War of Gog and Magog

First and foremost, the world must be saturated with violence. Luke 17:26-27 and Genesis 6:5, 8, 11-12, tell us that the days preceding the Rapture will mirror those of Noah, when the earth was "filled with violence." This is not merely a localized issue, but a widespread condition, a pervasive sense of insecurity that necessitates daily self-defense. This is not a matter of isolated incidents but rather a general feeling as if it is impossible to be a Christian in a world of darkness and evil.

As we observe the escalating levels of conflict, both in the news and in the streets, we see a grim reflection of the days of Noah. The Genesis account paints a stark picture of a world consumed by wickedness, where "every intent of the thoughts of his heart was only evil continually" (Genesis 6:5). This pervasive corruption led to a divine judgment, a flood that wiped out the unrighteous. Yet, amidst this darkness, a beacon of hope emerged: "But Noah found grace in the eyes of the Lord" (Genesis 6:8). This grace became the foundation for salvation.

The narrative of Noah and the Ark, as chronicled in Genesis, serves not only as a historical account of divine judgment but also as a profound object lesson, a prophetic foreshadowing of the Rapture and its purpose. Just as God intervened to preserve a remnant from the impending flood, so too does the concept of the Rapture reveal God's unwavering commitment to rescue those who are His. The Bible offers numerous examples, illustrating this pattern of divine intervention, where God physically removed those destined for preservation before the onslaught of His wrath. These instances, like the door of the Ark itself, unlock a deeper understanding of the Rapture's significance.

The account of Noah's Ark begins with a stark portrayal of humanity's depravity: "Then the Lord saw that the wickedness of man was great in the earth, and that every intent of the thoughts of his heart was only evil continually" (Genesis 6:5). God, witnessing the pervasive corruption, determined to bring a flood upon the earth. However, "Noah found grace in the eyes of the Lord" (Genesis 6:8). God's grace, manifested in His command to build the Ark, became the means of salvation. The building of the ark took nearly 75 years. Noah, a "preacher of righteousness" (2 Peter 2:5), faithfully warned his generation of the impending judgment. They, however, dismissed his warnings, consumed by their own pursuits. This echoes the words of Jesus, who stated in Luke 17:26-27, "And as it was in the days of Noah, so it will be also in the days of the Son of Man." This parallel underscores the unexpected nature of judgment and the world's indifference to spiritual matters.

The world will be much the same before He returns to set up His earthly kingdom (Matthew 25:31–33). He warned us to “be ready, because the Son of Man will come at an hour when you do not expect him.” Second Timothy 3:1-4 gives us a clear picture of the state of the world before Jesus comes and most likely also describes the world in the days of Noah. That verse says, “But mark this: There will be terrible times in the last days. People will be lovers of themselves, lovers of money, boastful, proud, abusive, disobedient to their parents, ungrateful, unholy, without love, unforgiving, slanderous, without self-control, brutal, not lovers of the good, treacherous, rash, conceited, lovers of pleasure rather than lovers of God.” In a world marked by widespread wickedness and impending divine judgment, God’s promise of salvation becomes a central theme. Again, 1 Timothy 2:4 emphasizes God's desire for all people to be saved and to come to the knowledge of the truth. This verse is not an isolated sentiment, but a reflection of God’s character, as seen in 2 Peter 3:9: “The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance.” This longing for salvation is a cornerstone of the biblical narrative.

This concept of divine rescue is further illuminated in the story of Lot and his family. When God determined to destroy Sodom and Gomorrah, He sent angels to extract Lot and his family from the impending doom. The narrative in Genesis 19 reveals the extreme depravity of the cities, mirroring the moral decay of Noah's time. Lot, though imperfect, is described as a righteous man (in right standing in relationship with God) (2 Peter 2:7-8) was rescued from the judgment because of his faith. The rescue of Lot and his family, an act of divine intervention, serves as a powerful example of God's mercy and His willingness to protect those who are His.

Further adding to this sense of impending judgment, the prophetic narrative also presents the looming specter of the War of Gog and Magog. Primarily described in Ezekiel 38-39 and Revelation 20:7-9, this conflict represents a final, climactic clash of opposing forces. In Ezekiel, Gog, a leader from the land of Magog, is depicted as leading a coalition of nations against Israel. Revelation, in turn, describes Gog and Magog as nations gathered for a final battle. The specific timing of these events within the overall eschatological timeline remains a subject of ongoing theological debate. Ezekiel 38:1-3 introduces Gog as the leader from the land of Magog, while Ezekiel 38:15-16 describes Gog's invasion of Israel. Ezekiel 39:1-2 reveals God’s judgment against Gog. Further, Revelation 20:7-9 presents the final battle at the end of the millennium again dealing with these two same regions.

The shadow of global conflict looms large. The War of Gog and Magog, as described in Ezekiel 38-39, represents a significant escalation of geopolitical tensions. Whether this event precedes the Rapture, serving as a prelude to the Tribulation, or immediately follows, setting the stage for the Antichrist's reign, remains a subject of theological debate. Regardless of the timing, the potential for widespread warfare adds to the sense of impending doom.

While its placement within the prophetic timeline is debated, its significance as a marker of judgment is undeniable. Whether it precedes or follows the Tribulation, its presence underscores the reality of escalating conflict and the potential for unprecedented global upheaval. This growing sense of turmoil aligns with the warnings of Jesus in the Gospels. In Matthew 24:6-7, Mark 13:7, and Luke 21:9, Jesus prophesies, "And you will hear of wars and rumors of wars. See that you are not troubled; for all these things must come to pass, but the end is not yet. For nation will rise against nation, and kingdom against kingdom". These "wars and rumors of wars" are not merely isolated skirmishes, but a symptom of the world's increasing rejection of God and its embrace of violence.

These "wars and rumors of wars" are not merely isolated skirmishes, but a symptom of the world's increasing rejection of God and its embrace of violence. The War of Gog and Magog, with its imagery of massive armies and divine intervention, can be seen as the culmination of this trend, the final, devastating eruption of human rebellion before God's ultimate judgment. This war and other similar events, therefore, serve as the bookends of the Tribulation period, the bread and butter, the sandwich buns, the most dangerous period of God’s wrath. It is a period of unprecedented suffering and tribulation, a time when God's wrath will be poured out upon the earth. The potential for such devastating conflict, combined with the escalating moral decay and the possibility of the Antichrist's rise to power, reinforces the urgency of the Gospel message and the importance of being ready for the Lord's return. The promise of the Rapture, in this context, becomes all the more precious: a promise of rescue from the coming storm. It is a reminder that even in the darkest of times, God's grace and protection are available to those who are His.

The ambiguity surrounding these events is important. Whether the War of Gog and Magog will occur before the Rapture, serving as a prelude to the Tribulation, or immediately after, setting the stage for the Antichrist's reign, remains uncertain. The potential for this war's eruption before the Rapture heightens the sense of urgency, emphasizing the need for vigilance and readiness. Regardless of the precise timing, the War of Gog and Magog serves as a clear example of the coming judgment, adding another layer of complexity to the already intricate prophetic timeline. The timing of this war, in relation to the Rapture, is yet another element that requires prayerful consideration.

Noah as a "preacher of righteousness”, 2 Peter 2:5, giving much opportunity with the Ark to serve as an object lesson to boot. This shows that our mission toward the end of our era is to follow Mark 16:15, which states, "And He said to them, 'Go into all the world and preach the gospel to every creature'". This verse is part of the Great Commission, where Jesus instructs his followers to spread the good news of the gospel to all people. This understanding shapes our mission. Just as Noah preached righteousness, we are called to spread the good news of the Gospel to all people as Mark 16:15 commands. This is part of the Great Commission, a mandate to share the message of salvation with all nations. As violence increases this should be our response to counter it- telling people even more fervently about the Gospel so the love of Jesus could fill their hearts. Blessed are the peacemakers, Matthew 5:9. The term "peacemaker" refers to someone who works to bring reconciliation and harmony, not just by keeping the peace, but by actively fostering it. This involves more than just conflict avoidance; it involves actively restoring relationships and promoting understanding.