The Day of The Lord Commentary: Interpreting Old Testament End-Times Prophecy

By Greg Hinnant

The Old Testament is richly laden with prophecies and foreshadowings of the last days. Having never researched its treasures, however, many Christians possess a lopsided, exclusively New Testament understanding of End-Times prophecy. The Day of the Lord Commentary meticulously examines every Old Testament text foretelling or foreshadowing the dramatic people and events that consummate God’s prophetic plan, terminate this world order, and inaugurate Christ’s unprecedentedly righteous, peaceful, worldwide kingdom on earth.

Only the Bible, accurately interpreted, establishes accurate End-Times views. This commentary’s abundant, biblical cross-references lay a deep, broad foundation for a clear, accurate eschatology. It will amaze you how often, and how specifically, Old and New Testament prophets agree. All see the same final events, and in the same order: Tribulation, Armageddon, Millennium! This in-depth study gives special attention to the Old Testament’s less-known “little apocalypses” in Isaiah, Jeremiah, Ezekiel, Daniel, and Zechariah, and identifies their many links to John’s well-known apocalypse, Revelation. Soundly refuting Supersessionism, it explains why God has regathered the Jews, reestablished the State of Israel, and preserved it against all odds: Israel’s Day of the Lord is coming!

• Language: English
• Publisher: Gatekeeper Press
• Release date: Aug 10, 2021
• ISBN: 9781662915031

Book preview

Chapter One

HISTORICAL BOOKS: GENESIS - ESTHER

Genesis

Gen. 5-9 (TD / AD / MD)—Genesis 5-9, which give us the history of the world’s beginning, seem wholly unrelated to its end. But these first days in many ways foreshadow the last days.

The utterly corrupted condition of the original world culture (6:1-13) and God’s extinctive judgment upon it (6:7, 17) foreshadow the utterly corrupted condition of the final world culture (Rev. 9:20-21) and God’s extinctive judgment upon it, though by different means, in the last days (Rev. 8-9, 16, 18-19).

In the following two entries, we will see how the two main characters in this antediluvian story, Enoch and Noah, found grace in God’s eyes (Gen. 6:8) and were consequently spared God’s extinctive judgment, though by different means, one escaping and the other enduring the flood. While Enoch and Noah are types of the redeemed generally, their experiences foreshadow those of the overcoming church and Israel’s remnant specifically. I have included their biographical studies in this commentary because key events in their lives point to or touch on all three aspects of the Day of the Lord—Tribulation Day, Armageddon Day, and Millennial Day.

Gen. 5:21-24 (TD / AD)—Remarkably, these mere four verses succinctly describe Enoch’s very significant life and remarkable translation to heaven, both of which foreshadow the experience and end of overcoming Christians in the last days. We will also employ the assistance of two New Testament texts (Heb. 11:5; Jude 14-15) to help us complete our understanding of Enoch.

From these biblical records we learn three key truths about Enoch. First, he walked with God in a godless generation (Gen. 5:22, 24). Second, He was translated alive to heaven before the great flood destroyed the world, thus escaping death and the impending wrath. Third, before his translation Enoch, amazingly, prophesied of Jesus’ Second Coming, or Armageddon Day. Let’s go deeper.

First, Genesis 5:21-24 states twice in four brief verses, Enoch walked with God (vv. 22, 24). This repetition within such a short, skeletal history is designed to grasp our attention and make us ask, What does ‘walked with God’ mean? In the Bible, one’s walk refers to one’s manner of living or lifestyle; thus, walk means simply live. With God implies several key truths about Enoch’s life-walk. He lived close to God. Enoch drew near God regularly for intimate fellowship through prayer and worship. He lived a conformed life. The text doesn’t say God walked with Enoch, which would imply God tracked Enoch as he went his own self-chosen way to graciously draw Enoch into faith and fellowship, as He did Jacob during his wayward years in Paddan-aram (or Haran) (Gen. 29-30). Instead, this illuminating phrase affirms Enoch walked with God, consistently conforming to God by humbling yielding his will to follow God’s call, instruction, guidance, and correction, so he could live closely yoked to Him in constant, loving conformity—ready at all times to step from this life into eternity, which he ultimately did. This is only possible when one is devoted to God, as was Enoch, whose name means dedicated. That he lived such a godly life in such a godless time, when the wickedness of man was great in the earth and every imagination in people’s minds was only evil continually (6:5), implies Enoch was an overcomer who rose above the many adversities and adversaries which must have confronted him in such a depraved culture.

Therefore, Enoch is a type of not a disinterested, uncommitted carnal Christian but a wholly yielded Christian disciple living an overcoming life.

Second, Genesis 5:24 describes Enoch’s pre-flood translation to heaven. And [one day] he was not; for God took him (v. 24), or took him away (NIT), or he disappeared (NLT), or was simply gone (MSG), or was not there (CJB), or could not be found (ESV). Since this miraculous snatching away occurred before the Deluge, Enoch escaped all that terrible time of tribulation and was in no way required to endure it, as was his fellow antediluvian, Noah (Gen. 6-8). And why was Enoch simply gone? He had been apprehended bodily by the power of God’s Spirit, transformed into a glorified or immortal body, and transported to heaven alive and fully conscious in a moment of time.¹ The writer to the Hebrews says Enoch’s translation was by faith (Heb. 11:5), revealing God previously promised to take Enoch alive to heaven and Enoch believed He would do so without any precedent or evidence except God’s Word. Hebrews adds Enoch’s primary life motive was simply to please God (Heb. 11:5). And Genesis 5 also further discloses Enoch was a fruitful man, begetting sons and daughters, including the famous Methuselah (vv. 21-22).

Combining this information, Enoch’s stunning Old Testament translation foreshadows one of the most stunning New Testament prophecies: the translation of the overcoming, or bride, church by faith to be with Jesus in heaven in the blink of an eye (Jn. 14:1-3; 1 Cor. 15:49-53; 1 Thess. 4:13-18). And these translated Christians will, like Enoch, walk with God, be fruitful in this life, live focused on pleasing God, and believe He will translate them before He does so. The taken ones will escape all the time of wrath (the Tribulation) that follows and in every way be kept from it, as Christ promised vigilant, praying believers in His Olivet Discourse (Lk. 21:36) and enduring overcomers in Philadelphia (Rev. 3:10), and as the apostle Paul later assured the trusting, obedient Thessalonians (1 Thess. 1:10; 5:9-11).

Third, Jude reveals two more previously undisclosed facts about Enoch: (a) Enoch was God’s first prophet, and (b) Enoch foretold the Second Coming of Christ. Enoch also, the seventh from Adam, prophesied . . . (Jude 14) - this establishes Enoch was one of God’s divinely inspired spokesmen, and his location early in the Genesis record proves incontrovertibly he was the first to foretell the future by divine inspiration. And what did Enoch foretell by the Spirit of prophecy? The Second Coming of Christ, or Armageddon Day! Enoch . . . prophesied of these [sinners], saying, Behold the Lord cometh with ten thousands of his saints, to execute judgment upon all, and to convict all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him (Jude 14-15). Here Enoch foreshadows another aspect of End-Times overcomers: we will prophesy Jesus is returning at Armageddon to judge all who live ungodly and speak blasphemously by reproaching Christ and reverencing Antichrist (see Rev. 13:4-8).

Recapping these Day of the Lord links, Enoch’s lifestyle of walking with God typifies the spiritual lives of overcoming Christians before the Tribulation Day and overcoming Jewish Jesus believers during it. Enoch is the consummate overcomer and they, too, will overcome the world, flesh, and devil. Thus, the Tribulation Day, while being the time of Jacob’s trouble (Jer. 30:6-7) will also be the time of Jacob’s triumph! Many Jews, through conversion, teaching, and purifying, character-forging tests of faith will come into a spiritually mature, Enoch-like lifestyle that glorifies God, as multiple Bible references attest (Dan. 3:1-30; Hos. 5:15-6:3; Zech. 13:8-9; Mal. 3:16-17 and 4:2-3; Rev. 14:1-5).

Also, Enoch’s translation before the flood symbolizes the translation of abiding Christians before the Tribulation. This sudden departure of the bride of Christ will also be the sudden removal of the Holy Spirit, whose presence in the worldwide body of Christ is presently withholding the Antichrist from coming to power (2 Thess. 2:5-8). Thus, the church’s departure is the Spirit’s departure—though He will still work during the Tribulation through a limited number of specially sealed servants (Rev. 7:1-8; 11:3-6) but not pervasively through a vast worldwide body of believers as He presently does. This removal of the Withholder will officially end the church age and serve as a trigger that, in the days following the rapture, permits the Tribulation Day to begin. The Tribulation will officially begin when Antichrist and Israel sign a seven-year peace treaty (Dan. 9:27), and that cannot happen until the Holy Spirit and the church He has come into the world to redeem and retrieve, is gone (see my notes on Gen. 24).

Finally, Enoch’s prophetic ministry is a dual foreshadowing of the prophetic ministries of the church and Israel in the End Times. As Enoch boldly preached Christ’s distant visitation in judgment to his utterly corrupt antediluvian world, so Christians in this terminal period of church history will awaken to the imminency of Christ’s appearing (Matt. 25:6-7), urgently preach spiritual readiness to believers worldwide (Col. 3:1-4; Rev. 3:10; 16:15; 22:7, 12, 17, 20), and boldly warn the unbelieving world of the impending Tribulation and Christ’s return in judgment at the Battle of Armageddon (Jude 14-15; Rev. 19:11-21). After the overcoming church is removed, Israel’s 144,000, and later, God’s two witnesses, will pick up the church’s prophetic mantle. During the first half of the Tribulation the 144,000 will sound the alarm of Christ’s return (Rev. 7:1-8) and in the second half the two witnesses will continue to trumpet the message (Rev. 11:3-6) until they are killed at the close of the Great Tribulation (Rev. 11:7-12). In all these scenarios, these prophets of the church and Israel will stand alone, as Enoch did, against an utterly wicked, Christ-defying generation that Jesus will soon return, perhaps with Enoch’s very words, with ten thousands [or an infinite number] of his saints [the overcoming church] to execute divine judgment on the ungodly for all their ungodly deeds and hard speeches. It is also possible, though not provable, that since Enoch never experienced death, God may send him to be one of His unnamed two witnesses. In any case, Enoch’s prophecy links us to the Tribulation and Armageddon Days.

Gen. 6-9 (TD / AD / MD)—These three chapters describing Noah’s faith and acts before, during, and after the great flood of waters foreshadow the faith and acts of the Jewish remnant before, during, and after the great flood of Tribulation judgments.

Compared to Enoch’s brief history (5:21-24), Genesis 6-9 tells a much fuller story of Noah’s history. And a very different one. They describe divine deliverance not from but through a great worldwide judgment. While Enoch and Noah are alike in many ways, their deliverances were very different: one escaped the flood, the other endured it. Similarly, while God has expressly ordained for the church to escape the Tribulation (1 Thess. 5:9-11), He has equally ordained that Israel endure it. It is, in Jeremiah’s words, the time of Jacob’s [Israel’s] trouble (Jer. 30:6-7), divinely designed as an intense furnace to melt the Jews’ stubborn pride and cause them in their affliction to acknowledge their offense of rejecting Christ (Hos. 5:15). And of Jacob, God promises, he shall be saved not from it but out of it (Jer. 30:6-7; see Rev. 7:9-17; 14:1-5).

So, put briefly, Noah is a type of the faithful Jewish remnant of the Tribulation. As Noah prepared for and endured the flood of waters, the End-Times Jewish remnant will prepare for and endure the flood of judgments (Seal, Trumpet, Bowl) described in Revelation (Rev. 6, 8-9, 16). Let’s examine the Genesis record more closely.

Genesis 6 tells us the world culture was: spiritually confused, with no righteous God-worshipers left but Noah (v. 6); morally corrupt, with God’s way of life, especially marriage,² being corrupt[ed] (vv. 1-4, 12); lawless, rejecting divine authority and without human government (vv. 11-12); filled with violence, especially murder (vv. 11, 13), thus utterly disrespectful of God’s image in mankind (see 9:6); incorrigible, with sin so advanced people thought only evil continually (v. 5); and a grief (angry disappointment) to God, who wished He had never created such a wayward race (v. 6)! The time was late, as God vowed to forbear only 120 more years before destroying Noah’s wicked generation (v. 3). If repentance was not forthcoming, God’s judicial decree was an extinctive judgment: a worldwide flood of waters (vv. 7, 17)!

But in this grim time, Noah found grace, or unmerited favor and saving mercy, in God’s eyes (v. 8). Noah’s character pleased God since, like Enoch, Noah: walked with God (see my comments on Gen. 5:21-24); was just, or justified and righteous (v. 9); lived with blameless integrity (v. 9; see Ezek. 14:14); believed God (Heb. 11:7; feared God, deeply respecting and worshiping Him (Heb. 11:7); was fruitful, with three sons (Gen. 6:10); was thoroughly obedient (v. 22; see 7:5); and exhibited enduring faith, in preparing for the flood (possibly for years) (Gen. 6) and enduring the year-long deluge (Gen. 7-8). Noah was also an inspiring leader, since he convinced his wife and sons to stand with him when no one else on earth believed or helped him (7:7).

God’s message to Noah was twofold: first, a flood of waters was coming to destroy all flesh (6:17); second, Noah was to build an ark of deliverance for his family and all the animals according God’s very specific instructions (vv. 14-22). Everything—the future of Adam’s race, the chosen people, and the Redeemer—depended on this ark, which was of divine design yet human construction. Thus, it was both a divine and human work. Neither God nor man alone would bring the ark into being. God inspired its design and gave the faith that stirred Noah’s heart, but Noah’s practical obedience over time in most challenging circumstances made it happen. Noah understood the ark was not a matter of trust or obedience but trust and obedience! So, after God warned him, by faith Noah moved in the fear of God and prepared an ark to the saving of his house (Heb. 11:7). By believing and building, Noah confirmed James’ wisdom, Faith without works [corresponding actions] is dead [ineffective, ungenuine faith] (Jas. 2:20-26). By both building the ark and enduring the flood, Noah exemplified mature-yet-childlike faith, believing God’s Word without the support of rational evidence, historical precedent, or popular support. He also obeyed meticulously, as he and his sons carefully built the ark precisely as God ordered it, piece by piece, peg by peg, seal by seal over many months, perhaps years. And Noah not only practiced his faith, he faithfully preached his faith to his faithless peers. Peter hints just how challenging this was: Noah was a preacher of righteousness (2 Pet. 2:5) who urged all who would listen to get right with God and avoid the coming flood—with no response! Yet he kept preaching, and building the ark!

Genesis 7-8 continues Noah’s amazing story. Utterly submissive to God, Noah was guided only by God’s Word in both entering (7:1-5) and exiting the ark (8:15-18). He honored God by humbly subjecting himself to God’s timing, though it meant enduring a very long wait in a very cramped ark with very stressed occupants. His faith in God’s faithfulness was complete and unwavering, as he trusted God just as much when the waters of adversity increased (7:11-24) as he did when they decreased (8:1-14). He was sensitive and watchful, alertly noting the signs God gave him and thoughtfully pondering what they meant (8:6-12). His enduring patience was so complete and masterful that even when all appearances indicated He could safely exit the ark (8:13), he waited fifty-seven more days (8:14) until the Word of God came to release him (8:15-18). Self-disciplined, he must have yearned for release from the ark, yet wouldn’t leave prematurely just to please himself. The word ark, which means not only box, chest, or basket but also coffin or casket³—something constructed for the dead—further suggests that Noah fully died to his self-will during his time in the ark. The first thing Noah did after his historic deliverance was build an altar of worship and he offered burnt offerings to express his gratitude to God (v. 20). Submissive, God-honoring, believing, patient, enduring, sensitive, watchful, thoughtful, self-disciplined, dead to self, a thankful worshiper—all these character traits mark Noah as a spiritually mature overcomer.

Genesis 9 concludes his story. After the flood, everything changed. It was a brand-new day and world! God immediately blessed Noah and recommissioned him to repopulate the earth: And God blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and [re]fill the earth (v. 1). Thus, Noah’s tested family became the seed of the new world. They had endured a flood of great tribulation safely hidden in their divinely designed refuge, the ark, while the world around them suffered severe destruction and depopulation (7:23). This enduring, overcoming Noahic remnant became the nucleus of a new race and world. In this new day God gave these famous survivors great respect (v. 2), new authority with which to judge and rule (vv. 5-6), and a new covenant with Him in which He vowed to never again bring such floodwaters of great tribulation (vv. 8-17). Respect for God’s image in human life was restored and capital punishment for willful homicides was strictly imposed by human governments (vv. 5-6). So, they went forth and reproduced prolifically until the whole earth was filled with their children (vv. 18-19). Though famously delivered and blessed, Noah and his sons were not sinlessly perfect but still humans capable of foolish sins (vv. 20-23). By the Holy Spirit’s inspiration, however, Noah was now capable of discerning and prophesying things to come (vv. 24-27). Chapter 9 ends showing us longevity was a part of Noah’s new day. Graciously, God let him and his family long enjoy the work of their hands (Isa. 65:22).

Let’s note the ways Noah foreshadows the faithful Jewish remnant before, during, and after the Tribulation.

The antichrist culture that will fill the Tribulation world is already present and growing today. Paralleling and surpassing Noah’s culture in evil, it will be: spiritually confused, acknowledging no binding, absolute truths; morally corrupt, celebrating sexual perversion and abandoning God’s way of marriage between a man and a woman; lawless, hating authorities and ignoring laws; violent, proliferating terrorism and murdering born and unborn without remorse; incorrigible, unwilling to change for conscience or Creator; heart-breaking, a profound grief to God; and experiencing its final grace period, God allowing only seven more years for repentance. In the wake of the church’s stunningly sudden rapture, 144,000 Jewish men will convert to faith in Jesus and begin evangelizing and disciplining others, primarily Jews (Rev. 7:1-8). No longer trusting their Torahic obedience to save them, these Jews, like Noah, will find grace in the eyes of the Lord, and by faith enter the sole "ark" of salvation, Christ, apart from whom no one escapes the floodwaters of eternal damnation. During the first half of the Tribulation these Jewish ministers and converts will learn from Old and New Testament Scriptures and the body of Christian eschatology (a) what time they are in, and (b) what lies immediately ahead in the Great Tribulation. Spurred by godly faith and fear, they will, with the Holy Spirit’s daily assistance, earnestly construct their personal ark of deliverance⁴ by building their knowledge of God’s Word, faith in His faithfulness, and closeness to Christ. As they continue becoming doers of the Word (Jas. 1:22-25), they will build Noahic character (see Matt. 7:25-26): submission to God, God-honoring integrity, faith in God’s Word, meticulous obedience to God’s Word (instructions), patient endurance in stressful tests, spiritual sensitivity and watchfulness, thoughtfulness, self-discipline, and death to self-will. Like Noah, they will preach their faith to faithless Jews and Gentiles all over the world during the first half of the Tribulation (Matt. 24:14), many receiving their gospel (Zech. 8:20-23), but many others rejecting it and them with reproach and mockery. But they will persist, as Noah did, faithfully walking with God in the godless Tribulation. Consequently, millions of Jews and Gentiles will come into the ark of Christ’s salvation and begin to build their own personal ark of deliverance. After enduring the first half of the Tribulation flood, they will be taken to heaven just prior to the mid-point (Rev. 7:9-17).

In the second half of the Tribulation—the Great Tribulation—Antichrist military forces will defeat and occupy Israel (Dan. 9:27), order the world to worship his image, and execute those refusing to do so (Rev. 13:14-15). A rabid anti-Semite, Antichrist will target Jews for special persecution and slaughter. When he does so, Jewish believers will, as Christ instructed, flee (Matt. 24:15-21) into providentially and supernaturally prepared hiding places around the world where they, along with fleeing Jewish unbelievers, will be protected and provided for, some by miraculous means, others by Gentile sympathizers (see Matt. 25:31-40; Rev. 12:6, 13-14). A new Jewish spiritual leadership, Israel’s two witnesses (Rev. 11:3-6), will then emerge and by their brave example and uncompromising message pilot the hidden remnant’s ark through Antichrist’s overwhelming flood of lies and persecution (Rev. 12:15-16; 13:5). These divinely empowered and protected prophets will deny Antichrist’s divine claims, defy His worldwide worship order, warn against taking his mark, prophesy Jesus’ imminent return, and encourage believing Jews worldwide to hold fast their faith until Antichrist’s flood of evil subsides—all while releasing God’s powerful counteroffensive, an overwhelming flood of divine (Trumpet and Bowl) judgments against Antichrist’s worshipers and world (Dan. 9:26b-27; Rev. 8-9, 16; see my comments on Ezek. 38:18-39:8)! As Noah remained contentedly confined in his ark for approximately a year, these Jewish Jesus believers will remain content in their arks of refuge during the three-and-a-half-year Great Tribulation until Christ returns, destroys Antichrist armies at the Battle of Armageddon, and establishes His worldwide kingdom. Though the remnant will yearn for release from their confining refuges, like Noah, these self-disciplined believers will not venture forth until the Word of God comes authorizing their exit (see Gen. 8:15-18; Matt. 24:13; Rev. 19:11-16, esp. v. 13). On that final, dark day known only to God—Armageddon Day!—everything will suddenly and permanently change. A brand new, bright, joyful day—Millennial Day!—will dawn for Israel and the world.

In the Millennial Day, the Noahic Jewish remnant will, as Noah did, emerge full of joy (Mal. 4:2) and immediately offer thanks for their historic deliverance (Gen. 8:20)—and continue offering memorial sacrifices to God for 1,000 years (Ezek. 43:19-27; 44:15-16)! Immediately, God will bless them, and recommission them to repopulate the world (Gen. 9:1). As proven overcomers, they will be rewarded with new respect and authority to rule and judge with Christ alongside Christian overcomers 1,000 years (Matt. 19:28-30; 2 Tim. 2:12; Rev. 2:25-27; 20:4, 6). Regard for human life will be restored and capital punishment dutifully imposed on willful murderers. As with Noah and his family, the remnant’s children born in the Millennial Day will still have fallen natures capable of sin and folly. Yet, when converted to faith in Christ, they will be spiritually born again, enter a new covenant with Christ (Jer. 31:31-34; 32:37-40), and receive divine gifts with which to hear from and speak for God, as Noah did after the flood (Gen. 9:24-27). And as He did with Noah, God will grant Jewish Tribulation survivors longevity, and His long-tested ones will long enjoy the work of their hands (Isa. 65:22) until the Millennial Day ends.

Gen. 24:1-67 (TD)—This uniquely historic and allegorical chapter records how Abraham’s servant, Eliezer, searched for and retrieved Isaac’s bride. In so doing, it foreshadows the characteristics and destiny of the Christians whom the Holy Spirit will take to heaven in the rapture and the characteristics and mission of the Holy Spirit in this church age.

There are four key characters in this story:

1. Abraham foreshadows God the Father.

2. Isaac foreshadows God the Son.

3. Abraham’s servant, Eliezer, foreshadows God the Holy Spirit.

4. Rebekah foreshadows Christians taken in the rapture.

Although this chapter does not directly address any of the three phases of the Day of the Lord, it is included for two reasons. First, its symbolic description of overcoming Christians and the rapture links us to the beginning of the Tribulation Day. Second, this information is vital to our understanding of God’s comprehensive plan for the End Times.

Genesis 23 is the prelude to this story. Abraham’s wife, Sarah, dies (vv. 1-2), leaving him bereft and his son, Isaac, grieving (24:67). With Abraham’s advanced age, his son, soon to take over his estate, now urgently needed a wife. Thus, he launched a search for a bride to comfort Isaac and subsequently help him rule his inherited estate.

Genesis 24 begins describing a covenant between Abraham and his eldest servant, Eliezer (15:2), in which the latter solemnly vows to find a bride for Isaac and bring her to him (vv. 1-4). The bride must be related by birth to Abraham and Isaac, my kindred (v. 4), and not be an idolatrous Canaanite woman (v. 3). If the bridal candidate is unwilling to leave her land, Abraham’s servant is released from his oath to bring her (vv. 5, 8). Abraham firmly believes God will guide his servant and angels assist him (v. 7). So, the servant takes the oath (v. 9), sealing the covenant: he must return with Isaac’s bride!

Verses 10-33 describe Eliezer’s journey and arrival at Rebekah’s house. With servants and ten camels, Eliezer made the long trip (approx. 500 miles) to Nahor in northwest Mesopotamia (v. 10). There he began his search where women go out to draw water (vv. 11, 13), or among thirsty people by a well. He prayed for God’s guidance (vv. 12-14) and quickly received a divine appointment when Rebekah, Abraham’s grandniece, emerged (v. 15). Rebekah was beautiful, or very fair to look upon, and pure, being a virgin (v. 16). Eliezer asked her for water, and she complied and also volunteered to water His ten camels (vv. 17-19), as he had prayed God’s chosen bride would do (v. 14). This revealed Rebekah was not only hospitable but also hardworking, for empty camels can drink up to twenty-five gallons of water each,⁵ and there were ten! Eliezer stood by, watching to see if she would pass her rigorous testing process and confirm her calling (v. 21). It took much time and effort for Rebekah to lower her heavy water jar into the well, raise it again, pour its contents into the drinking trough, and lower it again, perhaps as many as 100 times!⁶ But rather than complain or quit, she persevered. Finally, the camels . . . finished drinking (v. 22)—and she finished her rigorous testing process. Eliezer gave her valuable gifts, a golden ring . . . and two [golden] bracelets as tokens of Isaac’s love (v. 22)—and never took them back. When she informed Eliezer that she was Abraham’s grandniece (v. 24), Eliezer worshiped the Lord, (v. 26), gratefully acknowledged His express guidance (v. 27), and went with Rebekah to her home (vv. 28-33). His affirmation, The Lord led me (vv. 27, 48), suggests Rebekah’s appointment was not random but preordained.

Verses 34-60 describe the events at Rebekah’s home. Eliezer spoke not of himself to Rebekah’s brother (Laban) and father (Bethuel), but instead preached the gospel (good news) of the glory of Abraham and his son, Isaac, to whom Abraham had given all that he hath (vv. 34-36). After faithfully recounting his mandate (vv. 37-41) and mission up to that hour (vv. 42-48), Eliezer asked Bethuel’s and Laban’s consent for Rebekah to marry Isaac (v. 49). They agreed she was God’s sovereign choice, and thus predestined, and they neither would nor could resist (vv. 50-51). So, with the first part of his mission—finding the right bride—accomplished, Eliezer worshiped the Lord gratefully (v. 52), gave Rebekah more valuable love gifts from Isaac (v. 53a), and also blessed her family with precious things (v. 53b). After a banquet and night’s rest (v. 54), Laban attempted to delay Rebekah’s departure (v. 55). But Eliezer replied tersely, Hinder me not (v. 56), and they agreed Rebekah’s willingness to leave or stay would settle the matter (vv. 57-58). Her response, I will go (v. 58), shows she believed the gospel Eliezer had shared and was ready by faith alone to go be with her betrothed forever. It also showed that, while from heaven’s perspective her marriage was predestined, it also involved her human free will. Prayers were subsequently offered that she would become very fruitful (mother of millions, v. 60, CJB) and victorious, her seed conquering and ruling their hateful enemies (v. 60).

Verses 61-67 describe the final part of Eliezer’s mission: taking Rebekah to Isaac! As the servant took Rebekah, and went his way (v. 61) two colossal facts stand out. First, Rebekah rode upon the camels, the same camels she labored so long to water earlier (v. 61). Thus, her tests which had tried her endurance now carried her to her bridegroom! Second, she followed the man (v. 61), or submitted to his guidance. This confirmed, again, that she was the right bride (ct. vv. 5, 8, 39) and also that Eliezer’s wisdom and power alone, not hers, brought her to Isaac. The journey from her home to Isaac’s was long—as if to another world (v. 62). Meanwhile, at eventide, or late in the day, Isaac went out to meditate in the field, his mind filled with thoughts of seeing his beloved for the first time (v. 63). He lifted up his eyes, actively watching for her (v. 63). Rebekah also lifted up her eyes, watching longingly for him (v. 64). She noticed a man coming out to meet her and Eliezer confirmed, It is my master (v. 65). Immediately, she dismounted to convey respect and veiled her hair and face to show her modesty and prepare for her wedding (vv. 64-65). His mission accomplished, Eliezer gave a full accounting of all things he had done to Isaac (v. 66). Isaac and Rebekah were then married, consummating their union in Sarah’s tent and Rebekah was thereafter honored as his wife (v. 67). Rebekah’s love and companionship comforted Isaac, removing his grief over his mother’s death and giving closure to the entire story (v. 67).

Let’s consider how this historical account foreshadows the characteristics and destiny of Rebekah Christians, or Rebekah-like, overcoming Christians, in this church age.

When Israel rejected Christ, God divorced Israel, His ancient wife, leaving Christ grieved by Israel’s rejection and the death (divorce) of His mother nation. Like Rebekah, our destiny as Christians is to comfort a grieving Son by our sweet fellowship and close walk with Him now in this age and, later, by helping Him rule the Millennial Day kingdom He is soon to inherit from His Father (24:67). Like Rebekah, born-again Christians are related by birth to the Father and Son, specifically, by our regeneration experience (Jn. 1:12-13; 3:3-8). Like Rebekah, God has predestined us to salvation (Eph. 1:5, 11), Christlikeness (Rom. 8:29), and good works (Eph. 2:10), and guided us by His angels to hear the gospel of Christ presented by Spirit-inspired evangelists. This divine salvation encounter occurs when we are thirsty, dissatisfied with all this world offers, and ready to seek the true water of life from Christ (Rev. 22:17). After spiritual rebirth, and the infilling of the Spirit (Jn. 4:10-14; 7:37-39), we are tested rigorously, as Rebekah was. We learn to draw fresh waters of the Spirit from the wells of personal fellowship with Christ and our ministers and then pour it out on our camels, or trying adversities, by persevering, sacrificial trust and obedience day after day. Thus, like Rebekah, we water the camels as long as they require. As Eliezer did Rebekah, the Holy Spirit gives us valuable gifts—gifted ministers (Eph. 4:11-12) and gifts of the Spirit (1 Cor. 12:1-11)—and never takes them back, nor has He withdrawn them from the church (Rom. 11:29). Like Rebekah, we learn to let the Holy Spirit guide us, willingly following the man daily (Rom. 8:14). The Holy Spirit also blesses our families with valuable love-gifts from the Son, including salvation, deliverances, favor, provisions, and other answers to prayer (Acts 16:30-34). At some point, Rebekah Christians, abandon all their love for the things of the world (1 Jn. 2:15-17) to give all their love to the things which are above (Col. 3:1-4; see Phil. 2:21), thus preparing themselves to leave their home to go to Christ’s home (v. 58). Before we leave this world, however, the prayers offered for Rebekah will be fulfilled in our lives: we, too, will become very fruitful spiritually, in Christlikeness and Christian service, and rule spiritually over all our enemies (Lk. 18:7-8; Rom. 5:17). Finally, the time will come for our departure.

Eliezer’s transporting of Rebekah to Isaac, though occurring gradually, represents the Holy Spirit’s instantaneous transporting of Rebekah Christians to be with Christ in the rapture. As Eliezer took Rebekah, so we will be caught up by the Holy Spirit, along with resurrected Christians, in the blink of an eye to be forever with Christ (1 Cor. 15:49-53; 1 Thess. 4:13-18). Those taken (Matt. 24:40-42; Lk. 17:34-36), like Rebekah, will ride upon the camels. That is, the tests they have endured successfully will qualify them for translation, as Jesus promised the Philadelphia Christians. He did not promise to keep them from the Tribulation because they were saved but because they were tested: "Because you have kept the word of my patience [or kept my command to endure patiently, NIV], I also will keep thee from the hour of temptation which shall come upon all the world, to try them that dwell upon the earth" (Rev. 3:10). Thus, the tests they pass will enable them to pass into heaven when Jesus appears, thus escaping the world’s final test, the Tribulation. So, Christ will translate the tested, not unsaved sinners or untested Christians.

Like Rebekah’s, our meeting with the Son will occur at eventide, or late in the day of the church age, with all the signs of the dark night of the Tribulation visible on the horizon. Jesus will be meditating on us, His bride church, and lifting up his eyes, actively watching for us. We, too, will lift up our eyes in these last days, as Rebekah did, anticipating the Son’s appearing, eagerly desiring to see His face (see Mk. 13:32-37; Lk. 21:36; Phil. 3:20-21; Heb. 9:28). When Jesus appears, we will be veiled with bridelike respect for Him, the fear of the Lord, as Rebekah was. And we will have a covering of modesty, specifically Christlike moral integrity. Those taken will with delight call Him, my Master! because they have gladly submitted to His all-wise, benevolent lordship in this world. And as Rebekah met Isaac in a beautiful sunset tryst, we will meet our Isaac in a spectacular heavenly rendezvous: Jesus will leave heaven, we will leave earth, and we will meet together in the clouds . . . in the air [sky] (1 Thess. 4:17). But not every professing Christian will be caught up.

Faithfully, Genesis 24 warns us of those who will not qualify as Rebekah, or bride, Christians. These left behind ones are: (1) Canaanite, or carnal and idolatrous in heart (vv. 3, 37; see Eph. 5:3-7; Col. 3:5-6); or (2) not related to the Father and Son by a spiritual rebirth (vv. 4, 38; see Jn. 3:3); or (3) unwilling to follow the Holy Spirit’s guidance (vv. 5, 8, 39, 41); or (4) unwilling to leave this world (v. 58; see Lk. 17:32-33). As none of these were transported by Eliezer, no professing Christians with their characteristics will be translated by the Spirit.

After arriving in the Son’s home, heaven, we will be wedded to Him during seven years of joyous activities culminating with the marriage supper of the Lamb (Rev. 19:7-9). And, as Rebekah prepared herself for her wedding by successful testing and sacrificial choices, Rebekah Christians will have made herself [themselves] ready (Rev. 19:8) through their righteous deeds (ESV) and choices in successful testing. Our marriage, like Rebekah’s, will occur in Sarah’s tent, another reference to heaven, which Jesus called my Father’s house (Jn. 14:2). Sarah’s tent further hints that Rebekah replaced Sarah in Isaac’s life. And as Rebekah’s influence restored the loving womanly kindness and grace Sarah had given Isaac, bride Christians will fill the void in Jesus’ heart left by the apostate Jews of the first century. Our love will heal all the grief they caused Him. We will thereafter assume the title of Jesus’ wife, He will love us blissfully, and He will be comforted daily by our adoring worship, constant fellowship, and close, loving service throughout the following Millennial Day (Gen. 24:67). But there’s more in this story.

Genesis 24 also foreshadows the characteristics and mission of the Holy Spirit. First, let’s explore eight of the Spirit’s characteristics on display in Genesis 24:

1. HE PRAYS WITH AMAZING EFFECTIVENESS. Eliezer’s request to discover the divinely appointed woman was answered with amazing speed and specificity. Before he finished praying, God’s answer—Rebekah—appeared and she did precisely what Eliezer asked, offering to water his camels (vv. 12-19).

Like Eliezer, the Holy Spirit prays very effectively: in us, as He prays independently in our bodily temple prayers we can’t understand or express (Rom. 8:26-27); through us, as we pray in our native tongue about people and problems He brings to mind; with us, as we pray in our prayer language with the utterance (phonetics) He supernaturally gives (see Acts 2:4).

2. HE IS ENTHUSIASTIC AND HE INSPIRES ENTHUSIASM. When Eliezer realized Rebekah was God’s answer, he moved quickly to confirm this. Neither ambling nor strolling, he ran toward her (v. 17). Energetic about everything he did, his enthusiasm was infectious. After seeing Eliezer run to her side, Rebekah ran to share the news of his arrival (v. 28). Soon Laban also ran with joy (v. 29).

Wherever the Holy Spirit visits, believers revive, abandon apathy, lethargy, and hindrances, and enthusiastically run to seek, obey, and serve God, and inspire others to do the same.

3. HE IS A PERFECT GENTLEMAN. Though enthusiastic, Eliezer didn’t barge into Rebekah’s home uninvited. Rather, he politely asked permission to lodge there (v. 23) and patiently stood by the well, waiting until Laban invited him in (v. 31).

As Eliezer respected Laban’s free will, so the Holy Spirit is never pushy or rude in presenting Jesus, Himself, or His gifts (see 1 Cor. 12:4-11).

4. HE GLORIFIES ONLY THE FATHER AND SON. When evangelizing Rebekah, Eliezer boasted only of Abraham and Isaac, not of himself or anyone else (vv. 34-36).

Similarly, the Holy Spirit never excessively exalts or praises anyone other than the heavenly Father and Son—not Mary, popes, saints, or specially gifted or successful ministers.

5. HE IS A WORSHIPER. Every time Eliezer recognized God’s answers or favor, he stopped and worshiped, once after God confirmed Rebekah was His choice (vv. 26-27) and again after Bethuel accepted Eliezer’s proposal, sealing his mission’s success (vv. 51-52).

Likewise, the Holy Spirit inspires worship, teaches us how to worship acceptably, and prompts us to stop and give thanks every time we recognize God’s hand, voice, or answers.

6. HE IS VERY FOCUSED. Superbly mission-minded, Eliezer wouldn’t even eat until he presented his mission proposal to Bethuel (v. 33).

Similarly, from Pentecost to the Rapture, the Holy Spirit is focused like a laser on His great mission—fulfilling the Father’s request to find His Son’s bride (vv. 2-9) and fulfilling the Son’s prayer to prepare and retrieve His bride (see Jn. 17:13-26).⁷

7. HE IS NOT FANATICAL. Though focused, Eliezer was no fanatic. Immediately after Bethuel’s consent assured his success, Eliezer relaxed, enjoying Bethuel’s banquet and a much-needed night’s sleep (v. 54). A fanatic would have refused these pleasures and returned home immediately.

The Holy Spirit inspires hard work, persistence, and self-discipline, but never asceticism, wild emotionalism, or excessive labor. Perfectly balanced, He knows zeal must be controlled, and teaches us when to work and when to rest.

8. HE DISCERNS HINDRANCES. The next morning Laban suggested extending his hospitality ten days. Eliezer immediately declined, pleading, Hinder me not (v. 56).

Just as quickly the Holy Spirit alerts us—inwardly, quietly, but persistently—when people, activities, or interruptions hinder our Christian devotion, separation, ministry, or mission.⁸

Genesis 24 also clearly outlines the Holy’s Spirit’s mission in this church age. He has entered a covenant with the Father—a Godhead covenant!—to obtain the Son’s bride (vv. 1). Why this objective? As stated above, to comfort the Son’s grieved heart and live and rule by His side forever. Since the Holy Spirit’s arrival in fulness at Pentecost (Acts 2:1-4), He has been locating, evangelizing, and converting the bride—Rebekah Christians. His work has continued nonstop for twenty centuries all over the earth. He has given the bride valuable gifts, as Eliezer did Rebekah (vv. 22, 53), and never retracted them! He is testing the bride constantly with many kinds of camels, or challenging adversities that exercise faith, patience, love, faithfulness, and endurance (vv. 17-22). He intentionally places Rebekah Christians in situations that force us to choose between the things of our home in this world (1 Jn. 2:15-17) and those things of the Son’s home which are above (Col. 3:1-4; Gen. 24:57-58) and He will not take us if we love our home more than His. These rigorous tests and costly choices are transforming Rebekah Christians into the character image of Christ. And this transformation is preparing us for translation to be with Him in the rapture (vv. 61-67), which will officially end the Holy Spirit’s epic mission. Two facts stand out above the others.

First, as Eliezer’s solemn oath meant he could not return without the right bride, so the Holy Spirit is oath-bound to not return to heaven empty handed. Since Paul revealed Antichrist cannot start rising to power nor the Tribulation begin until the Holy Spirit is taken out of the way (2 Thess. 2:7, 6-8), and Genesis 24 reveals the Spirit cannot return without the bride church, we have strong assurance that the bride church—Rebekah Christians—must be removed from this world by the Holy Spirit before the Tribulation can begin. That’s why the last chapter in the Bible ends calling four times for not the Antichrist but Christ to come (Rev. 22:7, 12, 17, 20) and Jesus last recorded words are "Surely, I come quickly" (v. 20).

Second, as stated earlier, the Spirit’s mandate does not require Him to retrieve carnal Christians or mere professing Christians, whom Genesis 24 represents variously as being Canaanite in character, or not related to Jesus by spiritual rebirth, or not willing to let the Spirit lead them in this world, or not willing to leave this world. Clearly, the Holy Spirit will only translate Rebekah Christians to heaven. And only after that miraculous catching up occurs can the Tribulation begin.

Thus, Genesis 24’s ancient story brings us to the doorstep of the Tribulation Day.

Gen. 42 - 45 (TD / MD)—In these chapters, Joseph foreshadows Christ and his brothers foreshadow the Jewish remnant in the Tribulation Day. Before describing what they forecast, let’s recall their history.

Joseph received a divine call to one day rule his brothers and his father’s house (Gen. 37:5-11). When he shared this vision with them, they were moved by envy and sold him into slavery (Acts 7:9). Thus, figuratively, they murdered him by permanently removing him from their lives.⁹ A long, twenty-two-year period of estrangement followed, during which they had no contact or fellowship with Joseph.

After being killed by his brothers, Joseph, now a lowly slave, found favor with God, who gave him favor with Potiphar and later with Pharaoh. Pharaoh then raised Joseph to sit at his right hand as Egypt’s prime minister (41:39-44) and gave him a wife of honor (41:45). Throughout this long season of separation during which Joseph was exalted and given a noble wife, his brothers remained estranged, neither acknowledging nor repenting of their sin against their youngest brother.

Then God sent seven years of famine to Egypt and the world (Gen. 41:53-57), which forced Joseph’s still-impenitent brothers to come to Egypt to buy bread to sustain Jacob’s family (Gen. 42:1-5). Their subsequent interactions with Joseph during the seven-year famine foreshadow the Jewish remnant’s interactions with Jesus during the seven-year Tribulation.

Here are twelve illuminating parallels found in Genesis 42-45:

1. JESUS WILL REVEAL HIMSELF TO HIS JEWISH BROTHERS—In Genesis 45:1-8, Joseph suddenly revealed his true identity to his brothers. This stunning unveiling, which began the process of their repentance and reconciliation with him, occurred two years into the seven-year famine (v. 6).

Similarly, sometime in the first two years of the seven-year Tribulation, Jesus will suddenly reveal Himself to 144,000 Jewish men either by dreams, visions, or personal appearances, and seal them with His Spirit (Rev. 7:1-8; ct. Acts 9:1-6; 1 Cor. 15:8). This sudden unveiling will begin their reconciliation with their Messiah, opening the door for their amazingly fruitful walk and work with Him during the Tribulation Day.¹⁰

2. JESUS’ JEWISH BROTHERS WILL CONFESS THEIR SIN—In Genesis 42:21-22, soon after Joseph’s brothers’ arrived in Egypt, they confessed their sin against Joseph who, though they don’t know it, understood their language and confession. This acknowledgement of the truth was necessary if they were to be forgiven by God and reconciled with Joseph (Prov. 28:13; 1 Jn. 1:9). Their confession came in great distress, while in a terrible, seven-year famine and under intense interrogation by Joseph (42:9-20; 43:7). Thus, they repented not after but in their affliction.

Early in the Tribulation, the 144,000 Jews will confess their and their nation’s sin of rejecting Jesus’ Messiahship for twenty centuries. Instead of crucifying Him, as their forefathers, they will confess Him as Messiah, Savior, and Lord: Jesus Christ is Lord (Phil. 2:11). Or, in Hebrew, Yeshua HaMashiach. Many other Jews will follow their example. Notably, this confession of their offense will occur not after but in their affliction, the seven-year Tribulation, as Hosea prophesied (Hos. 5:15).

3. JESUS WILL SEND HIS JEWISH BROTHERS ON A HASTY GOSPEL MISSION—In Genesis 45:9-13, after revealing himself, Joseph immediately sent his repentant brothers on a very swift and important mission. In haste (vv. 9, 13) they were to share the gospel of Joseph’s glory (v. 13)—his rising from the death of slavery, his exaltation to rulership, and his new bride—with Jacob’s house (the embryonic nation of Israel) to summon them to come near to him (v. 10), be nourished by him (v. 11), and thus be saved from famine. When they complied (vv. 25-26), Jacob and (implicitly) his household believed Joseph’s gospel and immediately experienced revival: "When they told him [Jacob] all the words of Joseph . . . the spirit of Jacob, their father, revived (v. 27). They all then came to Egypt seeking Joseph’s presence and saving help: And Israel said . . . I will go and see him (v. 28). Jacob’s house remained near" Joseph, their savior and nourisher, throughout the famine (v. 10).

In the first half of the Tribulation, Jesus will send His brothers, the 144,000 Jewish converts, on an important mission to Israel (Jacob’s house). It will be a hasty mission; the time will be short (Rom. 9:27-28). It will be a Gospel mission; they will tell of their long-separated brother’s raising, exaltation, and new bride, the church in heaven. It will spark a great revival; not only Jews but also Gentiles will turn and draw near Christ (Zech. 8:20-23) and later be translated to heaven at the mid-point (Rev. 7:9-17). Daily they will seek the presence and help of their great Savior and Nourisher, Jesus, as the world plunges further into darkness. This, Israel’s final End-Times revival, has been prophesied by Ezekiel (Ezek. 37:9-14) and Paul (Rom. 11:26-27).

4. JESUS’ JEWISH BROTHERS WILL BOW TO HIM—In Genesis 42:6, 43:26, 28, and 44:14, Joseph’s brothers bowed down themselves before him, now Egypt’s exalted governor (42:6). This fulfilled Joseph’s earlier God-given dreams (37:7, 9). Their obeisance demonstrated submission and reverential respect for his authority.

In the Tribulation, Israel’s gospel-believing Jewish remnant will bow to their divine Brother, Jesus (Yeshua HaMashiach), literally and figuratively. Literally, they will bow their knees when praying to Him (Phil. 2:9-10; Eph. 3:14-15). Figuratively, they will bow their wills and obey His desires before theirs, thus making Him the true Lord of their lives (see Lk. 6:46). They will also bow by worshiping Him with enthusiastic praises, worshipful songs, and expressions of heartfelt gratitude and adoration.

5. JESUS’ JEWISH BROTHERS WILL OBEY HIM—In Genesis 42:9-14, 29, 43:15, 31, and 45:25, for the first time in their lives, Joseph’s brothers obeyed their formerly despised sibling. At his orders they answered his probing questions, traveled to Jacob’s house, returned to Egypt with Benjamin, lunched with Joseph in his home, and finally, returned to share his gospel with his father, Jacob. Whatever he said, they did it (41:55). This compliance was the opposite of the former mockery and abuse they showed him (37:18-19, 20-28).

In the Tribulation, millions of Jews will for the first time obey Jesus. Up till that time, they have obeyed only Moses, the Torah, and their rabbis, not the Nazarene false messiah. But in the time of Jacob’s trouble (Jer. 30:6-7), everything will change for many Jews. They will now obey Jesus’ teachings, His New Testament, His Spirit’s guidance, and the teachers and ministers He has called and gifted. This behavior will be the opposite of that displayed by Jews in the First Advent, who said defiantly, We will not have this man to reign over us (Lk. 19:14).

6. JESUS’ JEWISH BROTHERS WILL FELLOWSHIP WITH HIM—In Genesis 43:16-17, Joseph invited his brothers to share table fellowship with him in his home when they returned with Benjamin. When Joseph lived in Jacob’s house, his brothers were so envious of him they hated him and could not speak peaceably unto him (37:4). But now they chatted with him pleasantly, even jovially, and shared a meal together in friendly fellowship (43:26-29, 32-34).

In the Tribulation, many Jews will seek fellowship with Jesus and with others in whose hearts He lives. How different this will be, since at His First Advent, Jesus came unto His own nation, synagogue, religious leaders, and even half-brothers, and they received him not (Jn. 1:11; 7:1-5). And today, 2,000 years later, orthodox Jews don’t even want to hear the name Jesus of Nazareth, much less fellowship with Him. Yet in the Tribulation, many converted Jews will seek fellowship with Yeshua and find it—sharing table fellowship (Lord’s Supper), talking to Him in prayer, hearing Him speak through His Word, and communing with Him in worship.

7. JESUS WILL THOROUGHLY TEST HIS JEWISH BROTHERS—In Genesis 42:9-20, after recognizing his brothers, Joseph immediately began testing them. He desired reconciliation, but they had to be repentant. So, he thoroughly interrogated them (43:7) to see if they were now true men—honest, faithful, and merciful to their brothers in trouble, Simeon (42:24, 36) and Benjamin (44:12, 17). He also deliberately favored Benjamin (43:34; 45:22) to see if they would envy their youngest brother as they had him when Jacob favored him many years ago (37:3-4). And he set up Benjamin’s arrest and detention to see if they would selfishly go home and, again, let their youngest brother and father suffer, or stay and plead for their mercy (44:12, 17, 30-34).

In the Tribulation, as soon as the 144,000 Jews and other Jews and Gentiles receive the gospel, Christ will immediately begin testing them. With the church’s stunning rapture still lingering, the world will be angry at Christ and all who believe on Him, and vent their frustrations on Jewish and Gentile Jesus believers. Many will be martyred (Rev. 6:9-11). After Antichrist demands worship, Jews, especially Jewish Jesus believers, will be viciously persecuted (Rev. 12:13-17). Amos says this test of faith, commitment, and endurance will act as a sieve, separating true (Christ-believing) Jews from false ones (Amos 9:9-10).

8. JESUS’ JEWISH BROTHERS WILL PROVE THEMSELVES—In Genesis 42-45, Joseph’s brothers responded to his testing by steadily proving themselves true men in one test after another. They told Joseph the truth. They obeyed his orders. They told Jacob the truth. They followed his instructions. They told Joseph’s steward the truth (43:19-22). And when Joseph threatened to detain Benjamin in Egypt (44:12, 17), instead of abandoning their younger brother, as they had Joseph years earlier, one of the brothers offered to take Benjamin’s place to prevent Jacob from being overcome with grief and Benjamin from suffering prison. How different they were! They were now willing to suffer for their brother and father if this was necessary to prevent their suffering (44:30-34)! This convinced Joseph they were thoroughly changed men.

In the Great Tribulation, Jesus’ believing Jewish brothers will boldly preach His Messiahship in defiance of Antichrist’s divine claim and worldwide worship order, and suffer immensely for doing so, all to prove their faithfulness to their divine Brother. For three and a half years they will suffer hardships, flight, assaults, betrayals, hiding, and executions rather than be faithless to Him. What a reversal! They will suffer to the One they formerly caused to suffer and die for the One they formerly put to death. Zechariah 13:8-9 describes this severe test in which two-thirds of the Jewish people will perish while one-third come through this fiery trial tested, purified, and proven.

9. JESUS WILL WEEP FOR JOY AND GRIEF—In Genesis 42-45, Joseph’s tender heart was repeatedly overcome with surging emotion that caused him to weep (42:24; 43:30; 45:2, 14, 15; 46:29). This shows us how deeply he had been wounded, how powerfully he loved his family, and how rapturous his joy was when God so amazingly fulfilled his dream. Rifled with ambivalence, he was both grieved and joyful; saddened by his brothers tragic condition, yet ecstatic at their improbable reconciliation.

During the Great Tribulation, Jesus will experience Joseph’s mixed emotions in heaven. He will weep with loving compassion as He watches the terrible suffering and martyrdom of His beloved Jewish people (Zech. 13:8). Yet, simultaneously, He will shed tears of inexpressible joy as He sees ever-increasing numbers of them repenting, drawing near Him, and overcoming their trials, unmoved by Antichrist’s tyranny (Zech. 13:9; Mal. 3:16-17).

10. JESUS’ BROTHERS WILL GIVE HIM A PRESENT—In Genesis 43:11, upon deciding to let his sons return to Egypt, Jacob instructed them to bring Egypt’s governor a gift. This present (43:25-26), which consisted of a sampling of Canaan’s best fruits (v. 11), did not win Joseph’s favor, as Jacob hoped, yet it demonstrated his family’s gratitude for Joseph’s saving grace.

In the Tribulation, believing Jews will offer their heavenly Brother, Jesus, a present, not to earn salvation but to express their thankfulness for His unspeakable grace giving them another chance of reconciliation after 2,000 years of unbelief. This present will be their very best fruit—total abandonment, their lives wholly surrendered to Him for whatever He desires (Isa. 6:8; Jn. 2:5; Acts 9:6; Gal. 2:20; Phil. 2:12-16). They will be so utterly committed they won’t draw back from serving Him whatever it may cost them: They did not love their life even when faced with death (Rev. 12:11, NAS).

11. JESUS WILL PROVIDE FOOD AND PROTECTION FOR ISRAEL—In Genesis 45:17-20, at Pharoah’s command Joseph relocated Jacob’s household (Israel) to the rich delta-land of Goshen, where he provided for and protected his father and brothers. While the world continued suffering starvation or spending all their money and property just to buy food for the next five years, Israel was given ample land, furnishings, food, and protection freely in Goshen.

In the Great Tribulation, Jesus, like Joseph, will be the Great Provider. He will (providentially and supernaturally) provide refuges and supplies for His hidden Jewish believers, and even for many unconverted Jews forced into hiding for refusing to worship Antichrist.¹¹ While the world suffers horrific privation and plagues for the rest of the Tribulation (Rev. 8-9, 16), Jesus will provide all the basic needs of the Jewish remnant and shield them from harm (though some will be arrested and executed for their faith—and receive better rewards after their resurrection; see Heb. 11:35; Rev. 14:13; 15:2-4).

12. JESUS WILL LIVE WITH HIS JEWISH BROTHERS FOR AN EXTENDED TIME—In Genesis 47:27-28, after their seven-year tribulation passed, Joseph’s brothers, father, and their households (Israel) lived with him in the prosperous, peaceful country of Goshen and grew, and multiplied exceedingly for seventeen years. Thus, the long and winding story of Joseph and his brothers came to a sustained, blessed end. His longtime, faraway family was now near him, reconciled, and blessed for a long time (45:4, 10).

After the Jews’ Great Tribulation ends, they will live near Jesus, whose glorious presence will reside in the ideal Goshen—the restored land of Israel filled with peace and prosperity for 1,000 years! There, as with Jacob’s family in Egypt, they will multiply exceedingly through natural procreation and help replenish the severely depleted world population. Thus, the Millennial Day will close the long and bitter history of Jesus and His wayward Jewish brothers with an extended period of peace, joy, prosperity, procreation, and sweet fellowship.

While all these biblical parallels are important, one stands out. Joseph’s brothers were converted, reconciled, revived, sent on a mission, and provided for in the seven-year famine, not after it. Thus, while some Jews won’t receive Christ until after the Tribulation (Zech. 12:10-13:1), a sizeable remnant will be converted, reconciled, revived, sent on a mission, and provided for during that hour of affliction.¹²

Gen. 49:1, 8-12 (AD / MD)—In this well-known messianic text, Jacob prophesied the destiny of Judah’s descendants, specifically Shiloh.

Verse 1 gives the time frame. Jacob’s words will be fulfilled in the last days, or end of days, a reference to the final period of God’s predestined dealings with Israel—The Day of the Lord.

Verses 8-9 begin the prophecy. Judah and Shiloh are used interchangeably, since Shiloh emanates from and is the ultimate fulfillment of the tribe of Judah (v. 8). While Shiloh is a town in Israel (Josh. 18:1), in this passage the name refers to not a place but a person. Jacob predicts Judah’s brethren, the fathers of Israel’s tribes, will praise thee, or offer praise and worship to Shiloh, implying His deity (v. 8). They will also bow down to Shiloh, or submit to His rule, implying His kingship (v. 8). Shiloh’s hand will furthermore rest on the neck of His enemies, so as to strike a death blow to their throats (v. 8). He is represented as both a young lion, swift and skilled at taking prey, and an older lion, calmly ruling the pride in unchallenged authority (v. 9). This metaphor of a lion projects strength, boldness, and domination. The apostle John identifies the Lion of the tribe of Judah, who, paradoxically, is also the Lamb of God, as a divine Being at the Father’s right hand, being praised in heaven for His singular worthiness and redeeming self-sacrifice, and who will be established as Ruler of not only Israel but also the whole universe (Rev. 5:5-14). Reflecting, Jacob asks, Who shall rouse him? (v. 9), or who is foolish enough to stir the ire of this mighty Lion, or the terrible wrath of the Lamb displayed so intimidatingly in Revelation (Rev. 6:16-17)?

Verse 10 is the focal point of this prophecy. It describes what occurs before and after Shiloh comes.

Before Shiloh comes, the scepter, or king’s rod of authority, will remain with the tribe of