth.

Take the Middle East for example. The last fifty years have witnessed tremendous happenings when considered in the light of Bible prophecy. We may not appreciate that today, because we have become so used to the sign that it no longer has its impact upon us as it once did upon brethren. But consider again the Jewish return to the land, and the modern revival of Israel in the light of the words of the Psalmist:

"Thou shalt arise, and have mercy upon Zion; For the time to favour her, yea, the set time is come."

"When Yahweh shall build up Zion, He shall appear in His glory."

"This shall be written for the generation to come: And the people which shall be created shall praise Yahweh." (Ps. 102:13-18).

These words have a thrilling message for today. As we observe the rising power of Israel, and recognise that there is more than Jewish brains or Jewish muscles in what is being accomplished, we are reminded that the time when Yahweh will be glorified in the earth is at hand.

The returning Jew is the outstanding sign of the times; and its significance should not be minimised.

It would be a valuable exercise to list the places in Scripture where reference is made to Current events as applicable to this people, and see how powerfully the witness speaks of the time of the end.

For example:

The name "Israel" itself. Is it not significant that when the Jewish representatives assembled to select a name for the nation, out of all ideas advanced, the name Israel was chosen?

Thus there is particular point in the declaration of Ezekiel which refers to those "gathered out of the nations" and inhabiting once "desolate places" as "my people of Israel" (Ezek. 38:16).

This, declared the prophet "shall be in the latter days." Prior to 1948, when the name Israel was coined for the newly-formed nation, the words of Ezekiel could not have had complete fulfilment.

The fact that the Jewish people have been gathered out of all nations, to inherit desolate places that are now inhabited, and are known world-wide as Israel, is an outstanding sign of the times.

The condition of the land is a further witness. Isaiah declares of the future age: "Violence shall no more be heard in thy land, wasting nor destruction within thy borders" (Isa. 60:18).

He writes as though prior to the setting up of the Kingdom of God, violence and destruction would be considered as common within the borders of Israel!

Does not the state of things in the murderous Middle East of today vindicate his words?

The Remarkable Deliverance Of Jerusalem

We believe that one of the most significant signs in recent years was the taking of Jerusalem. Though all the Brotherhood was stirred up by the remarkable victory of the six days war, the full import of it has not been appreciated.

The taking of the city by the Jews is definitely indicated in Scripture, but the amazing time-sequences revealed therein show how close we are to the coming of the Lord.

Joel declared:

"For, behold, in those days, and in that time, when I shall bring again the captivity of Judah and Jerusalem, I will also gather all nations, and bring them down into the valley of Jehoshaphat . . ." (Ch. 3:1-2).

The language is significant. The preposition "for" links the statement of this chapter with that which goes before: the deliverance of the remnant whom Yahweh shall call (Joel 2:32). In other words, the deliverance of Judah and Jerusalem are landmarks proclaiming the imminence of the salvation of those who "call upon the name of Yahweh" in truth.

Moreover, it is important to note that it is Judah that is delivered, not Israel. Most references in the prophets to the national deliverance relates to Israel as a whole, or to Judah and Israel being jointly restored in the land, and as such, obviously, refer to the future. But here, Judah is singled out. The expression is a political one. In many places in the Word, Judah relates to the Jews in the land as distinct from those still abroad, no matter to what tribe they actually belong. Thus, in Nehemiah, those in the land are described as "Judah" (Neb. 4:10, 16; 6:7, 16. 18), even though there were some of the northern tribes among them (Ezra 2:70: 6:17).

Zechariah predicts that Yahweh "shall save the tents of Judah first" (Zech 12:7), for the Lord will reveal himself to the Jews in the land, before those still scattered abroad are restored (Zech. 10:6).

From these facts, we can conclude that the Judah referred to by Joel relates to the modern revival of Jewry, which, as Brother Thomas declared: "is to serve as the nucleus, or basis, Of future operations in the restoration of the rest of the tribes after Christ has appeared in the kingdom" (Elpis Israel, p.441).

This principle is implied in Joel's account, for later in the chapter referred to above, and speaking of the intervention of Yahweh through His Son in world politics, the prophet declared:

"Yahweh shall also roar out of Zion, and utter His voice from Jerusalem; and the heavens and the earth shall shake: but Yahweh will be the hope of His people, and the strength of the children of Israel" (v.16).

Thus Judah is first brought into the land, and afterwards all Israel are saved.

This exactly answers to what has taken place in modern times. The resettlement of the people is a prelude to their purging when the nations will be drawn into the Middle East for battle; after which the ultimate restoration of all the tribes, and the establishment of the nation "as it was in the days of old" will take place (Ezek. 48).

But then Joel speaks also of "bringing again the captivity of Jerusalem." We have had the amazing evidence of this in the six days' war, and the occupation of Jerusalem in June, 1967. A little thought upon this fact in relation to the statement of Joel (and we will supplement this with other references in a moment) shows that we cannot over-emphasise the significance of this event. It is set down by Joel as the second stage in the development of events that will bring about Armageddon.

And what has been its effect in world politics? The Jewish occupation of this ancient city is a constant source of agitation that reaches to the inner counsels of the UN0. The turmoil, violence and destruction that has resulted in the Land has enabled Russia to insinuate itself into the politics of the Middle East in a remarkable way, which in itself, reveals the gradual fulfilment of Ezekiel 38.

Consider also the time periods involved: particularly in the light of the statement of the Psalmist who spake of the "set time to favour Zion" (Psalm 102:13).

In the year 1897, Theodor Herzl officially set forth his proposition, earlier published in his book The, Jewish State, that the only solution to the Jewish problem was the establishment of the Jewish State. "Possibly within five years, certainly within fifty the vision will be a reality." he is reported to have said.

In fifty years the vision did become a reality, for in the year 1947, the UNO, by a most amazing vote by its members, decreed that the Jewish State should come into existence; which it did the following year.

It is remarkable that the nations should have thus voted, and it is certain, that if the same proposition were voted upon today, the result would not be in favour of the formation of the State.

That arch of time between the vision of the State and its reality, is matched by a similar period of time between the proclamation of the Balfour Declaration in 1917 and the liberation of Jerusalem in 1967. In December, 1917, General Allenby occupied the ancient city which until then, had been dominated by the Turks, and the British Government followed this up by the Declaration proclaiming that Palestine would become a "national home for the Jews."

But when the Jewish State was ultimately established, it excluded Jerusalem which the Arabs occupied.

In 1967 again the vision became a reality, as the Jewish forces entered Jerusalem through Stephen's Gate, and the city fell to the attack.

Another arch of fifty years had been marked off: a jubilee of incidents that brought the purpose of Yahweh a further important step forward.

This period of time is significant in the light of the instructions under the Law:

"And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family" (Lev. 25:10).

In the establishment of the nation of Israel, and in the occupation of the city of Jerusalem, we have two incidents of prophecy fulfilled, both of which are related to Cycles of fifty years after which there was "liberty" proclaimed!

This fact suggests that in the fulfilment of His plan, Yahweh has consideration of the time factors involved, as well as the actual incidents. There is a "set time" to favour Zion, as the Psalmist declares, and there seems a set time in which all the important events of prophecy are fulfilled.

In the time periods that were given to Daniel, Yahweh was virtually advising the prophet that "time is the essence of the contract", the contract being the covenants made to Abraham and David.

Christ Endorses Joel

Predicting the destruction of the Jewish State in A.D.70., Christ declared:

"Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled" (Luke 21:24).

Like Joel, he invites us to "behold" the "bringing again of the captivity of Judah and Jerusalem." The preposition "until" marks the approaching termination of Gentile times. So Paul adds: "Blindness in part is happened to Israel, until the fulness of the Gentiles be come in" (Rom. 11:25).

The deliverance of Jerusalem in 1967 suggests that the end of Gentile times is upon us.

The Lord's Olivet Prophecy was based upon that of Daniel. That is obvious from his comment to the disciples early in his discourse when he said: "When ye therefore shall see the abomination of desolation spoken of by Daniel the prophet stand in the holy place (whosoever readeth let him understand)" (Matt. 24:14). The Lord's answers to their questions, which comprise the prophecy, are obviously based upon the predictions of Daniel.

Now in the statement relating to Jerusalem being "trodden down of the Gentiles," it is apparent that Christ is quoting from Daniel 8:13. The prophet records:

"Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed" (vv. 13-14).

The term "saint" or "holy one," in this place, relates to an angel (Dan. 4:13). Therefore, Daniel reported a conversation between two angels in which he was deeply interested. The other angel is called "that certain saint," but in the margin his name is given as "The numberer of secrets," or "The wonderful numberer." His name evidently defines his function in heaven, and because of it the first angel enquired concerning the time involved in the fulfilment of certain prophecies.

"The sanctuary and the host trodden underfoot" is interpreted by the Lord as: "They (the people or host) shall fall by the edge of the sword and shall be led away captive into all nations" and "Jerusalem (the sanctuary) shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled."

Those "times" are defined by the Numberer as 2300 days.

Before commenting upon the time period, it is important to recognise that the word "sanctuary" In Daniel 8:14 is entirely different in the original, to that rendered "sanctuary" in v. 11 of the same chapter.

In the statement: "The place of his sanctuarv was cast down," the word is miqdash, and signifies the Temple. It is a prophecy of A.D.70 when the Temple was overthrown, and it forms the basis of the comment made by the Lord in his Olivet Prophecy: "I say unto you, There shall not be left here one stone upon another that shall not be thrown down" (Matt. 24:2).

But the word "sanctuary" in Dan. 8:14 is from the Hebrew Qodesh signifying "holy," without particularly specifying the object: whether people, place or things.

It therefore can relate to the holy city, Jerusalem, and it is obvious that the Lord Jesus used it in that way. So, interpreting the words of Daniel, he declared that Jerusalem shall be trodden down of the Gentiles until the times of the Gentiles be fulfilled, which the Numberer defined as 2300 days or years.

When does that period commence?

The prohecy of Daniel (Ch. 8) would suggest that it commences at the initial vision seen in relation thereto: namely the attack of the Grecian goat against the Persian ram (v.7). This was initiated by Alexander the Great, and took place approximately 2300 years before the freeing of Jerusalem in 1967!

In B.C.334, the Grecians challenged the supremacy of Persia at the battle of Granicus, and defeated them. The following year, the contest was renewed, and the two armies met at Issus in the south-eastern Asia Minor. On this occasion, Alexander inflicted such a defeat on Darius and the Persians so as to immediately open Syria and Palestine to his lightning-like conquests, exposing Egypt to his victorious armies. In the same year (B.C. 333), he besieged Tyre, and, according to the Encyclopaedia Biblica, "It is during the seven months' siege of Tyre that Jewish history comes into connection with Alexander (333-332 B.C.). The tradition is given by Josephus:

"The Jews refused compliance with Alexander's requisitions. After the two months siege of Gaza he advanced on Jerusalem; but Jaddua, the high priest, warned by a dream how to avert his anger, met the conqueror at Scopus. Alexander worshipped the Name on the high priest's mitre, and entering Jerusalem sacrificed in the Temple, heard Daniel's prophecies relating to himself, and gave the Jews autonomy, not only in Jerusalem but also in Babylon."

The autonomy did not last very long, for the Jews were brought under complete subjugation by the Greeks. The early death of Alexander saw them dominated by one of his four successors.

Zechariah also prophetically refers to this incident (Ch. 9:1-8). He shows how Tyre would be subdued (v.2), how Gaza would be besieged with great cruelty (v.5), but how Jerusalem would be delivered from the trouble that threatened it (v.8). His comment in the rest of the chapter shows that the attack of Alexander on Egypt and back again, and that also of Antiochus Epiphanes against Egypt and then to Jerusalem. were both typical of the latter day invasion of Gog, and deliverance by Christ.

From the year B.C. 333 to the year 1967 when Jerusalem was freed from the Arabs is 2300 years!

"Then shall the Holy (city) be cleansed," declared Daniel (Ch. 8:14). The original word nitzdak signifies "avenged," and so it is rendered by Brother Thomas. Rotherharn gives it as "vindicated."

We await the avenging or vindication of Jerusalem, for the possession of the city by the Jews does not constitute such. Only when the Lord Jesus enters as the victor of Armageddon will it be conceded that the Holy has been avenged. Daniel's words, however, do not require the immediate avenging of the city at the conclusion of the 2300 years, as Brother Thomas has indicated in Exposition of Daniel. He comments:

"Let it be observed that this does not teach that the avenging of the holy is to commence immediately . . . It only gives us to understand that when that period is passed, the next series of events in relation to the holy land shall be the manifestation of things necessary to wrest it from the Gentiles, and to avenge it in their overthrow."

The circumstances relating to the regathering of the Jews to their land; the establishment of the State of Israel: the revival of Hebrew as a modern, living tongue; and the freeing of Jerusalem from foreign domination testify that we are living at the epoch of Christ's coming.

It is significant, that when the three accounts of the Olivet Prophecy are brought together, the comment of the Lord recorded by Matthew but omitted by Luke, should follow on from his comment concerning the overthrow of Jerusalem, thus:

"... Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. And immediately after the tribulation of those days, there shall be signs in the sun, and in the moon, and in the stars, the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heaven shall be shaken; and upon the earth distress of nations, with perplexity" etc. (Luke 21:24-25; Matt. 24:29-30).

Placed in this context, the "tribulation of those days," relates to the termination of Gentile times that will witness the return of the Lord Jesus, and his elevation to power, which will constitute the "sign of the Son of Man in heaven."

The evidence shows that the consummation therein indicated is at hand, and the exhortation of the Lord is appropriate to the circumstances in which we find ourselves: "Behold I come as a thief. Blessed is he that watcheth (Gr. keeps awake!) and keepeth his garments, lest he walk naked, and they see his shame" (Rev. 16:15).

In spite of life's trials and tribulations, in spite of the oft-times depressing circumstances of Ecclesial conditions, let us hold fast our integrity. The coming of the Lord draweth nigh; and joy awaits those who continue on without wavering unto his coming.

-H. P. Mansfield
Written November 1969