Category Archives: Israel

Is the premise of the “Before the Wrath” DVD biblical?

Comparison of some teachings promoted by the “Before the Wrath” DVD with what the Bible actually says.

(And why “After the Wrath” seems to make more sense)

by Dick Lentz

(All Scriptures cited come from the NIV2011 version of the Bible) 

I recently watched a DVD titled, “Before the Wrath.” It is a high-quality video produced and distributed by Ingenuity Films that compares the meal Jesus and His disciples shared the night before He was crucified with a marriage betrothal. It then suggests that Jesus’ second coming and the rapture of the Church will be comparable to a Galilean wedding.

Although I liked one of the premises this video reinforces, that Jesus’ followers will one day be gathered so they can be with Him, an event many Christians call “The Rapture,” I found the Scriptural basis for some of its conclusions to be questionable. I will point out some of them in the post below and at the end note why I feel it’s important to note these.

What meal was Jesus celebrating?

“Before the Wrath” alleges that Jesus’ disciples would have associated the meal they shared with Jesus the night before He was crucified with a traditional Galilean betrothal ceremony. And so, one of the things that first needs to be established is the type of meal the Bible says that Jesus actually shared with His disciples that evening.

Here is what Matthew wrote about this:

17 On the first day of the Festival of Unleavened Bread, the disciples came to Jesus and asked, “Where do you want us to make preparations for you to eat the Passover?”

18 He replied, “Go into the city to a certain man and tell him, ‘The Teacher says: My appointed time is near. I am going to celebrate the Passover with my disciples at your house.’” 19 So the disciples did as Jesus had directed them and prepared the Passover. (Matthew 26:17-19)

There is no question when noting the portions underlined in the passage above that the meal Jesus shared with His disciples the night before He was crucified was a Passover dinner.

Passover was a reminder of what God did to free the Israelites from slavery in Egypt. The account of this is found in Exodus 11 — 13. After Pharaoh refused to let the Israelites go, God informed Moses that He was going to cause the firstborn male of every family and their livestock to die. The Israelites would be spared however if they killed an unblemished one-year-old lamb, spread its blood on the doorposts of their homes, then cooked and ate the meat of the lamb along with some unleavened bread. God then told them to remember this event annually during a celebration called “Passover” to commemorate the day the angel of death passed over those who trusted that the blood of a lamb would save them.

Jesus compared what was going to happen to Him to a Passover lamb. Just as the shedding of a Passover lamb’s blood spared those who trusted that this was sufficient to save their firstborn, so would the shedding of His blood spare those who trusted that this was sufficient to secure their eternal salvation.

Here is what Matthew wrote about this:

26 While they were eating, Jesus took bread, and when he had given thanks, he broke it and gave it to his disciples, saying, “Take and eat; this is my body.”

27 Then he took a cup, and when he had given thanks, he gave it to them, saying, “Drink from it, all of you. 28 This is my blood of the covenant, which is poured out for many for the forgiveness of sins. (Matthew 26:26-28)

When Jesus’ disciples looked back at this, Jesus wanted them to remember what He did so that they could be forgiven of their sins – so that their sins could in effect be “passed over.”

The early Christians understood this and celebrated something we now call “communion” in order to be reminded of the significance of what Jesus did to secure their forgiveness. Here’s what Paul wrote about this:

23 For I received from the Lord what I also passed on to you: The Lord Jesus, on the night he was betrayed, took bread, 24 and when he had given thanks, he broke it and said, “This is my body, which is for you; do this in remembrance of me.” 25 In the same way, after supper he took the cup, saying, “This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me.” 26 For whenever you eat this bread and drink this cup, you proclaim the Lord’s death until he comes. (1 Corinthians 11:23-26)

Neither Jesus nor Paul associated the meal Jesus shared with His disciples the night before He was crucified with a wedding betrothal. The meal was simply a reminder of the “passing over” that occurred when the angel of death spared the firstborn of those who trusted in the blood of the Passover lamb and that a similar “passing over” would occur to those who trusted in the blood of the Lamb of God for their forgiveness.

What covenant was Jesus’ establishing?

“Before the Wrath” not only suggests that the meal Jesus shared with His disciples the night before He was crucified was comparable to a Galilean wedding betrothal, it proposes that the covenant Jesus was referring to when He shared the cup of wine with His disciples was one a bridegroom would offer to his bride on the night of their formal engagement.

Most accounts of the meal Jesus shared with His disciples do say that Jesus associated the cup of wine He offered to His disciples with a covenant. Matthew for example wrote this:

27 Then he took a cup, and when he had given thanks, he gave it to them, saying, “Drink from it, all of you. 28 This is my blood of the covenant, which is poured out for many for the forgiveness of sins. (Matthew 26:27-28)

Luke added “new” to this association when he wrote this:

20 In the same way, after the supper he took the cup, saying, “This cup is the new covenant in my blood, which is poured out for you. (Luke 22:20)

And Paul wrote this when reminding the Corinthians what they were to remember when they celebrated the Lord’s Supper:

23 For I received from the Lord what I also passed on to you: The Lord Jesus, on the night he was betrayed, took bread, 24 and when he had given thanks, he broke it and said, “This is my body, which is for you; do this in remembrance of me.” 25 In the same way, after supper he took the cup, saying, “This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me.” 26 For whenever you eat this bread and drink this cup, you proclaim the Lord’s death until he comes. (1 Corinthians 11:23-26)

I believe the “new covenant” both Jesus and Paul were referring to comes from this passage in Jeremiah:

27 “The days are coming,” declares the Lord, “when I will plant the kingdoms of Israel and Judah with the offspring of people and of animals. 28 Just as I watched over them to uproot and tear down, and to overthrow, destroy and bring disaster, so I will watch over them to build and to plant,” declares the Lord. 29 “In those days people will no longer say,

‘The parents have eaten sour grapes,
and the children’s teeth are set on edge.’

30 Instead, everyone will die for their own sin; whoever eats sour grapes—their own teeth will be set on edge.

31 “The days are coming,” declares the Lord,
when I will make a new covenant
with the people of Israel
and with the people of Judah.
32 It will not be like the covenant
I made with their ancestors
when I took them by the hand
to lead them out of Egypt,
because they broke my covenant,
though I was a husband to them,”
declares the Lord.
33 “This is the covenant I will make with the people of Israel
after that time,” declares the Lord.
“I will put my law in their minds
and write it on their hearts.

I will be their God,
and they will be my people.
34 No longer will they teach their neighbor,
or say to one another, ‘Know the Lord,’
because they will all know me,
from the least of them to the greatest,”
declares the Lord.
For I will forgive their wickedness
and will remember their sins no more
.” (Jeremiah 31:27-34)

The above was prophesied at a time when the Jews were under national judgment for their corporate sin. The city of Jerusalem was under siege and would soon be destroyed by the Babylonians. God was promising that there would come a day when the Jews would no longer be judged as a nation for their sins but instead would only be judged individually for them. God said that there would come a day when He would make “new covenant” with His people (vs. 31), a day when He would “forgive their wickedness” and “remember their sins no more” (vs. 34).

Hebrews 10 refers to this passage in Jeremiah when it describes the effect of Jesus’ death. After noting that the sacrifices the priests performed were insufficient to forgive sins as, “It is impossible for the blood of bulls and goats to take away sins” (vs. 4), it says, “We have been made holy through the sacrifice of the body of Jesus Christ once for all” (vs. 10), as well as, “For by one sacrifice he has made perfect forever those who are being made holy” (vs. 14).

This portion of Hebrews 10 concludes with this:

15 The Holy Spirit also testifies to us about this. First he says:

16 “This is the covenant I will make with them
after that time, says the Lord.
I will put my laws in their hearts,
and I will write them on their minds

17 Then he adds:

“Their sins and lawless acts
I will remember no more.”

18 And where these have been forgiven, sacrifice for sin is no longer necessary.

The verses underlined above are direct quotes from Jeremiah 31:27-34. What this indicates is that the new covenant Jeremiah spoke of was put into effect when Jesus was crucified. Based on this, it’s my conclusion that the covenant Jesus was referring when He shared the “cup of the covenant” with His disciples was not a marriage covenant but was the new covenant of forgiveness God promised through Jeremiah.

Who is the bride of Christ? And when will His marriage take place?

Although I believe that the comparison of the meal Jesus’s shared with His disciples the night before He was crucified to a Galilean wedding betrothal to be questionable, one of the main points of “Before the Wrath” is to offer support for the belief that the Church, who many consider to be the bride of Christ, will be taken from the world (raptured) before the period when God exercises His wrath upon those who have rejected Him.

There are a couple reasons I find this conclusion flawed. First, as I noted in a previous blog titled, “The Church may not be the bride of Christ,” the Bible does not explicitly state anywhere that the Church or that Christians in general are the bride of Christ. There is ample evidence however that the bride of Christ is Israel. Here are some verses I cited in support of this:

1 Then I saw “a new heaven and a new earth, ”for the first heaven and the first earth had passed away, and there was no longer any sea. 2 I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband. (Revelation 21:1-2)

9 One of the seven angels who had the seven bowls full of the seven last plagues came and said to me, “Come, I will show you the bride, the wife of the Lamb.” 10 And he carried me away in the Spirit to a mountain great and high, and showed me the Holy City, Jerusalem, coming down out of heaven from God. 11 It shone with the glory of God, and its brilliance was like that of a very precious jewel, like a jasper, clear as crystal. 12 It had a great, high wall with twelve gates, and with twelve angels at the gates. On the gates were written the names of the twelve tribes of Israel. 13 There were three gates on the east, three on the north, three on the south and three on the west. 14 The wall of the city had twelve foundations, and on them were the names of the twelve apostles of the Lamb. (Revelation 21:9-14).

The passage above identifies Jesus’ bride as the city of Jerusalem. But I don’t believe that this means that the city itself is Christ’s bride. I believe it is who the city represents. And it seems to me that who the city represents is indicated by what is on its gates: it is the twelve tribes of Israel (vs. 12).

The conclusion that Jerusalem, which the above passage says is Jesus’ bride, represents the Jews is consistent with this statement Jesus made a few days before He was crucified:

37 “Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, and you were not willing. 38 Look, your house is left to you desolate. 39 For I tell you, you will not see me again until you say, ‘Blessed is he who comes in the name of the Lord.’” (Matthew 23:37-39)

Jesus wasn’t accusing the city of Jerusalem of killing the prophets in these verses. He was accusing the people of the city – the Jews – of doing so. And He was indicating that He would not see them again (the Jews, not the city), until they acknowledged that He is Lord, an event that seems to be fulfilled when Jesus finally sees Jerusalem, His bride, coming down from heaven in Revelation 21:2.

A second reason I find the conclusion that the Church will be raptured “Before the Wrath” to be questionable is noting when Jesus’ wedding takes place as well as when His bride is revealed.

Here’s where Jesus’ wedding feast is mentioned in the book of Revelation:

6 Then I heard what sounded like a great multitude, like the roar of rushing waters and like loud peals of thunder, shouting:

 “Hallelujah!
For our Lord God Almighty reigns.
7 Let us rejoice and be glad
and give him glory!
For the wedding of the Lamb has come,
and his bride has made herself ready.

8 Fine linen, bright and clean,
was given her to wear.” (Revelation 19:6-8)

What occurs in these verses comes right before the final destruction of the end-time “beast” and those who follow him, events described in Revelation 19:11-21. But note that though the time for the wedding has begun and the bride is ready that the Lamb does see His bride “coming down from heaven” until the events prophesied in Revelation 21:1-14 take place. This lends support for my conclusion that Jesus will not join with His bride, whomever it may be, until nearly all the events in the book of Revelation have occurred, including those typically associated with the final period of wrath.

Rather than joining with His bride “Before the Wrath”, it seems to me that Jesus will not meet His bride until after it.

Why it matters

Even though “Before the Wrath” may be biblically questionable, does it matter? After all, the intent of the video is to strengthen our confidence that Jesus will return someday so that we can be rescued from the trials and tribulations of this world. And that’s a good thing. It’s also consistent with Jesus’ promise that a time will come when He will wipe every tear from our eyes, a time when “there will be no more death or mourning or crying or pain” (Revelation 21:4). But the means in which “Before the Wrath” reinforces this comes at the expense of what I consider to be some essential biblical truths.

The first truth that gets lost in the midst of comparing the meal Jesus shared with His disciples the night before He was crucified with a Galilean betrothal is the actual purpose and effect of Jesus’ death. Jesus died so we could be forgiven for our sins. When we celebrate communion by eating the bread and drinking from the cup of the covenant, we do so to remember why Jesus was crucified. Doing so for any other reason takes something away from the message of salvation and what Jesus did to secure our redemption. Believing when we celebrate communion that we are drinking from a wedding cup is not only questionable; it takes our focus off of the explicit things both Jesus and Paul said we are to remember.

The second truth that gets lost is Jesus’ warning that Christians will experience, witness, or be affected by nearly all of the events described in the book of Revelation. I wrote about this in a prior post titled, “Warning to Christians: We may be here for the duration,” a post based on the parable of the wheat and weeds in Matthew 13:24-30. In that post I noted Jesus’ statement that the good seed and the bad seed – Christians and non-Christians – will share the same field until the moment the harvest takes place. This means that both groups will experience the same trials, troubles, and tribulation until the very last moment. Spending too much time hoping for an early or quick release from this world can result in unrealistic expectations and a lack of preparation regarding the difficulties the Bible says we are destined to experience as we wait for Jesus to return.

The third truth that I believe gets lost is Jesus’ heart for the unsaved. At one point “Before the Wrath” depicts a groom entering his wedding banquet with his bride and guests and after doing so, shutting the door behind him and refusing to let anyone else in. Although it’s true that someday it will be too late for the un-redeemed to come to Jesus, one thing I’ve found consistent in Scripture is Jesus’ constant and passionate desire to seek and save the lost. A more accurate image of this is not the closed door of a wedding banquet depicted in “Before the Wrath” but the open door found in this verse:

20 Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with that person, and they with me. (Revelation 3:20)

I believe that the door is always open for the lost to be redeemed. And I also believe that this door will not be closed until the very last moment, after most of the events prophesied in the book of Revelation have taken place.

Here’s a verse that seems to confirm this:

6 Then I saw another angel flying in midair, and he had the eternal gospel to proclaim to those who live on the earth—to every nation, tribe, language and people. 7 He said in a loud voice, “Fear God and give him glory, because the hour of his judgment has come. Worship him who made the heavens, the earth, the sea and the springs of water.” (Revelation 14:6-7)

The event prophesied above occurs near the end of what I consider to be the second account of the return of Jesus in Revelation, right before the final harvest –  before the final “hour of judgment” (vs. 6). What this indicates to me that Jesus will do everything He can to bring the fallen into His realm, even up to the last moment of this world’s life. And if it’s Jesus’ desire to continually keep the door open to the lost – to keep asking to be invited in – to always be looking for ways to share the Gospel to the unsaved – perhaps that ought to be our focus as well.

And that is how I see it today

The Church may not be the Bride of Christ – Revelation 19:6-9; 21:9-14

When Jesus sees His bride coming from heaven, who His bride may actually be.

By Dick Lentz

6 “Hallelujah!” For our Lord God Almighty reigns 7 Let us rejoice and be glad and give him glory! For the wedding of the Lamb has come, and his bride has made herself ready. 8 Fine linen, bright and clean, was given her to wear.” (Fine linen stands for the righteous acts of the saints.) 9 Then the angel said to me, “Write: ‘Blessed are those who are invited to the wedding supper of the Lamb!’” And he added, “These are the true words of God. (Revelation 19:6-9, NIV)”

For years I’ve been told by various pastors and teachers that in the above passage, the Bride of Christ – the wife of the Lamb – is the Church. The picture they sometimes present when doing so is a wedding where Jesus, the Bridegroom, is waiting anxiously at an altar for His Bride, the Church, a bride clothed in white, walking towards her future husband. It’s been explained that this is a metaphor of how much Jesus longs for the day when the Church – all those who have made a commitment to follow Jesus – has perfect fellowship with Him, something that will occur only in the end-times when believers are unencumbered by the trials, travails, and temptations of this world.

I used to believe that this was true – that the Bride of Christ is the Church.  What caused me to question this were these verses:

2 I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband (Revelation 21:2, NIV).

 9 One of the seven angels who had the seven bowls full of the seven last plagues came and said to me, “Come, I will show you the bride, the wife of Lamb.” 10 And he carried me away in the Spirit to a mountain great and high, and showed me the Holy City, Jerusalem, coming down out of heaven from God. 11 It shone with the glory of God, and its brilliance was like that of a very precious jewel, like a jasper, clear as crystal. 12 It had a great, high wall with twelve gates, and with twelve angels at the gates. On the gates were written the names of the twelve tribes of Israel. 13 There were three gates on the east, three on the north, three on the south and three on the west. 14 The wall of the city had twelve foundations, and on them were the names of the twelve apostles of the Lamb. (Revelation 21:9-14, NIV)”

What struck me about these verses is how “un-church-like” they were. For the most part, they include symbols more commonly associated with the Jews – the Israelites – than with the Church. Jerusalem was the capital of the Jewish nation and the city where a temple was built so that God could dwell in the midst of His chosen people; the names written on the gates of the city are the names of the twelve tribes of Israel; and though the twelve apostles whose names are written on the foundations of the wall were among the early leaders of the Church, all twelve of them were Jews, and their initial converts were almost entirely from the people of Israel. Nothing in these verses has a “Gentile” flavor to it, and nothing in them explicitly refers to the Church.

And so, who is the “Bride, the wife of the Lamb”? Is it the Church?  Or could it be someone else?

Jesus does have a Bride

The first thing to establish is that Jesus does or will have a Bride. The verses in Revelation 19:6-9 and 21:9-14 noted above support this. So does the following:

28 “You yourselves can testify that I [John the baptist] said, ‘I am not the Christ but am sent ahead of him.’ 29 The bride belongs the bridegroom. The friend who attends the bridegroom waits and listens for him, and is full of joy when he hears the bridegroom’s voice. That joy is mine and is now complete. (John 3:28-29, NIV)”

John was acknowledging in the above that though Jesus is a Bridegroom that he, John, was not His Bride but instead was a friend of the Bridegroom.

Here’s another passage that supports this:

14 Then John’s disciples came and asked him [Jesus], “How is it that we and the Pharisees fast, but your disciples do not fast?” 15 Jesus answered, “How can the guests of the bridegroom mourn while he is with them? The time will come when the bridegroom will be taken from them; then they will fast. (Matthew 9:14-15, NIV)”

This passage not only identifies Jesus as a Bridegroom, it also indicates that there will be others attending His wedding as well, others described as “guests of the bridegroom.” The passage then tells us who these guests are; they are or will be His disciples – those who are followers of Jesus.

But the question for us is not if Jesus will be a Bridegroom but is instead if He is, who will His Bride be?

Is the Church the Bride of Christ?

There are verses in the New Testament that suggest that the Church could be the Bride of Christ. Here is a passage that is frequently cited to support this:

 21 Wives, submit to your husbands as to the Lord. 23 For the husband is the head of the wife as Christ is the head of the church, his body, of which he is the Savior. 24 Now as the church submits to Christ, so also wives should submit to their husbands in everything.                25 Husbands, love your wives, just as Christ loved the church and gave himself up for her 26 to make her holy, cleansing her by the washing with water through the word, 27 and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless (Ephesians 5:21-27, NIV).

 Here’s another:

2 I am jealous for you with a godly jealousy. I promised you to one husband, to Christ, so that I might present you as a pure virgin to him. 3 But I am afraid that just as Eve was deceived by the serpent’s cunning, your minds may somehow be led astray from your sincere and pure devotion to Christ. 4 For if someone comes to you and preaches a Jesus other than the Jesus we preached, or if you receive a different spirit from the one you received, or a different gospel from the one you accepted, you put up with it easily enough … (2 Corinthians 11:2-4, NIV)

Although these verses seem to be describing Jesus as husband and the Church as His wife, none of them explicitly state that this is so. It seems to me that Paul is simply describing in Ephesians 5:21-27 how husbands and wives should treat each other; it is not saying that the marriage of a man and woman is a picture of the relationship between Jesus and the Church. And though Paul does use the word “husband” in 2 Corinthians 11:2 to describe what a believer’s relationship with Jesus ought to be like, his purpose in doing so was to voice his fear that some were being led astray by false teachers preaching a different Jesus or a different Gospel.

There are in fact no verses in the Bible that actually say, “The Church is the Bride of Christ.” This association comes from commentators and teachers, not from the actual words of Scripture.  It is not explicit; it is inferred. That doesn’t mean that it isn’t valid. It could be true even if not explicitly stated.  But it does present some problems if it is so. Consider these verses for example:

  • Now you are the body of Christ, and each one of you is a part of it (1 Corinthians 12:27, NIV).
  • And God placed all things under his feet and appointed him to be head over everything for the church, which is his body, the fullness of him who fills everything in every way (Ephesians 1:22-23, NIV).

These verses state  that the Church is the Body of Christ. But if this is so, then how can the Church also be the Bride of Christ? It seems to me that the Church cannot be both; it is either one or the other. In this case, I lean towards the association that is explicitly stated rather than the one that is inferred.

But there is another problem with concluding that the Church is the Bride of Christ.  I noted these verses earlier:

7 “For the wedding of the Lamb has come, and his bride has made herself ready. 8 Fine linen, bright and clean, was given her to wear.” (Fine linen stands for the righteous acts of the saints). (Revelation 19:7-8, NIV)”

To conclude that the Bride in this passage is the Church requires one to also conclude that believers aren’t yet ready to be received by Jesus and that something else has to be done to make the Church acceptable to Him before the wedding – that some “righteous acts” (vs. 8) are required for the Church to be made complete. But this would be in conflict with what is found in this passage:

8 For it is by grace that you have been saved, through faith — and this not from yourselves, it is a gift of God — 9 not by works, so that no one can boast (Ephesians 2:8-9, NIV).

If some acts of righteousness need to be performed in order for the Church to be ready to be presented to Jesus, then its relationship with Him is no longer based on faith alone. If however the Church’s relationship with Jesus is based entirely on faith but works are required to make the Bride ready for her Bridegroom, then the Bride of Christ cannot be the Church; it has to be someone else.

Could Israel be the Bride of Christ?

There is a much stronger case that the Bride of Christ is the people of Israel. Their relationship with God is compared frequently in Scripture to the one between a husband a wife. Consider these for example:

  • For your Maker is your husband — the Lord Almighty is His name — the Holy One of Israel is your Redeemer; he is called the god of all the earth (Isaiah 54:5-6, NIV).
  • “Return, faithless people,” declares the Lord, “for I am your husband. I will choose you — one from a town and two from a clan — and bring you to Zion. (Jeremiah 3:14, NIV)”
  • No longer will they call you Deserted, or name your land Desolate, but you will be called Hephzibah [which means “my delight is in her”], and your land Beulah [which means “married”]; for the Lord will take delight in you, and your land will be married. As a young man marries a maiden, so will your sons marry you; as a bridegroom rejoices over his bride, so will your God rejoice over you (Isaiah 62:4-5, NIV).
  • I will betroth you to me forever; I will betroth you in righteousness and justice, in love and compassion. I will betroth you in faithfulness, and you will acknowledge the Lord. (Hosea 2:19-20, NIV)”
  • “The time is coming,” declares the Lord, ”when I will make a new covenant with the house of Israel and with the house of Judah. It will not be like the covenant I made with their forefathers when I took them by the hand to lead them out of Egypt, because they broke my covenant, though I was a husband to them. This is the covenant I will make with the house of Israel after that time,“ declares the Lord. “I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people. No longer will a man teach his neighbor, or a man his brother, saying, ‘Know the Lord,’ because they will all know me, from the least of them to the greatest,” declares the Lord., “For I will forgive their wickedness and will remember their sins no more. (Jeremiah 31:31-34, NIV)”

If you look up these verses and note their context, you’ll find that they are referring in some cases to God’ past relationship with Israel and in others to His future relationship with them following a time when they have fallen away from Him. They suggest that God did have and perhaps always has had a relationship with Israel that is similar to the relationship between a husband and wife. And even though Israel frequently committed spiritual adultery by serving other gods, there is no indication in Scripture that God ever divorced the nation of Israel or its people or that He ever will. God promised that He would always remain faithful to Israel even if the people of Israel were unfaithful to Him.

God’s promise in this regards is confirmed in the following passage:

35 This is what the Lord says, he who appoints the sun to shine by day, who decrees the moon and stars to shine by night, who stirs up the sea so that its waves roar — the Lord Almighty is his name: 36 “Only if these decrees vanish from my sight,“ declares the Lord, ”will the descendants of Israel ever cease to be a nation before me.” 37 This is what the Lord says: “Only if the heavens above can be measured and the foundations of the earth below be searched out will I reject all the descendants of Israel because of all they have done,“ declares the Lord (Jeremiah 31:35-37). 

What’s interesting is that the writer of Hebrews quotes from portions of Jeremiah 31:31-34 when describing the effects of Jesus’ sacrificial death:

16 “This is the covenant I will make with them after that time, says the Lord. I will put my laws in their hearts, and I will write them on their minds.”17 Then he adds: “Their sins and lawless acts I will remember no more.” 18 And where these have been forgiven, there is no longer any sacrifice for sin (Hebrews 10:16-18, NIV). 

And so, who is at the wedding?

Based on what I’ve noted above, It seems to me that it is the people of Israel and not believers in the Church who are the Bride of Christ.  If this is so, then the celebration described in Revelation 19:6-9 could be the result of the joy Jesus and the guests at His wedding express when the people of Israel finally acknowledge Jesus as their Savior.

Where is the Church in this? If it is the not the Bride of Christ, is it at the wedding supper of the Lamb at all?  I believe that it is. But instead of the Church being the Bride of Christ, I believe based verses noted earlier that the Church is either the Friend of the Bridegroom (John 3:28-29) or one of His guests (Matthew 9:14-15).

I believe that Jesus – the Lamb at the wedding supper in Revelation 19:6-9 and the Bridegroom mentioned in other passages – is patiently waiting for the arrival the Bride promised to Him centuries ago – a Bride that has to be made ready for Him but who will someday be clothed in white, fully prepared to be received into the arms of the One who has always longed to have a relationship with her.

As I see it today, that Bride – the Bride of Christ – is the people of Israel.

(For another article  regarding on my views of Israel, check out my post titled “Who are the rightful heirs of the land of Israel?”)

Who are the rightful heirs of the land of Israel?

My response to Stephen Sizer’s article, “Bible Prophecy – Promised Return of Impending Exile,”  regarding the return of the Jews to Israel.

By Dick Lentz

A number of years ago I read an article written by Stephen Sizer, a former vicar of the Anglican Church in England, regarding Christian Zionism. Christian Zionists believe that the establishment of the nation of Israel in 1948 is a direct fulfillment of Bible prophecy and that the tensions we are witnessing that region today can be attributed to this and other end time prophecies regarding Israel. Sizer who is known for his opposition to Christian Zionism believes that what is happening in Israel has little if anything to do with Bible prophecy.

The following are some statements Sizer made regarding this and my response to them. The page numbers refer to an article Sizer wrote regarding Christian Zionism that was published by the Christian Research Journal in 2006. A copy of his article can be found at the link above.

 A growing number of Christians…are left uneasy about the idea that God would bring the Jews back to Palestine while they are in unbelief since that is why they were exiled from it in the first place. (Page 35)

Here are some passages in the Bible that bear on this:

  1. God’s covenant with Abraham, the “Abrahamic covenant”, which included a promise that they would be given the land in and surrounding modern day Israel, was unconditional (Genesis 15). God asked Abraham to split a calf in two and to let its blood run down a channel between the two halves. In those days two parties making a covenant in this fashion would walk through the blood shed by the calf signifying that if either broke the covenant, the other could do to one violating the covenant what had been done to the calf. In Genesis 15:17, God, symbolized by a smoking pot, was the only one who passed between the halves signifying that He alone was responsible for upholding the covenant.
  1. God’s covenant with Abraham was never revoked. Galatians 3:17-18 says, “The law, introduced 430 years later, does not set aside the covenant previously established by God and thus do away with the promise. For if the inheritance depends on the law, then it no longer depends on a promise, but God in his grace gave it to Abraham through a promise.”
  1. Another covenant was introduced through Moses. It is referred to as the “Sinaic covenant” as it was at Mount Sinai where it was given and confirmed. The Sinaic covenant was conditional. The Israelites had to obey the laws of God to reap its rewards. It is impossible to obey every aspect of God’s laws however. Jesus did something to remedy this. When He was crucified, the law was symbolically nailed to the Cross negating the power it and the Sinaic covenant, the Old Covenant, had to condemn people of sin (Colossians 2:13-15). The Sinaic covenant was replaced by a new covenant based on faith (Ephesians 2:8).
  1. One effect of the New Covenant is that that the Jews were no longer going to be held accountable collectively for their sin. Confirmation of this can be found in Jeremiah 31:27-37. Once the New Covenant was in effect, judgment for national sin would cease and “instead, everyone will die for his own sin” (vs. 30). When speaking about the effect of Jesus’ sacrificial death, the writer of Hebrews drew from this passage when he said, “This is the covenant I will make with them after that time, says the Lord. I will put my laws in their hearts, and I will write them on their minds … Their sins and lawless acts I will remember no more (Hebrews 10:16-17 and Jeremiah 31:33-34).”
  1. Zechariah said that the Jews would experience a time when they would no longer be under collective judgment for their sin (Zechariah 3). Speaking for God, Zechariah said, “I will remove the sin of this land in a single day (3:9).” This “single day” seems in context to be referring to the day that Jesus was crucified.
  1. God did not bring the Jews back to the land of Israel for their sake or because they were good. God did it for His sake (Ezekiel 36). Ezekiel 37 describes the return of both Israel and Judah, the names of the northern and southern kingdoms after Israel split into two nations following the death of Solomon, to the land of Israel. In the process the “two sticks” become one once again (37:15-17). In describing this, Ezekiel speaking for God said, “It is not for your sake, O house of Israel, that I am going to do these things, but for the sake of my holy name which you have profaned among the nations where you have gone. I will show the holiness of my name which you have profaned among the nations where you have gone. I will show the holiness of my great name, which has been profaned among them. Then these nations will know that I am the Lord, declares the Sovereign Lord, when I show myself holy through you before their eyes (36:22-23).” What God does to restore the Israelites to the land of Israel has more to do with Him then with them. He promised He would restore them to the land in spite of their disobedience so that He could be glorified.
  1. Zechariah prophesies that its opposition to the Jews after they’ve returned to Israel that ultimately leads to their collective spiritual redemption. Zechariah 12 describes a day when the Jews in Judah and Jerusalem are surrounded by those who want to destroy them and God miraculously saves them by destroying their enemies. When the Jews see that their victory has come from God, they end up mourning “the one whom they have pierced (12:10).” This may be the event Jesus had in mind when He wept on the Mount of Olives above Jerusalem a few days before His crucifixion and said, “You will not see me again until you say, ‘Blessed is he who comes in the name of the Lord (Matthew. 23:37-39).’”

I believe that the Jews as a nation were forgiven when Jesus died on the Cross, perhaps at the moment when He said, “Father, forgive them, for they do not know what they are doing (Luke 23:34).” Although the suffering they’ve experienced since then could be due to their collective disbelief, I believe that what they’ve experienced is simply an extension of Satan’s continued efforts to undermine the work of God by destroying the ones God has chosen to represent Him. I believe that the Jews’ return to the land of Israel is part of God’s plan to reveal His nature to the world through the way He fulfills His covenant with Abraham. It also may be the beginning of God’s final efforts to redeem the Jews individually and corporately.

The covenant was primarily relational, not material (page 36)

It’s unclear when Sizer makes this claim if he is referring to the Abrahamic covenant or the Sinaic one. The covenant with Moses, the Sinaic one, does have material and relational aspects to it. The Jews had to be obedient to God in order to reap its benefits. But as pointed out earlier, this covenant was revoked when Jesus was crucified and it was symbolically nailed to the Cross (Colossians 2:14). There is no biblical evidence that the Abrahamic covenant was ever revoked. It was unconditional and depended on God’s character alone.

This does not mean that the Abrahamic covenant does not have some relational aspects to. But some of it is clearly material. God promised to give the land of Israel to the Jews as an eternal possession, and God said that if He doesn’t fulfill His promises that He is not God.

God stipulated through blessings and curses that repentance is always a condition of return (page 38)

Leviticus 26 does state that Israel would face exile if they refused to obey God (vs. 27-35). Daniel drew from portions of Leviticus 26:40-45 in a prayer he made on the Jews’s behalf when they were living in exile in Babylon (Daniel 9:1-19). Daniel understood that their  exile was going to last 70 years and near the end of this period asked for God to forgive his people.

God responded by telling Daniel that the Jews’ guilt for their transgressions would be removed but that it would take 490 years (seventy weeks of seven) “to atone for wickedness [and] to bring in everlasting righteousness (Daniel 9:24).” The beginning point of this time frame was “the issuing of the decree to restore and rebuild Jerusalem (9:25),” an event that occurred in 453 B.C. when Cyrus gave Nehemiah permission to return to Jerusalem so the city could be rebuilt (Nehemiah 1-2). 490 years after this would be 36 A.D. Most scholars agree that Jesus’ crucifixion occurred sometime between 30 and 36 A.D. It was at this point that both Jeremiah 31 and Hebrews 10 indicate that the nation as a whole would no longer be held accountable for its sin. Somewhere in this time frame or shortly afterwards could be the end of the 490-year period Daniel prophesied about.

Also, as noted earlier, the conditions described in Leviticus 26 are part of the Sinaic covenant and this covenant was canceled on the Cross (Colossians 2:13-15). Since the Sinaic covenant is no longer in effect, there is no longer any conditions the Jews have or had to meet in order to return to the land of Israel.

It is no longer appropriate to describe the Jews as God’s “chosen people” (page 39)

 Paul addresses this in Romans 9-11. Here’s a bit of what he said:

  1. Speaking for God he said, “All day long, I have held out my hands to a disobedient and obstinate people.” (10:21)
  1. “Did God reject his people? By no means … God did not reject his people.” (11:1,2)
  1. “All Israel will be saved. The deliverer will come from Zion; he will turn godlessness away from Jacob. And this is my covenant with them when I take away their sins.” (11:26-27)
  1. “As far as election is concerned, they are loved on account of the patriarchs, for God’s gifts and his call are irrevocable.” (11:28-29)

One thing that is consistent throughout the Old and New Testaments is God’s unconditional commitment to fulfill the promises He made to Abraham and his descendants. Jeremiah 31:35-36 says this, “Only if these decrees vanish from my sight, declares the Lord, will the descendants of Israel ever cease to be a nation before me.” It’s as if God was saying, “If I don’t do what I’ve said I’m going to do for the children of Abraham, then I’m not God.”

Through the New Covenant, the exalted Christ rules sovereign over the entire world, from the heavenly Jerusalem. (Page 40) 

Sizer suggests that the Jews were never given an unconditional promise of a physical kingdom and that passages describing Christ’s eternal reign over one need to be interpreted figuratively rather than literally. But if references regarding the future Jerusalem and the eternal throne of Christ are figurative rather than literal – if they are only heavenly places and not real ones – then how do we make sense of the following verses?

  1. “The seventh angel sounded his trumpet, and there were loud voices in heaven which said, ‘The kingdom of the world has become the kingdom of our Lord and of his Christ, and he will reign forever and ever’ (Revelation 11:15).”
  1. “I will gather all the nations to Jerusalem to fight against it…Then the Lord will go out and fight against these nations…On that day there will be no light, no cold, no frost… On that day, living water will flow out from Jerusalem…[and] The lord will be king over the whole earth (Zechariah 14:1-9).”

There are numerous passages in the Old and New Testaments that connect the coming of a messiah or the return of Jesus with a throne and a reign on earth. Although some of these could be interpreted figuratively, most cannot without significantly changing the context in which these promises were given. In addition, many don’t seem to fit events that have already occurred but seem to be referring to ones that happen in the future.

Jesus’ disciples were looking forward to the day when the kingdom God promised to the Israelites would be restored (Luke 24).  Many followed Jesus hoping that He was the one who would establish that kingdom. Their concept about this kingdom was not wrong. They just didn’t understand its timing. Isaiah prophesied about a time when God would sacrifice a lamb in order to forgive the sins of mankind (Isaiah 53). Jesus was that lamb. He was “the lamb of God who came to take away the sins of the world” (John 1:29). Jesus’ disciples didn’t initially understand that this sacrifice must take place first. But their error doesn’t invalidate God’s promise that the Israelites would one day have a physical kingdom overseen by an actual ruler sitting on a real throne.

Why it Matters 

Speaking to Abraham God said, “I will bless those who bless you, and whoever curses you I will curse (Genesis 12:3).” I believe that this is a declaration by God that it matters how we respond to the promises He made to Abraham and his descendants. Believing that the Jews were given all of the land of Israel should not result in turning a blind eye towards what they’ve done to protect themselves if what they’ve done is unjust. But it should give us a better understanding from a biblical perspective of what’s happening in that region of the world and perhaps more important, why it’s happening.

That is as I see it today.