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Last Updated on : November 23, 2014

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World Crisis Whilst Christ is at Sinai

 


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COMING PLEASURE

Our last article set forth the proposition that the first work of Christ at his return is to raise the dead and judge the responsible. This is a theme that should exercise our deepest thought. A great future will unfold for the redeemed; so great, indeed, that it is impossible to grasp it in its fulness. The terms "eternal life ... .. the life to come," etc., which express it are familiar enough, but their very familiarity tends to lessen our realisation of the blessings they imply. No joys that we have ever experienced will compare with those which everlasting life will bring. Perhaps the most vivid conception that we can get is by contrasting what is with what is to be. We have all felt the ills of mortality: sleepless nights, flagging energies, headaches and heartaches. Most of us, too, have suffered from a curse of death - the loss of husband or wife, or father or mother, or a cherished child or friend. We know, also, from personal experience, the incessant turmoil of present existence - the struggle with the diabolos, both within and without. Immortality, thanks to God, will mean an end of all this - the unloosing of every burden. The attainment of the reward promised will mean the greatest happiness ever enjoyed - when there was an absence of both mental and physical pain, when life was really pleasureable - the reward will mean all this infinitely intensified and made unending. Then, as Brother Roberts once said, "Every thought will be a joy; every moment a pleasure; every breath an inspiration of an ecstacy that will only find expression in praise to Him that sits upon the throne". Moreover, the bestowal of immortality will make us part of a company, glorious, mighty, God- like, which will not only be free itself, but able to free others also from the dreadful conditions under which all creation groans. The judgment over, this will be the work that will open out for the glorified saints.

 


Gog Invades The Middle East

Coetaneous with the judgment of the responsible in the isolated fastnesses of Sinai, Russia will move south against the nations of the Middle East, involving all the world in war.

But first the political Euphrates (Turkey) will be completely "dried up" (Rev. 16:12). The Russian Gog will occupy Constantinople, from whence, by a change of policy, he will "honour a god (the pope or false prophet of Rev. 16:13) whom his fathers knew not".

Where is the evidence for this?

We submit two passages of Scripture in support: Daniel 8:25; 11:40- 45.

The first passage relates to the latterday manifestation of the eastern head of the fourth beast. The fourth beast was Rome (Dan. 7:7), but as Rome was ultimately divided into two parts: Western and Eastern Empires, so, prophecy represented it by two legs (Dan. 2:33), or by two horns (Dan. 7:8; 8:9).

The first of these horns had "eyes like the eyes of man, and a mouth speaking great things" (Dan. 7:8) and obviously is religious in character. It is represented as "speaking great words against the most High, and wearing out the saints of the most High" (v. 25). The second horn is military in character and is found battling with the "host of heaven" (Dan. 8:10), and destroying "the mighty and holy people" (v.24). The first horn persecutes the saints (Dan. 7:25), the second horn puts to death the prince (the Lord Jesus), and overthrows the Temple (Dan. 8:11).

Obviously, the first horn is Catholic or Religious Rome, and the second horn is Pagan or Political Rome. The first horn had its headquarters in the city of Rome; the second horn had its headquarters in the city of Constantinople, also called the Second Rome. Constantine made Constantinople the capital of the Empire, which then became its political or military headquarters.

In his eighth chapter, Daniel records the vision of the fighting ram and hegoat, which he identified as the powers of Persia and Grecia (v.21). The latter was successful in the war, and under Alexander the Great, extended its influence throughout the then known world. But at the height of his power, Alexander died, and his united Empire was divided into four parts, represented in the prophecy as four horns that replaced the original "great horn" upon the beast (v.8).

From one of these divisions, or horns, there developed a power which invaded Judea (v.9), dominated the Jewish people (v.10), put to death their prince - Christ (v.11), destroyed the Temple (v.11), persecuted the truth (v.12), and prospered (v.12).

That power was Pagan or military Rome. It entered the Middle East through the encouragement it received from the little kingdom of Pergamum, which included the territory of Thrace and Byzantium. King Attalus I of Pergamum (BC 241-191) became closely allied to Rome, whilst Attalus III actually bequeathed the kingdom to the Roman Empire. Thus Rome was drawn into the Middle East by inheriting the Pergamum horn of the goat, one of the four divisions (or horns) that arose out of the break-up of Alexander's empire. Daniel's prophecy was fulfilled to the very letter.

In explaining the prophecy of the little horn of the goat, the angel told Daniel that a "king of fierce countenance" would stand up who would "destroy the mighty and the holy people" (v.24).

This was pagan or military Rome in contrast to papal Rome referred to in Daniel 7:8. As indicated above, the headquarters of this military power was ultimately transferred to Constantinople, from whence it gave support to the growing influence of the Papacy. "Through his policy he shall cause (priest) craft to prosper in his hand," recorded Daniel. The military forces of Constantinople were consistently at the beck and call of the Papacy, so that it was from Constantine, Justinian and Phocas (all emperors that ruled from that city) that the Apostasy received its power.

Having stated that the "little horn of the goat" or the military power in occupation of Constantinople, would destroy the Jewish state, and support the power of the Papacy, Daniel's prophecy ignores the events of centuries, and states: "he shall also stand up against the Prince of princes; but he shall be broken without hand" (v.23).

In other words, at the time of the end, there must be a power in occupation of Constantinople which will repeat the policy of past Emperors and give support to Papal power, then to be destroyed by Christ.

How will this occur?

The Roman Empire has disappeared, and today Turkey occupies Constantinople. But Turkey must go, for Revelation 16:12 declares that it shall be dried up. Who will accomplish this? Daniel answers that it will be done by the King of the North (Dan. 11:4) whom we will identify as Russia.

Russia will occupy Constantinople and swallow up Turkey, and will then be in a position to fulfil the prophecy of Daniel 8:25:

"Through his policy also he shall cause craft to prosper in his hand and he shall magnify himself in his heart, and by peace shall destroy many; he shall also stand up against the Prince of princes; but he shall be broken without hand."

According to this statement, Russia's policy will be to:

1. Occupy Turkey;

2. Cause craft to prosper in his hand (or power);

3. Magnify himself in his heart;

4. By peace destroy many;

5. War with Christ as Prince of princes (to be broken by the latter's superior power).

Let us consider some of these items in relation to the future moves of Russia.

Russia To Occupy Turkey

Strategically this is most desirable as far as Russia is concerned. She has ever wanted free access to the Mediterranean from the Black Sea, and though, by agreement, she has secured that now, it has been denied her in the past, and could be also in the future.

Turkey fears Soviet Russia, and has retained her independence only through the guarantees she has received from Britain and the States. Apart from the support of these powers, and particularly USA, she would have been swallowed up long ago.

Even now her continued independence is most precarious, despite the pact of agreement with Russia. Prophecy shows that when the time is ripe, Russia will move to annex Turkey.

The Soviet will not merely occupy Constantinople, but will use it as an important base of influence to complete the confederacy of Ezekiel 38. Thus the influence of the frog-like spirits (Communism) will be manifested from the mouth of the Beast (Germanic power), the Dragon (Constantinople) and the False Prophet (Rome).

There is a close link between Rome and Constantinople. Through the decree of Constantine, the city which he named after himself, became the headquarters of the Roman Empire, and later of the Byzantine (or Eastern Roman Empire). Following the division between the Roman Catholic and Greek Orthodox Churches, Constantinople between the headquarters of the latter as Rome was of the former. In 1453, however, the Ottomans occupied Constantinople, and Moscow was selected as the headquarters of the Greek Orthodox Church. Moscow is sometimes called the third Rome.

When Russia is in occupation of Constantinople, and uses it as a base for her diplomatic moves, she will fulfil the prophecy of Daniel, and will:

Cause Craft To Prosper

What is meant by this?

The word craft is translated from "mirmah" and signifies "deceit" or "fraud". The RSV renders it in this place as "deceit". The context would suggest that the "deceit" in question relates to religion, for a feature of the original "little horn of the goat" is that it "cast down the truth to the ground; and it practised and prospered" (v.12).

This thought is strengthened by the fact that the same word is used to represent false religion in Jeremiah 9:6, where Yahweh declares: "Through deceit they refuse to know Me."

The statement that the latter-day Constantinopolitan power will "cause craft to prosper" strongly suggests that there will be some alignment between Russia and Rome. This would be a repetition of what happened in the days of Constantine, for that pagan prince so involved himself in church matters, as to be described by Catholic historians as "the first Christian Emperor". In another place, Daniel describes him as "speaking against the God of gods" (i.e. the true God), and supporting "a god whom his (pagan) fathers knew not", a "strange god whom he shall acknowledge and increase with glory" (vv.38,39).

It was Constantine who honored the apostate church that ultimately developed into the Roman Catholic Church; and it became traditional for the Emperors of Constantinople to continue that policy. History records this strange phenomenon. For, although Constantinople became the headquarters of the Greek Orthodox Church which was violently opposed to the Roman Catholic Church, the independent Emperors of that city supported the Papacy, and, indeed, "caused religious craft to prosper in their hands".

In the case of Constantine, history records the amazing reversal of the Empire's religion, which, in an extremely short time, almost overnight in fact, was changed from pagan to papal (although the papal church as such did not emerge until later). The fact that it happened then, is a precedent for a similar change today; and though Communism at present is opposed to Catholicism, and vice-versa, that will not always be the case; as Daniel shows in the prophecy before us.

There will be some form of agreement, some alignment of common interest between Russia and Rome, Communism and Catholicism. It will be a pact of expediency, as each will try to gain the advantage over the other. Nor is such an agreement inconsistent with their current policies and practises; for both systems are noted for their unscrupulous methods in using whatever means may be to their advantage irrespective as to whether it conforms to their current teaching. The ultimate objective is never lost sight of, though gtdevious routes may be taken to attain it.

This suggested Catholic-Communist confederacy explains the otherwise anomalous symbolism of Revelation 17. For there, at the time of her judgment, the Roman-Catholic harlot is pictured as triumphantly riding the beast, whereas prior to that period, the horns of the beast are said to hate her (Rev. 17:16).

As Brother Thomas has shown in Elpis Israel and Eureka, the spirit of revolution that was generated among the nations by the French Revolution, and was particularly manifested in the widespread European political upheavals of 1848, was in fulfilment of this verse. The European "horns":

"Hated the whore, and made her desolate and naked, and ate her flesh and burned her with fire" (Rev. 17: 16).

The Papacy suffered as the spirit of Communism and Revolution swept the nations, and this consummated in the termination of the temporal power of the Pope in 1870. But there has since been a revival of Papal power, and this will continue until it will again be seen astride the beast, dominant throughout Europe.

Once Russia has entrenched itself in Constantinople, it will seek some form of agreement with the Papacy in order to consolidate its power throughout Europe; and, for a similar reason, the Papacy will favorably respond.

Thus "craft shall prosper" as it has in the past.

Whilst Christ is consolidating his power in Sinai, Russia will be doing likewise throughout Europe.

By Peace Destroy Many

Daniel also declared that this same power will "magnify himself in his heart, and by peace destroy many". The increasing political and military power of the Soviet will accomplish the first, and the appearance of security that this will give, will bring about the second. As the European nations view the increasing might of Russia, and learn of the alliance with Catholicism, there will be a repetition of that attitude that was manifested in the past:

"His deadly wound was healed- and all the world wondered after the beast. And they worshipped the dragon (the military power of Constantinople) which gave power unto the beast; and they worshipped the beast, saying, Who is like unto the beast? who is able to make war (successfully) with him?" (Rev. 13:34).

Thus there will arise throughout Europe a cry of "peace and safety!" (I Thess. 5:3), which, however, shall consummate in "sudden destruction". "By peace," declared Daniel, "he shall destroy many." For "he shall stand up against the Prince of princes; but, he shall be broken without hand" (Dan. 8:26).

This final statement of the prophet is of the greatest significance, and is a telling argument in favor of the doctrine that requires the return of Christ and the resurrection to judgment of the responsible before the Lord moves against the Gogian confederacy.

For there is no doubt that in the verse before us (Daniel 8:25), the military power of the latter-days (i.e. Gog) is referred to, in contrast to the religious power of Daniel 7:10-11. That being conceded, against whom does this latter-day manifestation of the fourth beast contend? He contends with the Prince of princes, and not merely the Prince.

That is the drama of the chapter. Notice that when pagan Rome put to death the Lord Jesus he was but "the prince of the host" (Dan. 8:11): one lonely man; but when the military power of the last days wages war it will be against Christ as the Prince of princes, or Commander of commanders. He will then march at the head of his glorified brethren. This is in conformity with other Scriptures:

"Let the saints be joyful in glory; let them sing aloud upon their beds. Let the high praises of God be in their mouth, and a two-edged sword in their hand; to execute vengeance upon the heathen, and punishments upon the people; to bind their kings with chains, and their nobles with fetters of iron; to execute upon them the judgments written: this honour have all his saints. Praise ye Yahweh" (Ps. 149:6-9).

Again:

"Yahweh my God shall come, and all the saints with thee" (Zech. 14:5).

The theory that demands that Christ shall move against his enemies in the absence of his glorified brethren just ignores the plain facts of Scripture.

Daniel 11:40-45

Daniel failed to understand the visions that were delivered him (see Dan. 8:27), and having prayed for enlightenment, he received it through Gabriel the angel (Dan. 9:21), in a series of revelations.

Among these was the prophecy recorded in Daniel 11 (see Dan. 10:21).

This prophecy explains the symbolism of the "little horn of the goat" contained in his eighth chapter.

Accordingly, Daniel was told that a mighty king (Alexander the Great) would arise in Grecia (Dan. 11:2-3), whose untimely death would result in his vast dominion being divided among four others (his army generals) not according to his posperity (v. 4).

The prophecy then proceeds to give details of disputes among two of these kings, described as the king of the north and the king of the south.

This continues until verse 35, when a new power is recorded as appearing on the political arena of the Middle East, described merely as "the king", being neither king of the north nor of the south.

This power is the little horn of the goat of the prophecy previously referred to, or, as we know it, pagan Rome. As we indicated above, it entered Middle East politics by way of the Pergamurn "horn", and therefore was not one of the four, but the "little horn of the goat" that grew out of one of them.

As the prophecy of Daniel 8:24-25 speaks of the way in which pagan Rome would destroy God's ancient people, and then, ignoring the events of centuries, immediately enters into a description of incidents relating to Christ's second coming, so also does the angelic explanation of the symbolism contained in Daniel 11:39-40.

Some brethren, ignoring the excellent exposition of Brother Thomas, seek for a continuous record of history in fulfilment of this prophecy, and believe that the reference to the "king of the north" of Daniel 11:40-45 is to the Ottoman Power (known today as Turkey). At one time Turkey dominated the Middle East, including Syria, Arabia, Palestine and Egypt; but Daniel's prophecy of the king of the north demands that the countries of Edom, Moab and Ammon escape his attack.

It is claimed by some, in order to sustain the theory that the king of the north relates to the Ottoman invasion, that, in fact, Turkey never exercised control over Transjordania. But, on the contrary, in his book, "Syria, Lebanon, Jordan", J. B. Glubb declares that it did. He writes:

"The Ottoman system of government in the Arab countries was in general to maintain a large military garrison and a staff of civil officials in the principal cities. Within a distance of five, ten or twenty miles of the town, the government was in full control and taxes were regularly collected. Beyond that distance, taxes were only fitfully paid and the roads were unsafe. In areas still further away, tribal chiefs were in control, virtually independent but paying occasional lip service to the authorities.

"Now and again when tribal lawlessness passed all bounds, a large military force was sent out as a punitive column. If the tribes were defeated, their villages were burned, their encampments plundered and their cattle and sheep driven off by the troops. Perhaps the tribes would then submit and promise not to do it again - or at least not until next time."

In other words, whilst the tribes east of the Jordan maintained a measure of independence under Ottoman rule, it cannot be maintained, by any stretch of imagination, that they "escaped" the attack of the king of the north, if the latter is interpreted as being the Ottoman Turks.

Moreover, the Arab tribes of Lebanon and eastern Syria maintained as much independence as did their brethren of eastern Jordan, but the prophecy does not specify that they "escaped" as well, but rather that they were overthrown.

In short, the Ottoman occupation of the Middle East does not answer to the requirements of the prophecy.

This means that the main portion of Daniel 11:40-45 is yet to be fulfilled. Russia, as the "king of the north", will move down through the Middle East to accomplish this. This will take place at "the time of the end" (Dan. 11:40), a further indication that the Ottoman attack does not fulfil the requirements of the prophecy.

The Ottomans captured Cairo, and thus occupied Egypt, in the year 1517. Can that be described as the "time of the end"? By no means. The "time of the end" is frequently referred to by Daniel. He describes it as the time when Michael (Christ) shall stand up for his people (Dan. 12:1), the time of unprecedented trouble on the nations (Ch. 12:1), the time of resurrection and judgment of the household (Ch. 12:2), the time of the complete unravelling of the prophecy, when knowledge shall increase in every field of investigation and travel will be made easy (Ch. 12:4. 6, 9), the time when Daniel shall stand again in his lot (Ch. 12:13).

The time of the end, therefore, is a period having beginning, extension, and end. Its beginning was when the "king of the south pushed at him", and its consummation will be when Daniel stands in his inheritance.

The Push Of The King Of The South

Daniel was told:

"At the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, many ships, etc." (Dan. 11:40).

There are three powers here referred to: (1) the king of the south; (2) the king of the north; (3) and the "him" against whom they successively "push" or "come against".

The term "king of the south" is used in this chapter for a foreign power in occupation of Egypt. It is significant, that once the king of the south pushes against "him", he is no longer referred to in the prophecy: he passes completely off the scene.

Notice, for example, that the "king of the north" does not come against the "king of the south", but against "the land of Egypt", indicating that by the time this push is made, Egypt will no longer be under foreign domination.

So the terms of this prophecy require that a foreign power in occupation of Egypt should push at "him", and that afterwards a "king of the north" should come against "him", and overthrowing "him", move down and occupy an Egypt that has secured its independence.

Before indicating how a portion of this prophecy has been fulfilled in modern times, let us consider the identity of the mysterious "him" who is attacked by both kings of the north and south.

Who is he?

There can be but one answer: the successor of "the king" of v.36, who is neither of the north nor of the south. That king was pagan or military Rome whose power was transferred from the city of Rome to Constantinople. Thus the "him" represents the power in possession of Constantinople, the original site of the "little horn of the goat". In 1453, the Ottoman Turks occupied Constantinople, destroying the last remnants of the eastern Roman Empire to do so, and thus became the heirs or successors of "the king", or Constantinopolitan power.

The three powers represented in Daniel 11:40, therefore, are: (1) Britain as the king of the south (the foreign power in occupation of Egypt); (2) Turkey as the "him"; (3) Russia as the king of the north.

In 1917, Britain from Egypt, "pushed against" Turkey, and drove her from Palestine, Arabia and Syria. The way was made open for the Jews to return, and the fulfilment of latter-day prophecies were given a tremendous impetus.

Since then Egypt has secured her independence.

We now await the attack of the "king of the north" against the remnants of Turkish power. He shall "come against him like a whirlwind ... and shall enter into the countries, and shall overflow and pass over." Turkey shall fall; Russia shall occupy Constantinople; and the Communist policy as indicated in Daniel 8:25, will be implemented.

This may well be accomplished whilst Christ is in the isolated fastnesses of Sinai conducting the Judgment. The world will be involved in war, and the Middle East will become the main bone of contention.

The subsequent verses of Daniel's l1th chapter shows the nature of Gog's attack. Sweeping down the coastal plains of Palestine, in a lightning attack on Egypt, the Russian Gog will bypass the mountainous terrain of central Palestine, and the territory of Transjordan, and will concentrate upon obtaining "Power over all the precious things of Egypt". In this he will be successful. Egypt will fall, whilst Libya and Ethiopia will willingly join his forces (Dan. 11:43: Ezek. 38:5).

There is complete and natural alignment between Daniel 11:40-45: Ezekiel 38, and Zechariah 14. Each prophecy supplements the other, and provides a complete picture of the attack of Gog that will precipitate Armageddon.

For the "king of the north" is to "come to his end, with none to help him" (Dan. 11:45-Rotherham). This was not the case with the Ottoman Turk, for the Central Powers were there to help him when Britain attacked; but it will be the case with Gog. He will be destroyed without human agency (see Dan. 8:25; Isa. 17:12-14; 31:8, etc.).

Whilst the king of the north, aliais Gog, is in occupation of Egypt, he learns of tidings "out of the east and out of the north" which greatly trouble him. Apparently, he cannot make out the nature of the tidings "out of the east", for, apparently, he ignores them. But evidently sensing that his greatest opponent is to the north, he sends forth his main forces "with great fury to destroy, and utterly to make away many".

Who is this enemy to the north?

If we take Egypt as the base of direction, Sinai would be to the east, and Jerusalem to the north.

The "tidings out of the east" that trouble the "king of the north", therefore, could well relate to the unusual activity in Sinai, which is in an easterly direction from Egypt. As indicated in previous supplements, this area will be kept isolated for the purpose of the Judgment, and it could be that as Yahweh arranged for a cloud to cover Israel during the wilderness wanderings, He may do something similar to keep the activity of His Son in Sinai secret from prying eyes.

The Gogian "king of the north" will experience a general sense of uneasiness at what is reported from the east, but in the absence of further information, will do nothing about it.

Not so in regard to the "tidings from the north". These really worry him. What do they relate to? Again, we are not specifically told, but Ezekiel and Zechariah provide us with clues. The former prophet declares that the Lion power of Tarshish with his associates -will voice a vigorous protest: "Art thou come to take a spoil," whilst Zechariah indicates that even more drastic action will take place, in that "all nations shall be gathered to Jerusalem to battle" (Zech. 14:1- 2).

The Russian attack on Egypt will be direct, and will bypass Jerusalem and eastern Jordan. Prophecy indicates however, that a counter- attack will be launched by the Western Powers. The Russian navy (today one of the most powerful in the world) will hold the eastern Mediterranean (Dan. 11:40), but troops and munitions can be sent in by air, by land, via the top of the Persian Gulf through to the Arab countries of Transjordan, as well as to Jerusalem itself. Most likely it will be this concentration of enemy forces at Jerusalem that will cause concern to the Russian commander in Egypt, who therefore, after leaving an occupation force in Egypt, will move north to the point of impact. This will cause him to "plant the tents of his power, between the seas (the Mediterranean and Dead Seas) in the glorious holy mountain (Zion); yet he shall come to his end, and none shall help him" (Dan. 11:45).

Daniel's prophecy, therefore, would indicate that ultimately Russian policy towards Egypt and the Arab powers will change, and she shall attack as an enemy rather than continue to help as a friend. Certainly there is no affinity between Mahommedanism and Communism, so that the present alliance is but an agreement of convenience. This will be broken off when Russia invades Turkey, a Moslem nation, and thus reveals her true intentions as far as the future of the Middle East is concerned.

It will be whilst Russia is in occupation of Egypt, and perhaps just prior to the time when she shall move north to Jerusalem, that Christ will move out from Sinai to initiate his war against the nations preliminary to establishing his kingdom throughout the world.

Thus three hostile powers will have their forces in the Middle East. The Gogian forces will be in Egypt and Palestine; the Tarshian confederacy will occupy territory east of Jordan; whilst the south will be occupied by Christ and the glorified redeemed.

Christ Moves Forth From Sinai

At the appropriate time, and with his forces properly organised, Christ will move forth from Sinai at the head of those deputed for the work of conquest.

His first move will be to notify Israel of his intentions, for "Thy people shall be willing in the day of thy power" (Ps. 110:3). This instruction will be given to Israel scattered abroad through the ministrations of Elijah and his associates. As Elijah presided over the school of the prophets who conveyed his message to the people, so, at the bidding of Christ, he will direct the operations of a company of the glorified saints in a mission of instruction to Jewry.

His activities will be limited to Jewry outside of the land, for it will be Christ himself who will instruct those who have already returned (Zech. 12:7-14).

Moreover, the evidence suggests strongly to us, that Elijah will be sent forth before the judgments of Yahweh at the hand of Christ begin. His mission will be like that of Aaron to Israel. He acted as spokesman for Moses, and proclaimed to the people that Yahweh was about to pour out His judgments upon the nation. In the same way, John appeared to the people before Christ commenced his mission of judgment (John 12:31), and he came in the spirit of Elijah.

Thus Malachi declares Yahweh's intentions:

"Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of Yahweh (Mal. 4:5).

He comes "before" that day. Let it be clearly understood that "the day of Yahweh" is not the coming of the Lord Jesus to judge his saints, but relates to the actual epoch of judgment upon the nations. Thus Isaiah says:

"The day of Yahweh of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low; ... and upon all the ships of Tarshish ... and the loftiness of man shall be bowed down, and the haughtiness of men shall be made low: and Yahweh alone shall be exalted in that day" (Isa. 2:12-17).

The theme of the "day of Yahweh" is extended by Zechariah. He aligns the "day of Yahweh" with the manifestation of the Lord Jesus in judgment upon the nations (Zech. 14:1). The frequent repetition of the statement "in that day" contained in his last three chapters, shows that it relates to the period of national judgment to be then ushered in (see Zech. 12: 3, 4, 6, 8, 9, 11; 13:1, 2, 4; 14:1, 4, 6, 8, 9, 13, 20, 21). It is significant that in these three chapters the nations are mentioned 13 times, Jerusalem 22 times, and Yahweh nearly 30 times. This indicates their relative values, and reveals that it is Yahweh's day associated with Jerusalem to the humiliation of the nations.

In claiming that Elijah is sent out by Christ before Armageddon, we realise that we are contrary to the expositions of other brethren whose writings we greatly respect, but at the same time, the statement of Malachi seems explicit, and we cannot see any warrant for limiting the day indicated to the period of judgment after Armageddon. At the same time, it is obvious from Scripture, that whilst Elijah is sent forth before Armageddon, the Jews in dispersion will not be gathered back into the land until after the defeat of the Gogian confederacy.

We plan, in our next article, to outline the message of Elijah, and indicate where the first moves of Christ for the subjugation of the nations will take place.- H.P.M

 

 

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