Rapture:
Three Fascinating Discoveries!
by
Grant Jeffrey
Over the last 30 years I have been fascinated with Bible prophecy because it authenticates the Scriptures as God's inspired Word and it points to the imminent
return
of Jesus Christ to usher in the Messianic kingdom. I am always delighted when
God leads me to new information that confirms His Word. In my ongoing
research
into recent archaeological discoveries and into writings of Early Church
leaders I have made several exciting new discoveries that I want to
share
with my readers.
In
this chapter we will explore a number of interesting discoveries about the
following subjects: the finding of a teaching about the pre-Tribulation Rapture
from
the first centuries of the Early Church; the archaeological discoveries of the
tombs of Mary, Martha, and Lazarus that prove the historical accuracy
of
the Gospels; and the proof that miraculous healings, raising of the dead, and
the charismatic gifts were common among believers during the first three
centuries
following the resurrection of Christ.
Obviously,
the truth about the timing of the Rapture will ultimately be found only in
Scripture. The Protestant Reformation was based essentially on this
return
to the authority of the Bible. The Latin phrase Sola Scriptura, meaning
"Scripture Alone," became the rallying cry of the reformers who
ignored
centuries
of tradition and church councils in their insistence that truth could only be
discovered in the Word of God. While the ultimate resolution of
this
discussion must be based on our interpretation of Scripture, it is important to
answer the errors of our opponents who disparage "the blessed hope"
of
the Rapture with misinformation about the modem rediscovery of the truth about
the pre-Tribulation Rapture.
Many
post-tribulationist writers have attacked the pre-Tribulation Rapture doctrine
by claiming that it cannot be true because no Church writer or reformer
ever
taught this doctrine until approximately 170 years ago. While the real question
for sincere students of Scripture must be whether or not the Bible
truly
teaches this doctrine, the argument that no one ever saw this "truth"
throughout the 1,800 years of Church history has been very effective, causing
many
Christians to abandon their belief in the pre-Tribulation Rapture. The only
problem with their argument is that they are totally wrong.
Many
contemporary writers claim that the pre-Tribulation Rapture theory first
originated around A.D. 1820. They ascribe the theory's initial creation to
either
Emmanuel Acurnza (Ben Ezra, 1812), Edward Irving (1816), or Margaret Macdonald
(1830), and finally to John Darby (1830). For example, Dave MacPherson
in
The Incredible Cover-Up, written in 1975, stated, "Margaret Macdonald was
the first person to teach a coming of Christ that would precede the days of
Antichrist."'
Before 1830 Christians had always believed in a single future coming, that the
catching up of I Thessalonians 4 will take place after the
Great
Tribulation of Matthew 24 at the glorious coming of the Son of Man when He
shall send His angels to gather together all of His elect." Reverend John
Bray,
in The Origin of the Pre- Tribulation Rapture Teaching (1980), declared,
"People who are teaching the pre-Tribulation Rapture today are teaching
something
that never was taught until 1812.... Not one of those Early Church fathers
taught a pre-Tribulation Rapture.... I make the offer of five hundred
dollars
to anybody who will find a statement, a sermon, article in a commentary, or
anything, prior to 1812 that taught a two phase coming of Christ separated
by
a stated period of time, such as the pre-Tribulation rapturists teach.
Those
writers, among others who despise the teaching of the pre-Tribulation Rapture,
dogmatically assert that it was taught for the first time in 1830 by
John
Darby and the Plymouth Brethren or one of the other individuals mentioned
above.
A
number of these authors will have to drastically revise the next edition of
their books based on two remarkable textual discoveries that conclusively
prove
that a number of Christian teachers, centuries before John Darby rediscovered
this biblical teaching, clearly taught that the Rapture would occur
before
the tribulation period. During the summer of 1994, after more than a decade of
searching, I discovered several fascinating manuscripts that contain
clear
evidence of the teaching of the pre-Tribulation Rapture in the Early Church.
"For
all the saints and Elect of God are gathered, prior to the Tribulation that is
to come, and are taken to the Lord lest they see the confusion that
is
to overwhelm the world because of our sins" (On the Last Times, the
Antichrist, and the End of the World, by Ephraem the Syrian, A.D. 373).
The
early Christian writer and poet, Ephraem the Syrian (who lived from A.D. 306 to
373), was a major theologian of the early Byzantine Eastern Church.
He
was born near Nisbis in the Roman province of Syria, near present-day Edessa,
Turkey. Ephraem displayed a profound love of the Scriptures in his writings
as
illustrated by several of his written comments quoted in Works of Nathaniel
Lardner (vol. 4, 1788). "1 esteem no man more happy than him who
diligently
reads
the Scriptures delivered to us by the Spirit of God, and thinks how he may
order his conversation by the precepts of them." To this day his hymns
and
homilies are used in the liturgy of the Greek Orthodox and Middle Eastern
Nestorian Church. While the 16-volume Post-Nicene Library includes a number
of
homilies and psalms by Ephraem the Syrian, the editors noted that he also wrote
a large number of commentaries that have never been translated into
English.
Ephraem's
fascinating teaching on the Antichrist has never been published in English
until now. This critically important prophecy manuscript from the fourth
century
of the Church era reveals a literal method of interpretation and a teaching of
the pre-millennial return of Christ. More importantly, Ephraem's
text
revealed a very clear statement about the pre-tribulational return of Christ to
take His elect saints home to heaven to escape the coming Tribulation.
In
addition, Ephraem declares his belief in a personal, Jewish Antichrist, who
will rule the Roman Empire during the last days, a rebuilt temple, the two
witnesses,
and a literal Great Tribulation lasting 1,260 days. It is also fascinating to
note that he taught that the war of God and Magog would precede
the
tribulation period. I discovered another text by Ephraem called The Book of the
Cave of Treasure that revealed he taught that Daniel's seventieth week
will
be fulfilled in the final seven years at the end of this age that will conclude
with Christ's return at the Battle of Armageddon to establish His
kingdom.
The
following section includes key passages from Ephraem's important text, written
about A.D. 373, and translated by Professor Cameron Rhoades of Tyndale
Theological
Seminary at my request.
1.
Most dearly beloved brothers, believe the Holy Spirit who speaks- in us. Now we
have spoken before, because the end of the world is very near, and the
consummation
remains. Has not the first faith withered away in men? ...
2.
We ought to understand thoroughly therefore, my brothers, what is imminent or
overhanging. Already there have been hunger and plagues, violent movements
of
nations and signs, which have been predicted by the Lord, they have already
been fulfilled, and there is not other which remains, except the advent
of
the wicked one in the completion of the Roman kingdom. Why therefore are we
occupied with worldly business, and why is our mind held fixed on the lusts
of
the world or the anxieties of the ages? Why therefore do we not reject every
care of earthly actions and prepare ourselves for the meeting of the Lord
Christ,
so that He may draw us from the confusion, which overwhelms the world? Believe
you me, dearest brothers, because the coming of the Lord is nigh,
believe
you me, because the end of the world is at hand, believe me, because it is the
very last time.... Because all saints and the Elect of the Lord
are
gathered together before the tribulation which is about to come and are taken
to the Lord, in order that they may not see at any time the confusion
which
overwhelms the world because of our sins [italics added]. And so, brothers,
most dear to me, it is the eleventh hour, and the end of this world comes
to
the harvest, and angels, armed and prepared, hold sickles in their hands,
awaiting the empire of the Lord....
3.
When therefore the end of the world comes, there arise diverse wars, commotions
on all sides, horrible earthquakes, perturbations of nations, tempests
throughout
the lands, plagues, famine, drought throughout the thoroughfares, great danger
throughout the sea and dry land, constant persecutions, slaughters
and
massacres everywhere....
4.
When therefore the end of the world comes, that abominable, lying and murderous
one is born from the tribe of Dan. He is conceived from the seed of a
man
and from a most vile virgin, mixed with an evil or worthless spirit....
5.
But when the time of the abomination of his desolation begins to approach,
having been made legal, he takes the empire.... Therefore, when he receives
the
kingdom, he orders the temple of God to be rebuilt for himself, which is in
Jerusalem; who, after coming into it, he shall sit as God and order that
he
be adored by all nations ... then all people from everywhere shall flock
together to him at the city of Jerusalem, and the holy city shall be trampled
on
by the nations for forty-two months just as the holy apostle says in the
Apocalypse, which become three and a half years, 1,260 days.
6.
In these three years and a half the heaven shall suspend its dew; because there
will be no rain upon the earth ... and there will be a great tribulation,
as
there has not been, since people began to be upon the earth ... and no one is
able to sell or to buy of the grain of the fall harvest, unless he is
one
who has the serpentine sign on the forehead or the hand....
7.
And when the three and a half years have been completed, the time of the
Antichrist, through which he will have seduced the world, after the
resurrection
of
the two prophets, in the hour which the world does not know, and on the day
which the enemy or son of perdition does not know, will come the sign of
the
Son of Man, and coming forward the Lord shall appear with great power and much
majesty, with the sign of the word of salvation going before him, and
also
even with all the powers of the heavens with the whole chorus of the saints
.... Then Christ shall come and the enemy shall be thrown into confusion,
and
the Lord shall destroy him by the Spirit of his mouth. And he shall be bound
and shall be plunged into the abyss of everlasting fire alive with his
father
Satan; and all people, who do his wishes, shall perish with him forever; but
the righteous ones shall inherit everlasting life with the Lord for
ever
and ever.
To
summarize the key points in Ephraem's text on the last days:
1.
Ephraem's manuscript lays out the events of the last days in chronological
sequence. Significantly, he began with the Rapture, using the word
"imminent,"
then
he described the Great Tribulation of three and a half years duration under the
Antichrist's tyranny, followed by the second coming of Christ to earth
with
His saints to defeat the Antichrist.
2.
Significantly, at the beginning of his treatise in section 2, Ephraem used the
word "imminent" to describe the Rapture occurring before the Tribulation
and
the coming of the Antichrist. "We ought to understand thoroughly
therefore, my brothers which is imminent or overhanging."
3.
He clearly described the pre-Tribulation Rapture: "Because all saints and
the Elect of the Lord are gathered together before the tribulation which is
about
to come and are taken to the Lord, in order that they may not see at any time
the confusion which overwhelms the world because of our sins."
4.
He then gives the purpose of God rapturing the Church "before the tribulation"
so that "they may not see at any time the confusion which overwhelms the
world
because of our sins." Ephraem used the word "confusion" as a
synonym for the tribulation period.
5.
Ephraem described the duration of the "great tribulation" (the last
half of the seven-year tribulation period) in sections 7, 8, and 10, as
follows:
"forty-
two months" and "three and a half years," and "1,260
days."
6.
He summarized: "There will be a great tribulation, as there has no been
since people began to be upon the earth," and described the Mark of the
Beast
system.
7.
He declared that Christ will come to the earth after the "three and a half
years" tribulation period in section 10: "And when the three and a
half years
have
been completed, the time of the Antichrist, through which he will have seduced
the world, after the resurrection of the two prophets ... will come
the
sign of the Son of Man, and coming forward the Lord shall appear with great
power and much majesty."
Dr.
Paul Alexander, perhaps the most authoritative scholar on the writings of the
early Byzantine Church, concluded that Ephraem's text on the Antichrist
taught
that the Lord would supernaturally remove the saints of the Church from the
earth "prior to the tribulation that is to come." Ephraem wrote that
the
saints will be "taken to the Lord lest they see the confusion that is to
overwhelm the world because of our sins." Dr. Alexander believed this text
was
written by some unknown writer in the sixth century, but he concluded that it
was derived from an original Ephraem manuscript (A.D. 373). Other scholars,
including
the German editor Professor Caspari, who wrote a German commentary on this
Latin manuscript in 1890, believed that Ephraem's manuscript was written
by
the genuine Ephraem in A.D. 373. Professor Cameron Rhoades translated Ephraem's
Latin text into English at the request of my friend Dr. Tommy Ice and
myself.
A
question naturally arises in the mind of Bible students about how long Ephraem
believed the Tribulation would last. While Ephraem correctly describes
the
"great tribulation" as three and a half years, his other writings
revealed that he believed the whole tribulation period, "that sore
affliction," would
last
"one week" of seven years. Ephraem's book, The Book of the Cave of
Treasures, taught about the genealogy of Christ. He wrote that the sixty-ninth
week
of Daniel 9:24-27 ended with the rejection and crucifixion of Jesus the
Messiah. He stated, "The Jews have no longer among them a king, or a
priest,
or
a prophet, or a Passover, even as Daniel prophesied concerning them, saying,
'After two and sixty weeks Christ shall be slain, and the city of holiness
shall
be laid waste until the completion of things decreed' (Dan. 9:26). That is to
say, for ever and ever" (italics added, The Cave of Treasures, page
235).
In Daniel's prophecy he foretold that Jerusalem would be rebuilt "even in
troublesome times" during the initial period of "seven weeks" of
years
(49
years). Daniel's prophecy declared that this initial period of seven
"weeks" of years would be immediately followed by a further period of
62 "weeks"
of
years ending with the cutting off of the Messiah (483 years). The combined
total of 69 weeks of years (7 weeks plus 62 weeks) was to conclude with the
rejection
of Christ. As quoted above, Ephraem taught that Jesus Christ was slain at the
end of the combined 69 weeks of years.
However,
in the section of his book dealing with the future war of God and Magog,
Ephraem wrote about the final (seventieth) week of Daniel as follows:
"At
the end of the world and at the final consummation ... suddenly the gates of
the north shall be opened. ... They will destroy the earth, and there
will
be none able to stand before them. After one week of that sore affliction
[Tribulation], they will all be destroyed in the plain of Joppa. . . .
Then
will the son of perdition appear, of the seed and of the tribe of Dan.... He
will go into Jerusalem and will sit upon a throne in the Temple saying,
'I
am the Christ,' and he will be borne aloft by legions of devils like a king and
a lawgiver, naming himself God.... The time of the error of the Antichrist
will
last two years and a half, but others say three years and six months"
(italics added). Although there are some curious elements in his description
of
prophetic events, it is clear that Ephraem believed that the seventieth final
week of Daniel's prophecy of the 70 weeks will finally be fulfilled during
the
final seven years of this age when the Antichrist will appear. This evidence of
a belief in a "gap" or "parenthesis" between the
sixty-ninth and seventieth
week
of Daniel 9:24-27 from the fourth century of the Christian era is significant.
It is worthwhile to note that the teaching that there would be a
"gap"
or
parenthesis between Daniel's sixty-ninth week and the seventieth week of years
was also taught by others in the Early Church, including the epistle
of
Barnabas (A.D. 110) and the writings of Hippolytus (A.D. 220).
Dr.
John Gill, a famous eighteenth-century Baptist theologian, published his
commentary on the New Testament in 1748. He is considered a serious Calvinist
scholar
who wrote many volumes on theology. In his commentary on I Thessalonians
4:15-17, Dr. Gill points out that Paul is teaching a doctrine that is
"something
new and extraordinary." Gill calls the imminent translation of the saints
"the rapture" and calls for watchfulness because "it will be
sudden,
and
unknown before-hand, and when least thought of and expected." This is a
clear, detailed 1748 teaching on the imminent pre- Tribulation Rapture (80
years
prior to John Darby in 1830).
"For
this we say to you by the word of the Lord, that we which are alive and remain
unto the coming of the Lord shall not prevent them which are asleep"
(I
Thess. 4:15). Gill's commentary on this passage is: "The Apostle, having
something new and extraordinary to deliver concerning the coming of Christ,
the
first resurrection, or the resurrection of the saints, the change of the living
saints and the Rapture both of the raised, and living in the clouds
to
meet Christ in the air expresses itself in this manner" (italics added).
"Then
we which are alive and remain shall be caught up together with them in the
clouds, to meet the Lord in the air; and so shall we ever be with the
Lord"
(I
Thess. 4:17). In commenting on this verse Gill revealed that he understood
there would be an interval of time between the Rapture and the return of
saints
with Christ at Armageddon.
Suddenly,
in a moment, in the twinkling of an eye, and with force and power; by the power
of Christ, and by the ministry and means of the holy angels; and
to
which rapture will contribute the agility, which the bodies both of the raised
and changed saints will have; and this rapture of the living saints will
be
together with them; with the dead in Christ, that will then be raised; so that
the one will not prevent the other, or the one be sooner with Christ
than
the other; but one being raised and the other changed, they'll be joined in one
company and general assembly, and be rapt up together: in the clouds;
the
same clouds perhaps in which Christ will come will be let down to take them up;
these will be the chariots, in which they'll be carried up to Him;
and
thus, as at our Lord's ascension a cloud received Him, and in it He was carried
up out of the sight of men, so at this time will all the saints ride
up
in the clouds of Heaven: to meet the Lord in the air; whither He'll descend...
here Christ will stop and will be visible to all, and as easily discerned
by
all, good and bad, as the body of the sun at noonday; as yet He will not
descend on earth, because not fit to receive Him; but when that and its works
are
burnt up, and it is purged and purified by fire, and become a new earth, He'll
descend upon it, and dwell with His saints in it: and this suggests
another
reason why He'll stay in the air, and His saints shall meet Him there, and whom
He'll take up with Him into the third heaven, till the general
conflagration
and burning of the world is over, and to preserve them from it: and then shall
all the elect of God descend from heaven as a bride adorned
for
her husband, and He with them ... then they shall be with Him, wherever He is;
fist in the air, where they shall meet Him; them in the third heaven,
where
they shall go up with Him; then on earth, where they shall descend and reign
with Him a thousand years; and then in the ultimate glory to all eternity.
To
summarize Dr. Gill's 1748 pre-Tribulation Rapture teaching about the sequence
of prophetic events it is vital to note that he declared: to all.
1.
The Lord will descend in the air.
2.
The saints will be raptured in the air to meet Him.
3.
Here Christ will stop in the air and will be visible.
4.
As yet, He will not descend on earth, because it is not fit to receive Him.
5.
He'll take up the saints with Him into the third heaven, till the general
conflagration and burning of the world is over.
6.
He will preserve them from it.
7.
And then shall all the elect of God descend from heaven to earth with Christ.
Gill
then summarizes the sequence:
1)
They shall be with Him, wherever He is; first in the air, where they shall meet
Him, then Him; then
2)
In the third heaven, where they shall go up with
3)
On earth, where they shall descend and reign with Him a thousand years.
Therefore,
in addition to Ephraem's pre-Tribulation teaching from the fourth century, we
have another clear statement of this doctrine from Dr. John Gill,
more
than 80 years before John Darby in 1830. Those who have stated that the
pre-Tribulation Rapture was never taught throughout the entire history of
the
Church until 1820 are simply ignorant of these important Christian texts. The
French writer Joubert once wrote, "Nothing makes men so imprudent and
conceited
as ignorance of the past and a scorn for old books."
Why
is it important to teach the doctrine of the pre-Tribulation Rapture? The
apostle Peter warned that many people would challenge our Lord's promise of
His
second coming in the last days. "Knowing this first; that scoffers will
come in the last days, walking according to their own lusts, and saying, 'Where
is
the promise of His coming?' (2 Pet. 3:3-4).
What
does the Bible teach us about the proper attitude of a Christian on the subject
of Christ's return? Paul tells us, "So that you come short in no gift,
eagerly
waiting for the revelation of our Lord Jesus Christ" (I Cor. 1:7).
One
of the distinguishing characteristics of a true follower of Jesus is that of a
faithful, waiting, and watching servant. Dr. Klink, one of the great
students
of the faith of the Early Church, wrote, "This constant expectation of our
Lord's second coming is one of the characteristic features of primitive
Christianity."
Paul also commends a constant expectation of the Rapture in Philippians 3:20
where he said, "For our citizenship is in heaven; from which
we
also eagerly wait for the Savior, the Lord Jesus Christ."
The
great reformer John Calvin wrote of the vital importance of the hope of the
Second Coming: "It ought to be the chief concern of believers to fix their
minds
fully on His Second Advent." Martin Luther, in his Sermon of Consolation,
declared that the hope of Christ's return is an absolute necessity for
a
Christian: "If thou be not filled with a desire after the Coming of this
day, thou canst never pray the Lord's prayer, nor canst thou repeat from thy
heart
the
creed of faith. For with what conscience canst thou say, 'I believe in the
resurrection of the body and the life everlasting,' if thou dost not in my
heart
desire
the same? If thou didst believe it, thou must, of necessity, desire it from thy
heart, and long for that day to come; which, if thou doest not desire,
thou
art not yet a Christian, nor canst thou boast of thy faith."
Throughout
the New Testament we read continual exhortations to hold the hope of our Lord's
soon return as the focus of our spiritual life. Far from being
an
unimportant issue, interesting only to students of prophecy, the "blessed
hope" of the Rapture should be a cornerstone of every Christian's
spiritual life.
The
message and hope of the imminent second coming of Christ to rapture the saints
has the following purposes:
1.
- It calls us to constant watchfulness for His return (I Thess. 5:4-6).
2.
It motivates Christians to witness to unbelievers in light of His imminent
coming (John 9:4).
3.
It reminds us to walk in holiness in an immoral world while we await His return
(I John 3:3).
4.
It comforts the saints by reminding them of their eternal destiny with Christ
(John 14:1-3).
5.
It warns of the coming judgment on those who reject His salvation (2 Thess.
1:8-9)
6.
It inspires us to persevere against opposition in light of His reward (2 Tim.
4:1-8).
7.
It encourages sinners to repent and accept the Lord while there is still time
(Acts 3:19-21).
The
promise in the Scriptures of the imminent second coming of the Messiah, Jesus
Christ, is the last best hope of mankind. It is the promise of the ultimate
vindication
of God's plan to redeem mankind and the earth from the curse of sin and death.
The final realization of Jesus Christ's claim that He is the
promised
Messiah, and the fulfillment of prophecies about the coming kingdom of God will
culminate when the heavens open to reveal Christ coming in all
His
glory at the Battle of Armageddon. However, the Scriptures teach that another
event will occur before Christ comes to defeat the Antichrist and the
armies
of the world at Armageddon at the end of the seven year tribulation period. This
separate and earlier event is often called the Rapture. Throughout
the
Bible the passages that detail the revelation of Christ at the end of the
tribulation period describe a totally different event than those passages
describing
the coming of Christ in the air to take the saints home to heaven.
The
longing for the Rapture and the return of Christ has motivated generations of
Bible students to examine the Scriptures in a search for clues as to the
exact
timing of His glorious appearing. Unfortunately, despite clear scriptural
warnings against date-setting regarding the time of His return, many have
indulged
in unhelpful speculation about the time of the Rapture. Harold Camping's book
1994, for example, claimed that Christ would return on September
17,
1994. Millions of followers of these writings have been deeply disappointed
when their foolish predictions proved false. However, despite these
disappointments,
we
must not abandon our hope for an imminent Rapture. We must simply be obedient
to Christ's command that "Now when these things begin to happen, look
up
and lift up your heads, because your redemption draws near" (Luke 21:28).
John
Wesley de Fletcher wrote a fascinating letter to Charles Wesley in 1755 that
expressed the proper attitude we should have toward the return of Christ.
"I
know that many have been grossly mistaken as to the year of His return, but,
because they were rash, shall we be stupid? Because they say 'Today!' shall
we
say, 'Never!' and cry 'Peace, peace,' when we should look about us with eyes
full of expectation?"
The
Bible warns us to live in holiness because Christ could return at any moment,
without warning. Jesus, in Luke 12:37 and 40, admonished, "Blessed are
those
servants, whom the master, when he comes, will find watching .... Therefore you
also be ready, for the Son of Man is coming at an hour you do not
expect."
Peter, in his second epistle, said, "You therefore, beloved, since you
know these things beforehand, beware lest you also fall from your own
steadfastness,
being
led away with the error of the wicked" (2 Pet. 3:17). We must live in a
dynamic spiritual balance. While we are commanded to live in holiness and
urgently
'witness as though He will return before the dawn, we are called to plan and
work to fulfill the Great Commission as if He will tarry for another
hundred
years. We are to "do business ['occupy' in the Authorized Version] till I
come" (Luke 19:13), fulfilling Christ's Great Commission to "go
therefore
and
make disciples of all the nations, baptizing them in the name of the Father and
of the Son and of the Holy Spirit, teaching them to observe all things
that
I have commanded you" (Matt. 28:19-20).
This
discovery of texts written before 1820 brings us to the conclusion that a
remnant of the faithful, from the beginning of the Early Church until today,
have
upheld the great precious biblical truth of pre-Tribulation Rapture. Ephraem
the Syrian's A.D. 373 manuscript On the Last Times, the Antichrist, and
the
End of the World, along with Dr. John Gill's 1748 Commentary on the New
Testament refute the dogmatic declarations of a post-Tribulation Rapture. In
my
earlier book, Apocalypse, I quoted from the early Christian writing called
Shepherd of Hermas (A.D. 110), proving it taught the pre-Tribulation Rapture
as
the hope of the Church.
Some
writers have claimed that there is virtually no archaeological evidence to back
up the historical claims of the Gospels. The truth is that tremendous
archaeological
evidence has been discovered in Israel that proves the accuracy of the New
Testament!
Over
a century ago a French Christian archaeologist, Charles Claremont- Gannueau,
wrote a little-known report, dated November 13, 1873, from Jerusalem to
the
Palestine Exploration Fund. In this report he told of his monumental discovery,
in a sepulchral cave near Bethany, of a group of Jewish ossuaries (stone
coffins)
from the first century of the Christian era. To his great surprise,
Claremont-Gannueau found that these ancient Jewish stone coffins contained
the
names of numerous individuals mentioned in the New Testament as members of the
Jerusalem Church. Despite its importance, this report was not published
in
the newspapers of the day. As a result, it was virtually lost to history.
Several years ago I purchased a book, from a rare book dealer in London, which
contained
this obscure report by Charles Claremont-Gannueau. The 1874 report, published
by the Palestine Exploration Fund, included his translation of
several
of these inscriptions, which indicated that he had discovered the tombs of
Mary, Martha, and Lazarus, as well as numerous other Christians from
the
first- century church. A Christian newspaper from Israel, the Jerusalem
Christian Review, has carried several fascinating articles in the last few
years
about the wonderful archaeological discoveries that confirm the historical
accuracy of the Gospel account.
In
the spring of 1873, Effendi Abu Saud, while constructing his house on the
eastern slopes of the Mount of Olives near the road to ancient Bethany,
accidentally
discovered
a cave that proved to be an ancient burial catacomb. Inside, he found 30
ancient stone coffins. Professor Charles Claremont- Gannueau examined
the
ossuaries in this ancient family sepulchral cave carved out of limestone rock.
The Jews in the first century buried their dead either in the ground
or
in a tomb. Several years later they would clean the bones of the skeleton and
re-bury these bones in a small limestone ossuary, often 45 inches long,
20
inches wide, and 25 inches high. The lids of these ossuaries are triangular,
semi-circular, or rectangular. Inscriptions containing the name and
identification
of
the deceased were painted or engraved on the sides or on the lids of the
ossuaries, in Hebrew or Greek. Claremont- Gannueau was excited to note that
several
ossuaries were inscribed with crosses or the name "Jesus," proving
that these Jewish deceased were Christians. Although he was unable to take
photographs,
he
did take squeezes with a special cloth of the ornamented surfaces as well as of
the inscriptions.
Engraved
on the sides of three of these ossuaries from this cave were the names of
"Eleazar" (the Hebrew form of the Greek name "Lazarus"),
"Martha," and
"Mary."
These names were followed by the sign of the cross, proving they were
Christian. In the Gospel of John we read the touching story of Christ raising
His
friend Lazarus from the dead. "Now a certain man was sick, Lazarus of
Bethany, the town of Mary and her sister Martha" (John 11: 1).
Claremont-Gannueau
noted that this was one of the most important archaeological discoveries ever
made concerning the origins of the early New Testament
Church.
He wrote, "This catacomb on the Mount of Olives belonged apparently to one
of the earliest families which joined the new religion of Christianity.
In
this group of sarcophagi, some of which have the Christian symbol and some have
not, we are, so to speak, [witnessing the] actual unfolding of Christianity.
Personally,
I think that many of the Hebrew-speaking people whose remains are contained in
these ossuaries were among the first followers of Christ....
The
appearance of Christianity at the very gates of Jerusalem is, in my opinion,
extraordinary and unprecedented. Somehow the new [Christian] doctrine
must
have made its way into the Jewish system.... The association of the sign of the
cross with (the name of Jesus) written in Hebrew alone constitutes
a
valuable fact."
The
1874 report contained the following additional inscriptions found on ossuaries:
Hebrew
Inscriptions:
1.
Salome, wife of Judah, engraved in very small characters ... a cruciform sign.
2.
Judah, with the cross. Perhaps the husband of Salome.
3.
Judah the Scribe. On another face of the sarcopha gus, Judah, son of Eleazar
the Scribe.
4.
Simeon the Priest (Cohen).
5.
Martha, daughter of Pasach. Perhaps the name is Jewish as well as Christian.
6.
Eleazar, son of Nathalu. The form "Nathai" for Nathan is not
uncommon.
7.
Salamtsion, daughter of Simeon the Priest. The name of the woman, Salam Sion,
is of the greatest interest.
It
is the name Salampsion of Josephus (daughter of Herod).
Greek
inscriptions:
1.
Jesus, twice repeated, with the cross
2.
Nathaniel, accompanied by a cross.
It
is interesting to note that Claremont-Gannueau also found in one of the
ossuaries "three or four small instruments in copper of bronze, much
oxidized,
consisting
of an actual small bell, surmounted by a ring. The Arabs thought they were a
kind of castanets. Can we trace here the equivalent of the bells
hung
on the robe of the high priest? And do these ornaments come from the sarcophagus
of our Simeon?"
The
French archaeologist realized that there is a high degree of probability that
these tombs belonged to the family of Mary, Martha, and Lazarus, the close
friends
of Jesus. Claremont-Gannueau wrote, "What gives additional value to these
short inscriptions is that they furnish a whole series of names found
in
the Gospels, in their popular and local Syro-Chaldaic forms. The presence of
the names of Jesus and Martha, of which we only knew historically that
it
was the feminine form of the Aramaic, would alone be sufficient to make this
collection important from an exegetic point of view. By a singular coincidence,
which
from the first struck me forcibly, these inscriptions, found close to the
Bethany road, and very near the site of the village, contain nearly all
the
names of the personages in the Gospel scenes which belonged to the place:
Eleazar (Lazarus), Simon, Martha ... a host of other coincidences occur at
the
sight of all these most evangelical names."
In
addition, the Italian scholar P. Bagatti discovered another catacomb holding
100 ossuaries on the western side of the Mount of Olives, opposite the Temple
Mount,
near the Catholic chapel called Dominus Flevit. Coins minted by Governor Varius
Gratus (A.D. 16) proved that these tombs were used for burial of
Christians
before the fall of Jerusalem in A.D. 70. Several of the coffins in the cave
belonged to a family of priests buried in the first century. Based
on
the inscribed crosses and the name "Jesus," Baggati concluded that
several of these priests were followers of Jesus Christ. Bagatti found many
ossuaries
containing
the following names inscribed on their sides, together with the sign of the
cross or the name of Jesus: Jonathan, Joseph, Jarius, Judah, Matthias,
Menahem,
Salome, Simon, and Zechariah. Many of these names appear in the New Testament
records of the Early Church at Jerusalem. One ossuary contained
the
Greek inscription "Iota, Chi and Beta," which read "Jesus Christ,
the Redeemer."
Without
question, the most fascinating ossuary was the one inscribed with crosses and
the name "Shappira." This is a unique name which has not been found
in
contemporary Jewish literature outside the New Testament passage of Acts 5: 1. Luke
recorded the death of this woman and her husband when they lied
to
God and the Church (Acts 5:1, 5-10). "But a certain man named Ananias,
with Sapphira his wife, sold a possession. . . ."
During
the fall of 1945, Dr. Eleazar Sukenik of Hebrew University investigated another
first century Jewish catacomb at the southern end of the Kidron Valley
on
the road to Bethlehem. He found several ossuaries with the sign of the cross,
Greek inscriptions, a coin minted in A.D. 41 for King Herod Agrippa 1,
proving
the tomb was sealed by A.D. 42. Professor Sukenik concluded that the ossuaries
"contain almost the whole dictionary of names in the New Testament.
One
coffin had a surprising dedication in Greek to "Jesus" followed by
the exclamation "Y'ho," meaning "Jehovah" or "the
Lord." The inscription reads: "[To]
Jesus,
the Lord." In light of the A.D. 42 date for the sealing of this tomb, the
presence of this dedication to "Jesus, the Lord" attests to the
acceptance
by
Christians of Jesus Christ as God within ten years of the death and
resurrection of Jesus. Christian theologian Professor Alexander Hopkins
commented
on
this significant inscription as follows: "The inscription which was hidden
for almost 2,000 years and inscribed at least two decades before any part
of the
New Testament was written. . . bears a personal testimony of faith ... a
message from the past with a very modem meaning for the present."
Several
years ago they found another Jewish Christian ossuary in Jerusalem that
contained the inscription "Alexander, son of Simon of Cyrene." The
Gospel
of
Mark refers to this person as follows, "Now they compelled a certain man,
Simon a Cyrenian, the father of Alexander and Rufus, as he was coming out
of
the country and passing by, to bear his cross" (Mark 15:21).
Many
Christians have been told that the miracles, healings, and charismatic gifts of
the Holy Spirit, enumerated in I Corinthians 12, were given to the
early
Christians solely to launch the Church, and that these supernatural signs
ceased when the apostles died. Several writers have declared that a search
of
the writings of the Early Church confirms that there are no references to these
"gifts" continuing in operation beyond A.D. 100. 1 recently acquired
a
CD- ROM computer disk that contains the writings of the Early Church writers
from the time of Christ until the Council of Nicea in A.D. 325, known as
the
Ante-Nicene Fathers. After an exhaustive search of these early Christian writings,
I can confirm that God continued to manifest His supernatural power
in
the display of miraculous hearings, raising from the dead, and other
charismatic gifts of the Holy Spirit for the next three centuries following the
resurrection
of Christ.
There
are brief references to these gifts still continuing in the Early Church manual
known as the Testimony of the Apostles - the Didache (11: 10- 13,
11:20)
composed in A.D. I 10. Additional references are found in the Letter to the
Corinthians (2:1-5) by Clement, bishop of Rome, written in A.D. 100,
and
the Shepherd of Hermas (43:9; 24-33; 52-54), written in A.D. I 10. However, in
addition to those above there are a number of significant references
to
these supernatural gifts continuing in the Church for centuries following
Christ's resurrection.
The
Christian teacher Irenaeus wrote a treatise called Refutation and Overthrow of
Knowledge Falsely So Called in A.D. 185 that mentioned the continued
operation
of miraculous powers that were exercised by believers in his day. He
demonstrated clearly that right down to his own time, manifestations of
divine
and supernatural power were witnessed in some churches. "Some drive out
demons really and truly, so that often those cleansed from evil spirits
believe
and become members of the Church; some have foreknowledge of the future,
visions, and prophetic utterances; others, by laying-on of hands, heal
the
sick and restore them to health; and before now, as I said, dead men have
actually been raised and have remained with us for many years. In fact, it
is
impossible the gifts which throughout the world the Church has received from
God and in the name of Jesus Christ crucified under Pontius Pilate, and
every
day puts to effectual use for the benefit of the heathen, deceiving no one and
making profit out of no one." In addition, Irenaeus wrote,
"Similarly,
we
hear of many members of the Church who have prophetic gifts and by the Spirit
speak with all kinds of tongues, and bring men's secret thoughts to light
for
their own good, and expound the mysteries of God."
Justin
Martyr wrote his Dialogue with Trypho in A.D. 165 and referred clearly to many
gifts of the Holy Spirit appearing in the daily life of the second
century
Church (chapter XI). In chapter XXXIX he wrote, "Daily some of you are
becoming disciples in the name of Christ, and quitting the path of error;
who
are also receiving gifts, each as he is worthy, illumined through the name of
this Christ. For one receives the spirit of understanding, another of
counsel,
another of strength, another of healing, another of foreknowledge, another of
teaching, and another of the fear of God."
Tertullian
was a major theologian and Christian writer from Carthage, North Africa. In
A.D. 215 he described these supernatural visions and prophetic gifts
of
the Holy Spirit as operating normally in the third century Church: "And
thus we who both acknowledge and reverence, even as we do the prophecies, modem
visions
as equally promised to us, and consider the powers of the Holy Spirit as an
agency of the Church for which also He was sent, administering all
gifts
in all, even as the Lord distributed to every one."
Origen
was a Christian theologian who lived and taught in Alexandria, Egypt, from A.D.
185 to 254. In his book Against Celsus, written in A.D. 250, Origen
described
the gifts of the Holy Spirit as still appearing, but he notes that these
miraculous signs are beginning to diminish. "Traces of the Holy Spirit
who
appeared in the form of a dove are still preserved among Christians. They charm
demons away and perform many cures and perceived certain things about
the
future according to the will of the Logos" (book I, chapter XLVI, 2,8).
In
book VII, chapter VIII of his book Against Celsus, Origen noted that these
charismatic gifts were diminishing, although some "traces of His
presence"
are
still evident. "Moreover, the Holy Spirit gave signs of His Presence at
the beginning of Christ's ministry, and after His ascension He gave still more;
but
since that time these signs
have
diminished, although here are still traces of His presence in a few who have
had their souls purified by the Gospel and their actions regulated by
its
influence."
In
A.D. 270, Novatian of Rome wrote a strong defense of the doctrine of the
Trinity and died as a martyr during the second last wave of persecutions of
the
pagan Roman emperors. Novatian wrote toward the close of the third century of
the Church Age about the key role of the Holy Spirit in empowering the
Church.
"They were henceforth armed and strengthened by the same Spirit, having in
themselves the gifts which this same Spirit distributes, and appropriates
to
the Church, the spouse of Christ as her ornaments. This is He who places
prophets in the Church, instructs teachers, directs tongues, gives powers and
healings,
does wonderful works, offers discrimination of spirits, affords powers of
government, suggests counsels and orders, and arranges whatever other
gifts
there are of charismata; and thus make the Lord's Church everywhere, and in
all, perfected and completed."
These
documents from the first three centuries of the early Church Age tell us that
God continued to empower the saints with supernatural gifts and healing
miracles
to demonstrate that the Holy Spirit's power was undiminished.
Someday
each of us will meet Jesus Christ face to face: "It is appointed for men
to die once, but after this the judgment" (Heb. 9:27). God declares that
"all
have sinned and fall short of the glory of God" (Rom. 3:23). It is
impossible for a Holy God to allow an unrepentant sinner into a sinless heaven.
In
light of the many signs that His return is very near, each of us must make our
final choice. Every day their sinful rebellion is leading men and women
inexorably
toward hell and an eternity without God. "For the wages of sin is death,
but the gift of God is eternal life in Christ Jesus our Lord" (Rom.
6:23).
However, God loves us so much that He sent His Son Jesus the Messiah to suffer
the punishment for our sins for everyone who would confess his sin
and
ask forgiveness. In the Gospel of John the prophet declared: "But as many
as received Him, to them He gave the right to become children of God, even
to
those who believe in His name" (John 1: 12).
The
Holy Scriptures declare that the choice regarding eternal salvation is very
clear. Who will be the god of your life? Jesus Christ or you? Either you
will
admit you are a sinner in need of a pardon and will accept Jesus to become your
Lord, or you will insist on remaining the god of your life, even though
that
decision will lead you to hell. If you insist on being your own god, you will
succeed, but at the awful cost of an eternity in hell. Pride is the
first
and greatest sin. Sinful pride is displayed in the stubborn attitude of many
people who insist on having their own way, even at the cost of an eternity
without
God.
Milton
declared in his epic poem, "Paradise Lost," that in the end, either
we shall say to God, "Thy will be done," or in the end God will say
to us, "Thy
will
be done." Finally, it is your choice. Ultimately, you must choose heaven
or hell as your eternal destination. If you choose to commit your life to
Jesus
Christ you will be assured that you will meet Him at the Rapture as your
Savior. If you reject His claims to be the Lord of your life, you will
have
chosen to meet Him as your final judge at the end of your life. The apostle
Paul quoted Isaiah when he said, "Every knee shall bow to Me, and every
tongue
shall confess to God" (Rom. 14:11; Isa. 45:23).
The
New Testament recorded the crisis which prompted the jailer of the Philippian
prison where Paul and Silas were imprisoned, to make his final choice.
God
used an earthquake to break the chains that bound the two preachers and to open
the prison doors. When the jailer awoke he was afraid that the prisoners
had
escaped. As he drew his sword to commit suicide, the apostle Paul announced
that the prisoners were still there. The frightened jailer recognized the
power
of Jesus Christ to save His servants. He called out, "Sirs, what must I do
to be saved?" Paul gave him the key to eternal life: "Believe on the
Lord
Jesus
Christ, and you will be saved, you and your household" (Acts 16:30-31).
The Bible confirms that this man and his family found faith in Christ. "He
rejoiced,
having believed in God with all his household" (Acts 16:34).
Jesus
Christ's invitation to salvation remains open to anyone who is willing to
repent of their sins. There is still time to accept Jesus as your personal
Savior.
"Behold, I stand at the door and knock. If any one hears My voice, and
opens the door, I will come in to him, and dine with him, and he with Me.
To
him who overcomes I will grant to sit with Me on My throne, as I also overcame
and sat down with My Father in His throne. He who has an ear, let him
hear
what the Spirit says to the churches" (Rev. 3:20-22).
For
those who have already chosen to follow the Lord, I encourage you to obey the
Great Commission of our Lord and Savior. In Matthew 28:19-20 Jesus commanded,
"Go
therefore and make disciples of all the nations, baptizing them in the name of
the Father and of the Son and of the Holy Spirit, teaching them to observe
all
things that I have commanded you; and lo, I am with you always, even to the end
of the age."
Our
knowledge of the nearness of the return of Jesus Christ should awaken a renewed
love of Christ and a passion to witness to those around us while there
is
still time. The purpose of this book is to introduce non-believers to faith in
Christ and to encourage Christians in their faith. In addition, my goal
is
to provide believers with prophecy material that they can give to their friends
and neighbors who do not yet have a personal faith in Christ. The incredible
events
of the last decade are causing many to ask what lies ahead for the earth. There
is a growing fascination in North America with Bible prophecies
regarding
the last days. This tremendous interest provides us with the greatest
opportunity to witness in our lifetime. The Lord has not left us in darkness
concerning
the general time of Christ's return. Although we cannot know "the day nor
the hour in which the Son of Man is coming" (Matt. 25:13), the fulfillment
of
three dozen prophecies in our generation indicate that He is coming back to
earth in our generation. Someday soon the heavens will open with a shout,
with
the voice of an archangel, and with the trumpet of God" (I Thess. 4:16)
announcing to the Church the awesome news that our time of waiting is finally
over.
At that moment Jesus Christ will appear in the clouds to receive His bride, His
faithful Church, rising supernaturally in the air to meet their Lord
and
King. Despite the dangers that lie ahead for mankind, those who love Jesus
Christ as their Savior can rest in the knowledge that all these events
are
in the Lord's hands. The apostle John concluded his prophecy with the great
promise of Christ. "He who testifies to these things says, 'Surely I am
coming
quickly.' Amen. Even so, come, Lord Jesus!" (Rev. 22:20).