We cannot claim to be inspired as the writers of the scriptures were. Our “inspiration” should be subjected to a good editing. In my last post I shared a word-for-word piece from my journal. Unfortunately, however inspired I imagine it to be, its meaning was hazy at best. So, I reworked it – cleaned it up. Although it’s not perfect yet, it’s more concise.

Unedited

It’s daunting at times to consider the weightier tasks set out over the horizon in view life’s great prize of actually making a difference. As a caged lion pacing back and forth is freed to pounce on his prey, so it would seem for all the unspoken ambitions and creative impulses that surge within a man. When he, with a reckless regard for his own self-worth, lunges forward out into the unknown, uncharted sea of darkness yielding his sharp two-edged sword in one hand, and a shield, brandishing his hopes, in the other, there’s a certain element of spiritual energy at the ready. Yet he, like others before him, knows not the depths of the power that emerges from that endless bubbling spring within him, however curious of it he may be (God forbid he ignore it.) Even still, he knows that his work’s worth is reliant upon it. And really, that’s about all he needs to know.

Edited

Daunting tasks lie en route toward life’s great reward of being a blessing to others. Yet, unrestrained ambitions, as a caged lion freed to pounce upon his prey, are a cruel sight. We are not to be captive to our own impulses, as the lion, but masters of them. It is a reckless man who acts upon his zeal prematurely. Sure, he carries a sharp two-edged sword in one hand, and a shield, brandishing his hopes, in the other, but at the start, he is unskilled with them both. Rather, he should begin his journey, as other wise men have, drawing from the endless, bubbling spring within him (God forbid he ignore it.) Down the road, he will see the wisdom of it.

Rather than bore you with a lengthy spill of theological ramblings that usually fills out the white space of my blog, here’s a piece from my journal.

It’s daunting at times to consider the weightier tasks set out over the horizon in view life’s great prize of actually making a difference. As a caged lion pacing back and forth is freed to pounce on his prey, so it would seem for all the unspoken ambitions and creative impulses that surge within a man. When he, with a reckless regard for his own self-worth, lunges forward out into the unknown, uncharted sea of darkness yielding his sharp two-edged sword in one hand, and a shield, brandishing his hopes, in the other, there’s a certain element of spiritual energy at the ready. Yet he, like others before him, knows not the depths of the power that emerges from that endless bubbling spring within him, however curious of it he may be (God forbid he ignore it.) Even still, he knows that his work’s worth is reliant upon it. And really, that’s about all he needs to know.

That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. (2 Thess. 2:2)

The King James Version has it as the day of Christ in this verse because the Textus Receptus, the manuscript the translators relied upon, reads as hemeran Christou. In later, more reliable, Greek manuscripts it reads hemera tou kyriou (the day of the Lord.) There are only three other occasions (Phil. 1:6,10; 2:16) in Greek where it shows up as hemeran Christou (the day of Christ.)

Paul had already given us the context to his mention of the day of the Lord in the previous chapter. Chapter one was the primer to what he wrote about in chapter two. He had already admonished them that the Lord Jesus shall be revealed from heaven (1:7) along with when he shall come to be glorified in his saints . . . (1:10.) Certainly, just three verses later Paul’s mention of the coming of our Lord Jesus Christ (2:1) was intended as a reiteration of the same. Thus, in his effort to calm their fears over whether or not the day of the Lord had come, he assured them it hadn’t (2:2.)

It’s plain to see that Paul’s day of the Lord (2:2) is only another way to express, the Lord Jesus shall be revealed from heaven (1:7.) Essentially, Paul was saying in 2 Thes.2:2 that the Lord Jesus had not yet been revealed. It’s important to fully grasp Paul’s intention here. His words give us reason to understand that the revealing (or revelation) of Jesus is synonymous with the day of the Lord. Whether it’s the day of Christ or the day of the Lord, both are referring to the day of Christ’s revealing.

It’s clear that the revealing of Jesus is interchangeable with the day of the Lord (or day of Christ.) It should also be noted that the appearing of the Lord (as mentioned in 1 Peter 1:17,13, 5:4;  2 Tim. 1:10-11, 18;  2 Tim. 4:1,8,18;  1 Tim. 6:14;  Col. 3:4) is one and the same as the revealing of the Lord. The task at hand is to establish that the revealing (or appearing) of Jesus Christ intersects the mid-point of the last seven years, and I’ll use Jesus’ own words to do it.

In three of the four Gospels we have a record of Jesus’ take on the events of the last days; the most commonly referenced text being Matt. 24. Both Mark 13 and Luke 21 are tied for a close second place. The less examined Luke 17, however, contains more precise language in regards to the timing of Jesus’ appearing or revealing. When you compare the Luke 17 account along with Matt. 24, for example, you will find the cross comparison to be invaluable. The following will demonstrate why, and at the same time hopefully put to rest the debate over the timing of the rapture. (A bit ambitious, I know, but a guy can dream, can’t he?)

I want to draw your attention first to a few verses in Matthew’s account.

Then let them which be in Judaea flee into the mountains: Let him which is on the housetop not come down to take any thing out of his house . . . For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. (Matt 24:16-17,21)

Here, Jesus advises the Jews living in Judea in the last days to flee to the mountains because of the great tribulation looming just over the horizon. Back in verse 15 He gave them the signal that would forewarn them when to flee Judea. That signal was, when ye therefore shall see the abomination of desolation. There’s little to no debate over Daniel’s abomination of desolation prophecy occurring half way through the last seven years. We find further proof of this from the reading of Rev.12. The woman (natural Israel) flees to the wilderness to escape the persecution of the dragon for precisely 3 1/2 years (Rev. 12:13-14.)  Consequently, the Jews in Judea will flee to the mountains at mid-point (3 1/2 years prior to the 2nd coming) of the last seven years.

Turning our attention to Luke 17 we have a similar account of the same events, only with a little added twist. In Luke’s account, beginning in verse 26, Jesus starts by comparing the last days to the days just before Noah’s flood (Matthew recorded the same comparison, only he elected to record it later on in his account – vs. 37-39.) Then Jesus continues by saying,

Even thus shall it be in the day when the Son of man is revealed (Luke 17:30.)

The mention of Jesus being revealed is not found in Matt. 24, Mark 13, or Luke 21. It’s unique here. It also proves to be vital in understanding when He will be revealed. Keep in mind, if we can determine when the Lord will appear or be revealed, we will also know the true timing of the rapture. As John said, when he shall appear, we shall be like him (1 John 3:2.) It’s imperative to consider the way in which Jesus marked the day of His own revealing. He began by predicting it would be proceeded by days similar to that of Noah and Lot, but He followed with something even more telling; even more precise.

IN THAT DAY, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back (Luke 17:31.)

Here, Jesus unveils an amazing truth. The day he warned of, when the Jews in Judea are to flee to the mountains, is in fact the same day that He will be revealed. Jesus, himself, linked His appearing to the day the Jews see the abomination of desolation, which also triggers their escape to the mountains. As we’ve already seen, the abomination of desolation prophecy and the fleeing of the Jews occurs, without controversy, at mid-point of the last seven years. It’s conclusive, therefore, that the appearing of the Lord, His revealing, is a mid-point event. And since the rapture occurs at the time of His appearing, the rapture must necessarily be a mid-point event as well. So here it is in full, and in His own words,

Even thus shall it be in the day when the Son of man is revealed. In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back (Luke 17:30-31)

If you hold to a view that has the rapture occurring at a time other than the middle of the last seven years, what, I ask, will you do with these two verses?

I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet (Rev. 1:10)

In Rev. 1:10 we find an essential backdrop to John’s vision. For the reader of Revelation, the measure by which this backdrop is out of focus, is the same measure he will remain disoriented throughout. John’s witness that he was in the spirit on the Lord’s day is the precursor to everything else he saw in the vision. This verse sets the stage and acclimates the reader, prepping him to be able to understand the rest of the vision. The one who bypasses or misconstrues this initial exordium by John is at a great disadvantage from the start.

The Lord’s day of Rev. 1:10 is the English translation of the Greek kyriake hemera (the Lord’s day.) It’s the only place in the Bible that it appears this way. In the Septuagint, the Greek translation the the Old Testament, as well as New Testament manuscripts we find hemera tou kyriou (the day of the Lord), a similar term identified in eschatology as describing a future day of judgment (Is. 13:6, Jer. 46:10, Joel 1:15, 2:1,11, Zeph. 1:14, to name a few) as well as being the time of natural Israel’s consolation (Zech. 13:1.) The question that arises is, does John’s kyriake hemera intend to evoke these and many other Old Testament references? If so, and, in order to be certain, it would be necessary for the rest of John’s vision to contain evidence that would bear that out. The following will establish that evidence.

In Rev. 4:2 John makes a similar statement by saying,  And immediately I was in the spirit. It’s important to note, since there’s no mention of John leaving the spirit up to this point, this is not a secondary experience to Rev. 1:10, but rather, a reiteration of it. As he continues describing what he’s seeing, among other things, John finds himself looking upon the 24 elders. It’s not them in particular that’s important to note here, but rather, the crowns they bear on their heads.

It’s a rather peculiar thing that the 24 elders are wearing crowns in this scene and this early on in the vision. Most commentators agree that these 24 elders are indeed redeemed saints, although their individual identities are debated. That fact that the Greek word for elders here is presbuteros and is only used in scripture as a reference to men, and never of angels, is the most compelling proof of this. Those who hold to a pre-tribulation rapture view present the understanding that John himself being caught up in Rev. 4:2 is an indication that the Church will be raptured at the beginning of the final seven years. If this is true, then we have a dilemma concerning the elders’ crowns.

These crowns, stephenos in Greek, are worn as a symbol of victory; a victor’s crown, and are not to be confused with a diadem; a rulers crown. The elders John saw were wearing their victors’ crowns. Paul made mention of his own stephenos while stating explicitly that he, and everyone else, would not receive their crowns until the day the Lord appears.

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 Tim. 4:8)

There is no problem in the pre-trib camp with the elders, and all the other saints, receiving their crowns in Rev. 4 since they view this to be the time of His appearing. However, we must not forget that the only reason the crowns are distributed at His appearing is because of its tie with the judgment seat of Christ. It’s certain that there’s no lapse of time between the two events. The saints will be resurrected to the judgment seat of Christ at the time of His appearing. Paul undoubtedly concedes to this truth when writing to Timothy.

I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom (2 Tim. 4:1)

Paul simply states here that the judgment of the dead and living saints will take place at the time of His appearing which happens to be the same time of His kingdom; both occasions being equally noteworthy and simultaneous. While the pre-trib view holds that the appearing of Christ must take place in or around Rev. 4:2, they seemingly dismiss the all too important, and necessary, judgment seat of Christ which comes into view several chapters later under the blowing of the seventh trumpet. It’s in Rev. 11 where we see the time of the dead, that they should be judged and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great. Here it becomes necessary to understand that the timing of the seventh trumpet falls at mid-point of the last seven years. Certainly, no one would imagine the seventh trumpet to be blown at the beginning of the seven years since it’s a sequential event. From here the pre-trib proponent must necessarily split the judgment seat of Christ into two phases in order to accommodate both a judgment at the onset of the seven years (in explanation of the elders wearing crowns,) and another judgment three and a half years later under the seventh trumpet. However, there’s no scriptural support for two judgment seats of Christ or one unfolding in two phases. Even further, it would necessitate two separate appearings of the Lord since the judgment of believers happens at the time of His appearing. If there’s two judgments, there would have to be two appearings also. But, as the title of the book suggests, it’s the Revelation (singular) of Jesus Christ.

All of these critical timing issues are resolved by rightly understanding what John meant when he said, I was in the Spirit on the Lord’s day. The Lord’s Day is none other than the day of His Appearing. It is also the day when the kingdoms of this world become the kingdoms of our Lord (an event under the seventh trumpet Rev.11:15) consistent with Paul’s reference to His Kingdom coming at the time of His appearing (2Tim. 4:1.) It’s the same day prophesied about over and over by the Old Testament prophets. When John said he was in the Spirit on the Lord’s Day, this is the day he was speaking of. John was not caught up at the beginning of the seven years, but in the middle. It was from this vantage point that he observed the whole vision. Nothing could be more appropriate than for the book of Revelation to begin with John being in the Spirit on the day prophesied about more than anything else in scripture. John intended to evoke the many prophecies previously given surrounding the day of the Lord in order to highlight this all important day. By this he was unveiling the backdrop of the entire vision.

What John witnessed in Rev. 4 were not events from the start of the seven years, but the middle. Upon John’s arrival in the Spirit, Jesus would have just received control over the kingdoms of this world (Rev.11:15) characterized by the throne that was set in Rev. 4:2. The judgment seat of Christ would have commenced (Rev.11:18) clarifying and substantiating the wearing of the crowns by the 24 elders (Rev.4:4.) In fact, all of the events of Rev. 4 and 5 must necessarily be understood from the vantage point of the day of the Lord. It’s not until Rev. 6 when the span of the entire seven years begins. From the calculated vantage point of the Lord’s Day in the middle of the seven years John witnessed the events of the entire seven years commencing from Rev. 6 to the end.

The position held by most Christian commentators is that John’s mention of the Lord’s day simply means Sunday, the first day of the week. The early Christians are said to have gathered on Sunday instead of the sabbath in order to commemorate the day on which Jesus was resurrected, a practice which is still observed to this day. For the reader of Revelation, if John intended only to state the day of the week on which he had the vision, it would lend no significance in understanding the succeeding events of the vision. It would remain a trivial fact, a point of interest maybe, but that’s all.

Perhaps the slight variation from the day of the Lord to the Lord’s Day may be due to John expressing his personal acquaintance with the Lord. Could John have really intended his kyriake hemera (the Lord’s day) to be understood the same as hemera tou kyriou (the day of the Lord?) The fact that the elders are wearing crowns in Rev. 4 is proof that he did.

On Sunday July 11, 2010 the moon will pass between the earth and the sun for the third time in three years. The first sighting of this tri-clipse occurred on August 1, 2008 (Av 1 – Jewish calendar.) It was predominantly visible in North America, most of Europe, and parts of Asia. In its wake followed the tanking of the West’s economy beginning with the fall of Lehman Brothers in September of 2008, just one month after the eclipse. The economic ripple started by this financial giant sinking into bankruptcy is still being felt around the world.

The tri-clipse reared its ugly head the second time on July 22, 2009 (Av 1.) This time it was witnessed by onlookers of East Asia, Indonesia, and the South Pacific. Little did they know, in the year following, a string of unprecedented natural disasters would be unleashed upon them; Typhoon Ketsana hit the Philipines, Samoa and Tonga were lambasted by a tsunami, and the Indonesian island of Sumatra was struck by two massive earthquakes.

The third eclipse in the series will prevail itself upon the South Pacific, Easter Island, Chile, and Argentina on July 11, 2010 (Av 1.) What makes it all the more interesting is the tri-clipse sequence falls on Av 1 of the Jewish calendar each succeeding year. A bit uncanny to say the least. The question on everyone’s mind, at least for the prophecy geeks among us, is what will the final appearance of the tri-clipse unleash upon the earth and will the region that witnesses it be the one to receive the full brunt of its impact as in times past? Whatever it may be, it would seem to confirm the suspicions of many who see these eclipses as a warning to the nations of the world that Jesus is about to return.

This post is the 3rd in a series. Here are the preceding articles:

1 – Has Judgment Begun on Gentile Nations?

2 – The Great Total Solar Eclipse of 2009