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THE JEWISH EQUATION A comprehensive historical analysis of the problem of how to relate to an organization which was once the Church of God but falls into deep apostasy - extends from the time of Christ to the present apostasy of the Seventh-day Adventist Church. A careful reading of this wide-ranging study provides an understanding of the tragic significance of the Seventh-day Adventist Church's fall from her appointed role as the Remnant Church of God. In this last context it provides a summary of the great Sanctuary Doctrine on which the Advent Movement was founded, and establishes the prophetic basis for recognizing that the Second Coming of Jesus Christ is very near. Part 5 concludes: "Fearful is this hour; momentous the issues at stake. But through Jesus we were given the answer in the Jewish Equation." Excerpted from WWN4-8(87)
(Author - Wm. H. Grotheer) The Jewish Equation -- Part I
It would be well in reading this first article to have your Bible at hand
and check carefully each reference as given. (Editor)
Prior to Jesus' final departure from the temple, He declared in the hearing
of the Jewish hierarchy, concerning their
temple - it "is left unto you desolate." (Matt. 23:38) For how long?
Then Jesus uttered those words, which only the unrolling of the
prophetic scroll will reveal their true meaning: - "Ye shall not see me
henceforth, till ye shall say, Blessed is he that cometh in the name of
the Lord." (v. 39)
The temple was left desolate at that moment. The sign of its desolation was
not given til three days later. (Matt. 27:51) However, within hours,
Jesus would tell his disciples about the sign which would warn them of
the impending desolation of the city of Jerusalem.
As Jesus departed the once sacred precincts, the amazed disciples called His
attention to the structures of the temple. Jesus responded by declaring
that not one stone would be left upon another that would not be thrown
down. (Matt. 24:1-2) Significantly, Jesus did not end the history nor
the prophetic importance of the city of Jerusalem at that point,
only the temple. That night on the Mount of
Olives, Jesus outlined the future for His disciples reaching to the end
of the world. He defined three major signs, two of which would involve
Jerusalem. Listed briefly, they are:
1)
"The abomination of desolation" standing in
"the holy place" which would signal the impending destruction of
Jerusalem. (Matt.24:15 & Luke 21:20)
2)
Signs in the sun, moon and stars. (Matt.
24:29; Mark 13:24-25; Luke 21:25a)
3)
Jerusalem no longer trodden down - the times
of the Gentiles fulfilled. (Luke 21:24)
Connected with His prophetic discourse, Jesus called attention to the book
of Daniel (Matt. 24:15) There for the careful student is a third
revelation involving Jerusalem. (See Dan. 11:45) In connection with this
third revelation, is it possible that in a correct understanding of it,
we can perceive the significance of Jesus' final utterance as He left
the temple? (Matt. 23:39) All of these events which have taken place,
and are to take place in the history of Jerusalem coupled with the
symbolism of the book of Revelation, constitute the Jewish "equation."
In seeking to solve this "equation," it must be first noted
with emphasis, that Jerusalem after 34 A.D
was no longer "the holy cityof God,"nor were the Jewish people
per se, God's "chosen people." It is true
that Matthew, in noting the sign for the Christians to flee the city,
described its presence as "in the holy place." (24:15) Mark says
"standing where it ought not." (13:14) Luke literalizes it completely -
"When ye shall see Jerusalem compassed with armies." (21:20)
Another factor in solving the Jewish "equation" is the question - How shall
these references be interpreted? Do we spiritualize these references,
saying they have a double meaning, or a double application? Or do we
take them literally in their given context clearly noting their
fulfillment in history, or in a yet-to-be fulfilled event? In the development of the prophetic teachings of the Advent Movement, these very same questions confronted our spiritual forefathers. One principle which they emphasized was - "The Bible must be interpreted according to the plain, obvious, and literal import unless a figure is employed." ("Biblical Interpretation in the Advent Movement" in A Symposium on Biblical Hermeneutics, p. 119.) The reason for this emphasis was that they were facing those who were seeking to counteract the message of Revelation 14 with the speculative philosophy of the second century church fathers. These father's concept of Scripture, Mosheim describes as follows:
They all believed the language of Scripture to contain
two meanings; the one obvious and corresponding with the direct import
of the words; the other recondite and concealed under the words, like
the kernel by the shell: the former they neglected as of little value,
and bestowed their chief attention on the latter; that is they were more
intent on throwing obscurity over the sacred writings by the fictions of
their own imaginations, than of searching out their true meaning. (Ecclesiatical
History, Cent. II, Chapt. III, par. 5)
There is little difference between the application of these, 2nd Century
philosophers, and their emphasis, and those today who use what is termed
"double application" of Bible prophecy. For example, the words of Jesus
in Matt. 24:15 are clearly recongized as having direct reference to the
sign which marked the forthcoming destruction of Jerusalem in A.D. 70,
and served to alert the Jewish Christians to flee the city. But it is
thought there is another meaning to Jesus's words. The "Abomination of
Desolattion" is to stand in the Church as a "new" holy place. This
fictitious concept is given the key emphasis in interpreting Matt.
24:15.
A simple solution to the Jewish "equation" would put all events in their
proper place and give to the student light as to the last end of "the
indignation."
In the dream given to Nebuchadnezzar, the
fourth kingdom of iron is recognized as Rome. But the iron does not stop
at the ankles, but extends down to the very tips of the toes. In the
first dream given to Daniel, the "little horn" ever remains a part of
the fourth beast, although the interpretation given describes its
activities separately. Daniel's next vision (Chapter 8) reveals an
"horn" coming out of one of the four winds (West), distinct and separate
from the other symbols whose historic fulfillment centered in the Middle
East. This "horn" was to be "broken without hand." (8:25) The final
prophecy given to Daniel represents this same power which "shall come to
his end, and none shall help him." (11:45) In all these dreams and
visions, Rome is pictured as one with two phases - pagan and papal.
In the book of Daniel, this two phased power is declared to be "the
abomination of desolation." (8:13; 11:31; 12:11). It comes in contact
with Jerusalem in its pagan form at the time it destroys the city and
the temple. (9:26-27) This is the phase to which Jesus referred in His
Olivet discourse (Matt. 24:15). However, the book of Daniel tells of the
time when the papal phase will likewise come in contact with Jerusalem.
Under A Look at Revelation
The book of Revelation naturally divides itself into
two sections: Chapters 1-11 & 12-22. The final section contains two
predominant symbols - two women and two cities - with the other symbols
either as war with, or in alliance with these two women or cities.
As the final section of the prophecy opens, the power operating behind the
symbols of the book of Daniel is revealed - the dragon, that old
serpent, the devil or Satan. However, because of the victory of the
Cross, he is pictured as defeated, and a time limit set upon his
activities. He is "cast down" (12:10) and he knows he has "but a short
time." (12:12)
Satan is also pictured as operating behind a facade. He gives "his power,
and his seat, and great authority" to the beast, one of whose heads is
"wounded to death." (13:2-3) He has his prophet, "a false Elijah," who
though lamb-like speaks as a "dragon." (Comp. 13:14 with 19:20; note
13:11,13) It is this false prophet who suggests "to them that dwell on
the earth, that they should make an image to the beast, which had a
wound by a sword and did live." (13:14)
God's response to all "of this behind-the scenes activity of Satan is a
message of warning that if- anyone worships .the beast and his image
shall suffer the wrath of God which is poured out in the Seven Last
Plagues (14: 9-10, 15:1
During the portrayal of the Seven Last Plagues to John, he is shown the
second woman - "the great whore that sitteth upon many waters." (17: 1)
The woman, Babylon, (17:5,18) had been seen sitting on the River
Euphrates which was dried up under the sixth plague (16:12) But when one
of the angels of the plagues reveals in symbolic detail this whore, she
is riding upon a scarlet colored beast. (17:3)
This beast is defined as one that "was, and is not, and yet is," and though
being "the eighth" is "of the seven." (17:8,11) He is the source of the
seven heads. In John's day, five had fallen - Egypt, Assyria, Babylon,
Medo-Persia, and Greece. One was - Rome. Daniel noted it consistently as
being in two phases - pagan and papal. One was yet to come - the 2nd
beast of Rev. 13, or the false prophet. (See 17:10)
The beast of Rev. 17 carrying the whore is the "yet is"
phase of Satan. And it is in this connection that Revelation 17 touches
Daniel 11:45. The Jewish Equation Part 2
The same
suggestion as was made for the study of Part One is in order also for
Part Two. Follow closely each Bible reference given. (Editor)
An over view of the final chapters of Revelation is in order that we might
better evaluate the factors essential in the solution of the Jewish
equation.
Following the outline of the Three Angels' Messages, the Seven Last Plagues
are introduced. (Rev. 15:1) From this setting all that follows is
explained and amplified. Observe carefully the following points:
1)
One of the seven angels of the plagues,
shows John "the judgment of the great whore." (17:1)
2)
One of the same seven angels shows John "the
Lamb's wife."( 21:9)
3)
Within the delineation of the plagues, the
whore of Revelation 17 is first seen by John. (16:12; 17:1)
4)
"The battle of the great day of God
Almighty" is first mentioned. (16:14)
5)
The place where this confrontation occurs is
defined as "Har-Magedon". (16:16) As we analyze these various points, we might ask ourselves some questions. Why should an angel of the seven plagues explain to John both the "whore" and "the Lamb's wife"? Both are noted as a "great city". (17:18; 21:10) Both are symbolized as a "woman". (17:3; Gal. 4:6) There is a conflict over these cities. God brings judgment on "Babylon". (16:19) The final plagues are directed wholly toward "Babylon". (18:8 ) On the other hand, in the battle of "Gog an Magog" the forces of evil from all time are gathered together in an attempt to take "the beloved city". (20:8-9) This period from the plagues to the lake of fire has been rightly defined as "the day of the Lord." (See II Peter 3:8-10)
Further, as the plagues are being explained to John, it is also
revealed that powers - "the spirits of devils" - are at work to "gather"
the leadership of the "whole world" to battle against God. (16:13-14)
More detai1 is given as the beast which carries the "great whore" is
shown to John. Here "ten kings" join the "beast" (of Revelation 17) to
"make war with the Lamb." (17:12-14) This is amplified in the "war"
described in Revelation 19:11-21. And all of this is pictured as
centering in one place - "a place which is called in Hebrew
Har-Magedon." (16:16 ARV)
[Note:
The word, place, in the Greek is
topos from
which is derived the English words, "topology" and "topography." In the
Greek, the word refers to a literal location. For example - "Pilate...
sat down in the judgement seat in a place that is called the Pavement,
but in Hebrew, Gabbatha." (John 19:13) It can also refer to a state of
mind. Esau is described as being unable to find a "place of repentance,
though he sought it carefully with tears." (Heb. 12:17, See margin) In
Rev. 16:16, both uses of the word add to the meaning of the verse. The
leadership of earth is gathered to a specific place, and in so gathering
under the influence of the spirits of devils pass an unseen line, thus
reaching a point of no return, finding "no place for repentance."] The Seven Last Plagues
There is a principle to the interpretation of the
revelations given in the Seven Last Plagues chapter which is frequently
overlooked. All the plagues, save one, constitutes God's response to
what man has done in probationary time. (The one exception is the third
plague which is a repeat of, "blood" due to the death decree against
the"saints". See comment, Great Controversy, p. 628) This principle of
understanding Revelation 16 is easily seen by noting the first plague.
(16:2) The "grievous sore" falls on those who "had the mark of the
beast, and upon them which worshipped his image." When was this mark
received, and when was this worship begun? Before or after the close of
probation? The answer is simple - prior to the close of probation. Using
this same principle for the sixth plague, we find the plague itself
falls "upon the great river Euphrates." (16:12) Its results carry over
into the seventh plague "great Babylon comes into remembrance before
God." (16:19) But what causes God to pour out this plague? The answer is
that the triumvirate of evil - the dragon, beast (Rev. 13), and the
false prophet (2nd beast of Rev.13) - gather the rulers of earth to
Har-Magedon. Lest there be a misunderstanding, let it be clearly understood that all the Seven Last Plagues come after the close of human probtion. However, the explanation as to why the plague is poured out is distinctly separate from the plague itself. This needs to be understood and distinguished in the study of Revelation 16. Thus Revelation 16:13-16 will be fulfilled prior to the close of probation. (See use made of Rev. 16:13-14 in Great Controversy, pp. 561-562)
While the sixth plague is poured out on what is termed "the great river
Euphrates," the "spirits of devils" had gathered the leadership of earth
with their forces to a place with a Hebrew designation. Herein is a
factor of the Jewish equation. God's wrath reveals how He views this
development. To Him it is what He has always revealed it to be -
Babylon, the epitome of rebellion. Thus the symbolism of "the great
river Euphrates," and the fact that the "whore" is carried by the beast
that "was, and is not, and yet is" who makes war with the Lamb.
(Rev.17:14) But the spirits of devils do not gather their devotees to
the river Euphrates, but rather to a place called in the Hebrew,
Har-Magedon.
[Note:
The prophet Jeremiah declared of Babylon -
"It shall no more be inhabited forever; neither shall it be dwelt in
from generation to generation." Jer. 50:39 These words are from a scroll
which Jeremiah sent to Babylon with Seraiah. He told this prince that
having read this scroll in Babylon, he was to "bind a stone to it, and
cast it into the midst of Euphrate." When doing so, he was to say -
"Thus shall Babylon sink, and shall not rise from the evil that I will
bring upon her." (Jer. 51:60-64) The word of the Lord is that the
literal city of Babylon after its destruction would never rise again.
Only a "symbolic" Babylon would exist. God's judgment on Jerusalem is in
contrast to this. Although destroyed in 70 A.D., the prophecy of Jesus
indicated that it would be trampled down only "until the times of the
Gentiles be fulfilled." (Luke 21:24)
In the Hebrew language - har - means, mountain. This rules
out "Megiddo" for it is a valley. (Zech. 12:11) However, there is a
mountain named in the Old Testament which meets linguistic requirements.
It is called, har-mo'ed - Mount of the Congregation. It is described as
being "in the sides of the north" or Mt. Zion "the city of the great
King." (See Isa. 14:13; Ps. 48:2) By noting the objectives of Lucifer in
Isaiah 14:12-14, it is he who plans to "sit upon the mount of the
congregation" - har-mo'ed. To this end, the spirits of devils gather the
nations of the earth. Daniel simply states - "He shall plant the
tabernacles of his palace between the seas in the glorious holy
mountain." (11:45) To John it revealed that "the spirits of devils"
coming from the dragon, beast and false prophet gather the nations to
the mount of the congregation. But the prophetic message behind this
symbolism is that literal Jerusalem is to be made "an holy city" from
man's view-point, while God's view-point the deception is in reality,
Babylon the Great. The significance to us is that when this occurs, the
prophecy states - "And at that time shall Michael stand up." (Dan. 12:1)
"But the true leader of all of this rebellion is Satan clothed as an
angel of light. Men will be deceived and will exalt him to the place of
God, and deify him. But Omnipotence will interpose, and to the apostate
churches that unite in exaltation of Satan, the sentence will go forth,
'Therefore shall her plagues come in one day...'" (TM, p. 62) How near
are we to the fulfillment of this Divine edict? [Note: One might be perplexed about Revelation 16:16. Should the text read - "And he gathered them together" (KJV) or should it read - "And they gathered them together" (ARV) ? The Greek verb, sunago, as used in this verse is in the 2nd aorist (past) singular form. Ordinarily, this would indicate - "he gathered" - however, a Greek neuter plural noun can take a singular verb. The word, spirits, is such a noun in the Greek, allowing the translation - "they gathered." The context requires - "they gathered" - as indicated in verse 14, where the infinitive form of sunago is used: - "to gather them to the battle of the great day of God Almighty."] The Jewish Equation Part 3
Some Historical Background -- Prior
to the giving of the Message of Righteousness by Faith in 1888, Ellen G.
White had indicated repeatedly the nearness of the end. Note the
following references:
1)
1878 -
"We are now upon the very borders, of the
eternal world." (4T:306)
2)
1881 -
"The end of all things is hand." (5T:16)
"We are standing on the threshold of the
eternal world.." (5T:18)
3)
1885 -
"We are standing, as it were, on the borders
of the eternal world." (5T:382)
4) Circa 1886 -
"We are standing on the very verge of the
eternal world." (5T:460)
There can be no doubt as to .the message these statements intended to
convey. Further, at the same time, the church was warned that a
"threefold religious union" - Spiritualism, Protestantism, and "the
Roman power" .- would be instrumental in influencing the establishment
of "the institution of the papacy in violation of the law of God." This
would be a sign whereby God's people would "know that the time had come
for the marvelous working of Satan, and that the end is near." (5T:451)
Again in emphasizing that "the curtain is about to be lifted" upon the final
scenes, Ellen G..White wrote that "in the decree enforcing the papal
sabbath" would be seen the sign "to leave the large cities, preparatory
to leaving the smaller ones for retired homes in secluded places among
the mountains." (5T 464-465) This has become known as the sign of the
National Sunday Law and is used prominently in last day projections at
the present time among various dissident groups.
In 1901, Ellen G. White negated the messages given between 1878 and 1886 as
to the nearness of the end. She wrote to P. T. Magan in a letter dated
Dec. 7, 1901, - "We may have to remain here in this world because of
insubordination many more years, as did the children of Israel" because
of their insubordination at Kadesh-barnea. And we have!
Certain questions now follow: Has our own insubordination altered the
nature of the end-time signs and the events connected with them? In
ancient Israel's experience, their insubordination at Kadesh-barnea
caused them to enter Canaan by a different way, and under different
leadership. God said they would know "the altering of [His] promise."
(Num. 14:34 margin) It is of the utmost importance that we recognize a parallel between our history and the experience of Israel at Kadesh-barnea. In the very year that Ellen G. White negated the messages of the impending end 1901 - she wrote:
In the twenty-first chapter of Luke, Christ
foretold what was to come upon Jerusalem, and with it He connected the
scenes which are to take place just prior to the coming of the Son of
man in the clouds of heaven with power and great glory. (Letter 20,
1901, Counsels to Writers and Editors, pp. 23-24)
In this letter, Ellen G. White specifically designates Luke 21, in contrast
to Matthew 24, or Mark 13, which are parallel chapters. In 1898, James Edson White published a book - The Coming King - in which he commented on Luke 21:24. He wrote:
We also read that "Jerusalem shall be
trodden down of the Gentiles, until the times of the Gentiles be
fulfilled. Luke 21:24. Jerusalem has never again come into possession of
the Jews, and will not until "the times of the Gentiles be fulfilled."
This will be when the work of the gospel is finished. (p. 98)
There is a clear association between the concept of "the times of the
Gentiles fulfilled" and "the work of the gospel finished." The sign
which would mark this point in time is to be an event in the history of
Jerusalem; namely, Jerusalem would no longer be trodden down of the
Gentiles, but be restored to Jewish authority and control. This brings
,us to.current history. Events in Our Time
In 1948 Israel once again became a nation The ministry of the Church was put on notice concerning this event, and the significance to be attached to it. The late Arthur S. Maxwell in a presentation at the 1952 Bible Conference noted among "Areas of Unfulfilled Prophecy," developments taking place in Palestine. He said:
The recent dramatic restoration of the
nation of Israel has focused the attention of mankind once more upon
Palestine. ...
There is one prophecy concerning Palestine that we should all be watching with special care. Said Jesus,
"Jerusalem shall be trodden down of the Gentiles, until the times of the
Gentiles be fulfilled." Luke 21:24.
For nineteen centuries Jerusalem has been trodden down of the Gentiles. It
is still trodden down [1952] of the Gentiles. Despite the amazing
prowess of the Israeli troops, the ancient city of Jerusalem is still in
Arab hands. ... Victorious as were the forces of Israel in every other
part of Palestine, they failed to take the most dazzling objective of
all. Mysteriously they were held back from achieving this most cherished
goal, this culminating triumph, as by an unseen hand.
What could be the reason? Only that the times of the Gentiles are not yet
fulfilled.
Centuries ago Israel was not permitted to enter Palestine for a certain time
because "the iniquity of the Amorites" was "not yet full" (Gen. 15:16);
that is, not until the probationary time allotted to the Amorites had
run out.
It may well be that the same principle applies today, on a wider scale. If
so, then Jerusalem is to remain trodden down by Gentiles till the
probationary time of all Gentiles has run out. If this be correct, how
much hinges upon the fate of this ancient city and the power that
occupies it! (Our Firm Foundation, Vol. 2, pp. 230-231)
One doesn't have to be a genius to understand that the Jews who for 19
centuries ended their Passover and Yom Kippur services with the
incantation in Hebrew - "Next year in Jerusalem" - would [not] rest satisfied
with the city under Arab control. In 1948 there was given to the world,
and to Adventists in particular, a solemn warning that the end of all
things was at hand.
Not only were we warned by an event in history, but at the 1952 Bible
Conference, the ministry of the Seventh-day Adventist Church was alerted
to what had taken place, and put on notice concerning the significance
of this prophecy Jesus had given.
The, tragic events in the Church's history which followed the 1952 Bible
Conference did not alter the impending fulfillment of Luke 21:24. In
1967, the Jews in a "lightning victory" took possession of the Old City,
the subject of Jesus' prophecy. In 1980, the Jewish Knesset proclaimed
"Jerusalem, complete and united, is the capital of Israel." The city
became the seat of the President of the State, the Knesset, the
Government and the Supreme Court. Since 1980, we have been living on borrowed time. We are living between the fulfillment of Luke 21:24, and Daniel 11:45, to be followed by Daniel 12:1 - "And at that time shall Michael stand up." The Jewish Equation Part 4
The events of
history testify to the fact that in 1967, the prophecy of Jesus as found
in Luke 21:24 began to be fulfilled, and that in 1980, it was completed.
Published Adventist literature concurs in noting the significance of
1967 in relationship to Luke 21:24. (See 20th Century Bible Course,
Lesson 5; and Christ of the Revelation, pp. 71-72) The question now comes - What does the fulfillment of this prophecy of Jesus mean in terms of a response? As Lesson 5 of the 20th Century Bible Course empasized in regard to the fulfillment of Jesus' prophecy concerning the destruction of Jerusalem - "They [the Christians] watched for the sign that Christ had given and obeyed His instructions" - just so, there must be an obedient response to the fulfillment of this phase of the prophecy. Simply stated, we must ask ourselves - What is being said in the fulfillment of this prophecy? - and - What must I now do?
The most obvious significance of the fulfillment of Luke 21:24 is that the
nations are no longer under the restraining influence of God. Their time
is up. A concrete example of this can be found in our own recent
history. At mid-century when President Harry S. Truman appointed General
Mark Clark as the American ambassador to the Vatican, a storm of protest
brought about the withdrawal of the nomination. Not so in 1984! Even
though, protest was mounted against the appointment by President Reagan
of an ambassador to the Vatican, the opposition was run over roughshod.
The restraining power of God was missing. What is this saying? The
nations of earth have been turned over to "the spirits of devils" to
accomplish the fulfillment of Revelation 16:13-14 in gathering the
nations of earth to the battle of the great day of God Almighty.
The realization that we have reached the end-times of all human history
should evoke from us and in us a deep consecration, a devotion to the
things of the Spirit which marked the Advent believers who expected to
see their Lord on October, 22, 1844. What heart searching, what
agonizing before God should mark our religious experience now.
A careful study of Luke 21:24 in the context of the whole chapter
tells us more. As we noted in Part One (XX-4), Jesus gave three major
signs which were to take place between His two advents:
1) The compassing of Jerusalem with armies;
2) Signs in the sun, moon and stars; and
3) Jerusalem no longer trodden down of the Gentiles. In all three
accounts of this Olivet discourse, the parable of the "fig tree" is
recorded with a lesson drawn - "This generation shall not pass away,
till all be fulfilled." And Jesus affirmed this statement with the word
- "Heaven and earth shall pass, away: but my words shall nat pass away."
(Luke 21:29-33) While it is true that He connected the "generation"
concept with the advent of "the kingdom of God," we dare not lose sight
of the fact that Jesus was answering questions which in the minds of His
questioners were only one question. To them, at that point in their
understanding, the destruction of Jerusalem was the end of the world.
And the generation that saw the sign which marked the coming destruction
of Jerusalem did not pass away until the event occurred. Further, the
generation that saw the signs in the sun, moon and stars did not pass
away till it was understood what those signs heralded - the coming of
the Son of man in the clouds of heaven to the Ancient of days. (Daniel
7:13) Likewise, this generation which has witnessed the fulfillment of
Luke 21:24 will not pass away till these final times be fulfilled.
Again, the point is emphasized - the end of all things is upon us. A closer look at the immediate context in which Luke places this prophecy of Jesus provides for us further insight of the times to which we have come. The signs in the heavens are noted, then "upon earth distress of nations." (Luke 21:25) The versification and translation as found in the KJV blocks a connection with Luke 21:24. Removing these barriers, we read:
Jerusalem shall be trodden down of the nations, until the times
of the nations be fulfilled. And there shall be signs in the sun, and in
the moon, and in the stars; and upon earth distress of [those] nations,
with perplexity.
We have understood the fulfillment of the signs in the sun, moon and stars,
but when would the distress of nations begin? Answer:
When the times of the nations are fulfilled. Even as the signs in
the heavens pointed to the beginning of celestial events connected with
the final times of human history, just so, Christ gave a sign which
would mark the beginning on earth of the final events. The import of this can be better understood when we perceive the meaning of the words chosen to describe the distress of nations. The word, distress - sunoche - means "imprisoned, in the narrows, or straits." The added phrase - "with perplexity" (en aporia) - conveys the picture of nations unable to meet the demands placed upon them financially, and lacking the ability to solve the stress. (See The Vocabulary of the Greek New Testament by Moulton and Milligan) A "well known Canadian financial expert" - wote in 1975 -
From all that I have observed of international [monetary]
conferences since 1967 I do not believe any conference is going to come
up with any workable answer. It seems the situation will just continue
to deteriorate. ...
All brains are stunned. They see no answer - so now they begin to think no
answer is necessary. Or at least they have decided there is no use
thinking about it at all. Therefore I can only see as the end product,
as I have said repeatedly in these letters - and especially after
attending the big world meetings of the IMF - the answer is a total
collapse.
Either the countries will have to go back to a system which will stabilize
the money, such as gold - or the social order, not only of the United
States, but all of the industrial world, will disintegrate, and from
this enormous confusion new governments will arise after much suffering
and bloodshed, starvation and horror. These governments would be
dictatorships.
Recently D'Estaing observed: "The world is unhappy. It is unhappy because it
doesn't know where it is going, and because it senses that if it knew,
it would discover that it was heading for disaster. ... The crisis the
world knows today will be a long one. It is not a passing difficulty. It
is actually the recognition of permanent change." (Myers' Finance &
Energy, March 11, 1975, pp. 1-2)
In 1967, by an action of the U.S. Congress, the silver certificates - our
paper money - were no longer redeemable in neither silver nor gold. In
fact, the base upon which the Consumer Price Index is figured by the U.S
Department of Labor is 1967=100. "Since 1967 the value of the dollar has
declined 47.6 percent." (Newsweek, June 19, 1978, p. 21) And that was
ten years ago! The economic distess today is worldwide. Since prophecy
indicates that economics will be a factor in the final scenes (Rev.
13:16-17), the fulfillment of Luke 21:24 in relationship to the
"distress of nations, with perplexity" only adds to the weight of
evidence that we are in the final end-time of all human history. What
manner of persons ought we then to be?
There is another significant factor in this context of Luke 21:24-25. Here
is revealed in the prophetic transition that from events in the Heavens
above, the action will move to earth. Even as the signs in the sun, moon
and stars signaled the beginning of the pre-Advent judgment before the
Ancient of days, just so, the beginning of the "distress of nations"
signals the commencement of final events on earth in harmony with the
divine objectives. A careful study of the typical Day of Atonement
reveals this divine plan. The Jewish Equation Part 5
This study may
well be the most important treatise you will read this year in the
Thought Paper. Be sure to have your Bible open before you, and carefully
read each text given.
The Hebrew sanctuary ritual as performed on the Day of Atonement, and the
prophetic pre-Advent scene of the Judgment before the Ancient of days
gives significant meaning to the prophecy of Jesus in Luke 21:24.
In Daniel 7, we are told that when the judgment convened before the Ancient
of days - "the books [were] opened." (7:9-10) These books contain the
complete life's record of every daughter and son of Adam. When the final
sentencing is given from "the great white throne," the unsaved are to be
"judged out of those things which were written in the books, according
to their works." (Rev. 20:11-12) Both the decision in the pre-Advent
judgment and the sentencing from the great white throne are done in the
heavenly places.
The Hebrew sanctuary services cover but one phase of the judgment. God gave
these typical services to reveal the provision He made for man to escape
the condemnation of the judgment on sin. This fact is important in
understanding the relationship between the prophecy given to Daniel and
the typical services set up at Sinai under Moses. During the year, each
believer in Jehovah God of Israel and Israel itself was provided a way
whereby sins could be transfered either to a common priest, or to the
sanctuary via the High Priest. This should be kept clearly in mind. We
shall herewith outline this Divine plan in type by way of review:
1)
If "the priest
that, is anointed" (the High Priest) should lead the congregation of
Israel into sin, or if the whole congregation were involved in guilt,
the blood of the atoning sacrifice was brought into the holy place and
finger printed on the Altar of Incense with the remaining blood poured
at the base of the Altar in the court. (Lev. 4:3-7, 13-18) The result to
the whole congregation was that they were forgiven. (Lev. 4:20).
2)
on the other hand,
when a ruler or a common person sinned and sought forgiveness, his
sacrifice was mediated by the common priest, and the blood was not
brought into the sanctuary, but finger printed on the horns of the Altar
in the court, and the balance was poured again at the base of the Altar.
(Lev. 4:22, 24-25, 27, 29-30).
3)
However, in the
atonement of forgiveness for the ruler and the common person, the
officiating priest - not the High Priest - ate of the sacrifical victim.
(Note: Lev. 6:25-26; 10:16-18)
[It must also be kept in mind that the category of "ruler" included the
priests as individuals. Compare Numbers 3:32 with Leviticus 4:22. In the
Hebrew, the same word is used for both "chief" and "ruler."]
Thus in the ministration of forgiveness to the individual the blood was not
carried into the sanctuary, but the individual's hope of pardon on the
Day of Atonement was carried by another.
In review and summary it must be clearly understood that the blood recording
confession and bestowing forgiveness was to be found in only two places
- on the horns of the Altar in the court, and on the horns of the Altar
of Incense in the Holy Place. Only on the Day of Atonement was blood of
a sin offering brought into the Most Holy Place. The High Priest offered
a bullock which was "for himself" although the atonement covered his
whole house. However, "for himself" is twice emphasized. (Lev. 16:11)
This "sin offering" for the High Priest was in addition to the "sin
offering" represented in the Lord's goat which was "for the people."
(Lev. 16:9, 15) Interestingly, there is no record in Leviticus 16, where
confession was made over either the bullock, or the Lord's goat, yet
both are called "sin offerings." (Lev. 16:3, 9) However, hands were laid
on the scape goat in transference, but this "live goat" is not referred
to as a "sin offering." (Lev. 16:21-22) These facts of the type have
been given little attention, or study.
The atonement of cleansing for Israel on the tenth day of the seventh month
was three-phased: 1) In the Most Holy Place; 2) In the Holy Place; and
3) In the court at the Altar there. Not until the three phases were
completed was the "live goat" brought into the picture. (Lev. 16:20-21) [Note: As you read Leviticus 16 in the KJV, the "holy place" ("place" is a supplied word) refers to the second apartment of the sanctuary, or Most Holy Place. The "tabernacle of the congregation" is the terminology designating the Holy Place. The "altar" stands for the Altar of the Court, or the Altar of Burnt Offering.]
Let us now take a careful look at the three phases. First, the atonement of
cleansing was begun in the Most Holy Place. But during the year no
record of forgiven sins was ever recorded there, yet the "uncleaness of
the children of Israel" extended to there. In passing, but without
comment, it should be noted that the atonement of cleansing began where
sin began - in the presence of God enthroned between the cherubim as far
as the type is concerned. There is a reconciliation involving "things in
heaven." (Col. 1:20)
The second phase was the atonement for the Holy Place. (Lev. 16:16b) But
here was to be found only the record of confessed
corporate guilt of
either the nation of Israel or Israel as "the church in the wilderness."
Sadly, through the history of Israel either as a nation or a church,
there was very little confession of guilt. Likewise the nations and
churches of all time!
The last phase of the cleansing had to do with the confessed and forgiven
sins at the Altar in the court. (Lev. 16:18) This concerned all
individuals - whether a ruler or a common person. When did the cleansing
reach the individual living on any particular Day of Atonement? Answer:
Only after all corporate confession had been taken care of in the
Holy Place! Thus the prophecy of Jesus in Luke 21:24 which signaled the
times of the nations - corporate bodies - as fulfilled, tells us when
the judgment of the living commenced. We have reached that hour! The
Jewish Equation rightly solved supplies the answer. Further, when the
"abomination of desolation" (papal phase) "shall plant the tabernacles
of his palace between the seas in the glorious holy mountain," then we
may know the judgment of all living has been determined, and the time
has come for Michael to "stand up." (Dan. 11:45; 12:1)
How then should one understand this hour - "the judgment of the living"?
Primarily for Seventh-day Adventists, it means that the prophecy given
through Ellen G. White in
We must ask, do we have any guidelines for this hour of "the judgment of the
living"? Yes. The experience of the Jewish Church as a corporate body
contains lessons for us today. They rejected the living Truth committed
to their trust. They rejected the final warning given to them in the
appeal of Stephen. (Acts 7:51-58a) The probation of Israel as a
corporate body was up - she had fulfilled her times, the 490 years of
Daniel 9:24. But the individual was to have an extended opportunity, -
until "the abomination of desolation "(pagan phase) would stand in the
once "holy place."
Why was this? The individual member of the Jewish Church had no voice in
either the murder of Jesus Christ, nor in the stoning of Stephen - the
ultimate outworking of the hierarchy against those who "speak out" for
truth against the system. All was the decision of the General Conference
of the Jewish Church. Thus the individual member of the Jewish Church
would be given an opportunity between 34 A.D. and 66 A.D. to choose
between Jesus the crucified, and the leaders who crucified Him. And this
was the message starting with the Day of Pentecost. The "devout" Jews were charged by Peter, speaking - filled with the Holy Spirit - on the Day of Pentecost with the murder of Jesus because of their corporate involvement in the Jewish Church. (Acts 2:5, 36) When Paul went forth on his missionary tours, he began in the synagogues with a message to the "man in the pew" for a decision between Jesus the Messiah, and what the Jewish hierarchy had done to Him. (See Acts 13:27-28, 38-41;18:4-8; 19:8-9)
We today face similar questions. Did the individual member of the Adventist
Church have a voice in the compromises of the SDA-Evangelical
Conferences? Did the individual member of the Church have a voice when
the doctrine of the final atonement was denied in the adoption of the
new Statement of Beliefs voted at Dallas, Texas, in 1980? The answer is
clearly - NO! But corporately every member of the church was involved
before God. God has now rendered His decision on the corporate body. The
decision rendered on the individual, "the atonement at the Altar" in the
court (on earth), will be determined as to whether he can say "Amen" to
God's decision on the church corporately, or whether he will continue to
consent to the betrayal of truth by the hierarchy.
Basically, this is the righteousness by faith issue. Abraham is called the
father of the faithful. (Rom. 4:16) His seed includes all the faithful
of the Jewish Church as well as those who be Christ's. (Gal. 3:29) The
faith of Abraham is simply defined: He "believed God, and it was
accounted unto him for righteousness." (Gen. 15:6) The word, believe, in
the Hebrew, is amin, from which our word, "Amen" is transliterated. We
concur in God's decisions, and in Christ pass the judgment. Fearful is this hour; momentous the issues at stake. But through Jesus we were given the answer in the Jewish Equation.
(Concluded)
"People generally think that to believe is nothing more than to nod assent. But believing the Lord is much more than this. It is to count that word as the surest thing in the universe, since it is that which upholds the universe, and to rest the whole soul, and all the hopes upon it, even though everything appears contrary to it. It is to walk where there seems to be nothing, provided the word of the Lord is there, knowing that it is a firm foundation. The poet Whittier has thus expressed it: "Nothing before, nothing behind: The steps of faith fall on the seeming void, and find
The rock beneath." |