Content by reggiekelly

The Olivet Key to Daniel’s Prophecy of the End

It should be well known, from the prophetic portions of both testaments, that the age concludes over an international crisis concerning the Land, and Jerusalem in particular. Shepherds and leaders, and witnesses in general are going to need an answer for why this should be so.

As never before, the whole flow of history is moving exactly in the direction that the plain person’s plain reading of prophecy would have led them to expect. God Himself has made the issue of Israel, and the so-called, “Jewish question” a watershed of international division.

Just imagine trying to explain the irrevocable election of Israel, based on grace alone, to a generation that is being fast pre-conditioned, almost overnight, to despise the very suggestion of such an unthinkable notion. Talk about a calculated offense!

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Peace and Safety

What do we do with the fact that Daniel 11 seems to clearly predict a lot of conflict and even war sparked by the AC. And yet we know it is a time of false peace and prosperity. It seems much conflict is going on, so seems a bit out of sync with other passages.

Very good question. Here’s my ‘over answer’. ?

I think a few observations of context will help to reconcile the apparent inconsistency. The simplest answer would be that while Israel is at peace with her neighbors during the first half of the week, they are not all at peace with one another. 

That seems to be exactly the case if we understand that the Antichrist makes three consecutive southward advances “AFTER the league / alliance made with him” (Dan 11:23). This would be during the first 3 1/2 years of false peace that many scriptures show to be an ill-fated presumption on Israel’s part that is doomed to give way to disaster (compare Isa 28:2-18; Dan 8:25; 11:23-24; Eze 38:8, 11, 14; 39:26; 1Thes 5:3). 

If taken as future (as I know you agree that many of the details of Dan 11:21-35 were not fulfilled in the past but demand a future fulfillment), then it follows that the AC’s war against the king of the south comes some short while “after” Israel has entered into a “league” with the AC (Dan 11:23).

How Do You Justify the Gap Between the 69th and 70th Week?

Where in Scripture is it revealed that we should expect an indefinite time gap between weeks 69 and 70?
This cannot be obtained from a straightforward reading of the text.

The gap is what can be called a necessary inference. As with many great truths of scripture, it is not based on one single, obvious text but the cumulative evidence of many verses, scattered here and there, forming a mystery that must be searched out.

What is clear and, as you say, “straightforward”, is that scripture puts the last half of Daniel’s 70th week as arriving at “the consummation / the end”. This end of the age, reaching to the end of the final tribulation, the destruction of the “beast” (Dan 7:11) / “little horn” (Dan 7:8: 8:9) / “vile person” (Dan 11:21) / “wilful king” (Dan 11:36), the deliverance of Daniel’s people, and the resurrection of the righteous dead (Dan 12:1-2) is the same “end” so prominently in view throughout the book of Daniel. There is great, I would say decisive evidence that the final 3 ½ years of this age is the last half of Daniel’s 70th week.

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When Does Hosea’s “Two Days” Start?

Why are we certain that the beginning of Hosea’s two days does not begin with the time that the nation was torn by the Romans (mangled and carried off-5:14 and “torn”-6:1)?

The case is absolutely decisive. You’ll see. In all other interpretations that I’ve seen, the two days is a nebulous metaphor that has little to do with signifying time of any meaningful duration, usually suggested as a metaphor for the brevity of the exile.

So why not start the two days of divine desertion with the destruction of 70? As Travis said, “why not 132 A.D.? It’s just as reasonable. After 70, the Jews recovered, repopulated, and rebounded with yet another, swiftly crushed rebellion against Rome. Then began the age-long exile of “many generations” (compare Isa 61:4 with Eze 38:8).

No, in order to mean anything concrete or significantly limited and definite, the terminus-a-quo must go back to Israel’s fall at the stumbling stone, the national rejection and crucifixion ending the 69th week. That is when He departs to the Father’s right hand, waiting till …

Who is the “profane wicked prince of Israel”?

Who is the wicked prince of Israel in Eze 21:25?

How about “the prince of the covenant” of Dan 11:22?

Commentaries will say the wicked prince of Eze 21:25 is Zedekiah, as you can check on Bible Hub in their collection of commentaries. Just type in the verse.

But then, as you know, there is almost always a near and far fulfillment, the past being very often the pattern of last things. So my best guess would be that the “wicked prince” is also the “foolish / idol shepherd” of Zech 11:15, 17.

Is the Day of the LORD a Single Day?

Does our view see the Day of the Lord as one specific, single day occurring at the end of the tribulation when Christ returns to destroy the AC and raise the righteous dead? I’ve heard we need to include the broad concept of the day of the Lord, meaning, that the Day of the LORD (DOL) begins with the abomination and continues for three and one half years.

Is this legitimate and correct?, or should the DOL be confined to one single extraordinary day occurring at the end of the tribulation thereby ushering in the first day of the millennial age? For example, is Ezekiel 39:8 a single day or a period of time in duration?

“Doc”

I believe it is the latter choice. It is a very specific day (“one day”; Isa 66:9; Zech 3:9; 14:7), around which is clustered an intensive convergence of many events, leading to, and issuing from, that are certainly not confined to one day. It is the day and hour, even instant (1Cor 15:52) that constitutes the great transition between this age and the age to come.

To answer your last question first, most definitely and assuredly Eze 39:8 is the “great day of God Almighty“ referred to in Rev 16:12-17. This is seen very clearly by observing that the same, very precise language of Eze 39:8 is applied to the “great day of God Almighty” in Rev 16:17.

Significantly, this day is shown to come in conjunction with the 7th bowl, which significantly follows Jesus’ announcement that His now truly imminent coming will be “like a thief” (Rev 16:15). This announcement is significantly interjected between the 6th and 7th bowls. So the time in view here is very precisely the very end of the tribulation.

Note too that in all of scripture, the only two places that the precise term, “day of God” is found is in 2Pet 3:12 and Rev 16:14. In second Peter, the “day of God” is a synonym for the thief-like day of the Lord (2Pet 3:10, 12). These are important markers, since in both 2Pet 3:10-12 and Rev 16:12-17, the “day of God” comes as a thief on the unsuspecting world of unbelievers at the very end of the tribulation.

From this you can see that the DOL and the great day of God Almighty are the same day, and the latter is clearly at the 7th bowl. The DOL doesn’t get any narrower than that, and this is the usual meaning throughout the prophets.

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He Will Regard the Prayer of the Destitute

Even when our accuser is terrifying in his accuracy, sending piercing arrows of doubt, terror, or despair into our souls, magnifying how great and inexplicable our sins of disloyalty against His goodness and our horrifying neglect of the trust of our stewardship, showing us and magnifying how far we are, from what should have been expected to follow true, saving faith. Notwithstanding all of this and the worst of this, Satan’s very accuracy is made a groundless lie by the blood of Jesus who pleads His own wounds as our advocate against his now illicit use of the law to bring condemnation to the conscience of the believer, however weak and halting in faith.

There have been times when, though very doctrinally persuaded and greatly rejoicing that Jesus has once and forever fulfilled all the law on our behalf, I seemed yet to have the greatest battle to fully and quietly rest in that unspeakably precious confidence. It just eluded me as to present comfort.

Though very precious in concept, it just didn’t seem to get through the veil of my flesh to fill me with the comfort and assurance of glory that it should have. This lack of ability to more fully apprehend this great truth of the finished work to my immediate comfort mystified and troubled me very greatly. I needed this well beloved truth to be quickened afresh and made alive in my spirit. Here’s what I think happens:

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A Revealed Righteousness

While reflecting on what stands at the heart of the gospel, I thought first of what Paul called, “the goal of the commandment” in Titus 1:5. “Now the end (goal) of the commandment is love from a pure heart, from a good conscience, and from sincere faith.”

That is indeed the outworking of the fruit of His life within us, as to our sanctification, but it’s foundation and root is deeper still. It’s root is the resurrection life of Jesus, as both imputed and imparted to the justified believer. Its source is as far from the strength of nature as the budding of Aaron’s rod.

Paul says this righteousness is now revealed in the recently unveiled “mystery of the gospel” (Eph 6:19).

“For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith” (Ro 1:7).

Paul shows that the mystery that could not come to full light until the revelation of the gospel was fully foretold in the prophetic writings (Acts 26:22-23). Yet, kept secret in times past till the appointed time of revelation (1Cor 2:7-8; Ro 16:25-26). Why only now, with the post-resurrection revelation of the gospel, is this righteousness revealed? Wasn’t the righteousness of God already fully revealed and well established all throughout the scriptures? What kind of righteousness is this that has waited till now to be “revealed”?

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Thoughts on the Mystery of Heavenly Hindrance

Only weeks apart, I received the same question from two dear friends. It is a question many have asked, and it is one that has the potential to cast great light on much else. Here’s how one friend put the question:

“It is clear the nameless one (described in Dan 10:4-11:1) is the Lord Jesus given clear unity with Revelation 1. How do you understand His being delayed and receiving help from Michael to release the word?”

Even among those commentators who see verses 5-9 as depicting a pre-incarnate appearing of Christ, most will argue that beginning at verse 10, another figure has come into view. The proposed change from Christ to an angel is assumed only because it is thought to be inconceivable that the pre-incarnate Son could need angelic assistance to push past the resistance of the demon Prince of Persia to complete his errand to Daniel (Dan 10:13).

[And what a strategic errand it was! It was to be an exceptionally long, uninterrupted (two chapters), unparalleled, narrative style prophecy that would lay out in astonishing detail “what shall befall your (Daniel’s) people in the latter days.” No wonder the demonic realm was so invested to impede the messenger’s mission. It is important to note what this mighty, history-determining breakthrough of divine revelation cost Daniel, as well as the place that sovereign providence had brought him in preparation for it.]

Yet, does the view that an angel has stepped in in place of the glorious Christ really solve our problem? It still leaves the question, why would the holy angels, sent by God, ever be successfully detained? Wouldn’t it be expected that the only assistance they would need to fulfill their mission would be amply supplied by God Himself? What then is this mystery of demonic resistance? What is its purpose in the great scheme of God’s eternal purpose? Why the struggle? …

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The Only True Doer

We say no sin is too great and no sinner is too far (excepting, of course, those who have put themselves “past feeling”)! God is very near to those who feel their destitution (Ps 102:17), especially in those moments of utter weakness that attends the end of mortal life. Never was there a greater, more sovereign revelation than that which broke upon the thief on the cross at the point of greatest weakness and self-despair!

This profound spiritual principle – manifest throughout the scriptures – is most clearly seen at Israel’s appointed time of national deliverance. The veil covering the Jewish heart will be removed “at the set time” …“in one day”…“at once” when the penitent survivors of Israel will “look upon Him whom they pierced” (Ps 102:13; Isa 25:7; 66:8; Eze 39:22; Zech 3:9; 12:10; Mt 23:39; Ro 11:26; Rev 1:7; 10:7). But critically, this transformative revelation is given “when He (Yahweh) sees that their power is gone” (Deut 32:36 with Dan 12:7).

The power of His endless life is revealed at the end of the pride of self-reliance (the strength of the veil) which hides the transformative liberating revelation of the glory of God in the face of Jesus Christ (2Cor 3:14-18; 4:6). This withering process of crisis is critical for shattering the pride of self-reliance, not only in the unbelieving, but as Paul explains, God wisely uses it even in the lives of the godly (Acts 14:22; 2Cor 1:8-10; 12:7).

At the inception of faith, the free gift of an everlasting righteousness is immediately imputed. But saving faith comes when the Spirit has used the unapproachable holiness of the law to drive the sinner off of any hope in themselves (Ex 19:16m 21-24; 20:18-19; Ro 7:9; Gal 3:10, 19, 21). This is why the Law must come first (Jn 1:17). When the real implications of the law’s holy requirement is brought home to the heart, the gospel of a righteousness that is utterly transcends our hearts becomes exceedingly good news…

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Mystery of Israel
Reflections on the Mystery of Israel and the Church... by Reggie Kelly

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