Month: January 2025

Introduction

Unfortunately, we live in a day where Rothschild Talmudic Zionism created the State of Israel first to protect their oil investments in the Middle East and then to help fuel the Premillennial Dispensational Zionist heresy begun by John Darby and C.I. Scofield.  The plan was simple, infect and invade “Christianity” and gullible Evangelicals with the propaganda that modern Israel is somehow Biblical Israel.  Then fund and further convince them that She is fulfilling Bible prophecy so they will support WWIII (between “Israel” and the Muslim world and Russia) thinking its “Armageddon” or “Gog and Magog” and therefore they are going to get “raptured” “soon.”   While they are thinking this will happen “soon,” you start this world war and once again get the nations of the world into further debt using your Global Central Banking Cabal to usher in “Agenda 2030” or “Build Back Better” plan.

This scenario has worked very well for the Rothschild State of Israel and the Globalist Cabal.  We have an entire generation of Evangelical Zionists that have no sense of Church History and truly believe they must support and defend modern Israel at all costs – even if that means them killing and stealing land from other Christians in the Middle East.  Unfortunately I grew up in these kind of churches and studied to be a Pastor within them (Calvary Chapel Bible College – Chuck Smith & The Master’s College – John McArthur).  By God’s grace I heard the Shepherds voice and came out of it.

These folks believe that Jesus’ “secret rapture” and then Second Coming cannot happen unless there is a modern Israel, a third temple re-built in Jerusalem and animal sacrifices re-instituted.  Somehow a return to what the book of Hebrews calls “types” and “shadows” becomes the climax of redemptive history in this twisted heretical cult.

One of the more bizarre developments within this heretical movement is the fascination of trying to breed red heifers to be sacrificed and cleanse the way for a third rebuilt temple.  The Evangelical Zionists and Talmudic Zionists take some interest in Rabbi Maimonides’ alleged “prophecy of the tenth red heifer.”  An ancient Jewish tradition states that the appearance of the tenth completely red, unblemished cow (heifer) indicates the coming of the Messiah, when he will rebuild the Temple and usher in the Messianic era.  So they are once again trying to self-fulfill “prophecy” just like they are trying to support and antagonize a war between “Israel” and the Muslims in hopes of starting “Armageddon” so they can get “raptured.”

Therefore, the focus of this article will be on this “10^th red heifer prophecy” and an examination of Hebrews 9-10.  Here we learn Jesus fulfilled the types and shadows of the “bull” or red heifer sacrifices, all of the feasts which included those sacrifices and that Jesus second appearing was imminently expected by the first century church and was thus fulfilled by AD 70.

Hebrews 9:1-10

Now when these things had been thus prepared, the priests always went into the first part of the tabernacle, performing the services.  But into the second part the high priest went alone once a year, not without blood, which he offered for himself and for the people’s sins committed in ignorance; the Holy Spirit indicating this, that the way into the Holiest of All was not yet made manifest while the first tabernacle was still standing.  It was symbolic for the present time in which both gifts and sacrifices are offered which cannot make him who performed the service perfect in regard to the conscience––concerned only with foods and drinks, various washings, and fleshly ordinances imposed until the time of reformation(Heb.9:6-10). 

The Jamieson, Fausset, and Brown Commentary correctly points out the typology the author is using between the two covenants and two sections of the tabernacle/temple areas:

“The holiest of all —heaven, the antitype. The first tabernacle —the anterior tabernacle, representative of the whole Levitical system. While it (the first tabernacle, and that which represents the Levitical system) as yet “has a standing” (so the Greek, that is, “has continuance”: “lasts”), the way to heaven (the antitypical “holiest place”) is not yet made manifest (compare #Heb 10:19,20). The Old Testament economy is represented by the holy place, the New Testament economy by the Holy of Holies. …The Greek for “not yet” (me po) refers to the mind of the Spirit: the Spirit intimating that men should not think the way was yet opened  [TITTMANN]. The Greek negative, “ou po, ” would deny the fact objectively; “me po” denies the thing subjectively.”[1]

According to verses 1-10, the first section of the temple structure (the holy place) represents the old covenant system or era that they are currently experiencing, whereas the second section (the most holy place) represents the second covenant system or age that was approaching in AD 70.  According to Don Preston, the author may be stating in the Greek that before the first covenant would be removed, it still had legal standing:

“See the New International Greek Testament Commentary (in loc), where Ellingworth says “Some scholars, including P. E. Hughes and Teodorico, give the meaning of “have status” or “legal standing” or “function.” (p. 439). He does claim that the more common translation “standing” is to be preferred, but, gives no exegetical reason for this. Likewise, Word Biblical Commentary, in loc, p. 223— “The Holy Spirit disclosed to the writer that as long as the front compartment of the tabernacle had cultis status, access to the presence of God was not yet available to the congregation.” “So long as the cultic ordinances of the Sinaitic covenant were a valid expression of God’s redemptive purpose and the front compartment exouses stasin, “had cultic status’, entrance into the MHP was not yet accessible. There can be access only after the front compartment has been set aside.”  See also A. T. Robertson’s Word Pictures, Vol 5, 397“Another genitive absolute with the present active participle of echo (having standing, stasin, ‘the first tabernacle having a place.” Expositors Greek Testament, Vol. 4, p. 330: “So long as the fore-tent has an appointed place as part of the Divine arrangements for worship.”[2]

Of course, the above is in line with Jesus’ teaching that Jewish Christians were to obey the “jots and tittles” of the Mosaic law until it would all be fulfilled which would be the time when the old covenant “heavens and earth” would pass away in AD 70 (Mt. 5:17-19).  Jesus informed the Church that He would fulfill “all” Old Testamen prophecy in His “generation” and that this is when the “heaven and earth” of the old covenant system would “pass away” (in AD 70 when the temple was destroyed) but His words of the new covenant system or age would “never pass away” (Lk. 21:22-32/Mt. 24:35).

In Revelation 11, only the most holy place [Greek naos] section of the temple is measured (protected) and the remainder is given over to the Romans to trample.  In both Hebrews and Revelation, typology and symbolism are used to describe the new covenant people of God.  It is for this reason that the New Jerusalem is shaped like a perfect cube (Rev. 21:16), indicating that the Church is replacing the old covenant economy and is becoming God’s new covenant dwelling place.  Revelation 11 and Revelation 21-22 indicate that, when old covenant Jerusalem is judged and trampled for three and a half years [AD 67 – 70], the most holy place is opened (Revelation 11 and 21-22). When the New Jerusalem comes down at the second coming of Jesus in AD 70, access to God’s presence and eternal life is granted through its gates (Rev. 21:16-22:2, 17).

The author of Hebrews sees this transition as a transition of when the holy place or legal standing of the old covenant system (which was “ready to vanish” Heb. 8:13) is completely removed in AD 70, when the most holy place of the new covenant will remain, which represents the “time of reformation” (Heb. 9:1).

Hebrews 9:26-28

Hebrews goes on to explain that the time of reformation is when Christ would appear a second time:

He then would have had to suffer often since the foundation of the world; but now, once at the end of the ages, He has appeared to put away sin by the sacrifice of Himself.  And as it is appointed for men to die once, but after this the judgment, so Christ was offered once to bear the sins of many. To those who eagerly wait for Him He will appear a second time, apart from sin, for salvation” (Heb. 9:26-28).

From verses 11 to 28, Christ is described as the new covenant High Priest, who came into this world to offer Himself as a sacrifice, and who will now appear a “second time” to the “eagerly waiting” congregation to apply that atonement to them and thereby “save” them.   The late Dr. R.C. Sproul seemed to be open to the idea that both Christ’s first and second comings occurred at the end of the old covenant age:

This passage refers to both the first and second appearances of Christ.  The context for his first appearance is “the end of the ages.”  Yet his followers are still waiting for him to appear a second time.”  “…If Christ’s first coming at “the end of the ages” has already occurred and if considerable time has elapsed since that coming, then it is impossible to identify “the end of the ages” with the end of time.  If the second appearing of Christ here refers to his judgment on Jerusalem, it would still fit in the framework of “the end of the ages” that is not the end of all time.[3]

Milton Terry correctly understood Hebrews 9:26-28 as Christ coming at the end of the old covenant age and this to be in harmony with Jesus’ teaching in Matthew 24:3, 27-34:

“The ‘end of the age’ means the close of the epoch or age—that is, the Jewish age or dispensation which was drawing nigh, as our Lord frequently intimated.  All those passages that speak of ‘the end,’ ‘the end of the age,’ or ‘the ends of the ages,’ refer to the same consummation, and always as nigh at hand.”  “…the writer regarded the incarnation of Christ as taking place near the end of the aeon, or dispensational period.  To suppose that he meant that it was close upon the end of the world, or the destruction of the material globe, would be to make him write false history as well as bad grammar.  It would not be true in fact; for the world has already lasted longer since the incarnation than the whole duration of the Mosaic economy, from the exodus to the destruction of the temple.  It is futile, therefore, to say that the ‘end of the age’ may mean a lengthened period, extending from the incarnation to our times, and even far beyond them.  That would be an aeon, and not the close of an aeon.  The aeon of which our Lord was speaking was about to close in a great catastrophe; and a catastrophe is not a protracted process, but a definitive and culminating act.[4]

Let’s examine some exegetical arguments that demonstrate Christ returned a “second time” in AD 70 to “save” the Church:

(1)  In his description of the first century church “eagerly anticipating” Christ’s arrival, the author uses the Greek word apekdechomai.  Some partial preterists correctly see this Greek word as an imminent time text referring to AD 70. They interpret the “eagerly waiting” [Greek apekdechomai] for the “revealing of our Lord Jesus Christ” and “day of the Lord Jesus Christ” in 1 Corinthians 1:7-8 as fulfilled in AD 70.  I agree with this and would note the Church was being “confirmed” to the “end” of the old covenant age with the miraculous revelatory gifts (cf. 1 Cor. 13:8-12 and chapter 14) and that they would cease at Christ’s coming in AD 70.  Therefore, the ideal that there is some “prophecy” post AD 70 of a third re-built temple with a 10^th red heifer, and new priesthood in Israel coming to fulfill it is a non-starter.

Some partial preterists, such as Peter Leithart, assert that the apostles meant what they said, and therefore the coming of Christ in 1 Corinthians 1:5-8 was an eager and imminent expectation of Christ’s arrival in AD 70.[5]  Of late we have seen that partial preterists such as Gary DeMar likewise concede that apekdechomai and mello in Romans 8:18-23YLT are also time texts that point to AD 70.  Accordingly, there is no logical or exegetical reason to interpret apekdechomai in this context as an “eager expectation” that was not met at the coming of the Lord in AD 70, as the author intends what he says no less than Paul did in 1 Corinthians 1:7-8 and Romans 8:18-23YLT.

(2)   We are told that Christ would “appear”, which is the Greek word hora, which means to perceive spiritually or see with an inward spiritual perception.  Jesus used the same Greek word when He told the first century priesthood that they would live to “see” Him coming on the clouds to judge them through the Romans in AD 70 (Mt. 26:64).

(3)  According to partial preterists, the “end of the age(s)” of Hebrews 9:26 refers to the end of the old covenant age in AD 70. As it has been admitted that the coming of Christ in Matthew 24:3, 27, 30 was fulfilled at the end of the old covenant age in AD 70, it is not unreasonable to conclude that this first century “eager expectation” of Christ’s second coming also occurred at the end of the old covenant era.

(4)  According to our text, Christ will appear a second time.  However, if orthodox partial preterism is true, and in fact more than 95% of passages about the “coming” of the Lord in the New Testament were fulfilled in AD 70, yet Hebrews 9:28 is still future, then the text should read that he will “appear a third time,” which it does not.

(5)  This second appearance of Christ brings “salvation” to the Church.  Therefore, closely related to #4 above is the fact that, when Christ came in AD 70 to consummate His “kingdom,” He came also to “redeem” His people (Lk. 21:27-32).  Again, placing Hebrews 9:28 at the end of world history implies not only a third coming, but a different “salvation” and “redemption” than our Lord’s teaching in the Olivet Discourse said would come in His “generation.”

Can we distinguish this “salvation” from the “salvation of all Israel” that was “near” and fulfilled in AD 70 when Christ arrived to forgive sin in Romans 11:25-27 and Romans 13:11-12 that some partial preterists claim was fulfilled in AD 70?  We don’t believe so.  We believe Paul’s first century imminent eschatology is Jesus’ first century imminent eschatology.

(6)  Prior to our passage, the immediate context indicates that there could be no salvation or full entry into the most holy place (a symbol of the new covenant economy), until the holy place (that represented the old covenant “present age”) was removed.  In addition, since the author has previously explained in this epistle that an “age is about to come” (Heb. 6:5WUESTNT), it is logical and exegetical that the mature new covenant age that was “about to come” in Hebrews 6:5 occurred in AD 70 when the old covenant age of Hebrews 9:8 passed away.  As a result, the “time of reformation” of Hebrews 9:10 corresponds to AD 70 as well as to the time when Christ was revealed a second time to grant “salvation” in Hebrews 9:28.

Also, we have compared the new covenant economy with the most holy place’s structure, measurement and protection as described in Revelation 11:1-2, 8, 19 and 21:16 – 22:2-3, 7, 10. Per these passages, the most holy place structure is granted access to God’s presence and reaches maturity when Christ comes “soon” to judge and trample down old covenant Jerusalem by means of the Romans in AD 70.

(7)  The immediate context in the following chapter tells us that this “coming” of the Lord will occur “in a very, very short while and won’t delay” (Heb. 10:37), once again referring to AD 70.  On that note, we turn our attention to chapter 10 and make some further exegetical observations.

Hebrews 10:1-14

As part of Hebrews 10, we gain an understanding of when the second appearing of Christ of chapter 9 will take place, as well as how the author sees Psalm 110 and Deuteronomy 32 being fulfilled by AD 70 at His forthcoming second appearance in vengeance and salvation.

Let’s begin by looking at verses 1-14, 11-14:

For the law having a shadow of good things about to be, not the same image of the things, with these sacrifices which they bring in yearly in continuance never can render perfect them coming thereto.  For would they not have ceased to be brought in? Because they serving have no more consciousness of sins, once purified.  But in these, a reminding of sins yearly. For the blood of bulls and he-goats cannot take away sins (Heb. 10:1-4SLT; cf. Cols. 2:17SLT/WNT).

And every priest stands daily at his service, offering repeatedly the same sacrifices, which can never take away sins. But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God, waiting from that time until his enemies should be made a footstool for his feet. For by a single offering he has perfected for all time those who are being sanctified (Heb. 10:11-14).

We learned in chapter 9 that the old covenant law remained valid or was imposed until Christ’s eagerly anticipated second appearance in AD 70. According to verse 1 of the following chapter, the old covenant law is still in force in the form of feast days as types and shadows of the new covenant good things the author says were “about to come” in AD 70.  As theologians readily admit, Christ’s first coming fulfilled the Spring Feasts of Passover, Unleavened Bread, First Fruits, and Weeks.  In addition, they correctly point out that the “four months” between the Spring and Fall Feasts serves as the eschatological “already and not yet” period between Christ’s second and first comings, with the remaining Feasts to be observed at His second coming: Trumpets, Day of Atonement, Tabernacles/Sukkot.

The eschatological feasts a type of what is “about to come” (v. 1)

Throughout the New Testament, the “4 months” are typically interpreted as roughly a 40 year “this generation” transitionary period between the typology of the Spring and Fall Feasts being roughly from AD 30 – 70.

(1)  Feast of Trumpets (Tishri Sept. / Oct. AD 70):  During this feast, trumpets were blown in synagogues throughout the Roman Empire to signal the beginning of a new year.  The trumpets would be blown seven times in memory of God’s victory over Jericho and the gift of Israel’s land.  Since the “day and hour” were dependent on the new moon, this is the only feast in which the “day and hour” were not known.  “Books were opened” at this feast communicating one had to get right before the God of judgment who would judge at the end of their age.

Matthew 24 combines the eschatological Jewish wedding motif with the Feast of Trumpets by stating that only the Father knows the “day and hour” of the trumpet being blown (Matt. 24:30-31, 36).  According to Jesus, “all” of the law and prophets (including the feast days) will be fulfilled within His generation after the end of the old covenant age (Lk. 21:22-32; Mt. 24:30-31, 34).

This coming was the time when the books were opened and thus the time for judgment, as stated in Daniel 7:10-13.

The prophet John informs us in Revelation that the “Great City” (old covenant Jerusalem – “where the Lord was slain”, Rev. 11:8) will fall during the three-and-a-half-year period [AD 67 – 70] (cf. Rev. 10-11).  Considering that Jerusalem, as an apostate nation, is a picture of her Old Testament enemies “Egypt” “Sodom,” and “Babylon,” commentators and theologians such as Warren Gage are correct in pointing out that John also uses Jerusalem’s status as a wicked Jericho in Revelation 11.  It was not possible to inherit the Heavenly New Jerusalem until 70 AD when the old one was judged and removed from the way:

Joshua Overcomes the “Great City”	Jesus/Joshua Overcomes the  “Great City”
(1)  Jericho is a “Great City” LXX whose time had come to be judged before Israel could receive Her inheritance	(1)  The “Great City” is spiritually Egypt / Sodom / Babylon but is “where the Lord was slain” – OC Jerusalem.  Must fall before inheritance of NJ.
(2)  In Jericho there is silver, gold, bronze, iron, scarlet, & a Babylonian garment that seduced Achan	(2)  In Babylon there is gold, silver, bronze, iron, linen, & it is adorned in seducing “scarlet & purple”
(3)  Two witnesses sent to Jericho & King tries to kill them, but Rahab hides   them for 3 days & are then sent back to Joshua	(3)  Two witnesses are sent to OC Jerusalem & are slain but rise again and return to Jesus after 3 days
(4)  Battle begins after Joshua bows before Christ / the Angel of the Lord appears w/ sword	(4)  Battle begins after John bows before Christ who has a sword (His Word) coming out from His mouth
(5)  Before Jericho is judged – Rahab and her family come out.  She was then joined in marriage in the line of Judah and became a part of Jesus’ genealogy	(5)  Before Jerusalem is judged – a righteous remnant flee to Pella and were saved.
(6)  Jericho is defeated after a set of three sevens are accomplished: 1. They circle the city once for 7 days. 2.  On the 7th day they circled the city 7 times 3.  On the 7th day they blew 7 trumpets – took down the walls.	(6)  Jerusalem is defeated after a set of three sevens are accomplished: 1.  Jesus opens the book of 7 seals. 2.  The 7th seal becomes 7 trumpets. 3.  At the sound of the 7th trumpet Jerusalem falls in one hour.
(7)  God rains down great hailstones upon Jerusalem / allies	(7)  God causes 100 pounds hail stones to fall upon Jerusalem
(8)  When Joshua and the Lord fights against the King of “Jerusalem” and his allies, the sun stands still at Joshua’s word	(8)  When Jesus fights against Jerusalem and She falls, the New Jerusalem takes Her place and in Her is “no more night” because the Father and the Son are its perpetual light[6]

(2)  Day of Atonement (Tishri Sept / Oct. AD 70): Only the High Priest was permitted to enter the most holy place on the Day of Atonement, and only once a year to atone for Israel’s sins.

 According to Hebrews 9, Jesus appeared a second time in AD 70 for the eagerly awaiting Church to apply atonement and salvation.  A new covenant day and Christ’s second coming to bring “salvation” and “forgiveness of sin” were “at hand” according to Paul in Romans (Rms. 11:25-27; 13:11-12).

(3)  Feast of Tabernacles / Sukkot (Tishri Sept / Oct. AD 70):  In order to commemorate how the Israelites lived in tents after the Exodus until they reached their inheritance of the land, every Jewish male who lived within 20 miles of Jerusalem was required to build a small tent out of branches and live in it for seven days.  A picture was painted of the Messiah’s coming to dwell with His people in the Messianic kingdom.

During this feast, they would carry water from the Pool of Siloam to the temple to represent that when Messiah comes, He will fill the earth with the knowledge of His salvation “as the water covers the earth.” Symbolizing that when Messiah comes, He will become “a light to the Gentiles,” they would also carry torches around the temple.

During this time, they would also “gather” their harvest at the sound of a trumpet.  This pictured the resurrection when Messiah would “gather” and raise Israel from the dead at the sound of a “trumpet” (Isa. 27:12-13).

Throughout Matthew 13:39-43 and Matthew 24:3-34, Jesus links His second coming and the eschatological “gathering” or resurrection with the sound of a trumpet at the end of the old covenant age, which is to be fulfilled in His contemporary generation (Matthew 13:39-43; Matthew 24:3-34).

As John opens his gospel and concludes his book of Revelation, he demonstrates that Christ in both His first and second comings was meant to dwell with His people (Jn. 1; Rev. 21-22).  According to John 7-8, Jesus declared that He was the “living water” and “light of the world” during the context of this feast. It is John’s intention in Revelation 21-22 to tie all of these themes together and show how the Church has matured as it has been clothed with its heavenly dwelling on earth and has become the very “dwelling” place of God that contains the “light” and “living water” of eternal life that the nations can seek healing at.

The sacrifice of firstborn bulls (v. 4) and Moses’ Messianic text of Deut. 33:17

In the first century, the Jews understood the Messiah to be a descendant of or a second David, Joseph/Joshua, and/or the eternal / divine Son of Man or Melchizedek.  The sacrifices of “bulls” in verse 4 can also be viewed as a type of Christ.  Since Moses prophesied of Messiah’s arrival and that old covenant Israel would reach her imminent “end” in AD 70 in Deuteronomy 31:29—33:17 we shall briefly examine a Messianic text which refers to what Judaism called “Messiah ben Joseph”:

His majesty is like a firstborn bull, and his horns are like those of a wild ox. With them he will gore the nations, even to the ends of the earth. Such are the myriads of Ephraim, and such are the thousands of Manasseh” (Deut. 33:17).

While Jacob prophesied of Messiah ben David being in the “last days” a “Lion” and victorious royal figure taking the “scepter” from Judah as the time the nations will worship Him (Gen. 49:9-10), Moses in his blessings upon the Tribes prophesies in Deuteronomy 33:17 that Messiah ben Joseph will first become a “firstborn” show ox or bull destined to be sacrificed for sin (cf. Num. 18:17; Deut. 15:19; Ex. 13:2, 12, 15; 34:19; Lev. 22:27; 27:26; Num. 3:13; 18:17; Deut. 12:17; 14:23) but then transformed into a mighty and victorious bull that would gore or conquer the nations.

While this obviously refers to Christ’s first coming as the “firstborn” sacrifice, the text includes His victorious redemptive work at His second coming when he implies the resurrection of Messiah in that this domesticated shor ox destined for sacrifice somehow gets transformed into a completely different kind of bull/ox in the same passage:

“…his horns are the horns of a wild (rem) ox; with them he shall gore the peoples, all of them, to the ends of the earth…” (Deut. 33:17).

The rem ox/bull is now extinct, but they were slightly smaller than a full-grown elephant, and they ruled the forest freely.  As the most feared animal in the forest, no one dared to mess with this majestic creature.  There was no chance of escaping death if one crossed it.

According to the Jews, Joseph and Joshuah did not completely fulfill this text, and therefore they viewed them as a type of Messiah who would eventually fulfill it.[7]  To illustrate this, let us briefly examine the parallels between Joseph and Joshua as types of Christ:

Gen. 37:18-19 LXX	Mrk. 12:6-7
(1) “here comes this dreamer!  Now then, come let’s kill him.”	(1) “This is the heir; come let’s kill him,…”
Joseph	Jesus / Messiah ben Joseph
(2)  Joseph given “firstborn” status and “beloved” of His Father	(2)  Jesus is “firstborn” and “beloved” by His Father
(3)  Sent to his brothers by his Father but brethren are jealous and reject Him	(3)  Jesus sent to His brethren by His Father but brethren jealous of Him and reject Him
(4)  Sold & betrayed by Yehuda (Judah) for silver as a slave and delivered over to the Gentiles	(4)  Sold and betrayed by Yehuda (Judas) for silver (price of a slave) and delivered over to the Gentiles
(5)  God planned the “evil” betrayal of the brothers for “good” – to save Jews & Gentiles	(5)  God planned the evil betrayal of Jesus as good – means to save Jew and Gentile
(6)  Resists temptation	(6)  Jesus resists temptation & no sin found in Him
(7)  Falsely accused & given unjust trial	(7)  Falsely accused & given unjust trial
(8)  Condemned w/ two criminals – one goes free the other punished	(8)  Jesus condemned w/ two criminals –He sets one free the other punished
(9)  After Joseph is raised from the dungeon (death) & exalted – he marries a Gentile bride	(9)  After Jesus is raised from the dead & exalted – He marries a Gentile bride

Joshua	Jesus / Joshua in the Gospels
(1)  Crosses Jordan near Jericho	(1)  Begins ministry in Trans-Jordan by Jericho
(2)  Has people circumcised before entering the land.	(2)  Spiritual circumcision is necessary before entering the heavenly land
(3)  The King of Jerusalem leads inhabitants of Canaan to oppose Joshua	(3)  Leaders of Jerusalem manipulate people to oppose Christ
(4)  Joshua’s military campaign begins in south of the Promised Land & advances north	(4)  Jesus begins His ministry in the south of the Promised Land & advances north
(5)  Jesus as the “Angel of the Lord” & Joshua lead the people to fight the enemy with the sword	(5)  Jesus “binds the strong man” (Satan) & leads disciples by casting out demons & plundering the souls and minds of men w/ the gospel – sword of the Spirit
(6)  Joshua was found faithful after being tested for 40 days in spying out the land	(6)  Jesus was found faithful after being tested for 40 days in the wilderness
(7)  After 40 yrs. Joshua leads the people to inherit the land	(7)  After 40 yrs. Jesus leads the Church to inherit the heavenly land
(8)  Joshua succeeded because he kept the law & did not fear the enemy	(8)  Jesus was victorious because He was sinless & did not fear the enemy
(9)  Joshua miraculously led Israel w/ Ark (God’s presence) through the Jordan on dry ground which is a picture of passing from death to life	(9)  Jesus (the embodiment of God’s presence) overcame “THE Sin,” “THE Law,” and “THE DEATH” – leading us into His presence at death
(10)  Joshua intercedes for Israel due to Achan’s sin – arising in the morning of the 3rd  day in victory	(10)  Jesus is a Great High Priest who took our sin/shame & was raised “after 3 days”

Hebrews 10:12-37 and Psalm 110

But when this priest had offered for all time one sacrifice for sins, he sat down at the right hand of God, and since that time he waits for his enemies to be made his footstool. (Heb. 10:12-13)

According to most Futurist commentators, the author does not mention how long Jesus would “wait” before judging his enemies within the immediate context of the passage:

all the more as you see the day drawing near.” “…but only a fearful expectation of judgment and of raging fire that is about to consume the enemies of God (Heb. 10:25-27SLT/WNT/YLT)

And if you missed it there, he again reiterates in verse 37:

Yet in a very, very, little while, and the coming one [9:26-28 – “appear a second time”] will come and will not delay…” (Heb. 10:37).

According to Hebrews, it is the imminent coming of the Lord in AD 70 that will judge the “enemies” of Psalm 110.

In Matthew 26:62-65, Jesus conflates Psalm 110 with Daniel 7:13, and places His coming upon the clouds as the judgment on His enemies in AD 70, a reference to the first century apostate priesthood that would see the Messiah come upon the clouds (through the Romans) to judge them.  According to Matthew 22:41-46, Jesus identified Himself as the “Lord” of Psalm 110, and some have interpreted His statement in Matthew 8:56-58 as Abraham seeing him as Melchizedek in Genesis 14.  As such, Jesus identifies Himself as both Melchizedek and the Son of Man, who were divine Messianic figures of second temple Judaism.

Hebrews 10:30-37

Hebrews 10:30-37 reveals that the Hebrews were experiencing “sufferings,” “reproach,” “afflictions,” “imprisonment,” and “plundering of their property” (vv. 32-34).  In this context, the author now cites Deuteronomy 32 as a source of comfort:

“Vengeance is mine; I will repay” (Deut. 32:35).

We are not talking about some general principle that Christians throughout history are not supposed to lash out at their persecutors and should leave it to God to deal with it.  There is no doubt that the Hebrews understood the eschatological context of Deuteronomy 32, and particularly the verse he quotes.  Since the author quotes from the Septuagint of Deuteronomy 32:43 in Hebrews 1:6 in reference to the second coming of Christ, we would like to remind the reader that the Septuagint of Deuteronomy 32:35 uses kairos and communicates that God’s judgment and vengeance will be “near” when the “appointed time” “comes.”  In fact, this is exactly what the author has told the Hebrews – due to the fact that they are living in the “last days,” (cf. Deut. 31:29) the new covenant age is “about to come,” and as a consequence, Christ is going to come “in a very, very short time” and in “vengeance” in accordance with Deuteronomy 32:35-43 in order to “vindicate” them in AD 70.

The so-called “prophecy” of the 10^th red heifer

We are being told by heretical Evangelical Zionists, according to tradition and prophetic utterances, Moses offered the first red heifer and Ezra the second, while during the Second Temple period only seven heifers were used.  Yishmael the son of Pabi is said to have offered up the ninth in AD 15-16. Evangelical Charismatic Zionists and Talmudic Zionists are unaware of the following exegetical or Biblical facts:

(1)  According to Daniel 9:24-27, the office of prophet would cease to exist when the second temple was destroyed.  When Jesus came through the Romans to desolate Jerusalem and the second temple in AD 70, He placed “all” Old Testament prophecies as being fulfilled in His generation (Lk. 21:22-32).  Accordingly, the office of “prophet” ceased to exist in AD 70, and hence this alleged “prophecy” from Rabbi Maimonides beyond AD 70 (1135-1204) is a nonstarter.

(2)  In spite of the farce or if one even wanted to entertain it, Jesus was the 10th and final Messiah ben Joseph, the shor ox/bull that was offered for the forgiveness of sin, and was raised / transformed into the mighty rem ox that conquered the nations in AD 70 – when the kingdoms of this world had become the kingdom of our Lord and of His Christ (Rev. 11:15).

According to Jewish calculations, there is a prophetic “10th” period, but it is about the Messiah’s coming in the 10th Jubilee, which was fulfilled in accordance with Daniel 9:24-27 and 11QMELCH (see my book, Armageddon Deception the Eschatology of Islam and Zionism A Biblical Response for more details on how that was fulfilled.  They used the Jewish calendar and began the count around 420 BC – AD 70 = 490 years / 10 Jubilees 10 x 49 = 490).

(3)  As the atoning Priest/King of Melchizedek and the Messiah who fulfills Deuteronomy 33:17, Jesus the Messiah is the substance of the shadow to the red heifer mentioned in Hebrews 9:24, 10:1-4.  Israel’s redemptive history goes from physical old covenant types and shadows to the “true” and “better” spiritual fulfillments in the new covenant.  The Talmudic and Evangelical Zionist heresies would have the Church LOOK BACK and cherish and be fascinated with “prophecies” pointing us back to the types and shadows of an old covenant land, temple, priesthood, and sacrificial system.

(4)  The red heifer was not technically sacrificed in the temple but was sacrificed outside the camp.  The author of Hebrews tells us this was typological of Jesus who was offered for our sins outside the camp or the city of Jerusalem (Heb. 13:12).  While here in Hebrews 13 lets also point out to these heretical Zionists that the author states clearly that, “For here [on earth or in the land of Israel where he currently was] we have no abiding city, but we seek the City/New Jerusalem that is about to come” (Heb. 13:14SLT/WNT).  The author sees no prophetic significance of land, Jerusalem, or a temple here on some sacred land, but only fixes his eyes on the new covenant New Jerusalem that was “about to come” in AD 70.

Despite these facts, Zionists wish to offer a red heifer on the Mount of Olives with a view to the temple mount as somehow beginning the process or a ritual cleansing to usher in the alleged third re-built temple so that Christ can come and “rapture” them.  Of course, Christ who fulfilled all the promises in the old covenant system (including the red heifer typology) stood on the Mount of Olives looking directly at the temple and pronounced judgment and desolation upon Jerusalem and the second temple (Mt. 23-24).  Somehow Zionists see or I should say have to read into Matthew 23-24 and Luke 21 a “third re-built” temple when no such temple is mentioned!  Again, the only temple mentioned or literally in view is the destruction of the second temple which marked the “end” of the old covenant age in AD 70 – when Christ came upon the clouds through the Roman armies.

(5)  Thus technically, Jesus was the 10th Red Heifer sacrifice coming during a truly prophetic 10th Jubilee, who was raised and in fact became the “Cornerstone” of the third Messianic Temple of Ezekiel 37-47 and the new covenant Church functions as living stones to this temple (John 7:37-39 = Ezekiel 37:27; 2 Cor. 6:16 = Ezekiel 37:27; Mt. 21:42-45; 1 Peter 2:5).  This “Cornerstone” “took the kingdom” from old covenant Israel and “gave it to the new covenant Nation/Church” in AD 70 (Mt. 21:42-45 / 1 Pet. 2:9).

Conclusion

Unfortunately, many gullible Christians have become ensnared in the Talmudic Rothschild funded Evangelical heresy of so-called “Christian Zionism.”  This heresy not only has severe theological ramifications (going back to the types and shadows of the old covenant sacrificial system), but political ones that lead the Church down the road to “Agenda 2030” and the Globalist “Build Back Better” plan to enslave Her.  Is it a real mystery that the only “Christian” “Conservative” voices that seem to make it into Congress, the Senate, or Presidency, are Evangelical Zionists that don’t know their Bibles very well?  Is it not because they are funded by Talmudic Rothschild Zionist money through AIPAC?  Oddly you will hear them talking about taking the “fight” to the “Globalists” yet not having a clue that the top of the food chain of the Globalist power structure is Talmudic Rothschild “Israel” which funds them and uses them as “useful idiots.

I cannot help but think that God will chasten His Church by giving Her what She wants so bad – WWIII which they think is “Armageddon” or “Gog and Magog.”  Perhaps when no “rapture” of the Church happens after this war, she will stop being narcissistic and actually study Scripture and learn that “this generation” “soon,” “quickly,” “at hand,” “near,” “about to be,” “in a very, very, little while and will not delay,” isn’t referring to OUR generation but the first century generation?!?  Time will tell.

[1] Jamieson, Fausset, and Brown Commentary, The Online Bible 7.0 CD-ROM

[2] Private correspondence.

[3] R.C. Sproul, THE LAST DAYS ACCORDING TO JESUS When Did Jesus Really Say He Would Return? (Grand Rapids, MI: Baker Book House Co., 1998), p. 106 emphasis mine

[4] Milton S. Terry, Biblical HERMENEUTICS A Treatise on the Interpretation of the Old and New Testaments, (Grand Rapids, MI: Zondervan Publishing House, 1986), pp. 441-442.

[5] Peter Leithart, INTERNATIONAL THEOLOGICAL COMMENTARY REVELATION 1-11 (New York, NY:  Bloomsberry T&T Clark Publishing, 2018), pp. 25-26.

[6] I am indebted to the research of Dr. Warren Gage here:  Gospel Typology in Joshua and Revelation, (St. Andrews House, 2013) digital copy on Logos Bible Software.

[7] For more on this subject see David C. Mitchell, Messiah ben Joseph, (Newton Mearns: Scotland, 2016), pp. 20-26