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One of the most common inconsistencies in modern Christian eschatology (more specifically, within the pre-tribulational/dispensational camp) is the attempt to affirm both the imminence of the (pre-trib) Rapture (the supernatural catching away of the Church from earth to heaven by Jesus) and the existence of signs that precede it. Many will quickly say, “I believe Jesus could come at any moment,” while also claiming that the Church must first observe so-called "end-time signs" like apostasy, globalism, technology, wars, Israel’s political developments, a rebuilt temple, or some alleged “prophetic convergence” before the Rapture can occur. Many of these adocates have prophecy ministries largely built on convincing you that those "signs" are happening presently, and therefore we are now predictably close to the Rapture. But those two ideas of imminence and signs-watching cannot logically coexist. Definitionally, if a predicted sign must occur before the Rapture, then the Rapture is not imminent. Conversely, if the Rapture is truly imminent, then no predicted sign can stand between the Church and Christ’s coming. An imminent coming means an "any-moment" coming according to the standard definition of the word itself. Imminence does not merely mean that we do not know the exact day or hour. Almost every eschatological view could affirm that. A posttribulationist could say, “I do not know the precise day or hour of Christ’s return.” A prewrath advocate could say the same. But historic pretribulational imminence means more than uncertainty about the exact date. It means Christ may come at any moment, with no necessary event, sign, prophecy, or condition required first. The event is always possible. Nothing must happen before it. Bible scholar Renald Showers gives an excellent overview of the scriptural usage of the term “imminence.” The English word “imminent” comes from the Latin verb “immineo, imminere,” which means to “overhand” or “project.” In light of this, the English word “imminent” means “hanging over one’s head, ready to befall or overtake one; close at hand in its incidence.” Thus, an imminent event is one that is always hanging overhead, and is constantly ready to befall or overtake a person. Other things may happen before the imminent event, but nothing must take place before it happens. If something else must take place before an event can happen, that event is not imminent. The necessity of something else taking place first destroys the concept of imminency. [1] To the dismay of modern prophecy teachers who rely on hype and sensationalism for audience retention and monetization, this is the long-standing definition of imminence by Dispensationalists, and is based on the actual dictionary meaning of the word itself. That is why sign-watching and imminence are definitionally contradictory. If one were to claim, “The Rapture cannot happen until this sign occurs,” then Christ cannot come at any moment. The believer is not truly waiting for Christ; he is waiting for the sign. This is not a minor disagreement over terminology. It changes the posture of the Church and fundamentally alters the instruction given to us, most notably by Jesus Himself, and then subsequently by the New Testament authors . The consistent biblical command is always for believers to look for Christ Himself, not to search the headlines for imagined prophetic prerequisites or convergences. This basic understanding is so fundamental to the pre-trib doctrine, that it is essentially baked into the idea of a pre-trib Rapture to begin with. Another scholar, Wayne A. Brindle, writes: The term “imminence” (or imminency) as applied to the rapture of the church means that Christ may return at any moment for His church, and no biblically predicted event must necessarily precede it. Those who believe that Christ will return for His church before the Tribulation normally hold that the rapture is imminent – that it may occur at any time and that it is the next predicted event in God’s prophetic timetable. [2] So the Rapture is something that can occur at any time. No prophesied event must precede it. If this is biblically true, then logically, the pre-trib rapture is established. Any other view violates this teaching of imminency, since the Rapture could not be expected until after the occurrence of certain prophesied events and could not therefore be considered imminent. But not only is imminence basic to the concept of the pre-trib Rapture, but we should recognize that the very Greek word (harpazó) that underlies our English word “rapture” fundamentally conveys the nuance of imminence by definition. One Bible commentary aptly brings out this often-overlooked subtlety: Harpazo conveys the idea of force suddenly exercised, and also well rendered by the English verb to snatch (to seize, take or grasp something [or someone] abruptly or hastily with emphasis on the idea of suddenness or quickness). Harpazo was used of rescuing one from a situation of threatening danger as in ‘snatching them out of the fire’ (see Jude 1:23). [3] The idea of being suddenly yanked out of impending danger is only consistent with imminence, and imminence is only consistent with a pre-trib Rapture. Therefore, one might even go as far as to state that by definition, the Rapture is pretribulational because imminence is implied in its very meaning. Based on this, the pretribulational/dispensational position insists that the Church’s hope is Christ’s any-moment coming. The Rapture is not introduced in scripture as an event preceded by visible signs. It is presented as sudden, unexpected, and possible to occur in every generation and at every moment of the Church Age. No signs are required in order to expect the Rapture as imminent. And signs are incompatible with imminence. This is obvious since our understanding of imminence itself comes not only from Jesus, but the New Testament authors, who all wrote of this expectation back in the first century. In other words, the Rapture was already to be expected as "any moment" nearly two thousand years ago. And if this is true, then there's yet another nail in the coffin of the date-setters who would like to convince us that the Rapture has only become imminent recently, due to the supposed appearance of signs. But if Paul and others were declaring the imminence of the Rapture as current back in the first century, then it is obvious that they were not awaiting future signs. Several examples can be quickly noted. Paul tells the Thessalonians nearly two thousand years ago “to wait for his Son from heaven” (1 Thessalonians 1:10). He does not tell them to wait for apostasy, a treaty, a temple, wars, digital currency, or geopolitical movements. He doesn't even tell them to await the restoration of Israel as a nation. Another example of imminence is found in Titus 2:13, which says that believers are to be “looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ.” Again, the object of expectation is Christ Himself, not for some alleged signs that scripture nowhere instructs us to await. A deeper look into imminence in scripture is found in this article. This does not mean the Bible says nothing about future signs. It certainly does. The question is not whether biblical signs exist. The question is: signs when, signs for whom, signs of what, and signs in relation to which event? Dispensational interpretation requires careful distinctions. Many prophetic signs relate to Israel, the nations, the Tribulation, and the Second Coming proper (the climactic ending of the Lord's Second Advent). But signs that occur within the Tribulation or anywhere in the judgment phase of the broad Day of the Lord are not Rapture signs for the Church. They do not actually offer us any real predictability. To turn them into Rapture signs is to confuse categories and undermine imminence. And if we are so easily able to bypass imminence by looking for Tribulation signs, then in what way is the Rapture actually imminent? Matthew 24 is probably the most common passage misused by sign-watchers and date-setters. Jesus speaks of wars, famines, pestilences, earthquakes, false christs, persecution, the abomination of desolation, cosmic disturbances, and then His visible coming in glory. But the context of these signs is not the Church waiting for the Rapture. The disciples ask about the destruction of the temple, the sign of His coming, and the end of the age. Jesus gives signs connected to Israel, Jerusalem, the temple, Judea, the Sabbath, and the visible coming of the Son of Man at the end of the Tribulation. These signs identify the nearness of the Second Coming proper (the physical coming at the end of the Tribulation), not the Rapture. In other words, these signs are events that occur within the broad period of the Day of the Lord, giving understanding to those at that time of how close they are to its climax. This is why Matthew 24:32-33 says, “when ye shall see all these things, know that it [the end of the Tribulation] is near, even at the doors.” The people who see “all these things” are those living in the period when these tribulational signs are unfolding. The often-misinterpreted fig tree section then summarizes the sequence of signs just described, comparing the predictability of summer once the signs of the seasonal budding of a fig tree are underway to the predictability of Christ’s visible return once the Day of the Lord signs are underway. But then Jesus completely shifts His context in Matthew 24:36: “But of that day and hour knoweth no man.” He now shifts from answering the disciples' "signs" question to now answering their question about the timing. From that point onward, the emphasis changes from identifiable signs to unpredictability, suddenness, and watchfulness. In other words, instead of focusing on the completely predictable climax of that eschatological period, He now moves to discuss the complete unpredictability of the absolute beginning point of that period. Instead of focusing on the signs in the broad Day of the Lord that lead up to its narrow, climactic finale, He now shifts to focus on the suddenness and signlessness of the time immediately prior to the broad Day's absolute beginning. So the "sequence of signs" section has to do with signs after the Rapture that lead up to the ending of the Tribulation. Meanwhile, the “no man knows the day or hour” section concerns the unpredictable arrival of the broader Day of the Lord period as a whole, which begins with the Rapture. This distinction is crucial. The Second Coming proper is signaled by events inside the broad Day. The Rapture is not. There are no signs leading up to the Rapture, which occurs at the opening of the broad period of the Day of the Lord. They are simultaneous events, which is why both the Rapture and the beginning of that Day are both described as being imminent in scripture. Both the Lord's personal coming as well as the Day's coming are described using imminence language. Both are compared to the unpredictable, sudden arrival of a thief. Logically, they can only both be considered imminent if they occur simultaneously, which is an overlooked point in the Bible prophecy community and is the subject of my book The Missing Key. For an overview of this topic of the dual imminence of the Rapture and broad Day, see this article. So the Rapture is signless, but once it occurs, that's when the signs do begin. This judgment period of the broad Day leads into Daniel’s seventieth week, which has a measurable chronology expressed both here in Matthew 24 and in Daniel 9:27. The signs allow those on the earth during that time to understand where they are in the timing sequence. For example, once the great abomination of desolation sign occurs, Israel will be able to know that the Lord's physical coming at the end of the Tribulation is around three and a half years away. But to the contrary, the Church is never told to calculate the Rapture from those signs. The Rapture precedes this time period, and we are never instructed to attempt to bypass imminence by pretending we can infer the closeness of the Day of the Lord through alleged signs-watching. This is not a scriptural instruction nor practice. In fact, as we have seen thus far, it is contra-biblical. One cannot watch for both Jesus and signs. If signs are expected first, then Jesus is not imminent. Another misunderstood aspect of this debate involves the consistent exhortations toward eschatological “watchfulness.” Sign-watchers often say, “Jesus told us to watch, so we must watch the signs.” But that is not what "watch" means in eschatological passages. In fact, it requires the opposite understanding since "watchfulness" for the Lord's return is typically paired with an imminence context. Watching means spiritual alertness, readiness, sobriety, and faithfulness in light of the Lord’s possible any-moment return. It does not mean decoding current events. So the entire point of the need for continual watchfulness is due to the fact that the Lord can return at any moment completely suddenly and without signs. Watchfulness is often linked with the thief analogy (Matthew 24:36-44 et al.). When Jesus compares His coming to a thief in the night, the point is not that believers should watch for clues that the thief is near. The point is precisely the opposite: the thief by definition comes unexpectedly. There are no signs that pertain to the suprise arrival of a thief. The homeowner does not know when the thief will come. Therefore, he must always be ready. To say, “watching means watching for signs,” actually destroys the thief imagery. If signs announce the thief’s arrival, then the coming is not thief-like! Jesus' "watchfulness" commands are also routinely paired with the equivalent imagery of the suprise arrival of a master of the house (Luke 12:35-50, et al.). The instruction is for the servants to be constantly watching for the unknown time of the master's coming. But if prerequisite signs must appear first, then the servants do not need to be ready until those signs appear. But just like the thief example, Jesus’ point here also is that the master will come at an unexpected hour. The command to watch is a command to live in perpetual readiness for Him, not to postpone expectancy until signs arrive. Hebrews 10:25 is another passage often misused: “Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.” Some argue this proves the Church will see signs showing the Day is near. But the entire point of the admonition takes for granted that the original recipients could already “see the day approaching” in the first century prior to any so-called modern signs. The writer was not saying, “One future day, when modern prophetic signs appear and are discussed on YouTube, then begin assembling more faithfully.” No! He was instructing the direct opposite. He was telling first-century believers to persevere because the Day was already drawing near two thousand years ago without even one so-called modern sign. That language of "drawing near" is imminence language, not date-setting language. The same is true of Romans 13:11-12: “now is our salvation nearer than when we believed. The night is far spent, the day is at hand.” Paul was able to say that the Day of the Lord was "at hand" (imminence language) back in the first century without modern Israel, global digital currency, nuclear weapons, artificial intelligence, or any of the modern developments prophecy teachers often cite. Therefore, Paul was not teaching that observable end-time signs allow believers to know the Rapture is now near in a way it was not near before. He was saying that with every passing moment, believers move closer to the consummation of their salvation, which could take place at any moment. The nearness is based on imminence and the passage of time, not on headline fulfillment. Another passage frequently cited is 1 Timothy 4:1: “Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith.” Sign-watchers argue that this apostasy is a sign to the Church before the Rapture. But Paul does not say this apostasy is a measurable prophetic countdown to the Rapture. He says “some” will depart from the faith. That was already happening in the apostolic era and he never associates it with being a sign only related to the time immediately prior to the Rapture. False teaching, doctrinal defection, and spiritual deception have characterized the entire Church Age. Further, Paul provided no threshold or metric that can be objectively assessed in order to determine when the apostasy has reached a sufficient level to be considered as this sign! Therefore, even if he intended it to be understood as such, we have no objective way to apply it as a sign. Obviously, it cannot then be effectively used as one. Further, we must question the entire presumption that this passage (and similar ones) refer to eschatology just because they include phrases like "the latter times" and "the last days." These are not phrases that scripture uses exclusively of the times connected to the eschatological Day of the Lord. In fact, the New Testament repeatedly teaches that the “last days” began in the apostolic era and encompass the entire Church Age, not merely the final years immediately before the Rapture. Hebrews 1:2 says God “hath in these last days spoken unto us by his Son,” Peter applied Joel’s “last days” prophecy to Pentecost in Acts 2:16-17, and John plainly declared, “it is the last time” (1 John 2:18). Likewise, Paul said the “ends of the world are come” upon first-century believers (1 Corinthians 10:11). This means characteristics associated with the last days (such as apostasy, false teaching, scoffers, and spiritual decline) are expected characteristics of the entire Church Age, not unique signs identifying the final generation before the Rapture. Therefore, these conditions cannot function as prophetic countdown markers that nullify imminence. So then apostasy is a basic characteristic of the Church Age, not a prerequisite sign that must appear before the Rapture. Apostasy may intensify. It may become more visible. But no one can define how much apostasy is enough to satisfy the alleged sign. Is it 30 percent? 60 percent? 90 percent? Once again, scripture gives no measurable threshold. Obviously then, if the sign cannot be objectively measured, it cannot function as a prophetic indicator of Rapture nearness. And if it must occur before the Rapture, imminence is gone. 2 Timothy 3 (another passage often missapplied by signs-watchers) is used in a way similar to 1 Timothy 4:1. Paul says, “in the last days perilous times shall come,” followed by a description of moral and religious corruption. But Paul then tells Timothy, “from such turn away” (2 Timothy 3:5). That means Timothy himself would encounter these people back in the first century. Paul was not describing a condition irrelevant until a far-off terminal generation before the Rapture. He was warning Timothy about conditions already operative in the Church Age in his day. These last-days characteristics are not Rapture prerequisites. They are moral realities of the present evil age. Second Peter 3 and Jude are also often cited because they speak of scoffers in the last days. But again, both Peter and Jude simply address realities already or soon to be present among their readers. In another place, Jude says certain men had already crept in unawares (Jude 1:4). Similarly, John says many antichrists had already come, proving that it was already “the last time” (1 John 2:18). Scoffing, apostasy, and false teaching prove that we are in the last days broadly (the entire Church Age), not that the Rapture has suddenly become near in a way it was not near before. The regathering of Israel is another important issue. Dispensationalists rightly recognize that Israel’s national existence is prophetically significant. Based on a multitude of scriptures (Matthew 24:15-21; 2 Thessalonians 2:3-4, Revelation 12, et al.) a future Tribulation scenario requires a Jewish presence in the land, a temple context, and Jerusalem as the focal point of end-time events. Therefore, some use Israel as a sort of barometer for measuring our closeness to the Rapture. But while Israel’s modern presence in the land may be a prophetic point of interest, or even a partial fulfillment, it is not directly related to the timing of the Rapture. Israel's presence in the land is not a prerequisite to the Rapture unless Scripture explicitly says the Church cannot be raptured until Israel is nationally restored. It does not, and such an idea would contradict the actual teaching: imminence. All of the prophetic excitement around Israel is legitimate until it gets turned into a Rapture timing predictor. The supposition that the Rapture is now predictably near is only inference and opinion. Not only doesn't scripture teach this idea, but it necessarily would contradict imminence. Israel being in the land also cannot make the Rapture "more imminent" than before, since imminence is not a concept that can "increase" or "decrease." Definitionally, imminence already means the event is one hundred percent expected at any time. Since the word "imminent" is a non-gradable adjective, it cannot vary in intensity or degree. It is an absolute or complete descriptor, much like the adjectives "dead," "perfect," or "married." One can no sooner say "the Rapture is more imminent than before" than "my dog is more dead than before." By very definition then, imminence is not "on the accelerator," as some prophecy "teachers" have laughably claimed. The same principle applies to a rebuilt temple, red heifers, priestly garments, or preparations for temple worship. These may be interesting because the Tribulation involves a temple context, but the Rapture does not require the Church to see the temple rebuilt first. If the temple must be rebuilt before the Rapture, then the Rapture is not imminent. If the Rapture is imminent, then temple developments cannot be required signs. The plain fact is the Bible does not tell us how long Israel can be in the land before the Rapture happens. Back in 1980, Bible scholar Ray Stedman rightly stated: There is not a word in Scripture of how long Israel will be back in the land before the Lord returns. The fact that something fulfills a predicted event does not in any way set up a calendar that says we are very, very close to the return of the Lord. ... No one knows, and there is not a word or hint in Scripture of how long Israel will be back in the land. It may be hundreds of years before the Lord returns. Scripture does not say. [4] Technology arguments are also speculative. Some say the Rapture must be near because technology now exists for the mark of the beast, global surveillance, digital currency, or the worldwide viewing of the Two Witnesses in Revelation 11. But the Bible never says smartphones, livestreaming, biometric IDs, or digital currency must exist before the Rapture. Those are modern inferences only. They may help us imagine how Tribulation events could unfold, but they are not biblical prerequisites. This distinction is extremely important: prophetic points of interest are not the same as prophetic signs. A point of interest may help us understand possible future mechanisms. A sign is a biblically predicted event that must occur before another event. The Rapture has no such signs. Therefore, technological developments may be interesting, but they do not prove it is near. They offer us no predictability and therefore do not function as signs. Some signs-watchers also appeal to Luke 21:28: “when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh.” They take this as an instruction to the Church to watch for signs and "your redemption" to refer to the Rapture. But again, Jesus's reference to “these things” are the events of the Tribulation discourse that He had just explicitly detailed (as was noted earlier in our mention of the parallel Matthew 24 discourse). It is not the Church but the people in the judgment phase of the broad Day of the Lord who see "these things" begin to happen, and can therefore know that the climactic visible return of Christ and Kingdom deliverance is next to occur. It does not turn Tribulation signs into Church Age Rapture signs since these signs are not present until after the Church is removed. Others appeal to Jesus’ rebuke of the unbelieving Pharisees in Matthew 16:1-3: “Can ye not discern the signs of the times?” But in context, Jesus was rebuking Israel’s leaders for failing to recognize the prophesied signs of His First Coming, which Israel (not the Church) was expected to be aware of. Why were they expected to be aware of these things? Because they were given a precise prophetic "countdown to the Messiah" in the Daniel 9:25 prophecy. In addition to that, they were also given hundreds of specific messianic prophecies in the Hebrew scriptures that would help them recognize Him when He arrived. So, unlike the Church and the Rapture, Israel was expected to anticipate the timing of the messianic First Coming since they were actually given signs and a countdown. The Church was given neither. In fact, we were promised the direct opposite: "Be ye also ready: for in such an hour as ye think not the Son of man cometh" (Matthew 24:44). It is an embarrassingly sloppy category error to take a rebuke concerning the wicked Pharisees' failure to recognize Messiah’s First Coming and turn it into a mandate for godly Christians to watch modern headlines for Rapture timing indicators. The “season” argument is perhaps the most popular attempt to merge signs with imminence. Many will appeal to passages such as 1 Thessalonians 5:1 (“But of the times and the seasons, brethren, ye have no need that I write unto you”) and argue that while no one knows the exact “day or hour,” believers can still recognize a general prophetic season through observable signs. But this reasoning quickly collapses under the slightest bit of scrutiny. It turns out that this is the direct opposite of what Paul was actually saying in 1 Thessalonians 5. Rather than suggesting that the Thessalonians required no further instruction about the times and seasons because they already knew of certain prophetic signs, Paul’s point is actually the opposite: they had no need for additional explanation regarding the timing because the doctrine of imminence had already been made sufficiently clear to them through prior teaching – particularly through the teachings of Jesus found, for example, in the latter portion of the Olivet Discourse. As noted earlier, beginning in verse 36 of Matthew 24, Jesus discussed the total suddenness, signlessness, and unpredictability (imminence) of the beginning of the broad period of His coming (parousia). When the similarities between 1 Thessalonians 5 and Matthew 24:36ff are noted, it becomes obvious that Paul was drawing on this teaching by Jesus in his own teaching on the imminence of the Day of the Lord. This is clear in light of his usage of many of the same idioms seen in the latter half of the Olivet Discourse (the unpredictable coming of the thief in the night, the sudden onset of judgment out of a context of routine normalcy, the simultaneous removal of the righteous and outpouring of judgment on the wicked who are left, et al.). Since the entire point of the latter half of Jesus's discourse was entirely predicated on imminence, then it is obvious why Paul's Thessalonian readers would not need further elaboration from him on the issue of the timing. But this insight of the similarities between 1 Thessalonians 5 and the latter half of the Olivet Discourse is not needed in order to arrive at this conclusion. Simple reading comprehension will suffice. Paul's point is not easily mistakable. After referring to the Thessalonians not needing further commentary on the "times and the seasons" in verse 1, he then explicitly states in verse 2 why this is not needed: "For you yourselves are fully aware that the day of the Lord will come like a thief in the night." In other words, the Thessalonians' full awareness of the unpredictability of the timing was precisely why they needed no further explanation. Thus, it is difficult to understand how signs-watchers can so carelessly interpret this verse to mean the opposite. The proper “season” of expectancy therefore is not a future sign-based window, but the entire Church Age itself. The Church has lived in the "season" of imminence ever since the Church Age began. High watch days, feast-day speculation, and Rapture windows commit the same error. Whether one points to Pentecost, Trumpets, eclipses, blood moons, geopolitical meetings, or numerical patterns, the result is the same: expectation and attention is shifted from Christ Himself to a proposed timing clue. This is not biblical watchfulness; in fact, it blatantly violates biblical watchfulness. It is sanctified date-setting speculation by people who, like the rest of us, truly have no actual clue about the timing of the Rapture. Some of these practices may avoid predicting the exact day, but still violate imminence since the entire premise of imminence is unpredictability; while the entire premise of signs-watching is predictability. Others are worse, implying that some days are more prophetically likely for the Rapture to happen than others. For example, a "high watch day" by definition is a specific day on which date-setters do believe the Rapture is likely or definite to happen. But Jesus' instruction was always the direct opposite: "for in such an hour as ye think not the Son of man cometh” (Matthew 24:44). His promise was to come on a day we cannot predict; not a day we can predict. The New Testament does not present the Rapture as more likely on one day than another (an idea incompatible with imminence). It presents Christ as always possible. That's what creates the logical force of imminence. The believer is to live ready now. Not after a treaty, or after a temple, or after apostasy reaches some undefined level, or after technology develops, or after Israel achieves certain things. It is possible now! Is there an actual purpose behind Jesus's establishing of the doctrine of imminence? The spiritual purpose of imminence is not curiosity but consecration. Imminence produces holiness, watchfulness, comfort, endurance, and evangelistic urgency. 1 John 3:2-3 connects the hope of seeing Christ with spiritual purification: “every man that hath this hope in him purifieth himself, even as he is pure.” The blessed hope is meant to cleanse the believer’s life, not feed prophetic sensationalism or provide so-called "prophecy teachers" with gainful employment through the YouTube monetization of false hype. Sign-watching is not edifying, but rather is spiritually dangerous. It can create excitement, but it produces the wrong kind of excitement. It generates a temporary thrill in direct disobedience to the clear teaching of the Lord. It causes people to "watch" unbiblically. It trains Christians to live by the news cycle instead of the true blessed hope. It encourages believers to be more excited about certain days than other days. It also produces repeated disappointment when alleged signs fail to lead to the Rapture. After enough failed “convergences,” believers either become cynical or double down on speculation, venturing further into horrible interpretive practices. Neither is healthy. It is also an awful witness to the world, bringing continual compounded shame and reproach on the Word of God and on His Church after each failed prediction. A consistent pretribulational dispensational approach must therefore distinguish between three categories: First, there are signs for Israel and the nations that relate to the Tribulation and Second Coming proper. Second, there are general Church Age characteristics, such as apostasy, false teaching, moral decline, persecution, and scoffing. Third, there are modern prophetic points of interest that may help us imagine how future prophecy could unfold but do not function as biblical signs. Only the first category contains true prophetic signs, and those signs do not precede the Rapture of the Church, neither can they provide any timing predictors. The second category describes the expected characteristics of the present age but does not measure Rapture nearness. The third category may be interesting but is speculative, non-authoritative, and not intended to function in a predictive manner. So then, the contradiction is both simple and unavoidable. If specific signs must occur before the Rapture can take place, then the Rapture is not truly imminent. And if the Rapture is truly imminent, then no signs can be required before it. These two propositions cannot be harmonized without redefining the word "imminent" itself. One cannot consistently claim that “Christ could come today” while simultaneously insisting that Christ cannot come until apostasy reaches a certain level, a temple is rebuilt, digital infrastructure is established, or geopolitical alignments fall into place. That is a direct contradiction between mutually exclusive ideas. The biblical position is both simpler and far more consistent. We have one simple instruction: watch (meaning be ready) for Jesus at all times. The Church is not called to watch for signs, but for the Savior Himself. Certainly, apostasy may continue to spread, the world may grow increasingly hostile to truth, technology may continue advancing, and Israel may remain central within God’s prophetic program. Yet, none of those developments function as prophetic prerequisites that must occur before Christ can come for His Church, nor can they offer timing insights. The expectancy taught throughout the New Testament was not limited to one final generation living within a unique prophetic “window,” but was the constant posture of believers throughout the entire Church Age. Christ could have come in the first century, in the tenth century, before the modern regathering of Israel, before the rise of modern technology, or before any of the developments many today treat as necessary prophetic indicators. And for that very reason, He could still come today. That is imminence! And once imminence is properly defined, sign-watching cannot be smuggled into it like a piece of unbiblical contraband by those attempting to monetize eschatology. What we know about the Rapture from scripture is quite clear: The Rapture is certain in occurrence, uncertain in timing, and signless in expectation. The believer’s command is not to begin looking for Christ once you see some signs. The command is to watch at all times. Be ready at all times. Be faithful at all times. Be holy at all times. Be comforted at all times. Be looking for Him at all times. Because He can come at all times! The blessed hope is not a prophetic puzzle. The blessed hope is a Person! And He is still coming soon! Maranatha! [1] Renald Showers, Maranatha: Our Lord, Come! Bellmawr, NJ: Friends of Israel, 1995, p. 127. [2] Wayne A. Brindle, “Imminence” in The Popular Encyclopedia of Bible Prophecy, eds. Tim Lahaye and Ed Hindson, Eugene, OR: Harvest House, 2004, p. 144. [3] 1 Thessalonians 4:17-18 Commentary, PreceptAustin.org. (https://www.preceptaustin.org/1thessalonians_417-18 - Retrieved 10/24/23) [4] Ray C. Stedman, transcript of spoken message “Are These the Last Days?” given June 8, 1980, RayStedman.org. (https://www.raystedman.org/thematic-studies/prophecy/are-these-the-last-days - Retrieved 11/28/22)

(From the study "Should Christians Support Israel?") Oil painting by Alex Levin, https://artlevin.com So far in "Part 1" and "Part 2" of this article series, we have already demonstrated from scripture that Israel’s first worldwide regathering in unbelief must be the modern regathering in the current State of Israel. We have witnessed this return over the past century or so. But in order to recognize even more fully just how much modern Israel really is a part of God’s plan, we will now focus our attention on several Biblical characteristics of this regathering. Doing so will enable us to appreciate this with precise detail. So, we will shift our focus back to the first regathering that we have witnessed in recent times involving the modern Jewish State. Israel's First Worldwide Regathering Will be Through Persecution and For Judgment A key prophetic aspect that we need to be aware of regarding the current State of Israel and their present-day regathering has to do with the way in which this regathering has occurred. The Bible even gives us the specifics on the stimulus for this regathering. It tells us that they will be regathered through the means of being “fished” and “hunted” – or in other words, through persecution. This is outlined for us in Jeremiah 16:15-16. But, The Lord liveth, that brought up the children of Israel from the land of the north, and from all the lands whither he had driven them: and I will bring them again into their land that I gave unto their fathers. Behold, I will send for many fishers [or fishermen], saith the Lord, and they shall fish them; and after will I send for many hunters, and they shall hunt them from every mountain, and from every hill, and out of the holes of the rocks. -Jeremiah 16:15-16 Here, Jeremiah predicts a worldwide regathering of the Jewish people to the Land of Israel through the means of persecution. In Verse 16, this means of persecution is metaphorically described as involving “fishermen” and “hunters” whose actions will essentially chase the Jewish people back to their land. These pursuers, said to be sent by God, have been used to force the Jewish people to return back to their land in preparation for the events of judgment that will result in their final restoration. In an article entitled “Is the Modern State of Israel Prophetically Significant?” author and scholar Randall Price concludes: The modern history of Israel reveals that persecution has been the leading cause of the Jewish return to the Land. In the late 19th and early 20th centuries czarist pogroms and Polish economic discrimination in Eastern Europe motivated the creation of the Zionist Movement. During the Second World War, the attempted genocide of Jews during the Nazi holocaust encouraged international sympathy for the Jewish plight and led to the creation of the State of Israel. The Arab-Israel war of 1948-49 then forced Jews from Arab lands and later Soviet repression forced over a million Jews to immigrate to Israel. Over fifty years Israel has had to fight five major wars with its Arab neighbors for its survival and wage an on-going war of attrition with the Palestinians that during last decade Jews has resulted in a growing hostility in the international community toward Israel and provoked a renewed anti-Semitism in Europe. These "fishermen" and "hunters" continue to drive otherwise complacent Jews from the Diaspora to find safe haven in the Jewish State. If this modern history of events has occurred as these prophetic texts have predicted, how can we not say that the modern State of Israel is prophetically significant? [1] Israel Will Be Regathered to the Land in Stages Those who deny the prophetic significance of the modern return of the Jewish people often point out that the return has been only partial (meaning it has included only part of the Jewish people returning to only part of the land). In addition, some also object by saying the return is secular, and not spiritual in nature. However, we should understand that these objections are invalidated by scripture (as we've already shown in the previous two articles of this series). It is a misconception and a non-scriptural idea to expect that all of the Jewish people would return to the land immediately, all at once, when the process of national regathering began. It’s also a misconception that the regathering would be only spiritual in nature. To the contrary, as we’ve seen in the first two articles, the Bible prophetically reveals that the regathering would take place in two stages – a regathering before the Tribulation and a regathering before the Millennium. Furthermore, this is also clearly depicted in Ezekiel’s well-known vision of Israel’s restoration. Recorded in Ezekiel Chapter 37, this vision uses the imagery of a valley of dry bones (referring to Israel’s state of physical and spiritual deadness) that slowly and through several stages begin to experience restoration to life. It portrays a progressive physical restoration that ultimately ends in spiritual restoration. Professor Michael Rydelnik writes: The bones come to life in stages: first sinews on the bones, then flesh, then skin, and finally, breath of life (Ezekiel 37:6-10). Then God told Ezekiel that "these bones are the whole house of Israel" (Verse 11) and their restoration is a picture of the way God will bring them "back to the Land of Israel" (Verse 12). [2] Through this vision, we can recognize a prophetic pattern that reveals sequential stages of restoration: first a progressive physical regathering to the land, followed by a spiritual regathering to the Lord. Since this first regathering takes place in spiritual unbelief, then of course we should expect it to be a regathering characterized by secular and political means. That is exactly what we observe with the modern re-establishment of the secular Jewish State. So, this is not a reason to deny the prophetic significance of the modern regathering. Clearly, the opposite is true. Scripture requires it to be this way. Additionally, we would totally expect that a regathering of this nature (secular and political) would only result in a partial physical regathering. Total restoration cannot take place without a spiritual movement. Further, since this regathering is partial, it leaves the remainder of the Jewish population still living outside of the land. This is a necessity since the Bible teaches two regatherings. If the initial regathering was total, then how could there be a second one? There would be no Jews remaining to be regathered. So, again, this idea of a partial regathering is not unscriptural. Rather, it is a Biblical requirement. But even with the initial regathering being only partial, it still remains in perfect harmony with the prophesied pattern of a worldwide regathering. Geographically, we can see that Jews have returned from “the four corners of the earth,” just as Scripture anticipated. Randall Price concludes: The second regathering, then, which would follow a time of worldwide Jewish persecution in the Tribulation will result not only in Israel’s seeking deliverance physically but also spiritually in a time of national repentance (Luke 21:25-28). Therefore, just as the Jewish dispersion occurred in successive stages over time (722 B.C., 586 B.C., A.D. 70, A.D. 115, et. al), so the Jewish regathering can be seen to occur in stages modern and future (before the Tribulation, e.g. 1897, 1948, 1967, and at the end of the Tribulation). If the regathering is in stages, and the first regathering of the Jewish people to their Land is the historic modern regathering, how can we not say that the modern State of Israel is prophetically significant? [3] Modern Israel Parallels the Israel Expected to Exist During the End-Times In his article, Price observes that historically, Christians embracing a futurist and a consistent literal view of eschatology fully expected that at some point in history, the following would occur: the Jewish people would have to return to their ancient homeland, “the land of Israel” they would have to regain their national status as “the people of Israel” they would again be in an adversarial position with the Gentile nations Interestingly, all of these expectations have currently been fulfilled! Why did futurists and literalists always expect these conditions to come about? The simple answer is that they are all required by clear scriptural prophecies describing Israel in the end-times. Anyone who reads these prophecies from a literal perspective (and does not try to allegorize or spiritualize them away) could recognize the requirement of their future literal fulfillment. The prophecy of Gog and Magog in Ezekiel Chapters 38-39 is a good example. Price notes: Set in an eschatological context (Ezekiel 33-48), the text specifically states that its fulfillment "will come about in the last days" (38:16). At this time "the people of Israel" are described as living in "the cities of Israel" in "the Land of Israel" (38:14, 18-19; 39:9). According to Ezekiel 37:25 this Land is "the land that I (God) gave to Jacob (Israel) My servant, in which your fathers lived." Ezekiel 38:8 also states that the Jewish People who had retuned to the Land had been "gathered from many nations" (a worldwide regathering). The regathering of Jews from exile in 538 B.C. had only been from one nation (Babylon). Only in our modern period have we witnessed a regathering of Jews to Israel from "many nations" in accord with this prophecy. Ezekiel’s Gog and Magog prophecy also speaks of "the mountains of Israel" (39:2, 4, 17). This mountainous region that extends the length of the country did not become a part of the modern State until after the Six Day War of 1967. Only then could this region again be properly called "the mountains of Israel." Before this date it was under a succession of foreign rulers until wrested from Jordan (who last controlled it from 1948-1967). This is in harmony with Ezekiel 38:8, 12 which states that this mountainous land, before being restored to Israel, had been under "the sword" (foreign dominion). The text further states that the Land had been "a continual waste." History affirms that under foreign domination, and especially under the 400 years of Ottoman Turkish domination, the once fertile mountain region (particularly in the north) had been denuded and had eroded into a wasteland. [4] As Price notes, some have attempted to claim that the restoration being spoken of was the one that occurred in the 530s BC as the captive Jews were allowed to return to Israel after seventy years of Babylonian exile. However, a careful reading of this prophecy eliminates that return as being the fulfillment spoken of, as it was only a migration from one nation (Babylon). The prophecy requires the return to be worldwide, from “many nations.” Only in modern times have we witnessed a regathering of this kind. The many points of similarity between the conditions required by Ezekiel 38 and those of the modern regathering make it clear that this is the one intended. Price concludes: Therefore, Ezekiel 38-39 demonstrates that an Israel with the conditions presently experienced by the modern State was predicted to exist before final prophetic fulfillment would be possible. Other texts also reveal that the Israel of the end time will have conditions that parallel those existing in the modern Jewish State. Daniel 9:27 depicts Israel in the Land, in possession of the Land, and in the city of Jerusalem when the seventieth week of Daniel starts. It also speaks of a "covenant" being made between the Jewish leadership ("the many") and a foreign leader ("the prince that shall come," verse 26). In order for any covenant to be legally binding and enforceable, both parties must be recognized entities that have the authority and power to fulfill the terms of the agreement. Since this verse implies that the covenant has something to do with the restoration of the Temple and the sacrificial system, it is understood that the Jewish leaders have a control in the city that qualifies them as partners in the contract. Matthew 24:16 likewise implies that Jewish law (the Sabbath) is being observed in the Land, another factor that indicates Jewish control of the city or at least freedom from foreign rule that would restrict the free exercise of the Jewish religion. Today, the modern Jewish State fulfills all of these conditions, including having sovereignty (whether fully exercised or not) over the Temple Mount. If the modern State of Israel parallels the Israel of the end times, how can we not say that the modern State of Israel is prophetically significant? [5] After examining all of this evidence, our overall conclusion is simple: the creation of the modern Jewish State in 1948 has the prophetic significance of beginning the process of the regathering of Israel from the nations (the first regathering in unbelief in preparation for end-times judgment), which will be followed by a further regathering (the second regathering in faith) after the Tribulation, in preparation for the time of Israel’s full physical and spiritual restoration in the Millennial Kingdom. This is the result of a plain, literal reading of scripture, and it aligns perfectly with what we can observe in real time as we've watched the nation of Israel emerge back onto the world scene. So then in conclusion, if modern Israel is prophetically significant, and we know that God’s plan is to ultimately use this process to bring them to national salvation, then it should be clear what the attitude of the Bible-believing Christian should be towards Israel as well as the Jewish people. Our viewpoint towards them should mirror the mind of God – He still loves them, has plans for their future, and ultimately will get them back! Our attitudes as Christians should be in line with this. [1] Randall Price, “Is the Modern State of Israel Prophetically Significant?” Pre-Trib.org. (https://www.pre-trib.org/articles/dr-randall-price/message/is-the-modern-state-of-israel-prophetically-significant/read - Retrieved 11/10/20) [2] Michael Rydelnik, Understanding the Arab-Israeli Conflict, Chicago: Moody Press, 2004, p. 119. [3] Price. [4] Ibid. [5] Ibid.

(From the study "Understanding The Distinction Between Israel And The Church") It is somewhat common in scripture for a prophecy to, in the course of a single line, or even in the space of a comma, jump from one fulfillment event to another, being hundreds or even thousands of years apart. This is a common occurrence in Bible prophecy due to the hidden nature of the Church Age in prophetic God’s program. Between the “mountain peaks” of Bible prophecy is the “valley” of the Church Age, which was hidden from view to the Old Testament prophets. Their prophecies often discuss events fulfilled at Christ’s First Coming and seemingly flow right into events that will take place at His Second Coming (two prophetic "mountain peak" events). Through the benefit of hindsight, we can now see that they skip over the several thousand years we’ve experienced so far in the Church Age. If while initially reading them, you didn’t already know there was a mystery gap period (the Church Age) inserted in between, you’d think they were all continuous and uninterrupted prophecies. A prime example of this is the clear gap between Zechariah 9:9 and 9:10. Verse 9 is a clear prophecy related to Jesus’ First Coming, describing His Triumphal Entry into Jerusalem several days prior to His crucifixion. Verse 10 then immediately moves to a Second Coming context, prophetically describing the glorious return of Christ as the conquering Messiah who will defeat His enemies and establish His Millennial reign on earth. Verse 9: Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Verse 10: And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth. -Zechariah 9:9-10 From an Old Testament perspective prior to Christ, one would be hard-pressed to recognize a prophetic gap that separates these two verses. No such gap is obvious in the text. But by virtue of hindsight, the gap becomes clear. Between the events of Christ’s two comings lies the Church Age, a mystery intercalation in God’s program. Scholar Warren Wiersbe writes: The entire age of the church fits between Zechariah 9:9 and 9:10, just as it does between Isaiah 9:6 and 7 and after the comma in Isaiah 61:2. [1] As Wiersbe notes, this prophetic gap is also obvious in Isaiah 9:6-7. Note how clearly the beginning of Verse 6 refers to the First Coming, but then immediately shifts to Second Coming events. Verse 6: For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. Verse 7: Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the Lord of hosts will perform this. -Isaiah 9:6-7 Isaiah’s prophecy of a child being born and a son being given obviously refers to Jesus’ incarnation at His First Coming. But then the passage immediately transitions to a Second Coming context in everything that follows. While Wiersbe suggests that the transition takes place between the two verses, we must point out that the government has never yet been upon Jesus’ shoulder. This will not take place until He establishes His earthly reign following His Second Coming. Jesus has also never been called “Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace” by the Jewish nation to which He was sent and to whom this prophecy was given. This will not occur until all of Israel is brought to faith around the time of the Second Coming and establishment of the Millennial Kingdom. Therefore, the gap is actually located in Verse 6 between the phrases "unto us a son is given" and "and the government shall be upon his shoulder." Verse 7 then continues to describe the establishment of Christ's earthly reign in the Millennial Kingdom, which follows the Second Coming. So, again, without the benefit of hindsight, it would seem as if these prophecies flow together. But because we can look back on them with the clarity of New Testament revelation, it becomes obvious that a mystery time-gap separates them. Wiersbe also mentions Isaiah 61:2, possibly the most classic example of this “hidden gap” phenomena in all of scripture. Jesus Christ Himself interpreted this for us in Luke 4:16-19. This passage records how at the beginning of His ministry, Jesus stood up in the synagogue when it was His turn to read, and opened to the book of the prophet Isaiah. He proceeded to read Isaiah 61:1-2, proclaiming His mission at His First Coming. He finishes with His mandate: “To preach the acceptable year of the Lord.” What you probably wouldn’t realize without going back to Isaiah to read the original prophecy, is that Jesus stopped reading right in the middle of the sentence! The rest reads, “and the day of vengeance of our God…” Jesus stopped reading at the comma that preceded “and the day of vengeance of our God…” He left that last segment out. Why? Because we now understand that after that comma, the prophecy jumped from the time of the Messiah’s First Coming to some several thousand years or more into the future – past the present time in which we are now living, to the time of His Second Coming. The “day of vengeance” was not part of His mission during His First Coming, but it will be fulfilled at His Second Coming. So, in the original prophecy in Isaiah, we see that one comma separated several thousand years of history (to date), but this gap would have been unknown and undetectable to the original readers. We need to recognize that the Church was a mystery entity hidden throughout the Old Testament. Some have illustrated this concept as a series of mountain peaks, separated by a valley that lay in between. The first mountain peak represents the events of the First Coming of the Messiah, and the next taller mountain peaks represent the events of the Second Coming and then the Millennial Kingdom that immediately follows. In between the first two peaks sits a valley encompassing the Church Age, which was below the line of vision for the prophets. They could see the mountain peaks in the distance, and from their view, they seemed to follow each other sequentially without gaps or interruptions. But from their vantage point, they couldn’t tell that between the mountains was a valley. In other words, they couldn’t know that there was a two thousand-or-more-year Church Age that separated the events they saw. All of these things were beneath their line of sight. This truth is taught consistently in the scriptures, as we see from the words of Jesus Himself in Matthew 13. Jesus’s disciples asked Him why He spoke in parables. His response alluded to this coming “valley,” or period of time we now call the church, as being a time which the Old Testament prophets could not see. And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them [the unbelieving] it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But 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 hear those things which ye hear, and have not heard them. -Matthew 13:10-17 In other words, due to God's foreknowledge of Israel's national unbelief, there was a mystery age inserted in between the two mountain peaks that the prophets were not permitted to foresee. Knowing that the nation of Israel would reject His Messiah, God had planned a hidden age that was not disclosed until later on in Jesus’s earthly ministry. When it became clear that the nation would reject Him as their King, it was only then that Jesus began to reveal this truth of a mystery age that would occur prior to the introduction of His Kingdom. This is taught also in 1 Peter. Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that should come unto you: -1 Peter 1:10 Peter states that the prophets did not have the full disclosure of the salvation that would occur during the Church Age. They were given prophecies of the First Coming, which portrayed the Messiah as the “Suffering Servant.” They were given prophecies of the Second Coming, which portrayed the Messiah as the “Conquering King” who would introduce the Kingdom reign. While the prophets were shown these distinct “mountain peaks” of prophecy, they were unable to see the “valley” of the Church Age that lay between them. Therefore, they could not fully understand how the hazy and seemingly-contradictory prophesies of the Old Testament would come to pass. But when Israel as a nation rejected her Messiah at His First Coming, the Kingdom Age was postponed, and God introduced His mystery plan for a new entity called the Church! Although the Church began with the Jewish followers of Jesus as they received this New Covenant Spirit outpouring on Pentecost, this outpouring was soon extended to the Gentiles (Acts 10 and following), as this mystery hidden Church Age was inaugurated. The hidden nature of the Church Age is evident in the disciples’ confusion regarding what would “come next” after Jesus's resurrection. To the Jewish mind, the Church was an unknown and unexpected entity. It was completely concealed. As Jews, the disciples instead looked forward to the Messianic Age that was promised, in which their Messiah would rule on earth as a descendant of David. This is made clear for us in the following exchange between Jesus and His disciples. And, [Jesus] being assembled together with them [the disciples], commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? And he [Jesus] said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. -Acts 1:4-8 Here, following Jesus’s death, burial, and resurrection, the disciples were still confused as to what was to follow. They had it in their minds that the next thing to transpire was Jesus, as the Messiah, introducing the earthly Messianic Kingdom. They had no concept that His true purpose – hidden in the Old Testament – was His bride the Church, the centerpiece of His plan from the beginning (Revelation 13:8)! When they asked Him if Israel’s restoration through the Messianic Kingdom was to follow, Jesus essentially brushed off their question, letting them know that the earthly Kingdom was irrelevant for them at that moment. Christ didn’t deny that such a Kingdom would one day come, but it wasn’t the focus at that time. Instead, their true identity and purpose was far greater: to participate in the formation of the Church – the body and bride of Christ – which would introduce the spiritual aspects of the New Covenant. This idea of an intervening period of a Church Age that would unite Jew and Gentile as one in the body of Christ was a totally unexpected possibility for them. This truth, however, is most clearly revealed in the writings of Paul, who more than any other was given the privilege of expounding upon the doctrine of the Church, which he consistently referred to as a “mystery.” That word in Greek is mystērion (Strong’s # G3466), and has a slightly different meaning than our same word does in English. In the Greek New Testament, mystērion is a term normally used to refer to “that which has been kept secret by God in the past, but which He has now chosen to reveal.” [2] We see this in Paul's letter to the Romans: Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery [mystērion], which was kept secret since the world began, But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: -Romans 16:25-26 Paul states that the gospel of Jesus Christ, which would be made available to all nations (a description of the Church Age) was a mystery that was kept secret since the world began – but had not yet been made manifest (or revealed). He also teaches this truth in his Epistle to the Ephesians: Whereby, when ye read, ye may understand my knowledge in the mystery [mystērion] of Christ which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel: -Ephesians 3:4-5 Paul teaches that the Church (comprised of Jews and Gentiles becoming one body in Christ through the gospel) was a mystery that was not made known to earlier generations. It was only now revealed through the apostles and prophets of the Church Age. Later in this letter, Paul refers to the bride of Christ (the Church) in this same way. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery [mystērion]: but I speak concerning Christ and the church. -Ephesians 5:31-32 The very existence of the Church was a great mystery that was unknown to previous audiences. The Church Age is an intercalation in God's dealings with Israel. It is a mystery that was hidden. Once again, Paul confirms this in his letter to the Colossians: Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; Even the mystery [mystērion] which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: -Colossians 1:25-27 So, we can recognize the pervasive teaching of the hidden nature of the Church (and the Church Age) throughout the Old Testament. Between the “mountain peaks” of prophetic revelation laid a valley called the Church Age that was undisclosed to the Old Testament prophets. Conclusion Why did God disclose prophecy in this way? We suggest that God had to construct the prophetic narrative in a way that could fit either of two scenarios: One in which Israel rejects her Messiah (necessitating an intervening Church Age). One in which Israel accepts her Messiah (and theoretically, the Day of the Lord and glorious inauguration of the Messianic Kingdom could have immediately followed). Of course, God foreknew which option Israel would choose (and even revealed as much in prophetic passages such as Isaiah 53 and Psalm 22). But He disclosed prophecy in a way that allowed Israel to control their own destiny without the overt assumption that they would fail. When they ultimately did fail by rejecting their Messiah, they brought to light the true issue: humanity's need for the Messiah's death on the cross and the redemption it purchased. There could be no contiguous Kingdom without first the sacrifice of the Savior. But God's prophetic plan allowed for the insertion of an intervening gap of time in which the death and resurrection of the Messiah, as well as the subsequent Church Age could occur. In this way, we can appreciate how God foreknew humanity's need of redemption and the eventual failure of the nation of Israel at the initial coming of her Messiah. None of this was a last-minute surprise to God. His plan was multidimensional, and seamlessly accounted for these eventualities! Only He could have put together such a plan! [1] Warren W. Wiersbe, “Zechariah” in The Bible Exposition Commentary: The Prophets, Colorado Springs: David C. Cook, 2002, pp. 447-476. [2] Expository Dictionary of Bible Words, ed. Stephen D. Renn, Peabody, MA: Hendrickson Publishers, 2005, p. 659.

In "Part 1", "Part 2", and "Part 3" of this article series, we began to examine the typological treasures hidden in the wedding rituals of the ancient Hebrews, which God instituted. It is astonishing to recognize that everything that God has said about His marriage to His bride, the Church, was anticipated thousands of years earlier in the institution of these customs. That fact is a profound piece of evidence that the author of the Bible is not bound to the constraints of time as we are. Rather, it is profound proof of His reality, and demonstrates His origin to be from outside of time. The Hebrew wedding involved a number of important rituals typologically correlating with the marriage of Christ and the Church. We are investigating seventeen of them in these articles. While these are not necessarily in strict order, they do follow the general process of the ancient Hebrew wedding. Let’s continue our examination of these astonishing parallels. 14.) Kallah – The Bride On the wedding day, the bridegroom – and especially the bride (kallah) – would be elaborately clothed. From ancient times, Jewish couples would be treated like royalty on this day. The bride and groom were both given bridal crowns to wear. [1] Go forth, O ye daughters of Zion, and behold king Solomon with the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart. -Song of Solomon 3:11 So, even from this ancient account in the Song of Solomon, we recognize that it was customary for the bride and groom to wear crowns on the day of their wedding. The wedding day is the bride’s special day, and she is treated accordingly. It is also a very ancient custom for a Jewish bride to sit on a “throne” at her reception. [2] From ancient to modern times, every Jewish bride is bedecked like a queen. The Jewish Midrash speaks of twenty-four adornments mentioned in Isaiah 3:18-24 that were customary for the ancient Hebrew brides to be beautified with on their wedding day. [3] Everything was done to make the bride as lovely as possible for this special day. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. -Isaiah 61:10 The bridal imagery in the following excerpt from Ezekiel 16 is also indicative of the majestic preparation and adornment of the ancient Hebrew brides, describing the marriage between God and Israel. Now when I passed by thee, and looked upon thee, behold, thy time was the time of love; and I spread my skirt over thee, and covered thy nakedness: yea, I sware unto thee, and entered into a covenant with thee, saith the Lord God, and thou becamest mine. Then washed I thee with water; yea, I thoroughly washed away thy blood from thee, and I anointed thee with oil. I clothed thee also with broidered work, and shod thee with badgers’ skin, and I girded thee about with fine linen, and I covered thee with silk. I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck. And I put a jewel on thy forehead, and earrings in thine ears, and a beautiful crown upon thine head. Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and broidered work; thou didst eat fine flour, and honey, and oil: and thou wast exceeding beautiful, and thou didst prosper into a kingdom. And thy renown went forth among the heathen for thy beauty: for it was perfect through my comeliness, which I had put upon thee, saith the Lord God. -Ezekiel 16:8-14 So, we understand that on her wedding day, an ancient Hebrew bride was treated like she was a queen at her coronation. One of the most exciting of the wedding preparations for the bride is choosing her wedding dress. As in most modern cultures, the traditional color of the wedding gown for the ancient Hebrews has always been white, denoting purity from sin. [4] [5] Concerning Christ and His bride the Church, we find the same bridal imagery described. We find that both Christ and the Church will be wearing crowns. The following passage from Revelation 14 describes the Bridegroom, Christ, coming out of the bridal chamber to visit judgment upon the earth – and He is wearing a crown. And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. -Revelation 14:14 The Church is also promised a crown at this time. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing. -2 Timothy 4:8 And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away. -1 Peter 5:4 We also find that like the ancient Hebrew couple on their wedding day, the description of the Church’s future is portrayed as being royal. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light; -1 Peter 2:9-10 The following passage tells us of the royal nature of the Bridegroom, Christ. And he hath on his vesture and on his thigh a name written, King Of Kings, And Lord Of Lords. -Revelation 19:16 So, the identity of the Bridegroom is that of the highest royalty conceivable. If the Church is His bride, then the Church is going to be the bride of the most royal and magnificent wedding that has ever taken place. The Church is marrying the pinnacle of royalty! Like the Hebrew brides, the Church will also sit on a throne. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. -Revelation 3:21 We also find that the bride, the Church, is given her white wedding dress. Let us be glad and rejoice, and give honor to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. -Revelation 19:7-8 Key Parallel: The ancient Hebrew couple being wed was treated like royalty on their wedding day. They sat on “thrones” at their reception. They were dressed in magnificent wedding apparel and were given crowns. The bride was bedecked in a beautiful white wedding gown. The bride of Christ, the Church, is also royalty, as she will be married to the “King of Kings and Lord of Lords.” This will be a royal wedding of the highest magnitude! She will wear a crown, be seated on a throne, and have on a white wedding gown. 15.) Chuppah – Concealed in the Wedding Chamber Upon their arrival at the father’s house, the bridegroom would take his bride to the wedding chamber (chuppah – Strong’s # H2646) in the cheder (Strong’s # H2315), or the room he had prepared (Psalm 19:5, Joel 2:16). [6] These terms chuppah and cheder may be used interchangeably, but for our purposes here, we will define chuppah as the wedding chamber in which the marriage would be consummated through physical union. The tradition of the chuppah is one that has changed and evolved significantly over time, but is still in use today in a modern form in contemporary Jewish weddings. Today, the tradition of the chuppah is represented by a canopy under which the bride and groom stand during the wedding ceremony (often in the form of a cloth upheld by four poles). [7] [8] But in ancient times, it was in this chamber that the couple would spend seven days hidden away while the wedding celebration continued for that entire week (Judges 14:12). This is referred to as the “seven days of the chuppah.” [9] There, in the privacy of the chuppah, the bride and groom entered into physical union for the first time. The bridegroom’s best man would wait outside the door of the wedding chamber. When the marriage was consummated through their intimate union, the bridegroom would tell the best man through the door, and he would go and announce it to the assembled guests. Now you understand John the Baptist in John 3:29: He that hath the bride is the bridegroom: but the friend of the bridegroom [or the best man], which standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice: this my joy therefore is fulfilled. -John 3:29 Upon hearing the good news, the wedding guests remained in the groom’s father’s house for the next seven days, celebrating with a great wedding feast. [10] The modern practice of yichud is the custom of the married couple enjoying a short period of privacy after the ceremony. [11] This custom also seems to look back to the ancient practice of having seven days concealed in the chuppah. The Shiv’at Y’mei Mishteh, or Seven Days of Feasting, are said to have been ordained by Moses, and are a custom that is thought to go back to patriarchal times. These feasting days serve as a focal point for communal rejoicing and for the couple to begin their married life together while in the lap of the community. This practice is still observed by traditional Jews today. In modern Jewish practice, during the Seven Days of Feasting, the bride and groom do not work, nor may they be involved in business transactions of any kind. They only eat, drink, and rejoice with each other. Each day, close relatives or friends host the married couple for a festive meal, which is punctuated by singing and rejoicing. [12] This modern practice is taken from the ancient Hebrew wedding tradition of the seven days of concealment in the chuppah, while the wedding guests celebrated in the father’s house for the entire week. Like the ancient Hebrew brides, Scripture seems to describe a bridal week for the Church in which we will be in the wedding chamber with our Bridegroom, Jesus. Biblical eschatology (or the study of the end times) describes a final seven-year period of time that is connected with the Jewish people specifically (Daniel 9). This chapter in Daniel describes time in periods of “weeks,” which is a common Hebraic expression for a period of seven (in this case, years). This time period is also described thoroughly in Revelation, and some refer to it as the Tribulation. This final seven-year “week” of time, especially the last half of it (called the “Great Tribulation” by Jesus in Matthew 24:21), is a time of unparalleled distress, and is characterized by the wrath or indignation of God. Pre-Tribulational eschatology, (which turns out to be the eschatological perspective that best aligns with the typology of the Jewish wedding) asserts that Scripture teaches that the Rapture, or catching away of the Church, will happen prior to this seven-year period. So, according to that pattern, while the Jewish people’s final “week” is taking place on earth, Jesus and His bride, the Church, will celebrate their marriage “week” in our heavenly chuppah, hidden away from view! Though the Church was unknown to the Old Testament audience, we seem to find some prophetic allusions that may refer to the heavenly chuppah in the following passages. And the Lord shall utter his voice before his army: for his camp is very great: for he is strong that executeth his word: for the day of the Lord is great and very terrible; and who can abide it? ... Blow the trumpet in Zion, sanctify a fast, call a solemn assembly: Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet [chuppah]. -Joel 2:11, 15-16 The theme of the Lord coming out of His chambers to visit judgment on the earth is spoken of here, referring prophetically to the “Day of the Lord.” It then speaks of a bridegroom coming out of his chamber and a bride from her chuppah. It's difficult to imagine this passage referring to any group other than the Church when it describes a bride coming out of her chuppah. Passages later in Scripture describe the Lord, whom the New Testament calls the Bridegroom, returning with His bride, the Church, at the Second Coming. Let’s examine another prophetic Old Testament passage that points to a select group of God’s people avoiding the Tribulation in the Day of the Lord by being concealed. Seek ye the Lord, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger. -Zephaniah 2:3 We know from later New Testament passages that the Church is not appointed to God’s Tribulation wrath, and will be kept from that time period altogether – making the Church a likely candidate for this group of people. The following passage written by Paul to the Church identifies this same period of the “Day of the Lord,” and specifically identifies the Church as being exempt from it. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. … But ye, brethren, are not in darkness, that that day should overtake you as a thief. … For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, -1 Thessalonians 5:2, 4, 9 Some feel that these Old Testament passages may refer to the remnant of Israel being hidden in the wilderness before the Second Coming. While this is certainly a possibility (and the Old Testament does seem to refer to this in other instances), we believe there are some reasons why this is not the case in the passages presented. Instead, it would seem to refer to the Church being hidden away as the pure, righteous bride that is exempted from the wrath of the Bridegroom. Let’s quickly examine this before moving on. One of the most glaring reasons why the group being hidden cannot be Israel, is because the passages are clear in describing these hidden ones as a righteous group who is exempted from the wrath. To the contrary, Israel at this time can hardly be considered righteous, which is the very reason why she must enter and endure the Tribulation. One of the purposes of the Tribulation is to drive the Jews to repentance, so that toward the end of it there will be a remnant who finally cries out unto Jesus Christ, finally acknowledging Him as their Messiah, which then prompts His return to save them from destruction. This hardly fits in with the narrative of a righteous group playing the role of a pure virgin bride being hidden away from the wrath. The Old Testament is clear that Israel up until that point was playing the role of the harlot unfaithful wife, not the unmarried pure virgin bride. Meanwhile, the New Testament clearly depicts the Church as the righteous and pure virgin bride of Christ who will avoid the coming wrath. If the Jews were the “hidden group” referenced by these passages, then how could they be called righteous before entering the chuppah, when we are told in passages such as Zechariah 13:8-9 that it will require the refining fire of the Tribulation to produce the righteousness of the Jewish remnant at the end of the Tribulation? But one of the main purposes of the Tribulation is to drive Israel to repentance. They were not righteous until the judgments drove them toward repentance. In fact, their repentance and turning to their true Messiah turns out to be a pre-condition for Christ’s return to earth (the Second Coming) with His bride to set up His Millennial reign. I [God speaking] will go and return to my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me early. -Hosea 5:15 Note: This word “early” actually means “earnestly.” [13] So, we’ve taken a brief detour through eschatology to explore and understand this aspect of end times prophecy that fits in (from a timing perspective) with the typology of the Jewish wedding rituals, and seems to clearly reveal the Church as that righteous bride being hidden away before the time of trouble, who then returns with her Bridegroom when it is passed. Before moving on to the next point, let’s do a quick review of the key parallels involving the chuppah. Key Parallel: The ancient Hebrew brides were “abducted” by their bridegrooms, and carried by procession to the father’s house. Upon arrival at the father’s house, the ancient Hebrew bridegrooms would take their brides into the privacy of the wedding chamber – the chuppah – for seven days. In the privacy of the chuppah, they would consummate the marriage through intimate union. The bride would then stay concealed in the chuppah for the remainder of the week, as the guests celebrated. The bride of Christ will be raptured, or lifted up off the earth to be carried away to our heavenly wedding chamber where we will spend “one week” (seven years), concealed and hidden away with our Bridegroom. While the bride of Christ is in the bridal chamber with Jesus, the rest of the world will face seven years of Tribulation. 16.) Mishteh – The Wedding Feast After seven days in the wedding chamber, the ancient Hebrew bride and bridegroom would emerge and participate in a wedding feast (mishteh – Strong’s # H4960) with their guests. The bride’s veil would be removed so that everyone could see her, and she would be presented to the guests and to the community. The end of this feast would conclude the wedding celebration. [14] In like manner, following the seven years in our heavenly chuppah while the Tribulation is taking place on earth, Jesus Christ will return to earth (the Second Coming) with His unveiled bride, the Church, to vanquish His enemies, establish His Kingdom, and also celebrate with a marriage supper. And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. -Revelation 19:9, 11-14 Here in Revelation 19, we see that following the seven-year Tribulation, Jesus will return at His Second Coming with His unveiled bride to earth to execute judgment on earth and then participate in the “marriage supper of the Lamb.” We know His bride is with Him, as we see her described as being “clothed in fine linen, white and clean,” which was the description of the bride given only a few verses earlier in Verse 8. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. -Revelation 19:8 As mentioned earlier, we also find Old Testament prophetic mention of Christ at His Second Coming being described as a bridegroom coming out of his bridal chamber, bringing His bride with Him. Blow the trumpet in Zion, sanctify a fast, call a solemn assembly: Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet [chuppah]. -Joel 2:15-16 Key Parallel: The ancient Hebrew bridal couple would emerge after seven days hidden away in the chuppah and participate in a wedding feast with their guests. After the seven years in the heavenly chuppah, Jesus Christ will come out of His wedding chamber as a Bridegroom, bringing His bride the Church with Him – to also celebrate with a marriage supper. 17.) Yachad - A New Life Together The Hebrew word yachad meaning “togetherness” or “unitedness” (Strong’s # H3162), is an ideal description for the just-married couple as they begin their new life together as one. [15] The Old Testament describes this togetherness as follows. Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. -Genesis 2:24 Since the very beginning of the Biblical tradition, the thought regarding the marital union was always one of unity and togetherness. The two people become one, through marriage. Following the seven-day marriage celebration, and marriage feast, the bridegroom and his bride would go to the home that the bridegroom had previously prepared. They would begin their new life together as husband and wife. As a future married couple, Christ and the Church will also be brought together as one. Paul, in his letter to the Ephesians, actually quotes the passage we just looked at from Genesis and applies it to Christ and the Church. Notice how Paul first describes the unity and togetherness of Christ and the Church, and then reveals that the Genesis 2:24 passage’s deeper meaning is to act as a type of Christ and the Church. Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. -Ephesians 5:25-32 At the end of the final seven-year “week,” just as the bridegroom and his bride would leave the marriage supper to go to the home the bridegroom had prepared, so Jesus and His bride will depart for their new home, the New Jerusalem (though this may be post-Millennial). And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. -Revelation 21:2-4 The New Jerusalem was beautifully adorned as a bride, John said, because it will be the eternal home of Christ’s bride. The author of Hebrews told us that the patriarchs looked for a city whose builder and maker was God, and that a heavenly city was being prepared (Hebrews 11:10, 16). He goes on to say that the Church is seeking the “heavenly Jerusalem” and “the city to come” (Hebrews 12:22 and 13:14). The Scriptures noted throughout this study make it clear that the bride is the Church and that the city called the new Jerusalem is being prepared for the bride of Christ. The bride of Christ will then be with her Bridegroom for all of eternity. And so shall we ever be with the Lord. -1 Thessalonians 4:17b Key Parallel: After the marriage week and the feast, the ancient Hebrew couples would begin their new lives together in the home that the bridegroom had prepared. They would exhibit togetherness and unity – being considered “one” through marital union. The relationship between Christ and the Church is one of togetherness and unity. We are considered part of His body, and we are to cleave together as one. Following the final “week” on earth and subsequent marriage feast, Christ and His bride will finish out the Millennium and then continue into the Eternal State together forever. Conclusion As we close out our four-part article series on this topic, keep in mind all of the incredible typological parallels between the ancient Hebrew wedding traditions and the marriage of Jesus Christ and His bride, the Church. In this series, we aimed at representing the key parallels, but we certainly acknowledge that many additional wedding subtleties are also embedded within the Biblical text – possibly some waiting to yet be discovered! From the pattern of the ancient Hebrew wedding practices, we see that, like the bridegroom of ancient times, Jesus came to the home of His future bride for the betrothal, established a covenant with His bride, sealed it with a glass of wine, paid for the bride price with His blood, sanctified her, and sent His bride gifts of the Holy Spirit. We, the betrothed (Christ’s Church) currently await the return of our Bridegroom to abduct us away to the wedding chamber (at the Rapture) to spend seven years hidden away with Him (while the Tribulation occurs on earth). We will then celebrate the Marriage Supper of the Lamb and following the Millennial reign on earth, depart with our Bridegroom to our eternal home, the New Jerusalem! Our present task at hand is all about readiness! Just like the ancient Hebrew brides waited and prepared during the long betrothal period for their bridegroom’s return, we must also wait and prepare for the soon return of our Bridegroom, Christ! Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. -Revelation 19:7-9 [1] Emil G. Hirsch, Frank Knight Sanders, and Kaufmann Kohler, Jewish Encyclopedia, entry “Crown,” JewishEncyclopedia.com. (http://www.jewishencyclopedia.com/articles/4778-crown - Retrieved 5/15/18) [2] Aryeh Kaplan, Made in Heaven: A Jewish Wedding Guide, Brooklyn, NY: Moznaim Pub., 1983, p. 91. [3] Ibid., p. 59. [4] Ibid., p. 60. [5] Yehuda Shurpin, “Why Do Jewish Brides Wear White? Isn’t It a Non-Jewish Thing?” Chabad.org. (https://www.chabad.org/library/article_cdo/aid/3136016/jewish/Why-Do-Jewish-Brides-Wear-White-Isnt-It-a-Non-Jewish-Thing.htm - Retrieved 5/15/18) [6] Avi Ben Mordechai, Signs in the Heavens, Millennium 7000 Communications, Int’l, 1996, p. 277. [7] Eliezer Segal, “The Huppah: From Eden to Today,” Feb. 14, 1992, in Jewish Free Press. (http://people.ucalgary.ca/~elsegal/Shokel/920214_Huppah.html - Retrieved 5/13/18) [8] Kaplan, p. 133. [9] Kaufmann Kohler, Jewish Encyclopedia, entry “Huppah,” JewishEncyclopedia.com. (http://www.jewishencyclopedia.com/articles/7941-huppah - Retrieved 5/13/18) [10] The Universal Jewish Encyclopedia, ed. Isaac Landman, New York: Universal Jewish Encyclopedia Co., Inc., 1948, pp. 5, 10, 373, 399, 504. [11] Kaplan, p. 206. [12] Michael Kaufman, “After the Wedding Ceremony,” My Jewish Learning. (https://www.myjewishlearning.com/article/after-the-wedding-ceremony/ - Retrieved 5/13/18) [13] Benson Commentary, entry “Hosea 5:15,” BibleHub.com. (http://biblehub.com/commentaries/hosea/5-15.htm - Retrieved 02/05/18) [14] The Universal Jewish Encyclopedia, pp. 5, 504. [15] Strong’s Concordance, entry “3162, yachad,” BibleHub.com. (http://biblehub.com/hebrew/3162.htm - Retrieved 5/22/18)

In our "Part 1" and "Part 2" of this article series, we began to examine the typological treasures hidden in the wedding rituals of the ancient Hebrews, which God instituted. It is astonishing to recognize that everything that God has said about His marriage to His bride, the Church, was anticipated thousands of years earlier in the institution of these customs. That fact is a profound piece of evidence that the author of the Bible is not bound to the constraints of time as we are. Rather, it is profound proof of His reality, and demonstrates His origin to be from outside of time. The Hebrew wedding involved a number of important rituals typologically correlating with the marriage of Christ and the Church. We are investigating seventeen of them in these articles. While these are not necessarily in strict order, they do follow the general process of the ancient Hebrew wedding. Let’s continue our examination of these astonishing parallels. 9.) Mkudeshet – The Betrothed Bride After the marriage covenant was established, the bridegroom left his bride at her home and returned to his father’s house, where he remained separated from his bride for a period of time. A typical betrothal period would last about twelve months, but could be up to two years. [1] [2] Interestingly, scripture compares a thousand years to one day to help convey God’s perception of time. We have been without our Bridegroom for almost two thousand years (since 33 AD). Notice how the following passage tells us that to God, a thousand years is like a day, and notice the context – His return. Also, notice how the Church – the bride – is addressed as “beloved.” And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation. For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water: Whereby the world that then was, being overflowed with water, perished: But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men. But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. -2 Peter 3:4-8 This period of separation would allow the bride time to gather her trousseau and prepare for married life. [3] During this time, she prepared herself for the marriage. She likely had saved up money all her life for this time. She would purchase expensive perfumes, cosmetics, and clothing and keep herself well prepared should the bridegroom return. Because she did not know exactly when he would return, she had to be in a state of constant preparation and readiness! During this betrothal period while she awaited his return, she is referred to as a mkudeshet – one who is betrothed, sanctified, and dedicated to another. [4] This is how we, the Church and bride of Christ are supposed to await our Bridegroom’s return. Paul talks about our betrothal separation period in the following passage. For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. -2 Corinthians 11:2 Key Parallel: The ancient Hebrew brides would await the return of their bridegrooms over a betrothal period of about one to two years. The bride was separated and dedicated to her bridegroom throughout this period. During this time, they would make all preparations for the inexact time of his return and be ready to leave with him when he arrived. As Christ’s bride, the Church has endured nearly two thousand years awaiting her Bridegroom. During this time, she is told to stay separated and dedicated to Christ only, and eagerly await His return. Now is our time to make the necessary preparations, as we will have to be ready to depart with Him immediately at the Rapture – the catching away of the Church. Since we don’t know exactly when this will occur, we must remain ready at all times! 10.) Cheder – The Bride Chamber Concerning the pre-wedding preparations made by the bridegroom, much would need to be completed before it would be time to receive his bride. Once back at his father’s house, he would begin the task of the construction of the cheder – the bride chamber, typically as a room added onto his father’s house. The bridegroom would normally leave the bride by promising that he was going back to his father’s house to prepare a place for her, and that he would then return to receive her at an inexact time in the future (typically about one to two years). [5] The construction is examined and approved only by the father. When the father was satisfied with the construction, he would give his son permission to go and receive his bride. Therefore, the timing of the bridegroom’s return was inexact and unknown, especially to the bride. She would just have to be ready on an ongoing basis. In like manner, Jesus, before His crucifixion, made the promise of a bridegroom to His disciples who would soon become the foundation of His future Church. He had been warning the disciples of His coming departure and death, and gave them a comforting promise. Let not your heart be troubled: ye believe in God, believe also in me. In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. -John 14:1-3 This was Jesus’ first promise of what the disciples would later learn to recognize as what we call the Rapture, and He presented it using the phraseology of a Bridegroom. The word “mansion” here in Greek refers to a lodging, a dwelling-place, or a room (mone – Strong’s # G3438). [6] Concerning the timing of His return, just as any Jewish bride, the Church does not know the exact time. His return is simply imminent, and we must maintain constant readiness. So, Jesus, as a Bridegroom, is promising His bride that He will prepare a room (or bride chamber) in His Father’s house, for us to consummate the marriage with Him. And we must remain ready for the unknown hour of his return! Key Parallel: Once the bridegroom returned back to his father’s house, the construction of the bride chamber would be initiated. This room would typically be added onto the father’s house. The bridegroom would have left his future bride by promising that he was going to prepare the bride chamber for her and would be back to receive her at the appointed time. Jesus, in like manner, declared His intention to make this very preparation during our long betrothal period while we, His bride, await His return to receive us. He promised that He would return to receive us at the appointed time. 11.) Mikvah – Baptism The bride would also be required to partake in a cleansing bath (mikvah). Mikvah is in effect, the Hebrew word used for baptism, referring to a reservoir of water. To this day, a conservative Jewish bride cannot marry without a mikvah. [7] This ritual purification indicates a separation from a former way to a new way. In the case of marriage, it indicates leaving an old life for a new life with your spouse. In like manner, Jesus commanded us to be baptized both in the physical sense, by immersion in water in His name, but also promised a Comforter that would come. He let us know that this Comforter was His very own Spirit called the Holy Ghost, which the believer would become spiritually “baptized” into. Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. -Acts 2:38 John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he [Jesus] shall baptize you with the Holy Ghost and with fire: -Luke 3:16 Although there are many other passages that discuss both Spirit and water baptism, we recognize that the two above verses are representative of the New Testament commands regarding baptism. Jesus spoke of a new birth experience that incorporated elements of both Spirit and water baptism (John 3). Jesus, through the writings of the Apostle Paul, declares the following saying, concerning His bride. Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, -Ephesians 5:25-26 Key Parallel: The ancient Hebrew brides, as well as many modern Jewish brides, were required to cleanse themselves in a purifying ritual mikvah prior to the wedding. Jesus commanded His bride, the Church, to be cleansed in the waters of baptism, but also to be baptized with the Holy Ghost. 12.) Shoshvinin – The Wedding Procession One of the important preparations for the wedding is choosing the members of the wedding procession or party (shoshvinin). The wedding party would include the best man, the maid or matron of honor, the ushers or male attendants, and the bridesmaids or female virgin attendants. In ancient times, an individual member of the wedding party was known as a shoshvin. [8] [9] In addition to the wedding party, there would also typically be a large number of guests that would attend. The guests could include members of the family and those in the community. Scripture gives us some indication as to the identity of at least one of the shoshvinin in the heavenly marriage between Christ and the church. John the Baptist, one of the last Old Testament Jewish saints, identified himself as the “friend of the Bridegroom” (John 3:29), or in modern terms, the “best man.” He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice: this my joy therefore is fulfilled. -John 3:29 In other words, John the Baptist does not claim to be part of the bride. We understand this further by Jesus’ statement in Matthew 11:11. Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. -Matthew 11:11 So, Jesus made it clear that there was coming a group, of which John was not a part, of whom even the least would be greater. We understand later that this is due to the Holy Spirit endowment in each member of the Church. Jesus therefore, makes a clear distinction between Old Testament saints and the Church. John was one of the last Old Testament saints, and was not a part of the Church. Instead, John (knowing this) identified himself as the “best man.” What about the wedding guests? To speculate on who they might be, we must ask the question, “who else will be in heaven that is not part of the bride?” The most likely candidate group is the Old Testament saints. The souls of the Old Testament saints (though yet unresurrected) will be in heaven. [10] So, it is possible that the wedding guests may be the souls of the Old Testament saints. They are the friends of the Bridegroom, who are likely also among the ones invited as guests to the later marriage supper upon receiving their resurrection bodies (Daniel 12:2; Matthew 8:11). Key Parallel: In ancient times, any typical wedding party would have a best man, as well as a number of male and female attendants for the bridegroom and bride. There would be a large number of guests from the families and surrounding community who would attend and celebrate the wedding. Scripture describes John the Baptist – one of the last Old Testament saints – as the “best man.” We can then make an educated guess as to the identity of the other wedding guests. Jesus called John the greatest man of the Old Testament period, and therefore it makes sense why he is the “best man.” So then if he were the greatest of the Old Testament saints, it would make sense that the souls of the other Old Testament saints would be the wedding guests. 13.) Nesuin – The Taking of the Bride When the marriage chamber was ready, the father inspected it, and if it was suitable, he would tell his son the bridegroom that he could go receive his bride! This was typically done by a procession consisting of the bridegroom in festive attire and accompanied by his male escorts, called minyan – Strong’s # H4510 (Judges 14:11, Jeremiah 7:34). [11] The bridegroom and his procession would often approach at night, conducting a torch-lit procession to the home of the bride. [12] Although the bride was expecting her groom to come for her, she did not know the exact time of his coming. To maintain her readiness, she may keep an oil lamp lit through the night. As the procession approached the home of the bride, at a distance, a shofar (a ram’s horn trumpet) would be blown, and there would be shouts to alert the bride that “the bridegroom cometh!” [13] [14] She would be prepared and ready, and would use these last moments to gather her belongings and be ready to immediately leave with her bridegroom. We see something similar in Song of Solomon. My beloved spake, and said unto me, Rise up, my love, my fair one, and come away. -Song of Solomon 2:10 The arrival of the groom at the bride’s house signaled his intention of “taking her to wife.” This act of “taking” or in a sense romantically abducting the bride was referred to as nesuin, which literally means “taking.” [15] And that’s the romantic part – all Hebrew brides were “stolen.” The Jews had a special understanding of a woman’s heart. What a thrill for her, to be “abducted” and carried off into the night, not by a stranger, but by one who loved her so much that he had paid a high price and made great preparation for her! The bride is escorted by procession back to the bridegroom’s father’s house in a bridal litter or palanquin called an aperion in Hebrew (Strong’s # H668). This aperion is mentioned in Song of Solomon 3:9-10. King Solomon has made for himself a palanquin [aperion] From the (cedar) wood of Lebanon. He made its posts of silver, Its back of gold, Its seat of purple cloth, The interior lovingly and intricately wrought By the daughters of Jerusalem. -Song of Solomon 3:9-10 (AMP) After the groom and his wedding procession received his bride together with her female attendants (virgin bridesmaids – Psalm 45:13-15; Matthew 25:1-13), the enlarged wedding party would then return from the bride’s home back to the groom’s father’s house (Genesis 24:67). [16] Just as the bridegroom would come for the bride at any time, often at night, and with a shout and sound of the shofar, in like manner, the Lord will return as a Bridegroom for the Church. And just as the taking of the bride was accomplished by a procession of the groom and male escorts from the groom’s father’s house to the home of the bride, so the taking of the Church will be accomplished by the Bridegroom, Christ, along with a procession of angels from the “Father’s house” in heaven. Paul talks about this nesuin or “taking of the Church” in 1 Thessalonians. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. -1 Thessalonians 4:16-17 Let’s also recall the “Bridegroom’s promise” of Jesus in John 14. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. -John 14:3 Key Parallel: At the time appointed by the bridegroom’s father, a procession would be conducted to go and abduct the bride! Often, this would be done at night, by the light of torches. The bridegroom, flanked by his attendants, would approach the bride’s home. As he drew near, shofars would be sounded, and they would shout to alert her that he was coming! Upon arrival, the bride would be taken by the procession, lifted up and placed in a bridal litter, and brought back to the bridegroom’s father’s house amidst great rejoicing. At the time appointed of the Father, Jesus – our Bridegroom – will appear at a time unknown to us (maybe at midnight) with a shout, a trumpet, and a procession of angels to lift us up and “rapture” us out of this world and bring us back to His Father’s house for the wedding ceremony! [1] Avi Ben Mordechai, Signs in the Heavens, Millennium 7000 Communications, Int’l, 1996, p. 270. [2] The Universal Jewish Encyclopedia, ed. Isaac Landman, New York: Universal Jewish Encyclopedia Co. Inc., 1948, p. 372. [3] Ibid. [4] Judaism 101, entry “Marriage,” JewFAQ.org. (http://www.jewfaq.org/marriage.htm - Retrieved 5/28/18) [5] The Universal Jewish Encyclopedia, p. 372. [6] “G3438 - monē - Strong’s Greek Lexicon (KJV),” Blue Letter Bible. (https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g3438 - Retrieved 5/11/18) [7] “Mikveh Before the Wedding,” My Jewish Learning. (https://www.myjewishlearning.com/article/mikveh-a-spiritual-preparation-for-marriage/ - Retrieved 4/18/18) [8] Aryeh Kaplan, Made in Heaven: A Jewish Wedding Guide, Brooklyn, NY: Moznaim Pub., 1983, p. 62. [9] 1 Maccabees 9:37-39, (GNT), Bible Gateway. (https://www.biblegateway.com/passage/?search=1+Maccabees+9&version=GNT - Retrieved 4/20/18) [10] Tony Garland, A Commentary on the Book of Revelation, “20.5.1. Order of Resurrection,” Bible Study Tools. (https://www.biblestudytools.com/commentaries/revelation/revelation-20/order-of-resurrection.html - Retrieved 5/4/18) [11] 1 Maccabees 9:37-39, (GNT), Bible Gateway. (https://www.biblegateway.com/passage/?search=1+Maccabees+9&version=GNT) [12] The Standard Bible Encyclopedia, Vol. III, ed. James Orr, Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1957, p. 1998. [13] Richard Booker, Here Comes The Bride: Jewish Wedding Customs And The Messiah, Houston, TX: Sounds of the Trumpet, 1995, p. 9. [14] Avi Ben Mordechai, Signs in the Heavens, Millennium 7000 Communications, Int’l, 1996, p. 277. [15] Moses Mielziner, The Jewish Law of Marriage and Divorce in Ancient And Modern Times, Cincinnati, OH: Bloch, 1884, p. 83. [16] Roland de Vaux, Ancient Israel: Its Life and Institutions, Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997, p. 34.

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

(From the study "The Identity Of The Nephilim") In this article, we will undertake an examination of the Hebrew word “Nephilim” that we see used several times in the Bible, in order to gain a basic understanding of who these beings were. There are two passages in the Bible that explicitly mention the Nephilim by that name. However, there are a multitude of passages that refer to the greater subject of the Nephilim – many often being overlooked by those who are unfamiliar with this topic. But the two passages in which the Hebrew word Nephilim explicitly appear are Genesis 6:4 and Numbers 13:33. Let’s take a look at the first of those two – Genesis 6:4. The context of this passage is the time before the Flood of Noah, in which the wickedness of the pre-Flood world is being described. Genesis 6:1-4 reads: And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose. And the Lord said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. There were giants [many versions simply say “Nephilim”] in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown. -Genesis 6:1-4 In the King James Version, as well as certain other English Bibles, we find this Hebrew word “Nephilim” loosely translated as “giants.” However, because it’s unknown for certain what this Hebrew word means, some English Bibles have left it untranslated, simply carrying over the Hebrew and transliterating it into English – yielding the word “Nephilim.” The second mention of Nephilim in the Bible is found in Numbers 13:33, as the Israelites were getting ready to enter into the Promised Land of Canaan. However, many of the spies Moses sent to search out the land returned with the conclusion that they were unable to conquer it. To support this conclusion, they referenced the giant inhabitants of the land, whom they called Nephilim, and descendants of the Nephilim. The spies reported feeling like grasshoppers in comparison to this evil race of giants. Numbers 13:32-33 reads: And they brought up an evil report of the land which they had searched unto the children of Israel, saying, The land, through which we have gone to search it, is a land that eateth up the inhabitants thereof; and all the people that we saw in it are men of a great stature. And there we saw the giants [Nephilim], the sons of Anak, which come of the giants [Nephilim]: and we were in our own sight as grasshoppers, and so we were in their sight. -Numbers 13:32-33 Let’s now explore the possible meaning of the word Nephilim. This term is often translated as “those who fall,” “the fallen,” or “those who descended from heaven to earth.” However, Dr. Michael Heiser, an adjunct Professor of Biblical Studies at Liberty University who holds a PhD in Hebrew and Semitic studies, disagrees with this interpretation. In his critique of an author who defined Nephilim as “those who fall,” Heiser explains: Sitchin assumes "Nephilim" comes from the Hebrew word "naphal" which usually means "to fall." He then forces the meaning "to come down" onto the word, creating his "to come down from above" translation. In the form we find it in the Hebrew Bible, if the word Nephilim came from Hebrew naphal, it would not be spelled as we find it. The form Nephilim cannot mean "fallen ones" (the spelling would then be nephulim). Likewise, Nephilim does not mean "those who fall" or "those who fall away" (that would be nophelim). The only way in Hebrew to get Nephilim from naphal by the rules of Hebrew morphology (word formation) would be to presume a noun spelled naphil and then pluralize it. I say "presume" since this noun does not exist in biblical Hebrew – unless one counts Genesis 6:4 and Numbers 13:33, the two occurrences of Nephilim – but that would be assuming what one is trying to prove! However, in Aramaic, the noun naphil(a) does exist. It means "giant," making it easy to see why the Septuagint (the ancient Greek translation of the Hebrew Bible) translated Nephilim as gigantes ("giant") … It is most likely that Nephilim is an Aramaic term imported into Hebrew during the final editing of the Hebrew Bible in Babylon (where Aramaic was the lingua franca) and then the ending was corrected to Hebrew rules of word formation. [1] Based on Heiser's explanation, it would seem clear that the word “Nephilim” is a term originating from Aramaic, meaning “giant,” which was brought into Hebrew and given the “-im” ending, indicating plurality. The translators of the King James Version seem to have been aware of this, as they translated Nephilim as “giants” and did not call them “the fallen,” or anything similar. In addition, the majority of ancient Bible versions – including the Septuagint, Theodotion’s translation of the Hebrew Bible into Greek, the Latin Vulgate, the Samaritan Pentateuch, Targum Onkelos, and Targum Neofiti – all interpret the word to mean “giants.” [2] Of course, we understand that the term “giant” refers to a man of extraordinary size and strength. We may therefore conclude that the evidence clearly shows that the Hebrew word Nephilim referred to giants. [1] Michael Heiser, “The Nephilim,” SitchinIsWrong.com. (https://sitchiniswrong.com/nephilim/nephilim.htm - Retrieved 4/10/21) [2] Jacques Van Ruiten, Primaeval History Interpreted: The Rewriting of Genesis I-II in the Book of Jubilees, Brill, 2000, p. 189.

It may startle you to discover the treasures hidden in the wedding rituals of the ancient Hebrews, which God instituted. It is astonishing to recognize that everything that God has said about His marriage to His bride, the Church, was anticipated thousands of years earlier in the institution of these customs. That fact is a profound piece of evidence that the author of the Bible is not bound to the constraints of time as we are. Rather, it is profound proof of His reality, and demonstrates His origin to be from outside of time. These insights we will examine also demonstrate the integration of the Bible, which is another proof that demonstrates its Author to be from outside time. Because the Bible is composed of sixty-six books, written by over forty authors who mostly didn’t know each other, over an almost two thousand-year time span, to then discover that it is thoroughly integrated down to the subtle nuances is a proof of its extra-dimensional origin. Furthermore, the fact that its human authors could not have understood the true depth of meaning behind the “types and shadows” embedded into their inspired writings is a fact that echoes its inspiration from outside time. This content of this multi-part article series should continue to amaze you concerning God’s precision in that regard. Not only does this provide a profound awareness regarding our prophetic perspective, but it also demonstrates the incredible love and affection with which God views us. At face value, most of these insights are not obvious to the modern reader. However, by becoming in touch with the Hebraic roots of the Bible, we can better comprehend the depth of anticipatory design embedded into both the Biblical record and the ancient Hebrew culture. All through the Gospels, Jesus relied on the ancient Jewish wedding pattern for many of His parables (Matthew 22:1-14; 25:1-13), climaxing in His Bridegroom’s promise in the Upper Room in John 14. We will explore these references within this study in order to recognize the full importance of these allusions. Unfortunately, many of us miss seeing the full depth of meaning by our modern unfamiliarity with the model of ancient Jewish wedding rituals. The Hebrew wedding involved a number of important rituals typologically correlating with the marriage of Christ and the Church. We will investigate seventeen of them in these articles. The following are not necessarily in strict order, yet they follow the general process of the ancient Hebrew wedding. Let’s begin to examine these astonishing parallels. 1.) Erusin - Betrothal The first step in a Hebrew marriage was betrothal (erusin). [1] Betrothal involved the establishment of an engagement covenant (te’naim), leading up to the marriage covenant (ketubah), as initiated by a prospective bridegroom (chatan). The ketubah is the final document that stipulates all expectations and conditions for the marriage between the husband and wife. [2] Jesus explicitly refers to Himself as the Bridegroom in the following passage in Mark. And the disciples of John and of the Pharisees used to fast: and they come and say unto him, Why do the disciples of John and of the Pharisees fast, but thy disciples fast not? And Jesus said unto them, Can the children of the bridechamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast. But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days. -Mark 2:18-20 So, Jesus identifies Himself as the Bridegroom. The following verse tells us that, like every Jewish bridegroom, Jesus came from His Father’s house and travelled to the home of his bride (kallah). I came forth from the Father, and am come into the world: -John 16:28a So, Jesus emphasized that He as the Bridegroom had come to earth, from His Father’s house, to find Himself a bride. We see from the above passage in Mark, and others, that He makes it clear He will at some point leave, and later return for His bride, as was the normal betrothal custom. It was normal for the bridegroom to often take the initiative in establishing a marriage covenant. Key Parallel: In ancient Jewish culture, in order to initiate betrothal, the prospective bridegroom would travel from his father’s house to the house of the prospective bride. In like manner, Jesus left His Father’s house in heaven and “travelled” to earth (through the Incarnation), the home of His prospective bride, the Church. 2.) The Mohar – The Bride Price Upon arrival at the home of the young woman, the prospective bridegroom would negotiate with the woman’s father as to the bride price (mohar – Strong’s # H4119) he must pay to “purchase” his bride, as was the custom (Genesis 24:53; 34:12; Exodus 22:15-16; 1 Samuel 18:25; Hosea 3:2). [3] On a practical level, since the Father was losing a valuable member of his household (the bride), and had spent considerably to raise, feed, and house her since she was young, the mohar paid to the father was to help compensate him for these costs. Jesus understood – because as God, He established this tradition – that He could not simply obtain a wife without paying a price (a mohar) for His bride. The necessity of a mohar is one of the most overlooked reasons for His death. You must recognize that He died not only to be free from the law of marriage with Israel, but He died also in order to present a mohar to His bride, the Church. In order to understand this, you must recognize that you as a believer have been purchased (redeemed), as the aforementioned passage in Ephesians 1 describes. Until the redemption of the purchased possession [referring to us as Christians] … -Ephesians 1:14 So, as the bride, Christ has purchased us. We will discuss shortly what He used to pay for, or redeem us. But to understand the true depths of this, you need to see this from the cultural aspects of that time. In the ancient customs, it was not only necessary to simply present a mohar to the woman’s father, but you had to present a suitable mohar according to the woman’s social status (1 Samuel 18:23). For example, if you were marrying a commoner or a peasant woman, you may present sheep and chickens and goats to her father in order to demonstrate to him that you are capable of providing for her on the level in which she is used to living. However, if you were marrying royalty, you would present gifts such as silver and gold and costly garments. But yet, if you were marrying distinct royalty, in which the woman was able to trace her royal lineage back a certain number of generations, you may be required to present exotic gifts from around the world. You must meet her on her social level. [4] In order to properly understand the cross, you must recognize that the cross was meant to express to you your social status from God’s viewpoint. Forasmuch as ye know that ye were not redeemed [purchased] with corruptible things, as silver and gold… -1 Peter 1:18 Jesus made it clear to you that the objects normally given to earthly royalty as a mohar were far beneath what He considers your status to be. Peter implies in Verse 18 that even valuable earthly items such as silver and gold would actually be an insult to present to His bride. So then, what did He use to purchase us? In order to express to us how unique and special we are to Him, He came up with something to present as a mohar that was unique only to Him. Something nobody else would be able to duplicate, which would express to us our true status in His eyes. The following verse (Verse 19), tells us: But with the precious blood of Christ, as of a lamb without blemish and without spot: -1 Peter 1:19 So, we understand that what He devised as a mohar for the Church was His own precious, sinless blood, as of a lamb without blemish and without spot! It was because of this purchased price, that Paul wrote the following to the Church. Know ye not that … ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s. -1 Corinthians 6:19-20 Key Parallel: The prospective bridegroom would negotiate a mohar to pay the bride’s father in order to establish a marriage covenant whereby the woman would become his betrothed. The value of the mohar would be on par with the social status that the woman had. Jesus, through His death on the cross, paid the mohar that was needed (His own sinless blood) in order to atone for the sins of all mankind that began with Adam. He thereby purchased the Church as His betrothed with a mohar of incomparable value, indicating to her the true social status that she possesses in His sight. 3.) Shiluhin – The Dowry A dowry (shiluhin, or in later Talmudic terms, nedunya or nadan) is a transfer of parental property, gifts or money at the marriage of a daughter. A dowry contrasts with the related concept of a bride price or mohar. While a bride price or mohar is a payment by the groom to the bride’s parents, a dowry is the gift of wealth transferred from the bride’s family down to the bride. She would bring this gift with her into her new marriage. In other words, it was a wedding gift from the father to his daughter, the bride. [5] Upon leaving her father, the daughter received this shiluhin as a parting gift. This concept is mentioned in passages such as Genesis 24:59, 29:24, 29, and 1 Kings 9:16. In light of this definition of a dowry, consider the following passages, which seem to describe the Holy Spirit as the “dowry” being given to us from the Father. And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. -John 14:16-18, 26 And, behold, I send the promise of my Father upon you [speaking of the Holy Spirit]: but tarry ye in the city of Jerusalem, until ye be endued with power from on high. -Luke 24:49 The Holy Spirit endowment is comparable to the modern practice of the bridegroom giving the bride an engagement ring as a type of down payment on the wedding. But in terms of the ancient Hebrew wedding practices, the Holy Spirit seems to also parallel the concept of the dowry, being that it comes from the Father and is given to the bride. Key Parallel: The father would present to his daughter, the bride, a dowry of value that she would bring with her into the marriage. The Father, God presented the Holy Spirit to the bride as a dowry that would seal her until the time of her redemption. 4.) Shiddukhin – The Proposal Shiddukhin can be defined as the early stage of the marriage process in which the man and woman consensually promise to marry each other in the future. [6] The Talmud refers to the marriage proposal as shiddukhin. [7] In ancient times, much of the negotiation of the ketubah was between the prospective bridegroom and the woman’s father. However, this could not be completed without the woman’s willing consent. The bridegroom would have to approach the woman in order to gain her agreement to marry. The betrothal could not be complete without the woman’s consent. [8] And they called Rebekah, and said unto her, Wilt thou go with this man? And she said, I will go. -Genesis 24:58 As became customary, the man would pass a cup of wine to the woman, symbolizing covenant agreement. If the woman did not pick up the cup and drink, she was refusing him. But if she picked up the cup and drank from it, she was accepting his marriage proposal. [9] [10] After the bride accepted, the family would partake in a festive meal in celebration of the covenanted marriage. [11] Acceptance of the marriage to Jesus is a decision that can only be done with one’s willing consent. And just like the bride did not initially choose the groom, we did not choose Christ. Ye have not chosen me, but I have chosen you… -John 15:16a So, like the ancient Hebrew brides, we simply consented to the marriage proposal. Regarding the drinking of the cup and the celebratory meal, let’s understand Jesus at the Last Supper speaking to His disciples. After the same manner also he took the cup, when he had supped, saying, this cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come. -1 Corinthians 11:25-26 In other words, Jesus was assuming the position of a Bridegroom, telling His bride-to-be that by the drinking of the cup, she is agreeing to His marriage proposal. He establishes this tradition of the Lord’s Supper meal to commemorate and celebrate the marriage. And just as the earthly bridegroom would leave after the bride’s agreement, in order to go prepare a place for her, and then later return, our heavenly Bridegroom instructed us to do this in remembrance of Him until He returns for us. So, you should recognize that participation in the tradition we call “communion” is in actuality a symbol of the acceptance of the marriage covenant with Jesus. Key Parallel: The ancient Jewish bridegrooms would obtain marital consent from the bride through the partaking of a drink of wine. The family would then celebrate the agreement with a festive meal. She did not choose him; he chose her, and she agreed. Jesus established the tradition of the Lord’s Supper for His bride the Church, indicating to her that through the drinking of the cup of wine, and the eating of the bread, she is commemorating her agreement to His marriage proposal. We did not choose Him; He chose us, and we agreed. [1] The Universal Jewish Encyclopedia, ed. Isaac Landman, New York: Universal Jewish Encyclopedia Co. Inc., 1948, pp. 7, 372. [2] David R. Mace, Hebrew Marriage, New York: Philosophical Library, 1953, p. 167. [3] The Universal Jewish Encyclopedia, p. 372. [4] Merrill Unger, The New Unger’s Bible Dictionary, Art. “Marriage – Marriage Customs,” ed. R.K. Harrison, Chicago: Moody Publishers, 1988, p. 818. [5] Louis Ginzberg and Julius H. Greenstone, Jewish Encyclopedia, entry “Dowry,” JewishEncyclopedia.com. (http://www.jewishencyclopedia.com/articles/5297-dowry - Retrieved 3/10/18) [6] Batsheva Sherman, “Marriage in Halakhic Judaism” Shalvi/Hyman Encyclopedia of Jewish Women, Dec. 31, 1999, Jewish Women’s Archive. (https://jwa.org/encyclopedia/article/marriage - Retrieved 5/10/18) [7] Aryeh Kaplan, Made in Heaven: A Jewish Wedding Guide, Brooklyn, NY: Moznaim Pub., 1983, p. 22. [8] Ibid., p. 22-23. [9] The Universal Jewish Encyclopedia, p. 373. [10] Avi Ben Mordechai, Signs in the Heavens, Millennium 7000 Communications, Int’l, 1996, p. 269. [11] Ibid., p. 273.

(From the study "Should Christians Support Israel?") In our modern times, it has become fashionable for those in political, academic, and media spheres to attack Israel's right to exist as a sovereign nation. Unfortunately, similar sentiments are often expressed in Christian circles. For instance, some have taken the position that due to Israel’s current state of unbelief, the attitude of the Christian towards them as a nation should be one of opposition ("unbelief" meaning they still have not accepted their true Messiah, Jesus Christ). Some have gone as far as to say that their current state of unbelief makes even the State of Israel’s national sovereignty illegitimate in God’s eyes. They claim that since Israel’s return to the land in the 1900s took place while in this state of unbelief, then that return is not in any way connected to Bible prophecy. From this train of thought, they often deny that the modern State of Israel has any significance at all in terms of Bible prophecy. What is the truth about this? Where does Israel fit into God’s future program for humanity and world events? Is the modern State of Israel prophetically significant? Does God have a future plan for national Israel? And if so, what does it include? Answering these questions will help us gain a perspective as to the proper attitude of a Bible-believing Christian towards Israel. As Christians today, one of the best ways we can gain further understanding concerning the proper perspective we should have towards Israel as a nation is by recognizing what the Bible has to say about their prophetic destiny. First, we will explore the topic of whether Israel’s current regathering from worldwide dispersion (or in other words, the establishment of the modern State of Israel in the 1900s) has any connection to Bible prophecy. The answers we uncover will logically guide our perceptions going forward. In other words, if we do find that the modern State of Israel has prophetic relevance, and we recognize what Scripture tells us about Israel’s future in God’s plan, then those understandings must logically guide how we as Christians think towards modern Israel. Israel's Two Worldwide Regatherings In order to recognize how prophetically significant the current State of Israel actually is according to Bible prophecy, we need to first have an understanding of what the Bible says about Israel’s regathering to their ancestral homeland. The Bible is full of these prophecies. In fact, Bible scholar Thomas Ice notes: Every Old Testament prophet, except Jonah, speaks of a permanent return to the Land of Israel by the Jews. [1] The Biblical focus on the people of Israel being permanently regathered to the land is a pervasive theme throughout the Old Testament. But one of the most ignored topics of Bible prophecy is the awareness that Scripture plainly declares that Israel will undergo two different regatherings from worldwide dispersion (or if you prefer, two distinct phases of worldwide regathering). Further, the Bible also declares that these two regatherings would take place under very different circumstances and for very different purposes. It turns out that these differences actually help us recognize just how significant the current State of Israel is within the Bible’s prophetic outline for Israel’s future. We will begin by first stating our proposition. We will then thoroughly demonstrate the reality of this proposition as being a clear Scriptural teaching throughout the remainder of this article and the one to follow. Our proposition is that the Bible contains a number of prophecies indicating that Israel would be regathered first in a state of unbelief in preparation for judgment (the judgment that culminates in the Tribulation), and that afterwards, they would then be regathered a second and final time in faith (this taking place after the Tribulation), in preparation for blessings to be received in the Millennial Kingdom. This is significant because many people overlook the distinction of these two regatherings and only recognize one regathering. Some only recognize or expect a regathering in faith – and because of this, they deny the prophetic significance of the current secular regathering (in unbelief) that has been taking place over the past hundred years or so. Let’s dive right into this and see for ourselves what the Bible has to say about it. The first thing to take note of is that from the very beginning of Israel's history, God had promised to scatter them among the nations worldwide if they refused to keep the terms of the Mosaic Covenant and later refused to recognize Him as Messiah when He visited them. For instance, Deuteronomy 28:64 says God would: Scatter thee among all people, from the one end of the earth even unto the other... -Deuteronomy 28:64 From this passage, it’s clear that the dispersion would be global, as God had promised to scatter them from one end of the earth to the other. Predictions like this one are spoken of in a number of places throughout the Old Testament. Although the nation was somewhat scattered during the Assyrian and Babylonian invasions, in which many were brought captive into those lands, these events were only a local dispersion and cannot act as the ultimate fulfillment of these prophecies describing a worldwide dispersion. Instead, these prophecies of worldwide dispersion find clear fulfillment in the events of 70 AD and following. At this point in time, God brought discipline upon unbelieving Israel through the invasion of the Roman general Titus Vespasian, whose armies would level Jerusalem and the Temple in order to quell the Jewish uprisings of the late 60s AD. During this time, many Jews were killed or sold into slavery and removed from the land. Then, during the 130s AD, the Bar Kokhba revolt would result in most of the remaining Jewish population of Judea being killed, sold into foreign slavery, or forced to flee the land. The area of Jerusalem was renamed Aelia Capitolina by the Romans. For the last two thousand years, the Jews have found themselves in this worldwide dispersion without a home country (this dispersion referred to as the Diaspora) exactly as foretold by God through the writings of Moses in Deuteronomy, and in many other places. But just as Israel’s disciplinary dispersion is prophesied in the Old Testament, so is her eventual restoration. As we already stated, the Bible specifically predicts two worldwide regatherings for national Israel. First, there would be a regathering in unbelief when Israel returns to part of her original land promise – a return in preparation for the eventual judgment of the Tribulation, through which the nation will be brought to faith. But this regathering will be followed by another future regathering in faith, after the discipline of the Tribulation leads the Jewish remnant to cry out unto Christ in their time of trouble – prompting His response. After He returns to save this righteous remnant and destroy their enemies, He will then regather the global outcasts of Israel and bring them back to the land in preparation for blessings in the Kingdom Age. In this final regathering, Israel will be restored not only to part of her land, but to all of her land, according to the original boundaries promised by God to the Patriarchs and reiterated to Joshua in the Old Testament (Genesis 15:18 and Joshua 1:4). These boundaries have never yet been completely under Israel’s control, but they will be in this future Kingdom Age. But here’s a key point to recognize: We know that there are only two worldwide regatherings of Israel, and that this second and final one will occur after the Tribulation, prior to the beginning of the Millennial Kingdom. We learn all of this from Isaiah 11:11-12. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. -Isaiah 11:11-12 The setting of this passage is clearly eschatological, referring to the final regathering in faith after the Tribulation as the Millennial Kingdom is being established. Verses 1-5 of this chapter describe the Second Coming of Christ in judgment to rule the earth. Verses 6-9 depict the peaceful conditions of restoration under the New Covenant, and Verse 10 introduces Israel’s national repentance and return to their true Messiah. Verses 11-12 (which we just read) continue this theme, helping us understand the context of this final worldwide regathering. You will see this clearly in the other parallel passages we will examine in Part 2. But let’s recognize the important marker given to us in Verse 11 – the phrase “the second time.” In light of what we just discussed, it becomes clear that if this final worldwide regathering is the “second one,” then that means there was an earlier worldwide regathering – “the first one”. The Hebrew-Christian scholar Arnold Fruchtenbaum explains this further. [Isaiah] is speaking of the final worldwide regathering in faith in preparation for blessing. Isaiah numbers the final worldwide gathering in faith in preparation for the Messianic Kingdom as the second one. In other words, the last one is only the second one. If the last one is the second one, how many can there be before that? Only one. The first one could not have been the return from Babylon since that was not an international regathering from the four corners of the world, only a migration from one country (Babylonia) to another (Judea). The Bible does not allow for several worldwide regatherings in unbelief; it allows for one worldwide regathering in unbelief, followed by the last one, the one in faith, which is the second one. This text only permits two worldwide regatherings from the four corners of the earth. [2] Let’s take note that this “second time” regathering as a time of repentance indicates that national Israel must have existed in a state of unbelief prior to this (cf. Zechariah 12:10-14; 14:4; Romans 11:25-27). If this was not the case, then there would be nothing for Israel to repent of! Therefore, the “first time” regathering, which must be identified as taking place before this, must have involved Israel's regathering to the Land in unbelief. If there are only two regatherings, then this “first time” regathering of the Jews to the Land of Israel must be the modern one we’ve witnessed over the past hundred years or so – and it certainly has been a return in unbelief. Further yet, since the Bible describes Israel dwelling “in the land” throughout the end-times, and if there are only two regatherings, then there cannot be another dispersion before the future “second time” regathering. Logically then, this requires that the modern State of Israel will remain in possession of the Land perpetually from now until the fulfillment of end time prophecy. Otherwise, there would be more than two worldwide regatherings. Although the first regathering has already been occurring within modern times, we of course can recognize that many Jewish people will remain scattered among the nations awaiting the future “second time” regathering, according to prophecy. In other words, there have to be Jews still in worldwide diaspora who do not return during the first regathering, in order for a final worldwide regathering to occur later on. Another way of putting it is there must be Jews living both in Israel and in the worldwide diaspora among the nations throughout the end times. That of course is what we see currently taking place. The first regathering has been gradual and partial. The final regathering will be a full regathering of all remnant Jews, and seems to be more of an immediate event. So, the logical conclusion of all of this requires us to accept that the modern return of Israel to the Land (even while in a state of unbelief) is a divinely ordained event – and therefore, the modern State of Israel must be part of God’s prophetic program. Clearly, it is part of God's plan to bring the nation of Israel to future repentance and spiritual restoration. Fruchtenbaum arrives at the same conclusion. Therefore, the present Jewish state is relevant to Bible prophecy. [3] And so, from this key passage in Isaiah 11 that tells us of this second and final regathering, we can recognize the logical conclusion we are brought to: the modern State of Israel is prophetically significant! [1] Mark Hitchcock and Thomas Ice, Breaking the Apocalypse Code, Costa Mesa, CA: Word for Today, 2007, pp. 136-137. [2] Arnold Fruchtenbaum, Footsteps of the Messiah: A Study of the Sequence of Prophetic Events, rev. ed., Tustin, CA: Ariel, 2003, pp. 102-103. [3] Ibid.

(From the study "Should Christians Support Israel?") Oil painting by Alex Levin, https://artlevin.com In "Part 1" of this article series, we examined the clear Biblical teaching regarding the two worldwide regatherings of Israel – the first being a partial regathering in unbelief prior to the Tribulation, and the second being a full regathering in faith after the Tribulation. The first regathering (the one we've witnessed over the past century or so) has been in preparation for the divine discipline of the Tribulation, while the future second regathering will be for the purpose of receiving blessings in the Millennial Kingdom. By recognizing this clear teaching from the scriptures, it becomes obvious that the modern regathering we have witnessed is a divinely preordained event. Therefore, the logical conclusion we are brought to is that the modern State of Israel is prophetically significant. We will now examine a number of the Biblical passages that prophetically detail these two worldwide regatherings of Israel. As we examine each, you will begin to see this concept more clearly. Israel's First Worldwide Regathering in Unbelief Let’s begin by examining Israel’s first or initial worldwide gathering – which we will see is the modern-day regathering we’ve been witnessing over the past hundred years or so. Numerous passages appear to speak of this initial regathering in unbelief prior to the Tribulation period. One of the clearest examples is found in Zephaniah 2. Gather yourselves together, yea, gather together, O nation not desired; Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you. -Zephaniah 2:1-2 This passage depicts a regathering of the nation clearly described as taking place before the outpouring of God’s discipline upon Israel in the Tribulation – helping us to recognize this as a first regathering passage. As we continue to go through these examples, it will become clear that there is one regathering prior to the Tribulation and one directly after the Tribulation, as the Millennial Kingdom is being introduced. It is also evident that when this first regathering takes place, the nation is still in unbelief, since they’re described as a “nation not desired” (Verse 1), or as the NASB puts it, a “nation without shame.” In other words, they are shamelessly in sin. Clearly, this indicates that they haven’t yet repented, and are in unbelief at the time of this regathering. For this reason, they are threatened with judgment when the Tribulation arrives (as we see in Verses 2-3). Therefore, this passage unmistakably shows a regathering of the nation in unbelief prior to the Tribulation – through which they will be brought to national repentance. We should also note the contrast presented one chapter later in Zephaniah 3:11, which speaks of the later Millennial Kingdom, saying, “In that day shalt thou not be ashamed for all thy doings.” Rather than conveying a condition of shamelessness while in sin (as before), the nation at this point will have repented and been redeemed, thereby removing their shame. This further clarifies for us that this regathering in Zephaniah Chapter 2 was the regathering in unbelief prior to the discipline that would lead to their repentance and the removal of their shame. So, this first regathering is a regathering in unbelief in preparation for the judgment and discipline of the Tribulation. This is just the first example, and we already see how clearly Biblical it is that Israel will be regathered first in a state of unbelief – which refutes the arguments of those who oppose the modern State of Israel on the basis of its formation taking place while in unbelief. Unbelieving Israel is part of God’s plan, according to these Scriptures! This is part of the process whereby God will bring them into faith. Before they can be brought to faith, they of course will be in a state of unbelief. Their unbelief does not mean God isn’t working to move them to a state of faith. This is exactly what we, as saved Christians also experienced. Before we came to faith, God was moving in our lives to draw us to Him in faith. And so, it should not be difficult to understand this same concept at work in the case of national Israel. But let’s continue on to examine a second example. Another incredible portrayal of unbelieving Israel’s initial regathering for judgment is found in Ezekiel Chapter 22. And the word of the Lord came unto me, saying, Son of man, the house of Israel is to me become dross: all they are brass, and tin, and iron, and lead, in the midst of the furnace; they are even the dross of silver. Therefore thus saith the Lord God; Because ye are all become dross, behold, therefore I will gather you into the midst of Jerusalem. As they gather silver, and brass, and iron, and lead, and tin, into the midst of the furnace, to blow the fire upon it, to melt it; so will I gather you in mine anger and in my fury, and I will leave you there, and melt you. Yea, I will gather you, and blow upon you in the fire of my wrath, and ye shall be melted in the midst therof. As silver is melted in the midst of the furnace, so shall ye be melted in the midst thereof; and ye shall know that I the Lord have poured out my fury upon you. -Ezekiel 22:17-22 Some have incorrectly attributed the fulfillment of this prophecy to the historical return of the Jews from Babylonian Captivity around 538 BC. But a careful reading of the context of this passage demands that this prophetic regathering is speaking of the current regathering we’ve witnessed in the modern State of Israel over the past hundred years or so. For example, this can be seen in the fact that the Jews’ return around 538 BC was in belief, not unbelief, and was in restoration, not judgment. Ezra 1:5 makes it clear that those 49,897 Jews that participated in the return from Babylon were those “whose spirit God had stirred to go up and rebuild the house of the Lord which is in Jerusalem.” By contrast, in the above passage in Ezekiel, it’s stated that the Lord will gather them in “anger” and “wrath” and will “pour out His wrath” on them. The purpose of this judgment, described by the imagery of smelting metal in a furnace or a foundry, is to bring Israel to national repentance and regeneration, as seen in the words “you will know that I am the Lord” (Verse 17, cf. Verse 22). In other words, at the time of this regathering, the nation was in rebellion and unbelief. But through God’s discipline of fiery wrath and judgment (here described as a furnace), they will be brought to faith. So, we easily see that this is a return in unbelief prior to a time of God’s wrath being poured out upon Israel. This future period of wrath clearly refers most specifically to the last half of the Tribulation (the Great Tribulation). This is the time of the consummation of the outpouring of God’s wrath and indignation described throughout the Old and New Testaments. It is the time of unparalleled distress for national Israel, which Jeremiah 30:7 describes as being a time unlike any other, calling it the “time of Jacob’s trouble.” It’s at this time that the invasion of Jerusalem by the international armies of the Antichrist will take place (Revelation 11:2; Zechariah 12:2-3, 9; 14:2a), and there will be a battle for the city, in which half of its Jewish population will be exiled, while the rest remain in a condition of siege (Zechariah 14:2). As a result of this purifying experience (cf. Zechariah 13:1), many Jews in Jerusalem will join in a national repentance (Zechariah 12:10-14). And so, going back to Ezekiel 22:17-22, we can see how that regathering depicts the first or initial regathering of Israel in unbelief in preparation for this time of discipline during the Tribulation. In addition to these clear and specific passages, there are also many other passages that depict the Jews inhabiting Jerusalem towards the end of this present age. The prophetic corpus of Scripture takes this for granted. This is significant to our current discussion because the entire context of end-time events focuses around an unrepentant Israel in the land being cast into the fiery discipline of the Tribulation. This entire context logically requires an initial regathering in unbelief. In other words, since we know they were dispersed out of the land in 70 AD and following, how could they be described as being in the land in these end-time passages, which we know take place before the final regathering that takes place after the Second Coming? It logically implies an initial regathering phase prior to all of this, while they are still in a state of rebellion. So, to summarize our progress so far in this article series, we have seen from Isaiah 11:11-12 (discussed in "Part 1") that there can only be two worldwide regatherings of Israel. The next several passages we looked at in this article (Zephaniah 2:1-2 and Ezekiel 22:17-22) clearly depict the first regathering – a regathering of the nation of Israel in unbelief prior to the Tribulation, through which the nation will be brought to repentance. Therefore, if we have witnessed the Jews being regathered to the land of Israel for the first time in history since their worldwide dispersion among the nations, returning in unbelief to form the modern secular State of Israel, just as these texts have foretold, how can we not say that the modern State of Israel is prophetically significant? Israel's Second and Final Worldwide Regathering in Faith Let’s now begin to examine some of the numerous second regathering passages found in scripture. The far more frequent mentions of Israel being regathered do refer to her second and final regathering after the end of the Tribulation in preparation for entering the Millennial Kingdom. We will find that this ultimate regathering of the Jews around the time of the Second Coming of the Messiah is one of the most talked-about events in all of Bible prophecy. We will examine a handful of them. Incredibly, we find that as early as Deuteronomy, this entire prophetic picture is revealed in detail. Deuteronomy Chapter 30 foretells in advance that Israel would disobey the Mosaic Covenant that had just been given to them (most ultimately by rejecting the Messiah to whom it was designed to lead them towards). They would then be scattered globally among the nations. But in the end, they would ultimately repent and God would then regather them in faith. Following this, He would then fulfill for them the promises of His many Old Testament unconditional covenants – one of which guaranteed their full possession of the Promised Land, stretching from the River of Egypt to the Euphrates River (Genesis 15:18). They will one day possess this land in its entirety. Israel will also receive spiritual restoration under the New Covenant at this time, although this final covenant wouldn’t be revealed until the later prophets (mainly Jeremiah, Ezekiel, and Joel). But the entire canvas of this prophetic portrait is detailed all the way back in Deuteronomy, by Moses! Let’s see this in Deuteronomy 30. And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call them to mind among all the nations, whither the Lord thy God hath driven thee, And shalt return unto the Lord thy God, and shalt obey his voice according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul; That then the Lord thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, whither the Lord thy God hath scattered thee. If any of thine be driven out unto the outmost parts of heaven, from thence will the Lord thy God gather thee, and from thence will he fetch thee: And the Lord thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and he will do thee good, and multiply thee above thy fathers. And the Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thine heart, and with all thy soul, that thou mayest live. -Deuteronomy 30:1-6 We know this refers to the final regathering because Verse 2 describes a worldwide regathering in faith (the Jews turning back to God) – or in other words, in repentance, finally acknowledging Christ as their true Messiah. Obviously, this would not be an accurate description of the first worldwide regathering in the 1900s. Furthermore, it describes a return from the uttermost parts of heaven, which points to a global regathering. This eliminates any possibility that the passage could refer to the return from Babylonian captivity. Further yet, Verse 6 (referring to circumcision of the heart, etc.) is a clear reference to the New Covenant later described in the prophets (cf. Ezekiel 36:24-28; Jeremiah 31:31-34; Romans 2:29), which Israel as a nation will receive in the Millennium. Let’s look at another passage that describes this final regathering – this one being found in Isaiah Chapter 43. Fear not: for I am with thee: I will bring thy seed from the east, and gather thee from the west; I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth; Even every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him. -Isaiah 43:5-7 Again, this passage quite clearly refers to the final regathering, as the previous chapter (Chapter 42) describes the Tribulation in Verses 15-16, and the context of Chapter 43 involves the ultimate redemption and restoration of Israel – events that have no immediate connection to the modern-day regathering. We can also see this as depicting a global regathering (meaning it cannot refer to the return from Babylon), as the passage is clear in its reference to the four cardinal directions (east, west, north, south), and its description as a regathering “from the ends of the earth”. Another important final regathering passage is found in Isaiah Chapter 27. In that day from the river Euphrates to the Brook of Egypt the Lord will thresh out the grain, and you will be gleaned one by one, O people of Israel. And in that day a great trumpet will be blown, and those who were lost in the land of Assyria and those who were driven out to the land of Egypt will come and worship the Lord on the holy mountain at Jerusalem. -Isaiah 27:12-13 (ESV) We can see that the second national regathering of Israel is accompanied by the blowing of a “great trumpet.” Although this passage only makes specific mention of Jews being regathered from Assyria and Egypt, there are a number of clues that positively identify it's context with the Day of the Lord, and therefore, the second and final regathering. First, there is the double mention of “in that day,” which generally refers to the eschatological Day of the Lord, which more broadly encompasses the Tribulation period; but in the narrower sense, focuses specifically on the day of the Second Coming – the event that will occasion the second and final regathering. Second, this passage describes a regathering associated with faith rather than unbelief, as we can see from the mention of Israel worshipping the Lord on the holy mountain at Jerusalem. And third, the sound of the "great trumpet" is associated with the time of the final judgment. There was no trumpet associated with the modern regathering. This speaks of an eschatological event. We see this same concept described in Matthew 24 as well, as Jesus states that at the blowing of a great trumpet, people would witness His return, and His angels would gather the elect (this being the second regathering of Israel – the righteous remnant who had survived the Tribulation and turned to faith in Christ as Messiah). They will be regathered and brought to Jerusalem in preparation for blessings in the Millennial Kingdom. Furthermore, Matthew 24 also gives the same “directional” language as many of the regathering passages we’ve already read, which allude to the four cardinal directions – north, south, east, and west. Let’s review this parallel passage in Matthew 24 and observe the obvious language that places this event after the Tribulation, at the Second Coming of Christ. Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other. -Matthew 24:29-31 We can see here the same language that was used in the last several Old Testament passages we've examined that also describe this final regathering of Israel: a great trumpet blast and a worldwide regathering of the elect (Israel) from the four cardinal directions under heaven. And when will this final regathering occur? It occurs “immediately after the Tribulation." After the Tribulation, Christ returns, and then the regathering occurs. Many people misunderstand this statement of Jesus in Matthew 24 to refer to the rapture of the Church. But if you know your Old Testament, and understand the concept of the two end time worldwide regatherings of Israel, it should be easy to recognize that this statement in Matthew 24 speaks of Israel’s second and final regathering in faith after being brought to repentance through the divine discipline of the Tribulation. At this time they will be led into the Millennial Kingdom that has been promised to Israel throughout the Old Testament. Another passage, Ezekiel 20:33-38, describes a future judgment of national Israel (during the Tribulation) that will lead a remnant of Israel to national repentance and restoration – in connection with a regathering. As I live, saith the Lord God, surely with a mighty hand, and with a stretched out arm, and with fury poured out, will I rule over you: And I will bring you out from the people, and will gather you out of the countries wherein ye are scattered, with a mighty hand, and with a stretched out arm, and with fury poured out. And I will bring you into the wilderness of the people, and there will I plead with you face to face. Like as I pleaded with your fathers in the wilderness of the land of Egypt, so will I plead with you, saith the Lord God. And I will cause you to pass under the rod, and I will bring you into the bond of the covenant: And I will purge out from among you the rebels, and them that transgress against me: I will bring them forth out of the country where they sojourn, and they shall not enter into the land of Israel: and ye shall know that I am the Lord. -Ezekiel 20:33-38 Here, we can see that the Lord will regather Israel in connection with the outpouring of His fury and wrath (the Tribulation), as He purges the rebels from the people. Zechariah 13:8 says two thirds of the Jews will perish at this time. He will then bring a repentant remnant into the bond of the New Covenant and will rule over them during the Kingdom Age. Everything about this describes the final regathering as Christ initiates the Kingdom. We see this same sequence being consistently repeated throughout the Bible when speaking of these events. These same prophetic themes are further detailed in Jeremiah 31. For thus saith the Lord; Sing with gladness for Jacob, and shout among the chief of the nations: publish ye, praise ye, and say, O Lord, save thy people, the remnant of Israel. Behold, I will bring them from the north country, and gather them from the coasts of the earth, and with them the blind and the lame, the woman with child and her that travaileth with child together: a great company shall return thither. They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble: for I am a father to Israel, and Ephraim is my firstborn. Hear the word of the Lord, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd doth his flock. For the Lord hath redeemed Jacob, and ransomed him from the hand of him that was stronger than he. -Jeremiah 31:7-11 We can see that this is a worldwide regathering, as it references the north country and the coasts of the earth. We also see that this is a regathering in faith, as those being gathered are described as the righteous remnant returning with much weeping and supplications, or repentant prayers. This account is then elaborated on for the next twenty verses. Following this, we’re then shown the prophetic promise of the outpouring of the New Covenant upon Israel in Verses 31-34. So, the context reveals that Israel will receive this New Covenant after their second and final regathering in the Kingdom Age. Verses 31-34 say: Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more. -Jeremiah 31:31-34 God would continue to give more details about this through the inspired insights of other prophets. For instance, we see that Ezekiel Chapter 36 also foretells the worldwide regathering of Israel in preparation for receiving this New Covenant. For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land. Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them. And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God. -Ezekiel 36:24-28 Again, the ultimate redemption and spiritual restoration of Israel in the Millennial Kingdom is the clear context of this passage, helping us to understand that this prophecy speaks of the regathering that occurs directly prior to it. Notice how this regathering implies a newly-repentant Israel, which is a scriptural requirement for the outpouring of the New Covenant (in the context of national Israel). Scripture tells us that God will not pour out the New Covenant upon an unrepentant Israel – but will pour it out upon the repentant remnant when they are regathered at Christ’s Second Coming (as all of the other verses clearly agree). And so, the prophetic timeline laid out in scripture is consistent and clear. It is repeated over and over, as we see from this examination. When we're aware of Israel’s two worldwide regatherings, their significance as a modern and future national entity in God’s program becomes abundantly clear. We get all of this straight from the actual and literal meanings of the scriptural text. We did not have to change or allegorize anything in order to insert a new meaning. Instead, when we let God's Word speak for itself, we can only conclude that modern Israel is prophetically significant!

(From the book The Missing Key in Dispensational Eschatology) The English word “rapture” refers to a state or experience of being carried away. In other words, it means to be carried away in spirit or in body. [1] There are a number of different “raptures” or “catching aways” spoken of in the Bible, such as when Enoch and Elijah were each taken up to heaven without experiencing death (Genesis 5:24; Hebrews 11:5; 2 Kings 2:1, 11). In addition, Jesus Christ was caught up to heaven in His ascension after His death, burial, and resurrection (Mark 16:19; Acts 1:9-11; Revelation 12:5). The apostle Paul also wrote of a man (probably referring to himself) who experienced a type of rapture when he was caught up to the third heaven (2 Corinthians 12:2-4). Another rapture is predicted to take place in the future Tribulation period when the Two Witnesses are caught up into heaven after being resurrected from death (Revelation 11:3; 11-12). But the rapture that is relevant to our purposes in this article is the most well-known future rapture event of all – the Rapture of the Church. The Rapture of the Church refers to the literal carrying away of the Church from earth to heaven by God. Scoffers often point out that the word rapture is not in the Bible, and therefore it is not a true Biblical teaching. This reasoning however is nonsensical. While it is true that the word rapture itself is not in the English Bible, the concept is. Rapture is simply a label modern Christians have given to this Biblical teaching of the supernatural removal of the Church. We must keep in mind that the word "Bible" itself is not in the Bible. Are we then to conclude that the Bible is invalid? As you hopefully can see, this is terrible reasoning. Furthermore, while the word rapture is not in the English Bible, it is in the Latin Bible. In fact, this English term rapture is derived from the Latin usage, which is used to describe the catching away of the Church in the Latin Vulgate. The original New Testament manuscripts were written in Greek, but later translated into Latin, English, and other languages. Jerome (c. 347-420 AD) translated the Greek Bible into Latin. The English word “rapture” comes from the Latin raptus, the past participle of rapere, meaning “to seize, or carry off.” Jerome used this Latin word to translate the original Greek word harpazó (Strong’s # G726 – meaning, “to pluck up, to seize, to catch away”) in 1 Thessalonians 4:17 and other passages. [2] [3] So, the English word “rapture” simply comes from the Latin translation of the Koine Greek word harpazó in 1 Thessalonians 4:17 and other places. Almost all modern Bibles translate this word as “caught up.” The English word “harpoon” comes from this Greek word harpazó. [4] The harpoon is the tool used by whalers to catch a whale and bring it up out of the water. At the Rapture, we will be supernaturally “harpooned” – plucked up by force out of this world by the Lord Jesus (but without the metal hook of course). There are three key New Testament passages that give us our foundational understandings about this concept of the Rapture of the Church: John 14:1-3, 1 Corinthians 15:51-53, and 1 Thessalonians 4:13-18. Let’s take a look at each. Let not your heart be troubled: ye believe in God, believe also in me. In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. -John 14:1-3 This was Jesus’s first clear disclosure of what that disciples would eventually come to recognize as what we today call the Rapture. He promises to one day return to take away His believers to be with Him forever. The apostle Paul later expounds on this concept, describing in even more vivid detail what will take place at this time when Jesus returns to gather His bride, the Church. Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. -1 Corinthians 15:51-53 Here, Paul is clear that not all Christians will experience death (“we shall not all sleep”), but all will experience the glorification of the body (“we shall all be changed … this mortal must put on immortality”). The next excerpt is most explicit concerning the actual “catching away” aspect. In Verse 17 (as referenced earlier), Paul uses the Greek word harpazó to describe this event. But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up [harpazó] together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. Wherefore comfort one another with these words. -1 Thessalonians 4:13-18 These three passages reveal that at a sudden moment in time, a resurrection will take place in which the souls of dead Church saints will descend from heaven with Christ, and will be raised with glorified bodies that are immortal and incorruptible. The bodies of the Church saints who are still alive at that time will then be instantaneously transformed into this same kind of glorified body. Both the resurrected and transformed Church saints will be “raptured,” or caught up from earth to meet Christ in the air. They will return with Christ back to the Father’s house in heaven and dwell in the “mansions,” or rooms that He has prepared. Then, at His Second Coming proper, they will return with Him to the earth to rule and reign during His Millennial Kingdom. From the time of the Rapture on forward, we will forever be with the Lord (1 Thessalonians 4:17), thus ending the period of the Church Age on earth. This knowledge of the Rapture is intended to be a comfort to the Church (1 Thessalonians 4:18). Titus 2:13 calls the Rapture the “blessed hope” of every Christian. Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; -Titus 2:13 In other words, the Rapture is the next event every believer should be looking towards, as the Lord's imminent appearing will bring with it this "catching away" experience. Since we know it is a promise of bodily glorification, reunification with Christ, and rescue from the impending judgment coming on the world (the Day of the Lord), the Rapture truly is our blessed hope and earnest expectation! [1] Merriam-Webster, entry “Rapture,” Merriam-Webster.com Dictionary. (https://www.merriam-webster.com/dictionary/rapture - Retrieved 1/10/18) [2] Thayer and Smith, Greek Lexicon entry “harpazo,” in The KJV New Testament Greek Lexicon, BibleStudyTools.com. (https://www.biblestudytools.com/lexicons/greek/kjv/harpazo.html - Retrieved 1/10/21) [3] Harper, Douglas, “Etymology of rapt,” Online Etymology Dictionary. (https://www.etymonline.com/word/rapt?ref=etymonline_crossreference - Retrieved 1/10/21) [4] 1 Thessalonians 4:17-18 Commentary, PreceptAustin.org. (https://www.preceptaustin.org/1thessalonians_417-18 - Retrieved 1/10/21)

(From the book The Missing Key in Dispensational Eschatology) Christians often use the words “imminent” or “imminence” to refer to the Biblical concept of the Rapture (the supernatural catching away of the Church from earth to heaven, which we examined in a past article). What do these words mean, especially within this Rapture context? Bible scholar Renald Showers gives an excellent overview of the scriptural usage of the term “imminence.” The English word "imminent" comes from the Latin verb "immineo, imminere," which means to "overhand" or "project." In light of this, the English word "imminent" means "hanging over one’s head, ready to befall or overtake one; close at hand in its incidence." Thus, an imminent event is one that is always hanging overhead, and is constantly ready to befall or overtake a person. Other things may happen before the imminent event, but nothing must take place before it happens. If something else must take place before an event can happen, that event is not imminent. The necessity of something else taking place first destroys the concept of imminency. [1] So, the concept of imminence refers to the definite occurrence of a specific future event, but with a completely unpredictable onset. The event can take place at any time. There are no signs or preconditions that must take place first in order for the event to occur. A requirement of prerequisite or preceding signs is contradictory to the meaning of imminence. An imminent event is one that can occur at any moment, suddenly, and without warning. Christians have long recognized that the New Testament clearly applies this concept of imminence to the Rapture of the Church (contrary to the frequent assertions of opponents of dispensationalism, who often claim it to be a relatively new doctrine that arose with a man named John Nelson Darby in the 1800s). Countering this assertion, J. Dwight Pentecost writes: This doctrine of imminence, or "at any moment coming," is not a new doctrine with Darby, as is sometimes charged, although he did clarify, systematize, and popularize it. Such a belief in imminency marked the premillennialism of the early church fathers as well as the writers of the New Testament. … This same view of imminence is clearly seen in the writings of the Reformers, even though they had different views on eschatological questions. [2] Many modern scholars – even including those not in agreement with a premillennial dispensational outlook – have recognized the Biblical teaching of the imminence of Christ’s coming. For instance, J. Barton Payne concluded that: In fact, no natural reading of Scripture would produce any other conclusion. [3] J.G. Davies, the Edward Cadbury Professor of Theology at the University of Birmingham likewise concluded that the Christian anticipation of Christ’s “imminent coming” is “so vivid in the New Testament.” [4] The concept of an imminent Rapture has been recognized by premillennial dispensational scholars as a foundational pillar of evidence demonstrating the New Testament’s clear teaching of a pretribulational Rapture. For instance, Wayne A. Brindle writes: The term "imminence" (or imminency) as applied to the rapture of the church means that Christ may return at any moment for His church, and no biblically predicted event must necessarily precede it. Those who believe that Christ will return for His church before the Tribulation normally hold that the rapture is imminent – that it may occur at any time and that it is the next predicted event in God’s prophetic timetable. [5] The Rapture is an event that can occur at any time. No prophesied event must precede it. If this is true, then logically the Rapture must be pretribulational as concerning its timing. Any other Rapture viewpoint violates this teaching of imminency, as they claim that other definite prophetic events must precede it in sequence. As we will see, the New Testament uses a number of noteworthy terms or phrases to refer to the Lord’s imminent coming. Although this “imminence language” is often overlooked by readers, it will be important for us to be aware of as we continue. The Lord’s coming is routinely referred to as being “near,” “soon,” “at hand,” and “at the door.” He is spoken of as coming “quickly” and “like a thief in the night.” It is said that His coming “draws near.” These are just several of the many ways the New Testament communicates the imminence of Jesus’s coming. They are all equivalent expressions that express imminence. In addition, there are also an abundance of passages that, when the original Greek language is understood, clearly teach Rapture imminence. These passages are laced throughout the gospels, epistles, and Revelation, making Rapture imminence one of the most well-established teachings of the New Testament. John 14:1-3 Let not your heart be troubled: ye believe in God, believe also in me. In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. -John 14:1-3 Here, in the Upper Room Discourse, Jesus Christ issues what many consider to be His first clear disclosure of the Rapture of the Church – but it’s only in the original Greek language that the element of imminence is obvious. Robert L. Thomas writes: Imminence is part of the verb form "I will come," the Greek word erchomai. Used in 14:3 in parallel with the empsomai, which means "I will receive," the present tense erchomai is clearly a futuristic use of the present tense, a use of that tense that strongly implies imminence. The sense is, "I am on my way and may arrive at any moment." [6] Philippians 3:20 For our citizenship is in heaven, from which we also eagerly wait for a Savior, the Lord Jesus Christ; -Philippians 3:20 (NASB) Here, we find Paul referencing the Church’s earnest expectation of Christ’s imminent coming – and he even includes himself as one also holding that expectation. Showers comments: We should note that Paul included himself among those who had this attitude toward Christ’s coming. Thus, Philippians 3:20 indicates that the expectation of Christ’s coming was so intense for Paul and the other Christians of the New Testament times that it was the primary focus of their concentration. Would it have been so if there was no possibility of an any-moment coming? [7] 1 Corinthians 16:22 If any man love not the Lord Jesus Christ, let him be Anathema. Maranatha! -1 Corinthians 16:22 In this passage, Paul pronounces anathema – or the status of being accursed – upon those who love not the Lord Jesus Christ. He then uses the Aramaic word maranatha as a petition to call for the Lord’s imminent return. If he expected that Tribulation events must precede the Rapture, then Paul could not have used this word. It serves as a warning that Christ could return at any moment. Brindle writes: Maranatha is an Aramaic word meaning "our Lord, come" – a petition to Christ that He should return now – at any moment. Paul used it in this letter to Greek-speaking (mainly Gentile) Christians in Corinth because it expressed an idea that had become universal in the early church. Christ could return at any moment, and Christians called upon Him to do so. [8] Philippians 4:5 Let your moderation be known unto all men. The Lord is at hand. -Philippians 4:5 In this passage, Paul’s exhortation to the Church is based on the expectation that the Lord’s return could happen at any time. He uses an expression of imminence (“the Lord is at hand”) to convey this. Concerning this passage, F.W. Beare wrote: The Apostle is not speaking of the nearness of the Lord in his abiding presence with us, but of the imminence of his coming. [9] Alfred Plummer adds that the Philippian church was to maintain the expectancy that “at any moment they may have to answer for their conduct.” [10] 1 Thessalonians 1:10 And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come. -1 Thessalonians 1:10 This is the lone New Testament passage where the specific Greek word anamenó – here translated “to wait for” – is used. According to W.E. Vine, this word “carries with it the suggestion of waiting with patience and confident expectancy.” [11] Concerning this passage, D. Edmond Hiebert said: In 1 Thessalonians 1:10, the Thessalonian believers are pictured as waiting for the return of Christ. The clear implication is that they had a hope of His imminent return. If they had been taught that the Great Tribulation, in whole or in part, must first run its course, it is difficult to see how they would be described as expectantly awaiting Christ’s return. Then they should rather have been described as bracing themselves for the Great Tribulation and the painful events connected with it. [12] James 5:8-9 Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh. Grudge not one against another, brethren, lest ye be condemned: behold, the judge standeth before the door. -James 5:8-9 James’ exhortation makes it clear that the coming of the Lord and the judgment that His arrival will bring should be a matter of importance to his readers. His statements that “the coming of the Lord draweth nigh” and “the judge standeth before the door” are both meant to convey imminence. Regarding these verses, Showers says: The second important thing to note about James 5:7-9 is that the Greek verbs translated "draweth nigh" (v. 8) and "standeth" (v. 9) are in the perfect tense and indicative mood, meaning that each of these verbs refers to an action that was completed before James wrote his epistle and that continues on in that completed state. The implication is that Christ’s coming drew near before James wrote his epistle, and His coming continues to be near. In addition, Christ as judge began to stand before the door before James wrote his epistle, and Christ as judge continues to stand before the door. In other words, Christ’s coming was imminent in New Testament times and continues to be imminent. James wanted to impress his readers with the fact that Christ could come through the door at any moment and cause them as Christians to stand before Him at the Judgement Seat of Christ. [13] These were just a few of the many instances in which the New Testament writers convey the Lord’s coming as an imminent event. The reality is that the New Testament writers and the early Church maintained a fervent expectation of an any-moment return of Christ. These passages not only reveal the mentality of the early Church, but also inform us of the identical expectancy that should be held by believers today. This doctrine of imminence then acts as a prominent reason necessitating a pretribulational Rapture for the Church. [1] Renald Showers, Maranatha: Our Lord Come! Bellmawr, NJ: Friends of Israel, 1995, p. 127. [2] J. Dwight Pentecost, Things To Come, Grand Rapids, MI: Zondervan, 1964, p. 203. [3] J. Barton Payne, The Imminent Appearing of Christ, Grand Rapids, MI: Eerdmans, 1962, p. 102. [4] J.G. Davies, The Early Christian Church, Garden City, NY: Anchor Books, 1967, p. 132. [5] Wayne A. Brindle, “Imminence” in The Popular Encyclopedia Of Bible Prophecy, eds. Tim Lahaye and Ed Hindson, Eugene, OR: Harvest House, 2004, p. 144. [6] Robert L. Thomas, “Imminence In The New Testament, Especially In Paul’s Thessalonian Epistles,” in The Master’s Seminary Journal, Vol. 29, No. 1, Spring 2018, p. 75. [7] Showers, p. 132. [8] Brindle, p. 145. [9] F.W. Beare, A Commentary on the Epistle to the Philippians, London: Adam & Charles Black, 1959, p. 146. [10] Alfred Plummer, A Commentary on St. Paul’s Epistle to the Philippians, London: Robert Scott, 1919, p. 93. [11] W.E. Vine, entry “anameno,” in An Expository Dictionary of New Testament Words, Vol. IV, London: Oliphants Ltd., 1940, p. 194. [12] D. Edmond Hiebert, The Thessalonian Epistles, Chicago: Moody Press, 1972, p. 205. [13] Showers, p. 136.