[Editor’s Note: This article is from 2022. Just an FYI: This year [2026], Tisha B’Av begins at sunset on July 22 and ends at sunset on July 23. Tisha B’Av occurs on the 9th day of Av and is known as the saddest day of the Jewish year. Every time this anniversary has come up, Jews have mourned the loss of their temple.]

If you’ve followed my writings over the years, you know I have never gotten overly excited about any (if ever) of the numerous Rapture theories floating across the Internet. That means I intentionally missed out on the 2011 Craze (2018 – 7 years), 2012 Mayan Calendar hysteria, 2014-16 Blood Moon hype, 2017’s September 23rd Revelation 12 frenzy, et cetera. Maybe I’m just jaded like that, but when one holds to a doctrine of imminence (as I do), I’ve learned early on not to get swept up with the latest and greatest hysteria that comes and goes with increasing frequency.

But it’s in our nature to want to know when the Lord will return. Perhaps the increased frequency of trying to figure out when the Rapture will happen (or anything peripheral to it) is in itself a sign of the end. Let me add that while I don’t diminish anyone’s earnest desires to look into these things, we must always exercise caution as to being dogmatic about a specific day or date because Jesus Himself said that its specificity (i.e., the day or hour) cannot be known (Matt. 24:36).

Now, I’ve never held to the idea of “strict imminence,” i.e., that a) we cannot know anything about His return (we can), nor b) to the idea that Christ could have returned a hundred, five hundred, or a thousand years ago, which doesn’t seem to fit with the prophetic model He’s laid out for us in Revelation 2-3. Imminence, in my definition, simply means we can’t know when exactly/precisely/definitively. However, imminence should not mean arbitrary or random. And apologies for the length of this article, but this is why I’m publishing it on a Friday so you have all weekend to ponder the things discussed here.

Furthermore, I personally have never been one to link the Rapture of the Church to any of the seven Feasts of the Lord either. To me, those were always prophetically significant to Israel, and not the Church. However, the ONLY one I’ve ever even really considered as a possibility (if the Rapture were to fall on a feast date), has been Pentecost (Shavuot). The only reason I think that is, since the Church was conceived at Pentecost, it makes some degree of sense that it will be born (Raptured) on Pentecost. I mean, if the Church Age does exist in the ‘pause’ between the 69th and 70th Week of Daniel, starting and stopping on the same feast makes sense.

If Israel’s rebirth is the super sign of Bible prophecy, and Israel/Jerusalem/Temple are the timepieces to which God’s prophetic timeline is synced, and the Rapture is not synced to her, then what does that leave us with? Randomness? Arbitrary dates? The last Gentile convert?

I don’t know.

Both Jesus and Paul alluded to the idea that although we can’t know the specific date, we would know the season, and I’ve considered some past seasons/years more prophetically interesting than others. Nevertheless, I’ve had a good track record thus far of being pretty even-keeled when it comes to this sort of thing.

That said, I’m not opposed to people presenting well-thought-through theories either.

Take, for example, a recent article that a reader from here (h/t Dan H) informed me of by Greg Lauer. As Greg would note in his article, this idea wasn’t even original to him, but it was presented to him by someone else to “do something with it,” to which he does a fantastic job.

However, before you continue here, please go to his link (already hyperlinked below) to see why I am very intrigued with this idea of the Rapture’s connection with the Jewish holy day of Tisha B’Av because, frankly, it makes a lot of sense. In fact, I’ve never seen a theory presented before that makes as much sense as this one does. And before anyone rolls their eyes and thinks, oh brother, here we go again, I can promise you four things.

1. This is not linked in any way to any astrological or cosmological signs.
2. It’s not linking the Rapture to any of the seven Feasts of the Lord.
3. It’s not setting a specific date (as in a specific day/month/year).
4. It’s not dogmatic either. Greg honestly admits this is just a theory.

With that said, please do not proceed any further until reading the linked article.

Ok, I’m moving forward, assuming you’ve read the article by now, hopefully, because if not, you’re going to get confused, and I’m not really wanting to answer a thousand questions about it. Go back and read the article! Ok, I think I’ve beaten this dead horse enough; let’s get on with the review.

Review

So the article itself is a little long for my taste, but I understand why he does go to the lengths he does. It’s a theory that needs to be placed in its proper context, and to do that requires a certain degree of historical and prophetic perspective. I can respect that. But for this article’s sake, I’m going to tie in his comments on the ‘Song of Moses’ and get down to his summary at the bottom.

“And He said: ‘I will hide My face from them,
I will see what their end will be,
For they are a perverse generation,
Children in whom is no faith.
They have provoked Me to jealousy by what is not God;
They have moved Me to anger by their foolish idols.
But I will provoke them to jealousy by those who are not a nation;
I will move them to anger by a foolish nation”
(Deuteronomy 32:20-21). (my emphasis)

Start Quote

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Let’s review this round by round and see if we can spot it:

ROUND ONE

1. The Jews’ great sin is rampant idolatry, plus failing to trust in God for their protection and instead making a foolish deal with their enemies.
2. The First Temple is destroyed.
3. A major round of judgment falls upon Israel via the Babylonians.

ROUND TWO

1. The Jews’ great sin is turning God’s Word into legalism, and rejecting their promised Messiah and having Him crucified like a common criminal.
2. The Second Temple is destroyed.
3. A major round of judgment falls upon Israel via the Romans.

ROUND THREE

1. The Jews’ great sin is dismissing with anger and jealousy the salvation Christ offered them as they watched it go out to the Gentiles. They should have understood Moses’ prophecy and repented, but they refused to do so. Not only that, but they will divide God’s land.
2. ? ? ? ? ?
3. A major round of judgment falls upon Israel via the Antichrist.

Not to be overly dramatic or anything, but I think you can see the problem. There is a hole in the pattern this third time around, and that’s where God destroys or removes the physical, visible representation of His presence on Earth, following a great sin of Israel and prior to His unleashing of a round of judgment on them.

• Round One: In 586 BC, it was the destruction of the First Temple.
• Round Two: In AD 70, it was the destruction of the Second Temple.

And that begs the question:

Is there something that fills this hole
in the pattern the third time around?

I believe there is:

“What? know you not that your body is the temple of the Holy Ghost which is in you, which you have of God, and you are not your own? (1 Corinthians 6:19 AKJV / emphasis added)

As I’ve already mentioned, born-again believers may be the body of Christ, but we are also the temple of the Holy Spirit—the physical, visible representation of the presence of God the Holy Spirit on Earth, starting on the day of Pentecost two thousand years ago and ending the moment we are caught up to be with the Lord in the translation of the Church.

As a result, I believe it is the Rapture—the removal of the physical, visible representation of God the Holy Spirit’s presence on Earth—that fills that hole and completes the final round of this pattern. And although I believe the Rapture fills that hole regardless of what day it actually occurs…

IF the Rapture were to occur on Tisha B’Av, just like the destruction of the First and Second Temples, it would dot the last “i” and cross the last “t” of a pattern established by a God who doesn’t do random.

KA-BOOM!

If the Rapture were
to occur on Tisha B’Av,
it would shake Israel
to its spiritual core.

Generally speaking, we as believers have utterly failed to grasp something of critical importance, and that is the simple fact that the Rapture has tremendous significance for Israel—almost as much as it does for the Church itself (some might even say more). The Rapture represents the point in time when God no longer has to focus His attention on His Church on Earth and will turn His attention back to dealing with His Chosen People. And it grieves me to say it, but it won’t take long for His dealings with His Chosen People to involve purging them in this final round of judgment at the hands of the Antichrist—a round of judgment that is going to make the Holocaust pale in comparison.

The Rapture is going to be an earth-shattering, supernatural event that will shake the world to its core, and make no mistake:

If the Rapture were to occur on Tisha B’Av,
it would shake Israel to its spiritual core.

It would certainly set them thinking about what it all meant; and as they attempted to put the pieces together, I believe it would play right into what God is going to do to re-establish His relationship with His people.

Incidentally, one other rather striking parallel is the following:

• The First Temple was intimately connected with God the Father—the only form of God the Jews understood.
• The Second Temple was intimately connected with God the Son, who presented Himself as the Jews’ promised Messiah in the midst of that temple. Not only that, but its veil that separated the Holy of Holies from the rest of the temple was torn from top to bottom at the moment He was crucified.
• The Church is intimately connected with God the Holy Spirit since we are His temple on Earth for the duration of the Church Age.

The bottom line is that, given everything we have discussed, it is virtually impossible to ignore the compelling connection between the Rapture, the destruction of the First and Second Temples, and Tisha B’Av—the day they were both destroyed. It all fits.

Connecting dots

Of course, I don’t have to remind you that there have been numerous people with really swell theories about the Rapture where everything fit together s-o-o perfectly, and they were all dead wrong as those dates came and went, ruining some really cool charts.

Just so you know, like many Jewish feasts and celebrations, Tisha B’Av occurs over the course of two days and occurs every year sometime in the mid-July to mid-August time frame. This year [2022], it falls on August 6–7. In 2023, it falls on July 26–27, and in 2024 it falls on August 12–13.

So… could the Rapture occur this year on August 6 or 7? Sure. How about next year on July 26–27? You betcha. August 12–13, 2024? In a heartbeat.

And it could happen today—I’m ready and waiting.

End Quote

****************************

So my takeaway from all of that was not that he was saying it will happen this coming August or next July, but how it makes a lot of sense that it could happen on Tisha B’Av, primarily because of a) historical precedent, b) theological connection, and c) it would be the divine motivation to begin waking up the unbelieving Jewish people. Now, I drafted my own visual presentation of Greg’s article simply to help me make sense of it.

Pete’s Rev310 Substack

In this article, we begin to explore the dispensational understanding of the “mountain peaks of prophecy” and the hidden Church Age. For more video teachings on Bible prophecy, see our YouTube channel. To access this article in video form, see here.

It is somewhat common in Scripture for a prophecy to, in the course of a single line, or even in the space of a comma, jump from one fulfillment event to another, being hundreds or even thousands of years apart. This is a common occurrence in Bible prophecy due to the hidden nature of the Church Age in God’s prophetic program.

Between the “mountain peaks” of Bible prophecy is the “valley” of the Church Age, which was hidden from view to the Old Testament prophets. Their prophecies often discuss events fulfilled at Christ’s First Coming and seemingly flow right into events that will take place at His Second Coming (two prophetic “mountain peak” events). Through the benefit of hindsight, we can now see that they skip over the several thousand years we’ve experienced so far in the Church Age. If while initially reading them, you didn’t already know there was a mystery gap period (the Church Age) inserted in between, you’d think they were all continuous and uninterrupted prophecies.

A prime example of this is the clear gap between Zechariah 9:9 and 9:10. Verse 9 is a clear prophecy related to Jesus’ First Coming, describing His Triumphal Entry into Jerusalem several days prior to His crucifixion. Verse 10 then immediately moves to a Second Coming context, prophetically describing the glorious return of Christ as the conquering Messiah who will defeat His enemies and establish His Millennial reign on Earth.

Verse 9: “Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.” Verse 10: “And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth” (Zechariah 9:9-10).

From an Old Testament perspective prior to Christ, one would be hard-pressed to recognize a prophetic gap that separates these two verses. No such gap is obvious in the text. But by virtue of hindsight, the gap becomes clear. Between the events of Christ’s two comings lies the Church Age, a mystery intercalation in God’s program. Scholar Warren Wiersbe writes:

The entire age of the church fits between Zechariah 9:9 and 9:10, just as it does between Isaiah 9:6 and 7 and after the comma in Isaiah 61:2. [1]

As Wiersbe notes, this prophetic gap is also obvious in Isaiah 9:6-7. Note how clearly the beginning of Verse 6 refers to the First Coming, but then immediately shifts to Second Coming events.

Verse 6: “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.” Verse 7: “Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the Lord of hosts will perform this” (Isaiah 9:6-7).

Isaiah’s prophecy of a child being born and a son being given obviously refers to Jesus’ incarnation at His First Coming. But then the passage immediately transitions to a Second Coming context in everything that follows. While Wiersbe suggests that the transition takes place between the two verses, we must point out that the government has never yet been upon Jesus’ shoulder. This will not take place until He establishes His earthly reign following His Second Coming.

Jesus has also never been called “Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace” by the Jewish nation to which He was sent and to whom this prophecy was given. This will not occur until all of Israel is brought to faith around the time of the Second Coming and establishment of the Millennial Kingdom. Therefore, the gap is actually located in Verse 6 between the phrases “unto us a son is given” and “and the government shall be upon his shoulder.”

Verse 7 then continues to describe the establishment of Christ’s earthly reign in the Millennial Kingdom, which follows the Second Coming. So, again, without the benefit of hindsight, it would seem as if these prophecies flow together. But because we can look back on them with the clarity of New Testament revelation, it becomes obvious that a mystery time gap separates them.

Wiersbe also mentions Isaiah 61:2, possibly the most classic example of this “hidden gap” phenomenon in all of Scripture. Jesus Christ Himself interpreted this for us in Luke 4:16-19. This passage records how at the beginning of His ministry, Jesus stood up in the synagogue when it was His turn to read, and opened to the book of the prophet Isaiah. He proceeded to read Isaiah 61:1-2, proclaiming His mission at His First Coming. He finished with His mandate: “To preach the acceptable year of the Lord.” What you probably wouldn’t realize without going back to Isaiah to read the original prophecy is that Jesus stopped reading right in the middle of the sentence! The rest reads, “and the day of vengeance of our God…”

Jesus stopped reading at the comma that preceded “and the day of vengeance of our God…” He left that last segment out. Why? Because we now understand that after that comma, the prophecy jumped from the time of the Messiah’s First Coming to some several thousand years or more into the future – past the present time in which we are now living, to the time of His Second Coming. The “day of vengeance” was not part of His mission during His First Coming, but it will be fulfilled at His Second Coming. So, in the original prophecy in Isaiah, we see that one comma separated several thousand years of history (to date), but this gap would have been unknown and undetectable to the original readers.

We need to recognize that the Church was a mystery entity hidden throughout the Old Testament. Some have illustrated this concept as a series of mountain peaks, separated by a valley that lay in between. The first mountain peak represents the events of the First Coming of the Messiah, and the next taller mountain peaks represent the events of the Second Coming and then the Millennial Kingdom that immediately follows.

In between the first two peaks sits a valley encompassing the Church Age, which was below the line of vision for the prophets. They could see the mountain peaks in the distance, and from their view, they seemed to follow each other sequentially without gaps or interruptions. But from their vantage point, they couldn’t tell that between the mountains was a valley. In other words, they couldn’t know that there was a two-thousand-or-more-year Church Age that separated the events they saw. All of these things were beneath their line of sight.

This truth is taught consistently in the scriptures, as we see from the words of Jesus Himself in Matthew 13. Jesus’s disciples asked Him why He spoke in parables. His response alluded to this coming “valley,” or period of time we now call the church, as being a time which the Old Testament prophets could not see.

“And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them [the unbelieving] it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive:

“For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them” (Matthew 13:10-17).

In other words, due to God’s foreknowledge of Israel’s national unbelief, there was a mystery age inserted in between the two mountain peaks that the prophets were not permitted to foresee. Knowing that the nation of Israel would reject His Messiah, God had planned a hidden age that was not disclosed until later on in Jesus’s earthly ministry. When it became clear that the nation would reject Him as their King, it was only then that Jesus began to reveal this truth of a mystery age that would occur prior to the introduction of His Kingdom. This is taught also in 1 Peter.

“Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that should come unto you” (1 Peter 1:10).

Peter states that the prophets did not have the full disclosure of the salvation that would occur during the Church Age. They were given prophecies of the First Coming, which portrayed the Messiah as the “Suffering Servant.” They were given prophecies of the Second Coming, which portrayed the Messiah as the “Conquering King” who would introduce the Kingdom reign. While the prophets were shown these distinct “mountain peaks” of prophecy, they were unable to see the “valley” of the Church Age that lay between them. Therefore, they could not fully understand how the hazy and seemingly contradictory prophecies of the Old Testament would come to pass.

But when Israel as a nation rejected her Messiah at His First Coming, the Kingdom Age was postponed, and God introduced His mystery plan for a new entity called the Church! Although the Church began with the Jewish followers of Jesus as they received this New Covenant Spirit outpouring on Pentecost, this outpouring was soon extended to the Gentiles (Acts 10 and following), as this mystery-hidden Church Age was inaugurated.

The hidden nature of the Church Age is evident in the disciples’ confusion regarding what would “come next” after Jesus’s resurrection. To the Jewish mind, the Church was an unknown and unexpected entity. It was completely concealed. As Jews, the disciples instead looked forward to the Messianic Age that was promised, in which their Messiah would rule on Earth as a descendant of David. This is made clear for us in the following exchange between Jesus and His disciples.

“And, [Jesus] being assembled together with them [the disciples], commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.

“When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? And he [Jesus] said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth” (Acts 1:4-8).

Here, following Jesus’s death, burial, and resurrection, the disciples were still confused as to what was to follow. They had it in their minds that the next thing to transpire was Jesus, as the Messiah, introducing the earthly Messianic Kingdom. They had no concept that His true purpose – hidden in the Old Testament – was His bride, the Church, the centerpiece of His plan from the beginning (Revelation 13:8)!

When they asked Him if Israel’s restoration through the Messianic Kingdom was to follow, Jesus essentially brushed off their question, letting them know that the earthly Kingdom was irrelevant for them at that moment. Christ didn’t deny that such a Kingdom would one day come, but it wasn’t the focus at that time. Instead, their true identity and purpose was far greater: to participate in the formation of the Church – the body and bride of Christ – which would introduce the spiritual aspects of the New Covenant. This idea of an intervening period of a Church Age that would unite Jew and Gentile as one in the body of Christ was a totally unexpected possibility for them.

This truth, however, is most clearly revealed in the writings of Paul, who more than any other was given the privilege of expounding upon the doctrine of the Church, which he consistently referred to as a “mystery.” That word in Greek is mystērion (Strong’s # G3466), and has a slightly different meaning than our same word does in English. In the Greek New Testament, mystērion is a term normally used to refer to “that which has been kept secret by God in the past, but which He has now chosen to reveal.” [2] We see this in Paul’s letter to the Romans:

“Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery [mystērion], which was kept secret since the world began, But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith” (Romans 16:25-26).

Paul states that the gospel of Jesus Christ, which would be made available to all nations (a description of the Church Age), was a mystery that was kept secret since the world began – but had not yet been made manifest (or revealed). He also teaches this truth in his Epistle to the Ephesians:

“Whereby, when ye read, ye may understand my knowledge in the mystery [mystērion] of Christ which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel” (Ephesians 3:4-5).

Paul teaches that the Church (comprised of Jews and Gentiles becoming one body in Christ through the gospel) was a mystery that was not made known to earlier generations. It was only now revealed through the apostles and prophets of the Church Age. Later in this letter, Paul refers to the bride of Christ (the Church) in this same way.

“For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery [mystērion]: but I speak concerning Christ and the church” (Ephesians 5:31-32).

The very existence of the Church was a great mystery that was unknown to previous audiences. The Church Age is an intercalation in God’s dealings with Israel. It is a mystery that was hidden. Once again, Paul confirms this in his letter to the Colossians:

“Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; Even the mystery [mystērion] which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory” (Colossians 1:25-27).

In conclusion, we can recognize the pervasive teaching of the dispensational hidden nature of the Church (and the Church Age) throughout the Old Testament. Between the “mountain peaks” of prophetic revelation lay a valley called the Church Age that was undisclosed to the Old Testament prophets. God’s prophetic plan allowed for the insertion of an intervening gap of time in which the death and resurrection of the Messiah, as well as the subsequent Church Age, could occur. In this way, we can appreciate how God foreknew humanity’s need of redemption and the eventual failure of the nation of Israel at the initial coming of her Messiah.

None of this was a last-minute surprise to God. His plan was multidimensional and seamlessly accounted for these eventualities! Only He could have put together such a plan!

By Michael Filipek

www.letusreason.com

YouTube Channel

[1] Warren W. Wiersbe, “Zechariah” in The Bible Exposition Commentary: The Prophets, Colorado Springs: David C. Cook, 2002, pp. 447-476.

[2] Expository Dictionary of Bible Words, ed. Stephen D. Renn, Peabody, MA: Hendrickson Publishers, 2005, p. 659.