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By Lloyd Goodwin
Most
expositors agree that the message brought by Gabriel to Daniel gives
the measure of years, from the going forth of the commandment to
restore and to build Jerusalem, unto the Messiah, the Prince, as
sixty-nine sevens of years, that is 483 years. But there is much
difference of opinion as to, first, what decree it was from which
the time began to run, and second, what event it was in the lifetime
of our Lord to which the 483 years brings us. After much study of
the entire subject, I am convinced that the Scriptures do not leave
us in uncertainty concerning these essential facts.
Furthermore,
it has become quite clear that the differences of opinion, above
mentioned, have arisen altogether from the fact that some of our
able and painstaking chronologers and expositors have adapted the
mistaken estimates of Ptolemy as the foundation of their system of
dates, instead of grounding themselves upon the chronology and
statements of the Bible itself. Having thus committed themselves to
Ptolemy, they must try to harmonize Scripture to correspond with his
system of dates. When given the choice of choosing between the
heathen astronomer, Ptolemy, and the Hebrew prophet, Daniel, I
choose the latter.
Not only are
the chronological statements of Ptolemy entirely uncorroborated, but
they are contradicted by authorities which are more entitled to
confidence than he. Thus, whereas Ptolemy estimates that there were
ten Persian kings in all, Josephus, an earlier writer, and one who
has a stronger claim upon our confidence, gives only six. Moreover,
this agrees much better with the statement of the angel to Daniel,
Dan. 10:1 and 11:2, in the 3rd year of Cyrus, that there
were yet four kings of Persia to stand up, the fourth being plainly
identified as the great and wealthy Xerxes, whose expedition against
“the realm of Grecia” ended, as is known from secular history, so
disastrously.
I would like
to show “the commandment to restore and to build Jerusalem,” Dan.
9:25, from which the prophetic period of seventy weeks began to run,
was the decree of Cyrus the Great, referred to in Ezra 1:1-4. Also
I would like to show that the 483 year period of Dan. 9:25, reaching
“unto the Messiah the Prince,” ended at the baptism of our Lord, in
the 15th year of Tiberius Caesar, when Christ was about
thirty years of age.
Our calendar,
now in use, was devised in A.D. 532 by Dionysius Exiguus. At that
time a system of dates was in use dating from the era of the emperor
Diocletian known as A. U. C. (ab urbe condita). Exiguus was not
willing to connect this system of dates with the name of that
infamous pagan tyrant. Exiguus wanted a calendar that would date
all events from the birth of Jesus Christ. Later it was ascertained
that a mistake of four years had been made. Exiguus had made a
miscalculation as to the year (in the A. U. C. calendar then in use)
in which Christ was born, as the result of which year A.D. 1 was
fixed four years too late. In other words, Jesus was four years old
in the year A.D. 1.
Jesus entered
His ministry six months after John the Baptist started preaching.
John the Baptist’s appearance in public life is given in Luke
3:1-3. This was the fifteenth year of the reign of Tiberius
Caesar. August Caesar died in A.D. 14 when Tiberius, his adopted
son, succeeded him. This would bring us to approximately A.D. 30 of
the common era, but according to the amended chronology this would
be around A.D. 26!
When Jesus
said in Mark 1:15, “The time is fulfilled,” He meant the 483
years was up! He meant that the 69 weeks of years “ unto Messiah,
the Prince” had been fulfilled and He was the Messiah standing
before them. He was entering His public ministry 483 years after
“the going forth of the commandment to restore and to build
Jerusalem…” Going back 483 years from A.D. 26 brings us to
approximately 457 B.C. This is the terminal point of the decree
given in Dan. 9:25.
Daniel
understood by books that God would accomplish seventy years in the
desolations of Jerusalem. Dan. 9:2. Daniel was reading from
Jeremiah 25:11-12 and 29:10.
Jerusalem
experienced three sieges and carrying aways by Nebuchadnezzar within
a period of approximately 20 years; the first under Jehoikm; the
second under Jehoiachin; the third under Zedekiah. II Chron. 36.
Also in Jer. 24:1-6 we find the good figs mentioned. Daniel and his
companions in the first chapter of Daniel were part of the captives
in the first carrying away into Babylon. Since they were to be
captive for 70 years, this lets me know that the first carrying away
transpired about 527 B.C., for 70 years later brings us to 457 B.C.
when the commandment went forth to “restore and build Jerusalem.”
Now some will
not agree with the date of 527 B.C. as the first carrying away
because it conflicts with 606 B.C. of Ptolemy. Also those who
accept the system of dates of Ptolemy must hold to two commands: the
first to rebuild the Temple; the second to rebuild the city. I do
not hold to the system of dates of Ptolemy. I do not hold to the
idea of two commands, the first given to rebuild the Temple and the
second given to rebuild the city. My Studies lead me to believe
Jerusalem was first under attack in 526-527 B.C. My Studies lead me
to believe the one and only important command given in Dan. 9:25
occurred in 457 B.C.
Daniel knew
the 70 years were coming to a close. Dan. 9:2. In answer to his
prayer, God sent the angel Gabriel to cause him to “understand the
matter.” There were yet to be 70 weeks, and more specifically, 69
weeks “unto the Messiah the Prince.” God was showing Daniel that
the 70 years of captivity would come to a close – “from the going
forth of the commandment to restore and to build Jerusalem.” This
decree, while ending one prophecy, Jer. 25:11-12, would be the
beginning of another. Dan.9:25. There was to be no overlapping
here! When the 70 years ended – the 490 years began! The longer
period begins where the shorter period ends! That is, with the
notable decree of Cyrus, Ezra 1:1-4, which brought to an end the
captivity of the Jews, started again the measure of years “unto the
Messiah the Prince.”
From the
“going forth of the commandment to restore and to build Jerusalem.”
What does that mean? If Washington D.C., were destroyed and a
commandment was given to restore and to build Washington, what do
you think that would mean? Would it not mean to replace the city as
it was before, along with the capitol building? Certainly! To
restore Jerusalem automatically implies the Temple, as it was a part
of the city!
God told
Isaiah 150 years before Cyrus was born, “He is my shepherd, and
shall perform all my pleasure: even saying to Jerusalem, Thous
shalt be built; and to the temple, They foundation shall be laid.”
Isaiah 44:28. Then again, “He shall build my city, and he shall let
go my captives.” Isaiah 45:13
The
commandment given in Ezra 1:1-4 by Cyrus is the fulfillment of Dan.
9:25. I will take pains to point out fully the proof that it was
from Cyrus that the word to restore and to build the city went
forth, Isaiah 44:28 and 45:13, because those who wish to make the
statements of Scripture conform to the mistaken chronology of
Ptolemy point to the fact that the building of the city is not
expressly spoken of in Ezra 1:1-4. Indeed Ezra does not quote the
entire decree, and the city is not specifically mentioned in the
part quoted. But he does make perfectly clear that this was the
“word to restore and to build Jerusalem” for Jerusalem was the
objective point of the decree. Its former inhabitants were
permitted, and even commanded, to return to it, and they did return
to it; and that command, coupled with the command to “build the
house of the Lord,” would necessarily involve building habitations
for the inhabitants of the city.
Let it be
noted that the time specified by the angel Gabriel was to begin –
not at the restoring and building of the city – but at the going
forth of the “word” or decree, to restore and to build. That “word”
went forth “in the first year of Cyrus, king of Persia,” and,
moreover, its going forth was for the express purpose “that the word
of the Lord by the mouth of Jeremiah might be fulfilled.” Ezra 1:1.
To “restore”
means, in all occurrences of the Old Testament word to “turn back”,
and hence to replace what had been taken away. In this case it
plainly meant to restore the people to the city, and thus
reconstitute the latter. That such was the purport and also the
immediate effect of the decree of Cyrus is left in no doubt
whatever; for it is written that the captives released by the decree
of Cyrus “came again unto Jerusalem and Judah, every one unto his
city.” Ezra 2:1. And again that they “dwelt in their cities, and
all Israel in their cities.” Ezra 2:70. This includes, of course,
and preeminently, the chief city, Jerusalem.
In the book of
Ezra, the matter concerning which we are inquiring is stated
historically, and with all necessary clearness. But, to put it
beyond all doubt, and to show, moreover, how surpassingly important
was this official action of king Cyrus in the eyes and purposes of
God, we again call attention to the remarkable fact that God had
also declared it prophetically by his prophet Isaiah, more than 150
years previously, even calling by name the king who was to fulfill
His pleasure. For Isaiah had prophesied concerning Cyrus, saying,
“Thus saith the Lord….That confirmeth the word of his servant, and
performeth the counsel of his messengers; that saith to Jerusalem,
Thou shalt be inhabited; and to the cities of Judah, Ye shall be
built, and I willraise up the decayed places thereof…..That saith of
Cyrus, He is my shepherd, and shall perform all my pleasure; even
saying to Jerusalem, Thou shalt be built; and to the temple; Thy
foundations shall be laid.” Isaiah 44:24-28.
Thus we have
God’s own word for it that Cyrus, and none other, was to speak the
“word” to restore and to build Jerusalem, even “saying…Thou shalt be
built.”
Furthermore,
Cyrus was made aware of this prophecy of Isaiah, doubtless by
Daniel; for in his decree he said, “The Lord God of Heaven…hath
charged me to build him an house at Jerusalem.” Ezra 1:2. Again
it will be observed that the same “charge” included both the
building of the Temple, and the building of the city. Isaiah
44:28.
The 69 weeks
of years were divided as follows: “Seven weeks, and threescore and
two weeks; the street shall be built again, and the wall, even in
troublous times.” Dan. 9:25. We see from this that God allocated
49 years (7 weeks) to rebuild the city – and this includes the
Temple. From 457 B.C. to 408 B.C. This seven weeks was the first
seven weeks from “the going forth of the commandment.” Do the
Scriptures bear this out? Then said the Jews, Forty and six years
(past tense) was this temple in building….” John 2:20. (The Temple
Jesus was in was still called by the Jews the second Temple. By
Christ’s coming to this Temple, though repaired by Herod, was
fulfilled the prophecy of Haggai 2:9. Even though Herod was engaged
in a massive building project, yet the rebuilding of the Temple
itself took only 1 ½ years – Smith; 8 years – Golub; possibly up to
9 years – Barnes.) Out of the 49 years allocated by God “to restore
and to build Jerusalem,” it took 46 years of those years to build
the Temple. Zerubbabel, Ezra 2:2, Ezra, Ezra 7:1, and Nehemiah,
Neh. 2:6, all make their return and accomplish their work within the
7 weeks of 49 years!
I would like
to give more Scriptural proof that the rebuilding of the city was
being done along with that of rebuilding the Temple. It is recorded
that in the seventh month (of the first year of Cyrus), “the people
gathered themselves together as one man to Jerusalem.” Ezra 3:1.
Of course their first necessity would be to build houses for
themselves; and this would explain why it was not until “the second
year of their coming unto the house of God at Jerusalem, in the
second month” that Zerubbabel and Jeshua, and “all they that were
come out of the captivity unto Jerusalem (began) to set forward the
work of the house of the Lord.” Ezra 3:8. That interval of seven
months would be needed to build houses for the people, and possibly
some defenses for the city.
We find in
chapter 4 of Ezra that the enemy of the Jews had the work stopped.
What work stopped? IN THEIR LETTER TO ARTEXERXES THEY SAID, “…THE
JEWS ARE BUILDING THE REBELLIOUS AND THE BAD CITY…” Ezra 4:11-16.
Men who were not in agreement with what they saw – moved to have the
work stopped. THE REPLY RECEIVED FROM THE KING SAID, “GIVE YE NOW
COMMANDMENT TO CAUSE THESE MEN TO CEASE, AND THAT THIS CITY BE NOT
BUILDED, UNTIL ANOTHER COMMANDMENT SHALL BE GIVEN FROM ME.” Ezra
4:21. Now notice the wording of the 24th verse.
“Then ceased the work of the house of God which is at Jerusalem.”
The Jews thought of their city in terms of the Temple. See Ezra
5:12. “But after that our fathers had provoked the God of heaven
unto wrath, he gave them into the hand of Nebuchadnezzar the king of
Babylon, the Chaldean, who destroyed this house, and carried the
people away into Babylon.” “…who destroyed this house,” but no
mention of the city itself. Even though the city is not mentioned,
yet we know it was destroyed along with the Temple. The Jews
thought of Jerusalem in terms of their Temple, the house of God. In
Ezra 4:24 not only did work stop on the house of God –but the city
also.
From this time
onward, in the historical books of Ezra and Nehemiah, Jerusalem is
spoken of as an existing city. “…And they builded, and finished it,
according to the commandment of the God of Israel (the city as well
as the Temple – Isaiah 44:28, 45:13), and according to the
commandment of Cyrus, and Darius, and Artaxerxes, king of Persia.”
REMEMBER, APPROVAL GIVEN BY SUCCEEDING KINGS IS NOT A TERMINAL POINT
FOR THE BEGINNING OF THE 483 YEARS OF DAN. 9:25. BUT IT IS THE
ORIGINAL DECREE OF CYRUS FROM WHICH THESE YEARS BEGIN TO RUN. “And
this house (the Temple) was finished…in the sixth year of the reign
of Darius the king.” Ezra 6:14-15. “And the children of Israel,
which were come out of captivity….kept the feast of unleavened bread
seven days.” Ezra 6:21-22. This implies that the city was capable
of accommodating great numbers of people.
In chapters
seven and eight of Ezra, we read of the coming of Ezra himself, with
a company of people, including women and children to Jerusalem
(8:32). The city was able to accommodate even this number. See
also Ezra 10:1, 7. Yet there be some who would ask us to believe
that not only was there no rebuilding of the city up to that time,
but that the word for the restoring and building the city thereof
did not go forth until the 20th year of Artaxerxes,
referred to in the second chapter of Nehemiah.
For it is an
evident fact that Ezra had received no commandment to “restore and
to build Jerusalem.” Ezra was only called for and prepared to teach
(yeah, and even commanded) the law of God. Ezra 7:6, 10, 25-26.
Ezra only received a decree, or permission, to return to Jerusalem
and take with him those who of their own free will wished to return
to Jerusalem with him. Ezra 7:13. There is no commandment given in
Ezra seven to “restore and to build Jerusalem.” Contrariwise Ezra
blesses God for putting it in the king’s heart to help, along with
Cyrus, “beautify the house of the Lord which is in Jerusalem.” Ezra
7:27.
Ezra had
nothing to do with receiving the commandment “to restore and to
build Jerusalem.” In fact Ezra, while praying to God, extols His
goodness in giving them favor in the sight of the kings of Persia,
“to give us a reviving, to set up the house of our God, and to
repair the desolations thereof, and to give us a wall in Judah and
in Jerusalem.” Ezra 9:9. Ezra in his prayer recognized the fact
that not only the Temple, but Jerusalem itself, was rebuilt
sufficiently so for his recognition and admission.
Some who
accept as correct the chronology of Ptolemy date “the going forth of
the commandment to restore and to build Jerusalem” from “the
twentieth year of Artaxerxes the king,” Neh. 2:1, and particularly
upon Nehemiah’s petition to the king “that thou wouldest send me
unto Judah, unto the city of my father’s sepulchres, that I may
build it.” Neh. 2:5. From this it is assumed that there had been
up to that time no rebuilding of the city, and no previous word to
rebuild it. This Artaxerxes is assumed by some, who require a later
date for the decree of Dan. 9:25, to be Longimanus, whose 20th
year would be nearly 80 years from the accession of Cyrus, during
all of which time it is supposed (in order to suit this theory) that
there had no permission been given to build the city, although
permission had been given to build the Temple and acted upon, and
although the inhabitants of Jerusalem had been commanded to return
to it.
There is
nothing about Nehemiah’s return that corresponds to the commandment
of Dan. 9:25 “to restore and to build Jerusalem.” I would like to
bring to mind again the fact that the seventy weeks were to start –
not from the building of the city, much less from its completion,
but – from the going forth of the word to restore and to build it.
In Ezra 1:1-4 we have the record of a word going forth, which word
perfectly fulfilled the prophecies both of Isaiah and Jeremiah,
which also perfectly answered the prayer of Daniel, and which
perfectly corresponds with the words of Gabriel. The Scriptures
give great prominence to this decree of Cyrus, and the date thereof
is stated in two passages. 2 Chronicles 36:22 and Ezra 1:1.
On the other
hand, in Nehemiah two, there is nothing that answers at all to the
words of the angel, no commandment or decree going forth, but merely
letters given to Nehemiah, at Nehemiah’s request, granting him safe
conduct as far as Jerusalem, and to the keeper of the king’s forest,
that he give timber for the gates and wall of the city, and for the
house which Nehemiah was to enter into. Neh. 2:7-8.
Finally when
Nehemiah arrived at Jerusalem he found work in progress. In Neh.
2:16 mention is made of men that were doing the work. So work was
being done on the city, and this includes the Temple, before
Nehemiah’s arrival. That the work of Nehemiah was a comparatively
small one is evident from the fact that the work on the wall was
completed within the short space of 52 days. Neh. 6:15.
But yet
certain Scriptures like those of Neh. 7:4 must be explained: “Now
the city was large and great (broad in spaces, see margin)…and the
houses were not builded.” This, however, is easily explained. To
begin with, the passage describes a state of things which existed
after Nehemiah’s work was completed, and does not mean that the city
had not been rebuilt. The meaning is evidently that there were yet
wide unoccupied spaces where houses had not been erected.
Finally,
remember, the epoch-making decree of Cyrus is related to the entire
harmony of Bible chronology; for it was seventy years from the
beginning of the captivity, and started the 49 years of the seven
weeks and threescore and two weeks.
One last word
before going on to the fulfillment of the prophecy in Daniel 9. The
going forth of the commandment (lit. Word) to restore and to build
Jerusalem is one of the most important of the chronological
landmarks of the Scripture, for it stretches the measuring line of
483 years “unto the Messiah the Prince.” All the before written has
been set down to prove beyond the shadow of doubt that there was
only one decree given – and that by Cyrus! Indeed it is not likely
there would ever have been a question about it, were it not that
some able and learned men have gone to the Bible with a ready made
chronology, based on the miscalculations of Ptolemy, who made the
duration of the Persian empire more than eighty years too long, and
have sought to make the statement of Scripture agree thereto,
instead of pursuing the true method, namely, finding in the Bible
the monumental events which mark respectively the beginning and the
end of the prophetic periods, and then permitting the Scripture
itself to tell the number of years between those terminal events.
The words
“unto the Messiah the Prince,” Dan. 9:25, define the goal toward
which the long chronological line of the Bible had been steadily
extending itself. It also tells us with all clearness and certainty
to just what point in the lifetime of Jesus Christ the measure of 69
sevens (483 years) reaches. The word Messiah (equivalent to the
Greek Christos) means “The Anointed”. Where, in the earthly life of
our Lord, was He anointed and presented to Israel? The answer is
clearly given in the four Gospels and Acts. It was at His baptism
in Jordan; for then it was that the Holy Spirit descended upon Him
in bodily shape as a dove. Then it was that John the Baptist bore
witness to Him as the Son of God, and the Lamb of God. As the
apostle Peter declared, “God anointed Jesus of Nazareth with the
Holy Ghost and with power.” Acts 10:38. From that time on Christ
gave Himself to His public Messianic ministry as a “minister of the
circumcision.” Rom. 15:8.
When the woman
of Samaria spoke of “Messias…which is called Christ,” Jesus
plainly said, “I that speak unto thee am he.” John 4:25-26.
Moreover, to the Samaritans who came out to see Him upon hearing the
woman’s report and her question, “Is not this the Christ?” – John
4:29, He so fully revealed Himself that they were constrained to
confess Him, saying, “…we have heard him ourselves, and know that
this is indeed the Christ (the anointed one), the Saviour of the
world.” John 4:42. The 69 weeks of years (483 years) had been
fulfilled and “Messiah the Prince” was before them. See also John
1:40-41 and Acts 17:3. Jesus’ baptism marked the termination of the
69 weeks of Daniel 9:25, and the beginning of the last week of the
seventy weeks.
“SEVENTY
WEEKS,” AS A MEASURE OF TIME, CAN ONLY MEAN CONTINUOUS, OR
CONSECUTIVE, WEEKS. THE 70TH WEEK IS NOT DISCONNECTED
FROM THE OTHER 69 AND PUT INTO THE FUTURE SOMEWHERE. NO, THE 70TH
RAN FROM A.D. 26 UNTIL A.D. 33: FROM THE BAPTISM OF CHRIST IN JORDAN
UNTIL THE STONING OF STEPHEN. IF THE MEASURE BE BROKEN OFF AT THE
END OF THE 69TH WEEK, THE GREAT EVENTS WITH WHICH THE
PROPHECY IS CONCERNED – THE “CUTTING OFF” OF THE MESSIAH (THUS
FINISHING THE TRANSGRESSION; MAKING AN END OF SIN; MAKING
RECONCILIATION FOR INIQUITY; ETC.) – WOULD BE LEFT OUTSIDE THE
SEVENTY WEEKS ALTOGETHER. SEE DAN. 9:24. IT SHOULD BE POINTED OUT
THAT THE WORDS “FOR ONE WEEK” IN DAN. 9:27 MEAN THE LAST OF THE 70,
OF WHICH 69 HAD BEEN PREVIOUSLY ACCOUNTED FOR!
For He
(Jesus, the Messiah, Rom. 15:8) would confirm the New Covenant
(Jer. 31:31; Malachai 3:1; Heb. 12:24) with many Jews (John
1:12; Matt. 26:28) for one week (70th week) and
in the midst of the week (70th week) He
(Jesus) shall cause the sacrifice and the oblation to cease.
At Christ’s crucifixion, A.D. 30, God no longer accepted Jewish
animal sacrifices. Heb. 10:1-14. Dan. 9:27. When the Jews
rejected and crucified Christ the 70th week was half
through. God continued to confirm the New Covenant through the
church, but the Jews refused that witness also and closed the 70th
week by the stoning of Christ’s martyr, Stephen. Acts 7.
Christ, the Messiah, was crucified “in the midst of the week,: as it
is stated in verse 27, for His ministry lasted approximately 3 ½
years.
There is
nothing in this prophecy at all that refers to antichrist. To say
so would be to intrude into this prophecy an element utterly foreign
to it, and which would destroy its unity. To say so would destroy
the effect of the marvelous fulfillment, through the cross and
resurrection of the Lord Jesus, of this wonderful prophecy. The
70th week of Daniel has already been fulfilled!
Just look
again at the 70th week! During the last, or seventieth
week, Christ had His death, burial and resurrection. Then there was
Pentecost with the outpouring of the Holy Ghost. The establishment
of the Church. Truly it was the greatest week of history!
After “Messiah
was cut off
(crucified), but not for himself (for the Jew and Gentile,
Eph 2:15-16, 3:6); and the people of the prince (Titus and
the Roman army) that shall come shall destroy the city and the
sanctuary (Jerusalem and its Temple in A.D. 70)…unto the end
of the war.” Dan. 9:26. The last part of verse 27 corresponds
with this also. History verifies the destruction of Jerusalem in
A.D. 70.
We find in the
New Testament Jesus referring back to this prophecy many times.
Read Matt. 24:15-22. “When ye therefore shall see the abomination
of desolation, spoken of by Daniel the prophet, stand in the holy
place, (whoso readeth, let him understand:) Then let them which be
in Judea flee into the mountains: Let him which is on the housetop
not come down to take any thing out of his souse: Neither let him
which is in the field return back to take his clothes. And woe to
unto them that are with child, and to them that give suck in those
days! But pray ye that your flight be not in the winter, neither on
the sabbath day: For then shall be great tribulation, such as was
not since the beginning of the world to this time, no, nor ever
shall be. And except those days should be shortened, there should
no flesh be saved: but for the elect’s sake those days shall be
shorted.” Also again in Luke 21:20-24: “And when ye shall see
Jerusalem compassed with armies, then know that the desolation
thereof is nigh. Then let them which are in Judea flee to the
mountains; and let them which are in the midst of it depart out, and
let not them that are in the countries enter thereinto. For these
be the days of vengeance, that all things which are written may be
fulfilled. But woe unto them that are with child, and to them that
give suck, in those days! For there shall be great distress in the
land, and wrath upon this people. And they shall fall by the edge
of the sword, and shall be led away captive into all nations: and
Jerusalem shall be trodden down of the Gentiles, until the times of
the Gentiles be fulfilled.”
Jesus left
Israel with this prophecy: “O Jerusalem, Jerusalem, thou that
killest the prophets, and stonest them which are sent unto thee, how
often would I have gathered thy children together, even as a hen
gathereth her chickens under her wings, and ye would not! Behold
your house is left unto you desolate. For I say unto you, Ye shall
not see me henceforth, till ye shall say, Blessed is he that cometh
in the name of the Lord.” Matt 23:37-39. See also Psalms 118:26.
For nineteen
centuries, Israel, the 12 tribes, the Jew, has been scattered, Jer.
30:11, 31:10, and desolate because of their unbelief in the
prophetic fulfillment of the Hebrew Scriptures. BUT THIS PERIOD OF
1900 YEARS OF SUFFERING IS NOW OVER! God has regathered Israel and
it is time for God to “pour upon the house of David, and upon the
inhabitants of Jerusalem, the spirit of grace and of supplications,
and they shall look upon me whom they have pierced (Jesus on the
cross, John 19:33-37), and they shall mourn for him…” Zech. 12:10.
Israel will hear the gospel from the mouth of Christ’s ministers.
“And…if they (Israel) abide not still in unbelief, shall be grafted
in: for God is able to graft them in again.” Rom. 11:23.
“AND SO (in
finally accepting their Messiah of Daniel 9:25) ALL ISRAEL SHALL BE
SAVED!” Rom. 11:26.
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