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1260/1290/1335 Days Not Years (prophecies)

posted by Parture, 03.11.2009

Comparing the Third Division of "Revelation" with Other Bible Prophecies

We have just pointed out the relationship of the Church conditionsas revealed in the first three chapters of Revelationwith the other teachings on the Church.

We must now consider the next division of the book. The third division of Revelation begins at chapter 4 and continues on to the end. Since it commences after the Church period, it is prophetic in nature. Many passages in this division cannot be explained by themselves. As Peter once wrote: "Knowing this first, that no prophecy of scripture is of private interpretation. For no prophecy ever came by the will of man: but men spake from God, being moved by the Holy Spirit" (2 Peter 1.20,21). This simply means no prophecy can be interpreted by its own passage of Scripture. Any attempt to do that is subject to error, for no prophecy is written according to mans will. Had any prophecy been written by the will of man, it would then have been possible for it to be interpreted alone. But this is not the case with prophecies in the Scriptures. Prophecies are given as men are moved by the Holy Spirit. Though the writers are many, the thought is one, because the Holy Spirit is the original author of all these passages on prophecy. Therefore, all prophecies are joined in one. Thus it is essential for anyone wishing to understand prophecy not to interpret it within its own passage of Scripture but to compare it with other biblical passages.

This principle of interpreting Scripture with Scripture is of great importance. The failure of many commentators to accurately handle the word of God can be attributed to the violation of this very principle. "Knowing this first," observed Peter. Any breach of this principle will inevitably cause confusion. How very easy it would be if we could indeed interpret privately. The difficulty created in interpreting Scripture is because correct interpretation always requires that a particular passage agree with the testimony of the whole Bible. Let us consequently study the passages before us by comparing them with other portions of the Scripture so that what we arrive at will not be speculative imaginations but well-founded accurate interpretations.

The Human Image in Daniel

Let us first read Daniel chapter 2. Here we are confronted with a vision or dream of a human image, this particular one of whichin biblical typologyrepresents the four Gentile kingdoms. In the Kings dream it was subsequently smashed by a stone which became a great mountain that filled the whole earth. This stone is obviously symbolic of the Lord Jesus and His kingdom which will destroy all the kingdoms of the world and replace them on earth. The kingdoms of the earth are not being gradually leavened by the kingdom of God until they finally become Gods kingdom. Not at all. These kingdoms will have succeeded one another until they shall suddenly be destroyed by the kingdom of God. The smiting by the stone is of course an event that will occur in the future. We shall shortly come to perceive its relationship with the book of Revelation.

The Beast Images of Daniel

In Daniel chapter 7 it is recorded that the prophet saw another vision which also spoke of the four Gentile kingdoms. The difference between this and what we saw in chapter 2 is that here they are beasts, while there it was a man. The appearing of the kingdom of God was due to the appearing of the Son of man. We are also told even more clearly that the commencement of the kingdom of God is to come after the kingdoms of the earth are at that time destroyed. There will arrive "a little horn" that speaks blasphemously against God and persecutes the elect of God. But his time will only be three years and a half. After that period, the one represented by the little horn shall be destroyed and the Son of man will come to set up His kingdom. The kingdoms of men do not coexist with the kingdom of God. Only when the first are destroyed will the second be set up.

Daniels Seventy Sevens

Now let us look at Daniel chapter 9. After Daniel had confessed the sins of his people, God sent Gabriel to say this to him: "Seventy weeks are decreed upon thy people and upon thy holy city, to finish transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up vision and prophecy, and to anoint the most holy" (v.24). Since Daniel prayed to God for His people and His holy city, God in His answer also mentioned "thy people and thy holy city." Let us understand that "thy people" points to the children of Israel, and "thy holy city" refers to Jerusalem. What God means is this: When the seventy sevens are passed, the transgression of Israel and the holy city will be finished, their sins will come to an end, their iniquity will receive reconciliation, and the everlasting righteousness will be brought to them. Have all these been fulfilled? No, the children of Israel continue today to be "Lo-ammi . . . not my people" (Hosea 1.9). Hence her restoration is yet in the future. These things still remain unfulfilled because the prophecy concerning the seventy sevens has not been fulfilled. But at the second coming of the Lord Jesus, all the prophecies shall be fulfilled.

"Know therefore and discern," continued Gabriel, "that from the going forth of the commandment to restore and to build Jerusalem unto the anointed one, the prince, shall be seven weeks, and threescore and two weeks: it shall be built again, with street and moat, even in troublous times. And after the threescore and two weeks shall the anointed one be cut off, and shall have nothing: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and even unto the end shall be war; desolations are determined" (Dan. 9.25,26). "Troublous times" may also be translated as "brief times." This probably points to the seven sevens, which in terms of time is so much shorter than the sixty-two sevens. The rebuilding of Jerusalem happened within the seven sevens spoken of, which, as calculated by some commentators, come to forty-nine years. Although in the original it merely says "seven"with no designation of days or yearsmost commentators believe it refers to the "year" measurement of time, and hence forty-nine years. Sixty-two sevens after the city is rebuilt there shall come the Anointed One.

Here we will not investigate as to when the seventy-sevens actually commenced. One fact is enough for us, however, which is, that we know the Anointed One did come after the sixty-nine sevens (seven sevens plus sixty-two sevens). From the time of the decree concerning the rebuilding of Jerusalem to the moment of the coming of the Anointed One, there were to be four hundred eighty-three years. Now that the sixty-nine sevens have already passed and the Anointed One (Christ) has also come, what is left is the last seven. As soon as the last seven is fulfilled the children of Israel will receive the fullness of blessing of Daniel 9.24. However, within the seven years of the death of Christ, was there any day which could have been deemed as a time when transgression was finished for the children of Israel and upon Jerusalem? No, not even a single day. And have there not been over nineteen hundred more years since the time of Christ and still no end of transgression? Hence, it is quite evident that the seventieth seven did not follow immediately after the sixty-nine sevens.

Why is it that this one seven has not been fulfilled and that the children of Israel have not yet received the full blessing? Because "after the threescore and two weeks [the sixty-two sevens mentioned above] shall the anointed one be cut off, and shall have nothing." Christ has died, and consequently the children of Israel did not receive the blessing. It was because they would not receive Him with willing hearts but crucified Him instead, and therefore punishment came upon them. "The people of the prince that shall come shall destroy the city and the sanctuary" (v.26). When the Jews insisted on killing the Lord Jesus, they openly declared: "His blood be on us, and on our children" (Matt. 27.25). Naturally God is treating them according to their own word by temporarily rejecting them and showing grace towards the Gentiles. But after the number of the Gentiles has been fulfilled, He will give grace once again to the children of Israel. And at that time, this last seven shall be fulfilled. As soon as the last seven is over, God will deliver the children of Israel according to promise (Dan. 9.24).

"The people of the prince that shall come shall destroy the city and the sanctuary." All students of Revelation know that this refers to the Romans. After the death of Christ the Jews incurred Gods severe judgment: the Romans came and destroyed Jerusalem and its temple sanctuary in 70 A.D. Since the term "the people" refers to the Romans, many accordingly think that the term "the prince" obviously points to the Roman prince Titus who led the Romans. But there are many reasons to refute this conclusion. Why is it that the Scripture here does not say the prince shall destroy the city but rather says the people of the prince? Although the prince must work through his people, it is still unnatural to say the people and not directly say the prince. Since the Holy Spirit mentions both the prince and the people, while nevertheless putting a primary emphasis on the people, can it be that He is implying by this that these people represent the people of that prince who is yet to come? If so, then the prince in question here is not Titus, and the people who attacked Jerusalem in the former day were in spirit and in attitude morally the people of the future prince. This prince whom Daniel prophecies about will be a world renown figure in the future, who is the Antichrist. "The prince that shall come" is therefore the Antichrist.

"The end thereof shall be with a flood, and even unto the end shall be war; desolations are determined" (v.26). "The end" here is not the end of the city nor of the sanctuary. According to correct grammatical construction, "the end thereof" should be connected to the phrase "the prince that shall come." The fulfillment did not come at the time of Titus but is yet to come in the future. The people of the prince who shall come shall destroy this city and the sanctuary, but "the end thereof" (that is to say, the end of the prince)* shall come as a flood. We know that this superman is soon to come, and the world will have no peace. But thank God, we shall be gone before the Antichrist arrives.

* The Revised Standard Version (1952) recognizes this construction of the verse, as follows: ". . . and the people of the prince who is to come shall destroy the city and the sanctuary. His end shall come with a flood . . ." (9.26 mg.).Translator

"And he shall confirm a covenant with the many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease" (v.27a Darby). The preceding verse tells us of the destructive actions of Antichrist; this next verse continues to speak of his action. The last seven is divided into two halves. At the beginning of the last seven, the Antichrist will confirm a covenant with many. This covenant is not the Old Covenant which God singularly covenanted with His people, for the use of the indefinite article "a" here proves it. The phrase "the many" with the use of the definite article "the" refers to a special group of people even the Jews. So that this covenant will be a political pact between the Jews and the Antichrist. The duration of the pact is to be seven years, but in the middle of this term of years Antichrist will break it. This is the meaning of the words, "he shall think to change the times and the law," found in chapter 7 and verse 25. Here we may see the similarity disclosed between this prince and the little horn mentioned in chapter 7.

In the midst of these seven years in question, Antichrist shall break the covenant, and thus the rest of this period of the seven (that is to say, three years and a half) shall be in his hand. During these three and a half years he shall also wear out the saints (7.25). And during the same three and a half years, this little horn will attempt to change time and season, and cause sacrifice and oblation to cease. At the present moment the Jews have neither sacrifice nor oblation; but in the future these will be restored. We now have seen the beginning of the return of the Jews to Palestine and have also heard of their desire to restore these things. The end is truly near.

Why will the Antichrist cause the sacrifice and the oblation to cease? Because at that time he will speak blasphemously against God (see ch. 7). Since sacrifice and oblation are offered to God, he will naturally forbid them. "And upon the wing of abominations shall come one that maketh desolate; and even unto the full end" (v.27b). "The wing of abominations" speaks of idols. In the temple of God the wings of the cherubim covered the ark. Yet Antichrist shall enter Gods temple and proclaim himself God (2 Thess. 2), thus having the wings of abominations. Due to this idolatry, God will permit desolations to extend for three and a half years until the end of the seventy sevens. "And that determined, shall wrath be poured out upon the desolate" (v.27c). The desolate is Jerusalem. As the end of the seventy sevens approaches, the nations shall gather to attack Jerusalem. Then shall the Lord fight for her (Zech. 14.1-6). And so shall the word of Daniel 9.24 be fulfilled.

We may here perceive just how Satan uses man. Antichrist is only a man; but by his obeying Satan he is given devilish power to rule over nations. Though his actual coming is still in the future, nonetheless even in 70 A.D. the Romans had already become Antichrists people! For they had his spirit. Today we see the many turmoils among the nations. Satan is actually manipulating at the back. He gives power to this person and to that, using many in the political arena as his puppets to disturb the world. The last person he is to use will be the Antichrist. We can even now discern that the spirit of Antichrist is already working everywhere. The most revealing character of the Antichrist is his lawlessness (2 Thess. 2). If we open our eyes to the affairs of this age, we shall know how rampant lawlessness has become. At every level of society there are lawless people. In every profession, the lawless form the majority. It seems as though there is but a thin line between people and the outbreak of lawlessness. Once one yields to lawlessness, that one is forever caught.

For this reason, we who believe in the Lord and are bought with His blood ought at this hour to resist together with one mind Satan and his works both in our spirits as well as in our prayers. Pray that God will enable His Church to know the victory of the cross in order that the saints may have the experience of ascension. The sins of the world need to be judged. The Church of Christ needs to be matured for rapture!

The One Thousand Two Hundred and Sixty Days

Let us examine the last prophecy of Daniel as recorded in chapters 10-12. By carefully examining these chapters we shall see how his last prophecy fits in with his earlier prophecies. I cannot stay to explain it in detail, so let us merely touch upon it briefly.

"And forces shall stand on his part, and they shall profane the sanctuary, even the fortress, and shall take away the continual burnt-offering, and they shall set up the abomination that maketh desolate" (Dan. 11.31). How this coincides indeed with chapter 9. "I heard the man clothed in linen, who was above the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and a half, and when they have made an end of breaking in pieces the power of the holy people, all these things shall be finished. . . . And from the time that the continual burnt-offering shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be; for thou shalt rest, and shall stand in thy lot, at the end of the days" (12.7,11-13). Here we see again the three and a half years time. One thousand two hundred and ninety days is thirty days more than three and a half years, and a thousand three hundred and thirty-five days is forty-five days more than one thousand two hundred and ninety days. As the three years and a half (1260 days) come to an end, the Lord Jesus will appear on earth. The thirty more days will probably be used to judge the nations (see Matt. 25.31-46), or to cleanse the sanctuary. But after another forty-five days the children of Israel will receive glory.

From the above investigation, we come to know a few things: (1) the time of the Gentilesthat is to say, the time when the Gentiles rulewill come to a sudden end, for One who looks like the Son of man will come with the clouds and set up His kingdom; (2) the last of the Gentile power will be the Roman empire, and its king will speak blasphemously against God and wear out the saints, but he will eventually be judged; (3) the Antichrist will make a covenant with the Jews, and in their unbelief, the latter will restore the sanctuary and its sacrifices; (4) but that after three years and a half, the Antichrist will break the covenant, cause the offering up of sacrifices to cease, and will introduce idolatry; (5) for this reason, desolation will continue to the end of the predetermined period of three and one-half years, and then God will deliver His holy people; and finally (6) the time of the Gentile kingdoms will come to its end with the sudden coming of the Lord from heaven to establish His own kingdom. We have not attempted with any degree of pressure to expound the above Scriptures to suit our own theory, but all we wish to do is to point Scripture to Scripture. We have noticed how the three and a half years of the little horn (ch. 7) fit perfectly with the latter half of the seventieth seven (ch. 9), and also with the three years and a half to be found in chapter 12. And so, the Scriptural prophecies spoken earlier and later agree completely with each other, except that the later prophecy does at times explain the former one or adds to what the former one had not said.

The Prophecy of the Lord Jesus

We have seen how the mind of the Holy Spirit is manifested harmoniously in the Old Testament prophecies. Now let us witness how the prophecies in the New Testament agree with those of the Old, and in addition let us witness how the book of Revelation concurs with all the prophecies of the past. We will look at the Olivet prophecy of our Lord Jesus first; except that for our present purpose we will not delve into all the prophecies given on the Mount of Olives but just those ones which are related to the Jews. We will use Matthew 24 as the basis of our consideration, and use the records in the other Gospels as a further reference. From verse 4 to verse 31 of chapter 24, we read of certain things which pertain to the Jews. We will study this section alongside the prophecies in Daniel in order to obtain a clear understanding.

The disciples asked the Lord Jesus two questions concerning (1) the holy temple and (2) the sign of His coming and of the end of the world (v.3). The question concerning the temple is not relevant to our investigation, and furthermore, it is answered in greater detail in Luke 21. Matthew instead focuses more on the second question. Although with respect to this second question, we find that the disciples mixed up the coming of the Lord with the end of the world, in actuality they are different; nevertheless, we will not deal with the difference since we have limited ourselves to what is relevant to the Jews only.

We should know that the sixty-ninth seven and the seventieth seven are separated by the time of grace. During the last seven the sacrifice and the oblation of the sanctuary will be restored until they are caused to cease by the Antichrist. What our Lord spoke of here refers to that period: "When therefore ye see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place (let him that readeth understand), then let them that are in Judea flee unto the mountains: let him that is on the housetop not go down to take out the things that are in his house: and let him that is in the field not return back to take his cloak" (Matt. 24.15-18).

The latter part of what Jesus said here meant that because the enemy would be in their midst, their flight would therefore be extremely urgent. Since the holy people are the target of the wrath of the Antichrist, and the army of destruction is approaching, it behooves the people to leave everything in order to save their lives. "But woe unto them that are with child and to them that give suck in those days!" (v.19); such is because they are unable to run fast. "And pray ye that your flight be not in the winter, neither on a sabbath" (v.20). This latter statement regarding the sabbath clearly shows its pertinence towards the Jews.

Then the Lord continued by saying, "For then shall be great tribulation, such as hath not been from the beginning of the world until now, no, nor ever shall be" (v.21). This word may be linked up with that of Daniels: "And at that time shall Michael stand up, the great prince who standeth for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book" (12.1). Those will be days of great tribulation (but they will also be days of the deliverance of God). Consequently, the Lord said: "Except those days had been shortened, no flesh would have been saved: but for the elects sake those days shall be shortened" (24.22). From the book of Daniel we understand that these days cover three and a half years.

Later on, the Lord spoke of the sign of false christs and false prophets something which is not found in the Old Testament: "If any man shall say unto you, Lo, here is the Christ, or, Here; believe it not. For there shall arise false Christs, and false prophets, and shall show great signs and wonders; so as to lead astray, if possible, even the elect. Behold, I have told you beforehand. If therefore they shall say to you, Behold, he is in the wilderness; go not forth: Behold, he is in the inner chambers; believe it not. For as the lightning cometh forth from the east, and is seen even unto the west; so shall be the coming of the Son of man. Wheresoever the carcase is, there will the eagles be gathered together" (vv.23-28).

The testimony of Daniel is that as soon as the Anointed One (the Lord Jesus) comes again, all troubles will come to an end. Jesus, as recorded in Matthew, reports the same thing: "Immediately after the tribulation of those days the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heaven shall be shaken: and 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 on the clouds of heaven with power and great glory. And he shall send forth 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" (vv.29-31).

Though briefly discussed, this is enough to show how the prophecies of the New Testament agree with those of the Old.

The Prophecy of Paul (2 Thess. 2.1-11)

Let us inquire into another prophetic passagethis time that of Paulsand see how it agrees with those prophecies which have just been discussed. "We beseech you, brethren, touching the coming of our Lord Jesus Christ, and our gathering together unto him; to the end that ye be not quickly shaken from your mind, nor yet be troubled, either by spirit, or by word, or by epistle as from us, as that the day of the Lord is just at hand; let no man beguile you in any wise: for it will not be, except the falling away come first, and the man of sin be revealed, the son of perdition, he that opposeth and exalteth himself against all that is called God or that is worshipped; so that he sitteth in the temple of God, setting himself forth as God" (2 Thess. 2.1-4). What the apostle declares in this prophetic statement is what Daniel meant by "the abomination of desolation" (in the Old Testament, the phrase "the abomination of desolation" means an idol); and we need to recall that the prophecy of the Lord Jesus likewise mentioned this point.

Concerning how the Antichrist of Pauls writing (that is to say, "the man of sin""the son of perdition") will exalt himself and resist the Lord, we have already read what Daniel had to say about it. And here is what Paul has to say: "Remember ye not, that, when I was yet with you, I told you these things? And now ye know that which restraineth, to the end that he may be revealed in his own season. For the mystery of lawlessness doth already work: only there is one that restraineth now, until he be taken out of the way. And then shall be revealed the lawless one, whom the Lord Jesus shall slay with the breath of his mouth, and bring to nought by the manifestation of his coming" (vv.5-8). This passage tells the end of the Antichrist. As soon as the Lord Jesus comes again, Antichrist will be judged and destroyed. In his prophecies, Daniel often showed how the Lord will come again to put to nought the powers of the Gentile nations. His narrative of how the little horn is to be destroyed confirms what is said here by Paul in 2 Thessalonians 2.8: the little horn will be destroyed by the appearing of the Lord.

And then the apostle ends his prophecy by saying: "Even he, whose coming is according to the working of Satan with all power and sign and lying wonders, and with all deceit of righteousness for them that perish; because they received not the love of the truth, that they might be saved. And for this cause God sendeth them a working of error, that they should believe a lie: that they all might be judged who believed not the truth, but had pleasure in unrighteousness" (vv.9-12). And what is this lie? John tells us this: "Who is the liar but he that denieth that Jesus is the Christ?" (1 John 2.22)

By means of this brief study we are able to see how the prophecies of the Old Testament and of the New are one and mutually explanatory. Let us therefore take heed of Peters warning: "No prophecy of scripture is of private interpretation" (2 Peter 1.20). Prophecy must not be interpreted independently within its own narrow passage; it should be proven and confirmed by the entire Bible. Only thus can we arrive at an accurate understanding; otherwise, we shall suffer great loss.

Having seen how the prophecies of both Testaments fit harmoniously together, we can now return more specifically to the book of Revelation and see how it too agrees with all the aforementioned prophecies. In view of Peters word, we know one thing most assuredlywhich is, that the prophecy of the last book of the New Testament must also coincide with these above-mentioned prophecies. We must not take the prophecy given in Revelation out of the context of the entire Bible within which it is a part and attempt to give it a special interpretation. Apart from the first and second divisions of Revelation (ch. 1; and chs. 2 and 3) which relate to the Church, its third division (chs. 4-22) concurs in substance with all the prophecies which we have up to this point examined.

Naturally, being the last book of the Bible, Revelation contains things which are found nowhere else in the preceding books of the Scriptures; nevertheless, in its broad outline, it still cannot be "privately interpreted" but must be proven and confirmed by other Scriptures. According to the key mentioned at the very beginning of our discussion, which key the Holy Spirit has provided us as an aid to interpret its prophecy, we are given to know that all the words in the third division really point to future time and future events. With that as background, then, let us now examine this third division of the book to see how it concurs with the foregoing prophecies.

Third Division of "Revelation" Concurs with the Other Bible Prophecies

We earlier saw that the human image in Daniels writing symbolizes the time of the Gentile rule. From this image we recognized Babylon, Medo-Persia, Greece, and Rome as signified by the golden head, the silver breast, the brass belly, and the iron legs. But we know from history that these have all passed away; only the images ten toespartly of iron and partly of clayhave yet to be revealed in human history. These ten toes symbolically represent the future confederacy of the revived Roman Empire that is to arise. But at the fullness of time, a stone from heaven (which stone, as we saw, points to the Lord Jesus) will break them to pieces and will itself fill the whole earth. Likewise, in Revelation we are told of ten horns (13.1) which stand for ten kings (17.12), representing the last powers of the Gentiles. But "these shall war against the Lamb, and the Lamb shall overcome them, for he is Lord of lords, and King of kings" (17.14). What agreement we find here with Daniel!

In the vision of the beasts in Daniel 7, it is recorded that a little horn came up among the ten horns, and this little horn "shall speak words against the Most High, and shall wear out the saints of the Most High [the Jews]; and he shall think to change the times and the law; and they shall be given into his hand until a time and times and half a time" (v.25). In reading Revelation, we learn of a beast (Daniels little horn) who is greater than the ten horns (17.12,13) and who speaks blasphemies (13.5) and makes war with the Jews (v.7). He speaks blasphemies against God (v.6) and has authority for forty-two months (v.5). Once again we see the perfect harmony.

Daniel 9 tells us of seventy sevens, of which sixty-nine sevens have already passed but the seventieth seven is yet to come. As the last seven arrives, Antichrist will make a covenant with the children of Israel; but after three and a half years he will break the covenant and set up the idol image which is "the abomination of desolation." The last two chapters of Daniel repeat the mentioning of the setting up of this abomination (11.31 and 12.11). As we have seen, the Lord Jesus himself referred to this matter too, and so did Paul. And when we come to Revelation, we find the same thing: it records how the second beast entices people to make the image of the first beast and to worship it (13.14,15,4,8).

Daniel 9 observes how the Antichrist will break his covenant in the midst of the last seven, which leaves another three years and a half remaining. This coincides with the three and a half years alluded to in Revelation chapter 7 and mentioned directly in Revelation chapter 12, during which time the Antichrist will be in power.

The time of the Antichrist is altogether forty-two months (Rev. 13.5), which is three and a half years time. During that period the wicked cruelty of the beast and the related idolatry shall be rampant upon the earth. It is then that Jerusalem will be trodden under foot again, that the two men clothed in sackcloth will bear witness, that the persecuted saints will flee to the wilderness to be under the protection of God, and also that the Gentiles shall have dominion on the earth. All these will happen within the three years and a half. Within a very short time afterwards, the Messiah will come to reign.

We have thus seen how the prophecies found in the book of Revelation agree with Daniels prophecies found in the Old Testament. Now, though, let us learn how they concur with the prophecies of the Lord Jesus.

According to Matthews record of Jesus words, the signs of the end are (1) false Christs (24.5; cf. also v.24); (2) wars (vv.6,7); (3) famines (v.7); (4) pestilences (v.7 AV; cf. also Luke 21.11); (5) martyrs (v.9); and (6) signs in the sun, moon and stars (v.29). By comparing what Matthews record of Jesus words says with the six seals spoken of in Revelation, we can readily see the similarities. Even the order of them are the same. Moreover, Jesus in Matthews account speaks of the "abomination of desolation . . . standing in the holy place" (v.15), but so also does Revelation (13.14,15). In Matthew, our Lord warns the Jews that as soon as they see the idol being set up, they should flee; Revelation too describes how they run (12.6). Matthew records that Jesus says that for the sake of the elect that day will be shortened (24.22); Revelation states: "the devil . . . knowing that he hath but a short time" (12.12). Jesus in Matthews account states how the false christs and the false prophets shall show great signs and wonders so as to lead astray, if possible, even the elect (24.24); and a similar statement is given in Revelation: "he deceiveth them that dwell on the earth by reason of the signs" (13.14). In Matthew Jesus tells how people will look for an earthly Christ (24.26); Revelation shows how they follow an earthly beast (13.3). Finally, Matthew indicates how the Lord will come from heaven; and Revelation describes how the Lord with His army shall come out of heaven in glory and power (19.11-16).


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