PropheZine #94
May 1, 2000
Bob Lally Publisher
Lori Eldridge Senior Editor
Mimi Nila Asst. Editor
Bob Ippolito Asst. Editor

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CONTENTS

J.R. Church...................Determining The Time Of Passover
                                    The Prophecy Of The Barley Harvest
Aeron Morgan................The Offence of the Cross
Karen McDaniels...........Unequal Yoking Through the Ecumenical Movement
J.R. Church ..................Will Psalm 100 Be Fulfilled In The Year 2000?

POETRY

Christina Lake...... Omega

RESOURCE
Links to articles on the dangers of ecumenicalism
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Hi Everyone!

First and foremost, Mimi Nila has decided to step down as Senior Editor to free up time for other ministries she participates in.  I thank the Lord for having had Mimi as Senior Editor.  She has been a great asset to this ministry.  Lori Eldridge, who has held numerous positions with PropheZine and now has her own growing ministry, has accepted the position of Senior Editor.  It is a blessing to have such talent at the helm taking over for Mimi.  We need additional assistant editors.  If you would like to find out more about being an assistant editor please contact me at bob@prophezine.com

I would like to thank J. R. Church and his ministry for the use of his
articles.  Please visit his web site at:
http://www.prophecyinthenews.com/   J.R. Church and Prophecy In The News are part of the Prophecy Alliance.  We will soon be adding 18 years of their ministry articles to PropheZine.  Stay Tuned!

We are going through a site upgrade again!  We are modernizing the look and feel of the site which will also make navigation easier. So, have a look around! The Discussion Board http://www.prophezine.com/msgboard/index.html
is very busy so please feel free to join in the discussions.  The Prayer Board is available for those who need prayer and for those who feel led to pray for others..  We have a group of Prayer Warriors who will intercede for you.  Please visit the Prayer Board at
http://www.prophezine.com/msgboard/index.html

PropheZine has been offered a membership to a Shopping Mall for FREE!  We
hope to have this installed within the next week or so.  I'll keep you
informed.  The purpose is to bring in additional revenue which will be used
to cover monthly expenses and to expand the ministry.

Before I continue let me mention that PropheZine is financially sound and we
have no debt.  About 1/2 of the operating expenses are covered by donations
and I pay the rest.  A bit sad considering we have 8,000 subscribers
worldwide (80,000 estimated readers) and only 3 monthly supporters but it is
in God's hands.

I am the adventurous type and I would like to move PropheZine into the
webcasting arena.  I would like to begin contracting with major conference
organizers to have PropheZine webcast their conference.  Conference
organizers would pay our expenses.  The object is use this opportunity to
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laptop computers.  If you have an old "upgradeable" laptop that you would
like to donate (we are not a tax deductible organization) or would like to
donate funds to be used to purchase a laptop please let me know
bob@prophezine.com.

Enjoy this issue.  May you continue to allow the Holy Spirit to work through
you!

Bob Lally
Lori Eldridge
PropheZine
bob@prophezine.com


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Determining The Time Of Passover -
The Prophecy Of The Barley Harvest

by J. R. Church


While reading through various Internet websites, I came across an
interesting note on the Hebrew
calendar. As you may know, the calendar of the Jews follows the cycles of
the moon, whereas our calendar is based on the movement of the earth around
the sun. In their calendar, the first day of each month begins on the
evening of a new moon.

Our calendar dates back to the Roman empire and begins on the first day of
January. The Hebrew calendar, however, dates back to antiquity and begins on
the first day of Nisan - a new moon of spring - around March each year.

To correct their disparity with the 365.25 days in a solar year, the Jews
add seven months to the Hebrew calendar over the course of 19 years.
Periodically, a 13th month, Adar Beit, is added just before Nisan (the first
month of the Hebrew calendar). The month of Nisan roughly corresponds with
our March/April. Modern Hebrew calculations are done years in advance, but
during Bible days, Adar Beit was not added until a test was made with barley
grain on the day of the new moon following the conclusion of the 12th
month - Adar.

Nehemiah Gordan, a Karaite Jew living in Israel, explains that the ancient
name of the first month was Abib rather than the Babylonian term, Nisan.
Abib is a Hebrew term that describes the maturing process in a grain of
barley.

Recently, Messianic Jew Michael Rood offered Nehemiah Gordan's explanation
of the barley process on his website. He writes:

"Nehemiah challenged the modern notions of determining the month Abib
[Nisan] by carefully dissecting the nuances of Hebrew roots that are
irreverently disregarded and inconsistently translated in many English
versions of the Scriptures - primarily because translators are not generally
farmers. He cited these scriptures that concern the time of the exodus from
Egypt:

Exodus 9:31 "...And the flax and the barley were smitten (in the plague of
hail) for the barley was in the ear (Abib), and the flax was boiled
(Giv'ol).

Verse 32. "But the wheat and the rye were not smitten: for they were not
grown up (Afilot)."

Exodus 13: 4 "This day came ye out in the month of the Abib."

"Nehemiah related that in the early development of grains, they are very
flexible and dark green in color. As they become ripe, the liquid-filled
seed heads are matured into a head filled with green grain (in the ear). The
stalks take on a light yellow hue and become brittle and susceptible to
breakage by hail. The reason that the barley was destroyed in the plague of
hail in Egypt and the wheat was not, is that the barley had reached the
stage in its development called in Hebrew 'Abib'. The wheat, however, was
still young, flexible, and dark green ('Afilot') at that time of year and
would not sustain damage. Thus, when Israel left Egypt it was in the month
in which the barley was 'Abib' or the month of the Abib barley from whence
the month is named Abib."

Leviticus 2:14 "And if thou offer a meat offering of thy firstfruits unto
the LORD, thou shalt offer for the meat offering of thy firstfruits green
ears of corn (Abib) dried (parched - Kalui) by the fire, even corn beaten
out of full ears."

"Nehemiah went on to explain that immature seed heads are filled with
liquid, which will become seed as the plant matures. When immature barley is
parched in fire, the liquid evaporates and the seed head becomes an empty
hull. Experience has shown that when the barley has matured to the stage of
Abib, the fire will remove the moisture remaining in the seed heads and will
yield the first grain of the year that can be ground and eaten. Experience
has also confirmed that when the
barley is parched and yields grain on the day of the new moon following
Adar, then the barley harvest and requisite wave sheaf offering will be
ready as early as 15 days later during the Feast of Passover as stipulated
in Leviticus 23:10,11. Thus, if the barley is parched and does not yield
grain on the new moon following Adar, the month is called 'Adar Beit' rather
than Abib, because it is not yet the month of the Abib barley.

"Nehemiah stated that the barley was not Abib on the first new moon after
Adar last year. According to the Torah, the Jewish calendar [last year] was
off from God's calendar by  an entire month. The modern Jewish calendar is
approximated by averaging 7 Adar Beit months dispersed over a 19-year
period. Recognizing that crop maturity is closely tied to the sun and moon
cycles, a system of approximating can be established. However, no
astronomical system
can be held as the final authority, as there are proven exceptions to every
system for determining historic occurrences of Abib. As with the
establishing of the New Year, there are many stipulations in the Torah that
relate to, and can only be fully observed while we are in the Land - keeping
the statutes, judgments, and commandments of God."

This variance between our calendar and the Hebrew calendar explains why the
Jewish Passover does not always coincide with our celebration of Easter. An
extra month is sometimes added to the Hebrew calendar around late February
or early March. This is done seven times over the course of 19 years in
order to bring the Hebrew calendar in line with the Earth's orbit about the
sun.

This year, the two holidays occur the same week. Passover begins at sundown
on Wednesday evening, April 19, 2000, with Easter being celebrated on the
following Sunday, April 23. Pentecost is scheduled for June 11. Rosh
Hashanah (the Jewish New Year) will be observed on September 30, 2000 -
launching the Jewish year 5761 - the seventh year of the Sabbatical cycles.
The next seven-year cycle begins on September, 2001.

In Bible days, an Omer or cluster of barley stalks was used for the
Firstfruits wave offering on the Sunday following Passover. Fifty days
later, two loaves of bread were baked with barley and leaven and presented
as a wave offering. This fiftieth day is called Pentecost and concludes the
"counting of the Omer." When Christ arose on the first day of the week,
following Passover, He fulfilled the prophetic significance of the
Firstfruits. Christ's resurrection was the first resurrection of what was to
come. The Church Age is regarded as a harvest of souls. When this age is
concluded, there will be a final resurrection of the saints, typified by the
two loaves. Christ gave a parable in which He used the grain harvest to
typify this concept:

"And he said, So is the kingdom of God, as if a man should cast seed into
the ground;

"And should sleep, and rise night and day, and the seed should spring and
grow up, he knoweth not how.

"For the earth bringeth forth fruit of herself; first the blade, then the
ear, after that the full corn in the ear.

"But when the fruit is brought forth, immediately he putteth in the sickle,
because the harvest is come" (Mark 4:26-29).

Today, after two thousand years of grace, it appears that the time of the
final harvest has come. Earth is ready for reaping.

The two loaves were baked with leaven, a type of sin. I believe this is
typical of believers, whose faith has saved them from the penalty of sin,
but not yet from the presence of sin. The fact that there are two loaves
leads me to believe that the Jews of the Old Testament are represented by
one loaf and New Testament Christianity is featured by the other loaf. In
the final analysis, we are all saved by faith in the Abrahamic Covenant -
the Old Testament Jew looking forward to the
death and resurrection of Christ, and the New Testament Christian who looks
back to the cross.

Barley was viewed as an inferior grain, compared to wheat, and was generally
used to feed cattle and the poor. Prophetically, this fits with the concept
that we are poor unworthy sinners saved only by the grace of God - grace and
grace alone. Just as barley was used to determine when the New Year would
begin, I believe God awaits the maturing of the gospel before He will bring
about the final resurrection. The only way we can speed up the process is by
soul-winning. Our
Lord awaits the last repentant sinner! Who will it be and when will it
occur?




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 The Offence of the Cross
 by Aeron Morgan


The doctrine of the Cross alone is effectual to salvation. Of course, to the
Greeks the preaching of the Cross was foolishness, and to the Jews it was an
offence. Writing to the Galatians Paul confronts those who would drag
Christian believers back under the yoke of Judaism's bondage to the law. He
appeals: "Stand fast in the liberty wherewith Christ has made us free, and
be not entangled again with the yoke of bondage." Gal. 5:1. To those who
would mix Judaism with their Christianity, he continues: "Christ is become
of no effect to you...ye are fallen from grace." Verse 4. The truth is,
salvation is by GRACE alone, through FAITH alone, in CHRIST alone.

Paul passionately pleads for fidelity to the Christian Gospel: "For we
through the Spirit wait for the hope of righteousness by faith. For in Jesus
Christ neither circumcision availeth anything, nor uncircumcision; but faith
which worketh by love. Ye did run well; who did hinder you that ye should
not obey the truth? This persuasion cometh not of him that calleth you. A
little leaven leaveneth the whole lump. I have confidence in you through the
Lord, that ye will be none otherwise minded: but he that troubleth you shall
bear his judgment, whosoever he be. And I, brethren, if I yet preach
circumcision, why do I yet suffer persecution? Then is the offence of the
cross ceased. (vs. 5-11), and this is where he puts his finger on the
critical issue. IT WAS THE CROSS! To the Judaizers nothing was more
offensive and nothing more unacceptable (verse 11). But to the apostle
nothing was more offensive and nothing was more unacceptable than a 'gospel'
that deviated from the Cross. Such is not the Gospel;

"I marvel that ye are so soon removed from him that called you in to the
grace of Christ unto another gospel: which is not another; but there be some
that trouble you, and would pervert the gospel of Christ. But though we, or
an angel from heaven, preach any other gospel unto you than that which we
have preached unto you, let him be accursed. As we said before, so say I now
again, If any man preach any other gospel unto you than that ye have
received, let him be accursed. For do I now persuade men, or God? or do I
seek to please men? For if I yet pleased men, I should not be the servant of
Christ. But I certify you, brethren, that the gospel which was preached of
me is not after man" (Gal. 1:6-11).

The word "offence" is "skandalon," meaning "a stumbling block." What the
apostles found in their day is still true today: THE CROSS OFFENDS MEN
WHEREVER IT IS PREACHED AS GOD'S ONLY SAVING MEANS FOR SINFUL, DEPRAVED
HEARTS. In our presentation of the Gospel the Cross of Jesus must never be
viewed as anything other than central to it. The question is "why is the
Cross so offensive?" Let me mention just one thing in this article (and a
couple next time!).

First, the Cross is offensive because it shatters mere human ideals and
expectations. To the Jews it was a scandal to speak of a suffering, much
less a crucified Messiah, despite a clear revelation of this in the Prophets
(e.g. Isaiah 52:13-14, ch.53). They envisaged one who would come in power
and glory - their great Conquering King, not grasping that the ultimate
reign of Christ first demanded the Cross. But this Messiah hanging on a
cross in weakness and shame, and dying, was scandalous. Jesus did not
conform to their ideals and expectations, thus the Crucified One was
rejected as unacceptable (1 Cor. 1:23).

Have things changed? No! The Cross is still an offence. Who wants to talk
about Jesus' Cross - when it spells death to self, to all human ideals and
carnal hopes. In these pleasure-mad times don't talk about a "crucified
life" - a "dying to sin, and self and the world". If there is any cost
involved in this Christianity-business, then forget it! Indeed, don't talk
about sin - and even less about hell, because in the effort to have a
"people-friendly" church, that will be offensive. Just make things
interesting, pleasant, entertaining, and comfortable, even if souls end up
in the Lake of Fire. But is not the greatest proof of our love and
compassion for the sinner that we tell him of "Christ and Him Crucified"?

Let us beware of the temptation to preach a "soft gospel." The devil hates
the Cross; he hates its memory, its message, its faithful ministers (see
John 12:31-33). He knows that when the Church understands and proclaims the
significance and power of the Cross she becomes a holy and terrible force he
cannot withstand. The sooner we get back to the Cross the better - to that
Cross of Jesus that never compromises, never spares the victim. He's alive
going to it - and dead when taken down!  AND THAT'S OFFENSIVE! The Cross
represents sacrifice and commitment, holiness and separation, selflessness
and humility - which do not go down well with the feverish quest for
happiness, amusement, frivolity and the worship of success. Please read John
12:24, Galatians 2:20 and 6:14. Oh let us settle it: that whatever the
demands of the Cross, or however offensive to the flesh, we will take our
place there with Christ. That is life and freedom.

AERON MORGAN

This article was originally published on the Vanguard Web Site.
http://www.powerup.com.au/~shaneph/the_offence_of_the_cross.htm
Vanguard Web Site by Rob Ward & Shane Hammond & James Lauderback
Copyright 1998



=============================================================
 Unequal Yoking Through the Ecumenical Movement
 By Karen McDaniel


Because New Agers believe that each individual is capable of developing his
own divinity, they believe that many are capable of becoming "Christs".
Thus, they believe that Jesus (among others) was a master who had achieved
Christ Consciousness, only one of many "Christs". This leaves much room for
the deception promised in these end days in Matthew 24:24.

It is important for us to see the manner in which the people of this era are
being set up to believe the great delusion spoken of in II Thessalonians
2:11. The apostate church of the Tribulation age is being formed even as you
read this article.

The religious emphasis of the United Nations 50th Conference in June of 1995
included a workshop on interfaith service. It was named "Celebrating the
Spirit: Towards a Global Ethic" and was sponsored by the Interfaith
Coalition of the San Francisco Bay area. It should be noted that
"interfaith" is far different than "interdenominational". Whereas
"interdenominational" implies that those included are Believers, with the
same basic core doctrinal agreements, "interfaith" includes those who do not
observe or even acknowledge the God worshipped by Believers. "Interfaith"
includes everything from the grassroots denominations such as Baptist,
Pentecostal, Methodist, Presbyterian, Lutheran, etc., to various faiths such
as Islam (i.e. Muslims), Hindu, and Wicca (a form of occultism using "white"
magic, and based on earth worship).

It is interesting to note what God's Word has to say about such religious
affiliation. II Timothy 3:5 tells us to turn away from any who have a form
of godliness but deny the power of our God. In II Corinthians 6:14 we see
that we are not to be unequally yoked with unbelievers in fellowship; that
being the light, we as believers are not to commune with the dark! Then II
Thessalonians 2:3 warns us that we must not be deceived; that there will be
a falling away before the son of perdition is revealed. Luke 21:8 indicates
that many shall come in His name, saying, I am Christ as the time draws
near, and that we are NOT TO GO AFTER THEM! We have just seen how Louis
Farrakhan claims to be Messiah, yet look at the number that follow him, and
look at the manner in which the United Nations includes Islam among the
faiths that should all worship together.

It should be enough that the United Nations is sabotaging Biblical mandate
by encouraging such "interfaith" religious gatherings, but it is not.
Another key figure arises here to lead astray the people of God. He is a
most respected figure in the religious realm today. At the Basilica of St.
Francis of Assisi, Italy, on October 27, 1986 Pope John Paul II gathered the
leaders of a broad spectrum of the world's major "faiths" together to pray
for peace. Among those present were snake worshipers, fire worshipers,
spiritists, Muslims, Buddhists, Hindus, and North American witch doctors. As
they gathered together around the microphone for prayer, Pope John Paul II
stated that they were praying to the same God, and that their prayers were
creating a spiritual energy which would initiate a climate for peace. Now
exactly what "same God" would they all be praying to, when their beliefs are
of different forms of divinity entirely?

Please do not accuse me of Catholic bashing. Some of the most beautiful
people who walk the face of the earth today are among this religious group.
However, my heart for these people in no way changes the course of history
or the activities of the Pope in one of the greatest initiatives toward
uniting the world under the banner of "one world religion" made known to us
in Revelation. He heralds the Ecumenical movement, in hopes that this world
wide religion can be overseen by the Vatican, which coincidentally enough
sits upon seven hills/mountains (Revelation 17:9), and is decked in scarlet,
purple, and vast quantities of jewels and wealthy ornamentation (Revelation
17:4). Could Pope John Paul II (or possibly the next Pope) be the vessel by
which the one world religion is united under the false prophet? Many have
actually said throughout historical Christianity that the reigning Pope at
the time of the end may indeed BE the false prophet.

In addition to the struggle of Pope John Paul II to advance the one world
religion, we have seen an upsurge in Ecumenism (i.e. interfaith conformity)
in a surprisingly well known and revered movement of the Protestant "church"
today.

The renowned men's movement called "Promise Keepers" is now said to be
encouraging the participation of other faiths, again mingling dark with
light in religious affiliation, as is condemned by our Bible. For all the
good this movement has accomplished, we should pray that it does not fall
into the stance of an anti-Biblical agenda.

Pope John Paul II has also acknowledged the validity of evolution, and the
scene has virtually been set for the strong delusion of II Thessalonians
2:11 to be unleashed upon mankind, and believed by those who have not
received the love of God's Truth that they might be saved.

Believer, get a fix NOW on God's total TRUTH, so that deceit cannot have its
way with you! Matthew 24:24 literally says, "For there shall arise false
Christs, and false prophets, and shall show great signs and wonders;
insomuch that IF POSSIBLE, they SHALL DECEIVE the VERY ELECT." The two words
"it were" which are inserted between the words "if" and "possible" above
were added to the King James text, as noted by the italicized print, and
they cast doubt regarding the possibility of this deception. The original
Greek text, however, does not indicate such doubt! Please fellow Believers,
make every attempt in these end days to separate yourselves from the world,
and adhere to the total TRUTH of God's Word. We must exist in the world
today, but we are not to be joined to it. Only when we choose to "Love the
Lord thy God with all thy heart, and with all thy soul, and with all thy
mind, and with all thy strength" (Mark 12:30) can we stand firm against the
rampant deceit that faces the Believer today. We must awaken to the attempt
of the Ecumenical movement to draw us into an unholy alliance, and guard our
souls against the intrusion of the deceptions being forced upon the "church"
today.

(the previous article was one of a series from Vol. 2, Issue #3, Summer
1997, of the
Trump of Maranatha Fellowship website which is hosted on the PropheZine
Alliance page)



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 Will Psalm 100 Be Fulfilled In The Year 2000?
 by J. R. Church


For the past several years we have followed the progressive prophetic
unfolding of the Psalms. Each
psalm appears to be related to a corresponding year in the twentieth
century - that is, Psalm 1 corresponds to 1901; Psalm 17 alludes to 1917;
Psalm 48 matches 1948; etc. This 19th book of the Old Testament
appears to be an unmistakable overview of the 1900s. We have observed with
astonishment how the Psalms
speak about the conclusion of Israel's long exile and their return to the
Promised Land.

In our book, Hidden Prophecies in the Psalms, we explain how Psalm 1 uses
the metaphors of a man
and a tree to demonstrate the return of the Jew to his land. The psalm
introduces this century as a time for rebirth ("Blessed is the man") and a
replanting of the proverbial tree of Israel on holy ground ("He shall be
like a tree...").

Psalm 2 continues the overview of this century by alluding to the
establishment of the United Nations and their attempt at establishing global
government without God. It also foretells the wars of this century including
Armageddon and the return of Christ for the establishment of the Messianic
kingdom.

Psalm 17 is very significant for its relationship to the British liberation
of Jerusalem. General Edmund Allenby used airplanes to scare the Turks into
surrendering. Over 200 planes flew over Jerusalem on the morning of December
9, 1917, just as Psalm 17: 8 says, "Keep me as the apple of the eye, hide me
under the shadow of thy wings." The British lion appears to be in verse 12,
"Like as a lion that is greedy
of his prey, and as it were a young lion lurking in secret places."

Psalms 39 through 45 tells about a terrible holocaust. They give a somber,
yet accurate view of the historic slaughter of Jews in the death camps of
Hitler's Germany. Psalm 44 is most graphic:

"But thou hast cast off, and put us to shame" (v. 9).

"Thou hast given us like sheep appointed for meat; and hast scattered us
among the heathen" (v. 11),

"Yea, for thy sake are we killed all the day long; we are counted as sheep
for the slaughter" (v. 22).

"Awake, why sleepest thou, O Lord? arise, cast us not off for ever" (v. 23).

In 1944, the gas chambers and crematoriums were running 24 hours a day -
slaughtering Jews.

Psalms 46 alludes to the devastation of World War II:

"Come, behold the works of the LORD, what desolations he hath made in the
earth.

"He maketh wars to cease unto the end of the earth; he breaketh the bow, and
cutteth the spear in sunder; he burneth the chariot in the fire" (Psalm
46:8,9).

The reference to "wars  unto the end of the earth" captures the worldwide
significance of the war in Europe against Germany and the war in the Pacific
against Japan - from one end of the earth to the other.

Psalm 47 appears to be descriptive of the United Nations' vote to establish
the state of Israel on November 29, 1947:

"O clap your hands, all ye people; shout unto God with the voice of triumph.

"He shall choose our inheritance for us, the excellency of Jacob whom he
loved. Selah" (Psalm 47:1,4).

Psalm 48 alludes to a replanting of the tree as it uses the term "beautiful
for situation" in verse 2. Though it does not appear in the English
translation, the Hebrew word noph (translated as "situation") actually
refers to a tree - the tree of Israel replanted on the holy hill of
Jerusalem. Verse 6 alludes to the birth of Israel:

"Fear took hold upon them there, and pain, as of a woman in travail."

Indeed, every psalm (1-99 to date) contains some reference to the year
corresponding to the number ascribed to that psalm.

One of my favorites is Psalm 91, which alludes to the Gulf War against Iraq.
This psalm is so descriptive of the Desert Storm conflict that TIME magazine
(February 25, 1991 issue) devoted three pages to its  incredibly uncanny
verses:

"Thou shalt not be afraid for the terror by night; nor for the arrow that
flieth by day;

"Nor for the pestilence that walketh in darkness; nor for the destruction
that wasteth at noonday.

"A thousand shall fall at thy side, and ten thousand at thy right hand; but
it shall not come nigh thee.

"Only with thine eyes shalt thou behold and see the reward of the wicked"
(Psalm 91:5-8).

The Song of Moses

Psalms 90-100 were written by Moses. These eleven stanzas, along with
Deuteronomy 32 comprise the entire work that should be recognized as the
"Song of Moses." Each psalm is dedicated to one of the twelve tribes.
Deuteronomy 32, dedicated to Simeon, opens the collection and Psalm 100,
dedicated to Asher,
concludes it. These twelve stanzas comprise a prophetic song written just
prior to Moses' death. Only the first is recorded in the book of
Deuteronomy. The remaining eleven were published in Psalms 90-100.

In our book, Hidden Prophecies in the Song of Moses, we observed that Joseph
incarcerated Simeon in an Egyptian prison and thus provides a prophetic
precedent as to why his stanza in the Song of Moses is published in
Deuteronomy  under the law. Simeon sets forth a prophecy of the fall of
Israel. The remaining stanzas were placed in the Psalms to represent the
rising again of Israel.

Psalm 100

According to the Tehillim, a rabbinical commentary, Psalm 100 "deals with
the gratitude that will be due to God in the Messianic age, when the world
has reached perfection." That comment alone makes this psalm applicable to
the concluding year of the sixth millennium. The Jewish commentary
continues: "Thus Psalm 100 serves as a finale to the previous psalms
concerning the approach of the Messianic era" (Tehillim, p. 1215).

The question must now be entertained: Have we reached the time in human
history for the "Messianic era" to begin? That appears to be what Israel's
revered rabbis are suggesting. Psalm 100 is the last in the series of these
eleven psalms composed by Moses (90-100) and has been designated as a psalm
of thanksgiving
that should be sung in the Temple during the service of a thanksgiving
offering - "an offering that one would bring  after having survived great
danger."

"A Psalm of praise"

Psalm 100 has been designated as "a psalm of praise." The Hebrew word for
"praise" - todah [vsu,] can also be translated as thanksgiving, admission or
confession. It was recited while a sacrifice of thanksgiving was offered in
the days of the temple. "The Midrash teaches that in the Messianic era, no
sacrifices except
the thanksgiving will be brought" (Vayikra Rabbah 9:7). It is believed that
in the kingdom of the Messiah, no one will need to bring a sacrifice for
atonement because "in those utopian times, people will no longer be tempted
to sin" (Tiferes Zion). Therefore, all sacrifices will be offerings of
thanksgiving.

The Hebrew commentary continues with a definition of "admission," an
alternative translation of the term "praise": "At that time, the nations of
the world will give [offerings of thanksgiving], they will make an admission
of God's omnipotence. They will all recognize His sovereignty, as Isaiah
45:23 foretells: 'For unto Me [God] every knee shall bow, every tongue shall
swear' (Midrash Shocher Tov)."

The term confession is viewed as another possible translation of the title
"a psalm of praise." The rabbis suggest that it is "... because in the
future the wicked will confess their sins and God will forgive them." Though
the rabbis may not recognize the impact of their comments, it is true that
over the course of the past two millennia, all who have confessed their
guilt and believed in Jesus the Messiah, have had their sins forgiven,
including Gentiles.

Psalm 100 includes a view of Gentile Christianity. The opening verse, "Make
a joyful noise unto the LORD, all ye lands" includes all nations, not just
Israel. This song of praise is directed to "all ye lands."

Verse 2 sounds amazingly like the Rapture. A call is sent forth: "come
before his presence with singing." This call to "come" is reminiscent of
Revelation 4:1 in which John is called to "come up hither." In Revelation 7,
John sees a vast multitude of saints from all nations standing before God in
heaven. We can only ask the question: Are these the people from "all ye
lands" mentioned in Psalm 100? Such may well be the case. Where else can we
"come before His presence" than in heaven?

Is this the psalm of Rapture? The remaining three verses continue:

"Know ye that the LORD he is God: it is he that hath made us, and not we
ourselves; we are his people, and the sheep of his pasture.

"Enter into his gates with thanksgiving, and into his courts with praise: be
thankful unto him, and bless his name.

"For the LORD is good; his mercy is everlasting; and his truth endureth to
all generations" (vv. 3-5).

It is important to note that the people referred to in the statement "all ye
lands" are exclusively believers. Only the righteous can say, "we are his
people, and the sheep of his pasture." It is to the believer that the call
comes to "Enter into his gates  and into his courts with praise." Could
those "gates" be made of pearl? Could "his courts" include the throne room
of the Almighty? I see a distinct possibility.

"All Generations"

Psalm 100 concludes with the term "all generations." Such a term might go
unnoticed were it not for the fact that this Mosaic collection begins with
the same term in Psalm 90:1: "A Prayer of Moses the man of God. LORD, thou
hast been our dwelling place in all generations."

Note that Psalm 90 is designed to explain how the six days of creation
allude to six thousand years of human endeavor. Moses sets out to explain
his use of the term "all generations." Verse 2 speaks of the beginning - Day
One: "Before the mountains were brought forth, or ever thou hadst formed the
earth and the world." It seems that Moses used the term "all generations"
as a bookmark placed at the beginning of six millennia. He used it again at
the end of the collection (Psalm 100:5) as another bookmark that points to
the conclusion of six thousand years.

This is not unlike Moses to use such bookmarks. For example, he used a
miniature hay [] near the beginning of his five books (Genesis 2:4) and an
oversized hay [] near the conclusion of his writings (Deuteronomy 32:6),
apparently for the same purpose. The first hay [] follows the verse that
tells about
God resting on the seventh day, while the large hay [] precedes a verse that
reminds us to look back at the six days of Creation and consider the six
millennia they represent.

Furthermore, the large hay [] appears in the opening stanza of the Song of
Moses! The remaining eleven stanzas (Psalms 90-100) contain the two phrases
"all generations." Apparently, their purpose was similar - to set forth the
beginning and conclusion of six millennia.

The Wilderness Psalms

David included these eleven stanzas from the Song of Moses in this
collection of seventeen psalms (90-106) in order to connect his prophecy of
the last generation with the significance of Israel's 40-year wilderness
pursuit of the Promised Land. Just as the generation of the Exodus spent
those early years in unbelief, prior to the accession of Joshua to lead them
into the first kingdom, David wanted Israel to
know that their progeny will return to the Promised Land in unbelief during
the last generation, just prior to the appearance of the future Joshua - the
Messiah.

As we have earlier noted, the first stanza in the Song of Moses (Deuteronomy
32) predicted the "fall" of Israel, whereas the remaining eleven stanzas
(Psalms 90-100) pointed to the future "rising again" of Israel. Luke's
account of Simeon's prophecy that the Divine infant was "set for the fall
and rising again" of Israel (Luke 2:34) demonstrates that the theology of
Moses' Song was recognized by the priesthood in Jerusalem.

David adds to the Song of Moses six psalms (101-106) that seem to allude to
years of tribulation leading up to the onset of the Messianic kingdom. This
collection of seventeen psalms comprises the fourth book of the Psalter that
corresponds with the fourth book of Moses, the Book of Numbers, which tells
about Israel's wilderness journey.

David left the Psalter incomplete. He collected only two volumes - the first
41 psalms that correspond to Genesis and these seventeen psalms that
correspond to Numbers. He left the compilation of the Exodus and Leviticus
Psalms to his son, Solomon. As we reflect back upon the fact that Solomon
published Psalms
42-72 and Psalms 73-89, we are struck with the thought that Solomon, the
builder of the Temple, should be the one to collect those psalms that tell
the story of Israel's future quest for the kingdom (as depicted in Psalms
42-72) and their preparations for the third temple (as depicted in Psalms
73-89).

David also left the fifth book of the Psalter for a future generation to
collect. That compilation was made some 500 years later, at the end of the
Babylonian captivity. Upon their return, Ezra collected the final forty-four
psalms. It is fitting that the Deuteronomy psalms - those psalms that speak
about the future kingdom - should be compiled at a time when Israel had
returned from exile. It corresponds
with the prophecy that the Messianic Era will follow Israel's future return
from exile - not the 70-year exile in Babylon, but Israel's long and final
exile among all nations.

The fifth book of the Psalter opens with God's final judgment upon Babylon 
not the Babylon Ezra knew, but a future "mystery" Babylon. In fact, Psalm
107 does not even use the term "Babylon," but a reading of verses 23-40
immediately reminds us of a worldwide system of trade and commerce that John
later calls
"Mystery Babylon."

When we connect this opening psalm (107) with the previous psalms (101-106)
a pattern emerges. David was preparing Israel for a future seven-year
period, wherein the Chosen People would experience their final Divine
redemption.

Now, I cannot tell you that the years 2001-2007 will be the years of the
Tribulation Period. Obviously, no one knows the future. We can only look
back at the first 99 psalms and suggest that they allude to the return of
Israel as history lays out the story in the first 99 years of this century.
However, I would like to suggest that a simple reading of the text in Psalms
101-107 affords us a glimpse at Israel's future.
Those psalms allude to apocalyptic events so unique, we are convinced they
can only be descriptive of the Tribulation Period.

Psalm 101

David follows the Mosaic psalms with one of his own - Psalm 101, which
speaks of two things - God's mercy upon Israel and His divine judgment upon
an unbelieving world:

"I will sing of mercy and judgment" (v. 1).

In verse 8 he suggests that the Lord's judgment will come at the dawning of
the proverbial day:

"I will early destroy all the wicked of the land; that I may cut off all
wicked doers from the city of the LORD" (v. 8).

The word "early" is the Hebrew "boker" meaning "at daybreak, the breaking
forth of light." It is a fitting term for Psalm 101, provided the psalm
stands for the year 2001, because that year represents the first year of the
next millennium. It may well refer to the dawning of the millennial day. It
is here that God promises to destroy all the wicked and prepare the Holy
City for His presence.

Psalm 102

These verses are filled with apocalyptic overtones. When I first began to
study Psalm 102 in September of 1983, before I knew anything about the
prophetic nature of the Psalms, I was amazed at how these opening verses
appeared to be descriptive of the Nazi Holocaust of the Jews! The verses
that caught my eye were
these:

"A Prayer of the afflicted, when he is overwhelmed, and poureth out his
complaint before the LORD. Hear my prayer, O LORD, and let my cry come unto
thee.

"Hide not thy face from me in the day when I am in trouble; incline thine
ear unto me: in the day when I call answer me speedily.

"For my days are consumed like smoke, and my bones are burned as an hearth"
(vv. 1-3).

There are many theologians and rabbis who believe the German Holocaust was
the predicted "Jacob's trouble." I cannot disagree with that since a third
of the world's Jewish population perished. No one can doubt the apocalyptic
nature of six million deaths. However, since this passage is included among
the final six chapters of this Numbers section of the Psalter, I fear that
another Holocaust is coming - the
one predicted by the other prophets - the one that will lead to Armageddon.
The following verses continue to express Israel's distress:

"Mine enemies reproach me all the day; and they that are mad against me are
sworn against me.

"For I have eaten ashes like bread, and mingled my drink with weeping,

"Because of thine indignation and thy wrath: for thou hast lifted me up, and
cast me down.

"My days are like a shadow that declineth; and I am withered like grass.

"But thou, O LORD, shalt endure forever; and thy remembrance unto all
generations" (vv. 8-12).

Note the term "all generations" in verse 12. This may be a reference to the
use of the same term in the "Song of Moses." It appears that we have arrived
at the concluding generation - the one that will experience the judgments of
the "day of the Lord." Verses 8 and 9 speak of Israel's desperate situation
in the midst of her persecution. Verse 10 speaks of God's indignation and
wrath. The apocalyptic overtones of this passage are apparent.

Verse 13 speaks of a "set time" for God to show His mercy to Israel and
Jerusalem: "Thou shalt arise, and have mercy upon Zion: for the time to
favour her, yea, the set time, is come."

If this psalm is apocalyptic, and I think it is, then the "set time" refers
to the fulfillment of the great prophetic passages of the Bible that speak
of the "day of the Lord." The time has arrived! This is an impressive verse!

One of the "signs of the times" has to be the development of archeology as
it is implied in this psalm. For centuries, men were disinterested in the
past. However, over the past 140 years, this relatively new science has
emerged. Scholars enjoy digging in the dust of ancient civilizations - just
as verse 14 implies: "For thy
servants take pleasure in her stones, and favour the dust thereof." This
verse alludes to the science of archeology and this generation has seen its
fulfillment. Therefore, I am convinced that Psalm 102 is referring to our
day.

Verse 16 also reminds us of this generation. Beginning in 1948, the
population of Jerusalem has continued to flourish, making the Holy City
larger than at anytime in history: "When the LORD shall build up Zion, he
shall appear in his glory." Today, Jerusalem is said to be one of the
largest cities in the Middle East. Amazing!

Verse 18 is even more specific as to the hour in which we live: "This shall
be written for the generation to come: and the people which shall be created
shall praise the LORD." This verse implies that the entire psalm, and
perhaps all of the Psalms, were written for a future generation - the one in
which we now live. The term "generation to come" is an English translation
of the Hebrew "acheron" meaning "the last generation." Well, you can't be
more specific than that! This is the generation referred to by the
concluding phrase in Psalm 100:5, "all generations." Wow! These prophecies
were written for the final generation - the
generation that will experience the Tribulation Period!

The Messiah is also the subject of this psalm. Here, however, we learn that
the Messiah is no mere man. He is Deity. He will never grow old:

"I said, O my God, take me not away in the midst of my days: thy years are
throughout all generations.

"Of old hast thou laid the foundation of the earth: and the heavens are the
work of thy hands.

"They shall perish, but thou shalt endure: yea, all of them shall wax old
like a garment; as a vesture shalt thou change them, and they shall be
changed:

"But thou art the same, and thy years shall have no end.

"The children of thy servants shall continue, and their seed shall be
established before thee" (Psalm 102:24-28).

Again, the psalmist uses the term "all generations" in verse 24. He speaks
of Deity, Who has witnessed all of the generations of human history. He is
the One Who is coming to establish the kingdom of heaven on earth.

Psalm 103

Both Psalms 103 and 104 bear a similar message. According to rabbinical
studies, they give thanks to God for the greatest gift of all - the human
soul. Both psalms begin with the refrain, "Bless the LORD, O my soul." This
statement is given five times - three in Psalm 103 and twice in Psalm 104.
Rabbis say they correspond to the five books of Moses and chart the
development of the soul through its Genesis,
Exodus, Leviticus, Numbers and Deuteronomy periods. The Genesis period of
the soul begins at birth and the Deuteronomy period represents a journey
that begins at death, when the soul is finally released from the flesh.

The verses in these two psalms give Israel the courage to face their trials
of life. In Psalm 103:3,4 God promises to heal all diseases and redeem them
from destruction:

"Who forgiveth all thine iniquities; who healeth all thy diseases;

"Who redeemeth thy life from destruction; who crowneth thee with loving
kindness and tender mercies" (vv. 3,4).

Israel will need such reassurances in the midst of their great difficulties.
We cannot say that God will do these things in the third year of the
Tribulation Period, but the tenor of this psalm reflects God's protection
during the entire time of Jacob's Trouble. Israel will not receive God's
favor because they deserve it. Quite the contrary, God will extend His grace
as revealed in verses 10-14:

"He hath not dealt with us after our sins; nor rewarded us according to our
iniquities.

"For as the heaven is high above the earth, so great is his mercy toward
them that fear him.

"As far as the east is from the west, so far hath he removed our
transgressions from us.

"Like as a father pitieth his children, so the LORD pitieth them that fear
him.

"For he knoweth our frame; he remem-bereth that we are dust" (vv. 10-14).

During the Tribulation Period, God will direct events from His throne in
heaven. Angels will carry out His program of judgment:

"The LORD hath prepared his throne in the heavens; and his kingdom ruleth
over all.

"Bless the LORD, ye his angels, that excel in strength, that do his
commandments, hearkening unto the voice of his word.

"Bless ye the LORD, all ye his hosts; ye ministers of his, that do his
pleasure.

"Bless the LORD, all his works in all places of his dominion: bless the
LORD, O my soul" (vv. 19-22).

The term "Bless the LORD, O my soul" is recorded three times in this psalm -
verses 1,2 and 22. If this psalm represents the third year of the
Tribulation, then Israel will see a special Divine protection during this
time.

Psalm 104

The refrain continues in the first verse:

"Bless the LORD, O my soul. O LORD my God, thou art very great; thou art
clothed with honour and majesty.

"Who coverest thyself with light as with a garment: who stretchest out the
heavens like a curtain:

"Who layeth the beams of his chambers in the waters: who maketh the clouds
his chariot: who walketh upon the wings of the wind:

"Who maketh his angels spirits; his ministers a flaming fire" (Psalm
104:1-4).

In this psalm, David alludes back to the days of Creation. In the verses
above, he speaks of the majesty of the Creator as seen in His creation. He
alludes to the fourth day of Creation as he speaks of the sun and moon:

"He appointed the moon for seasons: the sun knoweth his going down" (v. 19).

Concerning the fourth year - the middle of the Tribulation Period, this
psalm points to the development of world government as a dragon rising out
of the sea of humanity:

"There go the ships: there is that leviathan, whom thou hast made to play
therein" (v. 26).

Both the ships and the leviathan connect world commerce with the dragon of
Revelation 13. This fits the time frame of the fourth year of the
Tribulation Period perfectly. This verse is one of the strong pieces of
evidence that leads us to believe that Psalms 101-107 allude to the
Tribulation.

God's judgment is pronounced upon the wicked of the Tribulation: "Let the
sinners be consumed out of the earth, and let the wicked be no more. Bless
thou the LORD, O my soul. Praise ye the LORD" (v. 35).

The term "Bless the LORD, O my soul" is given in the opening and closing
verses of Psalm 104, completing the five references to the human soul. This
psalm concludes with a hallelujah, which is translated "Praise ye the LORD"
in the KJV. As we shall see, Psalm 105 ends with a hallelujah and Psalm 106
begins and ends with the refrain - a total of four hallelujahs that conclude
this collection of
seventeen psalms. May I suggest that they correspond to the four hallelujahs
in Revelation 19. These four praises will immediately precede the Second
Coming of Christ. That places these psalms at precisely the right
juxtaposition in the psalms to correspond to the concluding years of the
Tribulation Period.

Psalm 105

This psalm reminds us that Israel is the seed of Abraham, Isaac and Jacob
and that the Abrahamic Covenant is still available to the house of Israel:

"O ye seed of Abraham his servant, ye children of Jacob his chosen.

"He is the LORD our God: his judgments are in all the earth.

"He hath remembered his covenant for ever, the word which he commanded to a
thousand generations.

"Which covenant he made with Abraham, and his oath unto Isaac;

"And confirmed the same unto Jacob for a law, and to Israel for an
everlasting covenant: Saying, Unto thee will I give the land of Canaan, the
lot of your inheritance" (vv. 6-11).

In verse 7 we are reminded that God's judgments are in all the earth. The
wrath of God is being launched against the Antichrist and his kingdom. The
trumpet and vial judgments described in the book of Revelation are similar
to those bestowed upon Egypt. Therefore, the ten plagues listed here allude
to the future judgment:

"He sent Moses his servant; and Aaron whom he had chosen.

"They showed his signs among them, and wonders in the land of Ham.

"He sent darkness, and made it dark; and they rebelled not against his word.

"He turned their waters into blood, and slew their fish.

"Their land brought forth frogs in abundance, in the chambers of their
kings.

"He spake, and there came divers sorts of flies, and lice in all their
coasts.

"He gave them hail for rain, and flaming fire in their land.

"He smote their vines also and their fig trees; and brake the trees of their
coasts.

"He spake, and the locusts came, and caterpillars, and that without number,

"And did eat up all the herbs in their land, and devoured the fruit of their
ground.

"He smote also all the firstborn in their land, the chief of all their
strength" (vv.
26-36).

Israel may be in despair during this time, but God reminds them of His
promise to Abraham:

"For he remembered his holy promise, and Abraham his servant.

"And he brought forth his people with joy, and his chosen with gladness:

"And gave them the lands of the heathen: and they inherited the labour of
the people;

"That they might observe his statutes, and keep his laws. Praise ye the
LORD" (vv. 42-45).

Israel will not be annihilated by the Antichrist. The Messiah will save them
at the last moment. The psalm concludes with a hallelujah, which is used to
help build the momentum as the world moves toward Armageddon and the coming
of the King of kings.

Psalm 106

Psalm 106 opens and closes with a hallelujah. The psalm is filled with
repentance, forgiveness and redemption:

"Praise ye the LORD. O give thanks unto the LORD; for he is good: for his
mercy endureth forever.

"Who can utter the mighty acts of the LORD? who can show forth all his
praise?

"Blessed are they that keep judgment, and he that doeth righteousness at all
times.

"Remember me, O LORD, with the favour that thou bearest unto thy people: O
visit me with thy salvation;

"That I may see the good of thy chosen, that I may rejoice in the gladness
of thy nation, that I may glory with thine inheritance" (vv 1-5).

The cry goes forth, "O visit me with thy salvation." The Hebrew term
translated "salvation" is Yeshua (also translated in the NT as Jesus). Here
is a prayer for God to send Yeshua!

Coupled with this cry for salvation is a repentant heart:

"We have sinned with our fathers, we have committed iniquity, we have done
wickedly" (v. 6).

The ultimate repentance is clearly seen in verse 47:

"Save us, O LORD our God, and gather us from among the heathen, to give
thanks unto thy holy name, and to triumph in thy praise."

Armageddon approaches. The armies of the world are converging upon Israel
for the express purpose of eliminating the Jewish people from the face of
the earth. All of this talk about outlawing genocide is just so much
rhetoric. The whole world will be determined to kill the Jews. Ah, but God
will not let that happen. Therefore the psalm concludes with:

"Blessed be the LORD God of Israel from everlasting to everlasting: and let
all the people say, Amen. Praise ye the LORD" (v. 47).

Note the use of an "Amen" that precedes the hallelujah. This marks the grand
finale. The fourth and final hallelujah goes forth as the Messiah prepares
for His grand entrance into our universe. The world has never seen anything
like it. Perhaps a heavenly display of fireworks will rivet the attention of
all men upon the
skies. John describes the scene as "heaven opened" (Rev. 19:11). One must
give rise to imagination when trying to comprehend the occasion. But I can
tell you, He will not simply be noticed inadvertently. He will appear in
power and great glory! Every eye shall see Him! Every knee shall bow! Every
tongue shall  confess  Jesus is LORD!

Psalm 107

This opening psalm in Ezra's collection actually concludes the previous
psalms with the majestic appearance of Christ. The psalm opens:

"O give thanks unto the LORD, for he is good: for his mercy endureth for
ever.

"Let the redeemed of the LORD say so, whom he hath redeemed from the hand of
the enemy;

"And gathered them out of the lands, from the east, and from the west, from
the north, and from the south" (vv. 1-3).

It is clear that Israel is redeemed from certain death. It is clear that
Israel's enemies have been defeated. In verses 23-40 the Hebrew text adds
seven bookmarks to the passage. These are in the form of the fourteenth
letter of the Hebrew alphabet - the nun []. However, these seven nuns are
reversed or inverted.
They demonstrate that God has turned His back in judgment upon the wicked.

Mystery Babylon Seven Reversed Nuns

A reversed nun appears before verses 23, 24, 25, 26, 27, 28 and 40. These
verses seem to describe God's judgment upon "Mystery Babylon." We are told
that a great shipping empire lies at the heart of this world system of
commerce:

"They that go down to the sea in ships, that do business in great waters;

"These see the works of the LORD, and his wonders in the deep.

"For he commandeth, and raiseth the stormy wind, which lifteth up the waves
thereof.

"They mount up to the heaven, they go down again to the depths: their soul
is melted because of trouble.

"They reel to and fro, and stagger like a drunken man, and are at their
wit's end.

"Then they cry unto the LORD in their trouble, and he bringeth them out of
their distresses.

"He poureth contempt upon princes, and causeth them to wander in the
wilderness, where there is no way" (Psalm 107:23-28,40).

The final verse (40) alludes to the Judgment of the Nations. God will turn
the politicians of this world into a proverbial "wilderness." This is in
contrast to the wilderness journey Israel has endured. This statement about
the wilderness connects the psalm with the book of Numbers and another set
of two reversed
nuns in Numbers 10:35 and 11:1. These nine reversed nuns in the book of
Numbers and in the Psalms are the only ones listed in the Bible. Therefore,
it is clear that they are connected. What started in the wilderness 3,500
years ago will be concluded when the promised kingdom is finally realized.

At that time, Christ will elevate Israel to the head of the nations. He will
establish His throne in Jerusalem:

"Yet setteth he the poor on high from affliction, and maketh him families
like a flock.

"The righteous shall see it, and rejoice: and all iniquity shall stop her
mouth.

"Whoso is wise, and will observe these things, even they shall understand
the lovingkindness of the LORD" (vv. 41-43).

The hidden prophecies in the Psalms are concluded with the righteous
observing and rejoicing - with all iniquity being speechless. What a
glorious day that will be!

Conclusion

There is so much more to the story. But this will suffice to show that the
Psalms describe the century that saw the return of the Jews to their
Promised Land. The Song of Moses (Psalms 90-100) yields a prophecy that will
culminate in the seven-year Tribulation Period. Perhaps we have arrived at
that special time in history for the final fulfillment of ancient biblical
prophecies. The kingdom of God is at hand!



*******************
*******************
POETRY
*******************
*******************

      Omega

Earth flattened
air thickened
sky darkened
blood sickens

No creature creeps
no fowl flies
mens' hearts fail
fear prevails

Trumpet sounds
those on ground
look anigh
t'wards the sky

Christ returns
new Name burns
men understand
Truths at hand

Sword of light
penetrates night
slays His foes
His own know

End has come
Conqueror has won

Christina Lake
clake@execulink.com

=======================================================
More articles on the dangers of ecumenicalism:

"Revival Or Apostasy" by Dave Hunt, 1997 . An article showing how easy it is
for professing Christians to swallow deceptive teachings:
http://www.deceptioninthechurch.com/apostacy2.htm

"The World Christian Movement - Evangelism  Vs. Evangelization" by Albert
James Dager, Media Spotlight, Volume 22 - Number 1 (Summer 1999)
This article points out how easy it is for Christians to be deceived.
http://www.banner.org.uk/globalism/WCM1.html (it comes in 4 parts)
tance of other religions, evolving into what is called "Inter-Faith".

"Let No One Deceive You With Ecumenical Evangelism" by Mike Gendron, 1998.
This article points out the dangers in the AD 2000 movement, and why
forgetting their differences and uniting to evangelize the world is not
scriptural.
http://www.pro-gospel.org/news/0798.html#articleI

"Ecumenism - Where Do You Draw The Line?" by Deception In The Church, 1998.
A short essay showing the progression of tolerance of other denominations
leading to acceptance of cults and finally other religions and calling it
"Inter-Faith."
http://www.deceptioninthechurch.com/ecumenism2.htm

"March For Jesus - What Do They THINK They Are Doing?" by Peter Glover, 1998
This article points out the unscriptural basis of the March for Jesus
movement.
http://web.ukonline.co.uk/crn/page13.html

========================================

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