(Continued from page 224)
TCE: We highlight the only certain truth in this nonsense - 'Nineveh repented and God spared them.' It does not seem to bother Eells even slightly that he likens 'Nineveh to ... the U.S. As Nineveh's judgment was delayed, so was the judgment of the U.S.' Certainly, Nineveh repented and was spared by a Merciful God, but Eells, desperate to protect false prophets and their prophecies, claims that 'many prophets correctly warned the U.S. of an imminent fall. ... [but this does not prove] the prophets who warned the U.S. false.' But then he hopes the reader will not notice that his claim that 'the U.S. did not repent before 2000 but the U.S. is not expected to repent. Only God's people in her are expected to repent and some did' is not analogous to Nineveh - for the Assyrians were not 'God's people' yet all repented and were reprieved! 'Some [of] God's people repented in the U.S.? Really, who - and why would it matter if a handful did? Eells analogy has clearly broken down, yet his next supposition is purely that - to try and find support for his next premise that:
'Jonah knew God would be merciful and he would be left looking like a false prophet so he fled from this responsibility (4v1,2).'
Jonah 4v1-2 reads:
'1 But it displeased Jonah exceedingly, and he was very angry. 2 And he prayed unto the LORD, and said, I pray thee, O LORD, was not this my saying, when I was yet in my country? Therefore I fled before unto Tarshish: for I knew that thou art a gracious God, and merciful, slow to anger, and of great kindness, and repentest thee of the evil.'
There is absolutely no indication in the text that Jonah thought 'he would be left looking like a false prophet' - he fled because he did not think these people deserved mercy! When we consider the purpose of the book of Jonah we notice the detail of the dramatic interaction between pagan unbelievers and God through His rebellious prophet. In other books of the Old Testament we can easily deal primarily with the nations of Israel and Judah, mentioning the surrounding nations only when these two came in contact with them, without paying too much attention to God's direct dealings with the Gentiles. In Jonah's period of ministry we see in Scripture that Jeroboam II was a strong king and, because of his power, the Assyrians were not in control of Israel in any official capacity other than receiving tribute. However, they were an ever present threat on the northern horizon and the main purpose of the book of Jonah is to show us that God is interested not only in the Israelites, but in the Gentile world as well. Jonah would doubtlessly have been familiar with the Assyrian menace and reacted according to the sinful thoughts of a fallible man when called to deliver a massage that, to his mind, was the opposite of that deserved by an enemy of God's people. In the playing out of the resulting drama, we see that God's will far over-rides the biased opinions of His servants towards Gentiles. All of this is superbly demonstrated in the chapters of this riveting book.
The book of Jonah demonstrates that God is interested in the Gentile world and not just in His chosen people Israel. Jonah's place in the Old Testament canon allows us to see very graphically that God is willing to send His emissary, chosen by Him at His will, to the most wicked and violent nation on earth. A contemporary analogy might be the calling of David Wilkinson to start Times Square Church in the very heart of the major pornographic and perversion outlets for New York, or being sent by God to the capital of Iran to start a missionary outreach next to the Ayatolah's headquarters. This kind of comparison probably still falls short of what Jonah must have felt when, as Chapter 1v1-2 records:
'Now the word of the Lord came unto Jonah ... saying, Arise, go to Nineveh, that great city, and cry against it; for their wickedness has come up before me.'
By the end of the century the Assyrian Empire would be the strongest military force ever known in the world, overtaking and deporting the northern kingdom, although Israel did not know this at the time of Jonah (Simon Cohen, 'The Political Background of the Words of Amos', Hebrew Union College Annual (1965): 153-160). History books are filled with graphic descriptions regarding the Assyrian battle tactics. After a military encounter, they forced the subdued people to kneel down, then they approached the victim from behind and either killed them by clubbing their heads or decapitated them with a sword. Decapitation was the preferred method as it provided graphic evidence of the number they had killed. Assyrian soldiers were even paid based on the number of dead and they took pride in their cruelty, removing the heads and hands of those they conquered. Before killing their victims they would tear out their tongues, and often flayed the leaders of a city to death, leaving their victims' skins on the gates or pillars at the entrance to the conquered city and coupled this with giant mounds of corpses, heads, and hands as a warning and demonstration of Assyrian prowess. It was the Assyrians who invented the sickening torture of impalation. They might spare a captive long enough to take him back to one of their cities where, outside the city wall, he would be impaled lengthwise on a long stake, either forced into his mouth and down through the stomach, or through the anus and up through the vital organs until the stake emerged from the chest or neck region. Because of their vile ingenuity, the victim might live for a day or two as he slowly slid down the stake. It is known that the Ninevites surrounded their city with stakes holding both captives and criminals so that the approaching visitor was sickened and terrified by the sight of dead bodies impaled on hundreds of such stakes. This kind of vile torture is still practiced to this day in some countries and special forces from the West who trained the Taliban in Afghanistan reported similar fates suffered by captured and wounded Soviet militia. We need to bear in mind the fairly recent use of the guard rails on London Bridge in Elizabethan England, during Shakespeare's time (late 1500s and early 1600s), for similar impalation of the heads of malefactors. Although the prolonging of death may not have been practiced in those days to the fine 'art' achieved by the Assyrians, Saturday entertainment in Elizabethan London consisted of a trip to the inner city to see the criminals being hanged until they were stunned, then drawn, quartered, and beheaded, and their heads placed on spikes at London Bridge. Knowing that this sickening level of cruelty was an accepted part of the Assyrian nation and practiced on all who offended them, we can understand Jonah's reaction - fear and revulsion must have swept through him - when God told him to go to Nineveh. He reacted just as we probably would if we knew that God was sending us to a city such as Nineveh - to offend their pagan sensibilities with a prophetic warning from the Sovereign God!
When Jonah responded improperly to the call of God, he became a prototype for all those who do not respond in obedience when God calls them to special service. For this reason, Jonah has become one of the most maligned prophets in the Old Testament. Although it is clear that Jonah did not respond properly we can examine the historical, religious, and military background of the book and clearly comprehend the reasons why he did not want to go. We have no reason to suppose that Jonah did not share the emotions we also experience, and therefore was susceptible to the same prejudices and self-righteous acts demonstrated by all men. By considering his failure as another human being, with the same feelings and emotions that we have, we can gain good understanding for his reasons to avoid the trip to Nineveh.
First, from considering the history and nature of the Assyrians, we can understand that Jonah did not want to go because he knew they were the most wicked, violent people in the world known to him. Secondly, Jonah would have known that the Assyrians were henotheistic. About fifty years earlier, in the time of Jehu, an ancestor of Jeroboam II, the Assyrians had subjugated Israel. Their victories over Israel would have convinced them, through their henotheistic beliefs, that their gods were stronger than the Israelite God. Jonah, like many servants of God before him, may have doubted the abilities of his God to overturn the previous battle record of the Assyrian 'gods' against Yahweh and perhaps thought: 'How can I tell people who believe their gods are stronger than Yahweh, that our God is now going to destroy them and their city if they do not repent? They will never believe me and will kill me with their hideous practices!' Old Testament archaeology reveals the painted scenes inside the ancient Assyrian palace walls showing them carrying back the gods of other lands on their shoulders to their own cities, where they placed them in their temples as part of their worship system. Jonah would have been convinced that this policy, and the past history and involvement of the Assyrians and Israelites, would make them very reluctant to believe that the Israelite God could overpower them or their gods.
Thirdly, it is probably true that Jonah did not have a tremendously successful ministry in the northern kingdom. We know that Jeroboam II advanced and extended the borders of the kingdom, for 2 Kings 14v25 informs us: 'At the preaching of Jonah'. But spiritual reform of any kind in the reign of Jeroboam II is unknown and, in fact, the opposite was true. A study of the eighth century B.C. prophets reveals, through the work of Hosea and Amos (who also ministered in the time of Jeroboam II), that the country was in a very decadent state. So it may be that Jonah may have been more of a national zealot, the equivalent of a modern Zionist, than a prophet. Possibly it was his zealous preaching that led Jeroboam II to expand the borders, but there is no evidence of a spiritual revival or reform under his ministry. So Jonah, knowing that he had no previous history as a successful evangelist in his own country, would have seriously doubted his own abilities to 'evangelise' the violent Ninevites who did not even worship the God of Israel. Jonah knew that, since his people had special spiritual knowledge, they had added responsibility. They were given responsibility for the oracles of God, for they had in their hands the truth of God in written form. God had said many times over, 'You only have Me' which is a theme that occurs repeatedly in the minor prophets. In numerous ways, God pointed out that He had chosen them and they were unique. Jonah knew that if he went to the Assyrians, who had no light or knowledge of the true God, and they repented, there would be judgment on his own people who had tremendous knowledge and insight about the worship and truth of Jehovah, but had not repented at his preaching. We know that this is true because, centuries later, our Lord Jesus Christ said in Matthew 12v41: 'The men of Nineveh will stand up at the judgment with this generation and condemn it; for they repented at the preaching of Jonah, and now one greater than Jonah is here'. Nineveh had repented at the preaching of Jonah and since Jesus, who was 'greater than Jonah,' brought the warning of coming judgement but they did not repent, their judgment would be the greater. Although Jonah's message did not contain a provision for repentance, we know from his later statements regarding his knowledge about God that he knew that the possibility for repentance existed, and that God could relent because of His merciful and loving nature.
Finally, Jonah knew that if Assyria failed to repent and God, in His grace and long-suffering love did not destroy them, then their most powerful enemy would be spared and would continue to be a threat to the security of Israel. Throughout the previous century, Assyria had been a constant menace and even now, during the reign of Jeroboam II, they were a growing threat. This may have seemed an ideal opportunity for a man zealous for his nation to seek, and even desire, the elimination of the natural enemy of Israel and make it difficult to motivate Jonah to go and preach to the Ninevites and risk the possibility that they would repent. Although we may rebuke Jonah for his unwillingness to go, as we examine the four possibilities which led to Jonah's attitude, we can understand that a zealous Jew may have experienced all of these reactions. This should lead us to think of him less harshly than many have done in commentaries and sermons and consider how we might react when given the opportunity to share our faith with those we may consider beyond redemption. When men such as Adolf Hitler, or Saddam Hussein, come to power do we pray for their salvation, or even seek the occasion to witness to them? We can imagine the reaction of a modern Zionist, perhaps a godly Jewish leader, if he was told to go to the Muslim nations and terrorist groups that seek the destruction of modern Israel and deliver the kind of message that might lead those he considered his enemies to be spared by God.
When we read Jonah 1v3, which informs us that: 'Jonah rose up to flee ... from the Presence of the Lord', we also need to remember that an eighth century B.C. prophet did not have the complete revelation of God that we have in our possession. However, he should have known Psalm 139v7,9-10, which David had written over a hundred years earlier:
Whither shall I go from thy spirit? or whither shall I flee from thy presence? (v7)... If I take the wings of the morning, and dwell in the uttermost parts of the sea; Even there shall thy hand lead me, and thy fight hand shall hold me. (v9-10)
It is surprising to find Jonah fleeing by sea from the presence of God, as if he also holds some henotheistic theology, believing that somehow, by leaving Israel, he could escape the influence and call of God. When we consider all the facts it is easy to understand that Jonah was probably not at all sure why he was attempting the impossible, in running away from God, and that his actions are not atypical of believers in any generation.
Jonah left Israel and went south to Joppa, a city on the Meditteranean seacoast, and located a ship which was going to Tarshish. He paid the fare and boarded the ship bound for Tarshish to try and flee from the presence of the Lord (1v2). The seriousness of his sin is in the fact that it was so well planned. We can ask God's forgiveness for our sins of ignorance, but those committed after lengthy and strategic planning are the ones for which we will be understandably judged most severely. We can see this type of sin in Jonah, for he did not run away blindly but planned how he could 'escape' far from God. He planned the trip to Tarshish from the commercial port at Joppa, knowing he would need to purchase a 'ticket'. When he reached Joppa he had to find a ship that would take him on as a passenger and, after finding the right ship in the crowded harbour, he paid the required fare for Tarshish and boarded the vessel.
No sooner was the ship out into the Mediterranean Sea than the Lord caused a great wind to blow onto the sea creating such a storm that the ship was in danger of breaking up. This threat was a real source of fear to ancient mariners and modern underwater exploration demonstrates that the sea beds of the world's oceans are covered with the hulls of thousands of ships wrecked many centuries ago. They, too, were victims of storms such as the one which threatened Jonah and the crew. Along with hundreds, possibly thousands, of other ships, Jonah's vessel was in danger of sinking to the bottom of the Mediterranean Sea. The frightened sailors, who were polytheists and henotheists, began to call on their gods. At the same time, they began to throw cargo overboard to lighten the ship. Because of Jonah's disobedience, innocent merchants who had made sizable capital investments in the merchandise aboard the ship were in danger of suffering great financial loss. They lost their goods because Jonah chose that ship for his flight from God. When a Christian is out of the will of God, others, whether believers or not, often suffer because of his sin. While these men were praying to their 'gods', Jonah was asleep in the hold of the ship. Perhaps it was a sleep of depression because he was guilt-ridden and trying to escape the thought of what he had done. The captain went below and awakened him, saying (v2): 'How can you sleep? Get up and call on your god! Maybe he will take notice of us, and we will not perish.' He used the name 'god' (Hebrew: elohim) in its pagan sense and not, at this point, with any sense that he was referring to Yahweh of the Old Testament. As superstitious pagans, the crew had some inkling that something had caused the storm to befall them and that someone on board was responsible for their impending doom and they began to cast lots to discover who could be responsible. Proverbs 16v33 informs us that: 'The lot is cast into the lap, but the whole disposing thereof is of the Lord' and, because the Lord was active in this affair, the lot fell upon Jonah. When the lot fell, they turned on Jonah and demanded a reason for the storm (v8): 'For whose cause is this evil upon us? What is thine occupation? Whence comest thou? What is thy country? Of what people art thou?' Their questions struck Jonah like rapid hammer blows. Jonah's answered (v9): 'I am an Hebrew; and I fear the Lord, the God of heaven, which hath made the sea and the dry land.' Despite his disobedience he readily confessed to being a follower of the Only True Creator God. However, Jonah's statement here is the exact opposite of what his actions show - he does not show the actions of a man who fears God - for, if he did, he would have obeyed the first time, and at the least, been praying because of the storm. Having admitted that he was fleeing from the presence of the Lord, the frightened seamen asked, 'How could you do this?' As henotheists, they could understand him thinking that he could flee from a 'god' who was limited to some place or activity, but now that he admitted to believing in a Creator-God, who must therefore be mightier than all gods, those pagan sailors asked (v10): 'How could you do this?' Contemporary Christians need to take this to heart. We are quite happy to tolerate criticism of a man such as Jonah while partaking in God-dishonouring messages from our pulpits and sitting by while supposed spokesmen for our faith are allowed to project views to the media that are contrary to Biblical teaching. Many who call themselves Christians are involved in things which unbelievers consider abominable and they do ask - usually behind our backs: 'How could you?' These verses also show us that the men were amazed that Jonah would do something to displease his God. They spent their life in fear of their gods, trying to please and pacify them. It is ironic and sad that those who worship the true God - the only God worth fearing - and experience His grace, take advantage of His grace and do not live their life in an effort to please Him.
Following Jonah's testimony that he worshipped Yahweh, who created the earth and the sea, the sailors sought a solution that would certainly appease their 'gods' and so asked Jonah what they should do with him in order that the sea might become calm. Verse 11 describes the increasing fury of the storm in which waves crashed over the bow of the ship. Jonah's reply was to offer himself as a sacrifice (v12): 'Take me up, and cast me forth into the sea; so shall the sea be calm unto you: for I know that for my sake this great tempest is upon you.' It may have been a sobering thought for Jonah to realize that his disobedience might cost the life of every man aboard, as well as the cargo and perhaps the reputation and total life savings of the merchant who was shipping it to Tarshish. Jonah's answer to the distraught sailors was, in essence, 'Hand me over to my God.' We should not overlook this part of Jonah's spirituality for, once the lot had pointed to him, he readily accepted that the storm was not simply 'a natural phenomenon.' He was willing to be handed over to his God, whom he had offended without perhaps realizing the seriousness of his act. On the other hand, we learn from Jonah, Chapter 4 verse 2, that he knew His God was 'a gracious and compassionate God, slow to anger and abounding in love' and would not make the sailors pay with their lives for what had been an innocent act on their part. Yahweh was not a non-moral 'god' like Baal, making them suffer out of sheer pique, so Jonah was confident that the sea would calm down once he was no longer in the ship. This shows that he had a far deeper understanding of God than he is often given credit for. To their credit, the men were not yet willing to throw Jonah overboard and they dug in their oars and rowed desperately to try to get back to land, but it was to no avail. The heathen sailors had more compassion than Jonah. They did not want to throw him overboard and tried desperately to get to land without doing that. This is also a contrast with the man of God who had no compassion on the people of Ninevah. The storm only became worse and we can easily warm to these tough seamen who did not want to harm God's prophet and now (v14): 'They cried unto Yahweh.' The pagan sailors now used the sacred tetragrammaton, the four consonant name of Jehovah, and demonstrated that they evidently had quickly learned to have some faith in the Lord God of heaven and, more th: 'O Yahweh, we beseech thee, let us not perish for this man's life, and lay not upon us innocent blood: for thou, O Yahweh, hast done as it pleased thee.' They acknowledged the sovereignty of Yahweh and their own unwillingness to harm His prophet and, after asking God's forgiveness (which is more than Jonah had done), they picked up Jonah and hurled him into the sea which immediately (v15) 'ceased from her raging.' This must have had an immediate devastating impact upon the seamen and verse 16 declares: 'The men feared Yahweh exceedingly, and offered a sacrifice unto Yahweh, and made vows.' In reading testimonies like these we are moved to hope that these vows and sacrifices were evidence of a conversion experience, or at least part of a journey towards a saving faith in our God.
So, when we appreciate more about Jonah's background we can wonder how Eells dares to make this comparison:
'You can understand the feelings of the faithful prophets who were falsely persecuted for warning the U.S. of her fall before 2000. Many of these warnings will still come to pass but not in their original timing, just as Jonah's prophecy did.'
Time is, indeed, the enemy of a false prophet and, despite Eells' attempts to compare his contemporary false prophets with Jonah, we can quickly rebuff his attempt to compare a doctrinally correct 'but/if' Jonah prophecy with the false prophecies of the 'fall [of the U.S.] before 2000.'
How do we do this? Easily - by comparing the essential difference between Nineveh and the USA. Jonah entered Nineveh and walked a distance of about 'one day's walk' and began to preach. His message was simply (3v4): 'Yet forty days, and Nineveh shall be overthrown.' In the original language, he would have used only six words which, to students of numerology such as Eells, is appropriate for the message, being the number of man. We do not know whether Jonah preached in Assyrian or Hebrew but, regardless, the inhabitants of the city understood his message clearly. It is possible that God gave him only this brief six word message in Assyrian to memorize, because it appears that he declared nothing except these six words!
Although there was no provision for repentance in his message we find that, perhaps surprisingly, the people believed Yahweh. Verse 6-9 records the reaction of the king:
When the news reached the king of Nineveh, he rose from his throne, took off his royal robes, covered himself with sackcloth and sat down in the dust. 7 Then he issued a proclamation in Nineveh: 'By the decree of the king and his nobles: Do not let any man or beast, herd or flock, taste anything; do not let them eat or drink. 8 But let man and beast be covered with sackcloth. Let everyone call urgently on God. Let them give up their evil ways and their violence. 9 Who knows? God may yet relent and with compassion turn from his fierce anger so that we will not perish.'
The divine record shows that the king arose from his throne, laid aside his royal robe and covered himself with sackcloth and ashes in an astonishing example of unfeigned repentance and then issued a proclamation calling for a fast and commanded that both man and beast be covered with sackcloth, and that all men should call on Yahweh, turning from their wicked ways and their violence. This was certainly a good prescription for reform and we know that, through this admission of violence, they were well on their way to the kind of repentance God wanted to hear. We know that no deliverance was promised, because the statement in verse 9 records: 'Who can tell if God will turn and repent, and turn away from his fierce anger, that we perish not?' These Assyrians were not stiff-necked and did not rebel, but humbled themselves before God, not even knowing what the outcome would be. Verse 10 says, 'God saw their works, that they turned from their evil way; and God repented of the evil, that he had said that he would do unto them; and he did it not.' We can therefore be confident that, when Jesus declared that every single one of the inhabitants of Nineveh repented (even their beasts were drawn into the act of repentance!) at the preaching of Jonah (Matthew 12v41), he was talking about the ministry of a real historical person and the utter repentance of a real historical city!
Note how Eells' tries to get false prophets and prophecies off the hook and accuses Jonah of things he can never prove:
'God's mercy on Nineveh angered Jonah probably because Amos, Joel, and Micah had prophesied that Nineveh over Assyria would bring Israel and Judah into bondage. In like manner the U.S. will now bring the people of God into bondage. Blinded by patriotism, Jonah was hoping that Nineveh would be destroyed so that his people would be spared the chastening that God knew they had to have. Don't miss this important point. God delayed the destruction of Nineveh at the head of Assyria so that they would bring His rebellious people into bondage and tribulation symbolized by the fish enclosure. A delay is not a delete. After crucifying the flesh of God's people, Nineveh did fall as the prophet Nahum prophesied. In like manner God delayed the destruction of the U.S. so that she could bring the saints into tribulation and crucifixion, after which the U.S. will fall. The judgment of the U.S. was delayed from before the tribulation to after the tribulation, which is also when the harlot of Babylon, as a type of the U.S., falls to the seven headed, ten horned U.N. beast in Revelation. We will give much more proof of this in this chapter.
Although I had the above vision of the U.S. in 1996, the Nineveh connection was not revealed to me until September of 1998. At that time God let me tell our local saints but told me to keep quiet about this revelation nationally until September of 1999. He clearly wanted the warning to get out to those who would repent before I spread the word that the prophesied judgment would be delayed. When I did many prophets understood and stopped warning. At that time I also told many that the Lord told me that 'Y2K will be nothing' and that too came to pass as a confirmation of the delay. Several people in our assembly had confirming dreams about the delay. I have added some interpretation in parentheses.'
TCE: this is then followed by the usual 'dreams' - with Eells' interpretation in brackets (in red without italics as per Eells' website) - that are claimed to support this 'fall' which still hasn't happened:
A 'huge bomb falling ... stopped a few feet above the water and stayed there. (This was obviously a delay in judgment that will be concluded at the right time.)
The U.S. in sin.) start running down a hill (As gravity is a law that pulls downward to a sudden stop, so sin is a law that pulls downward to judgment.). Someone got in and turned the key off and stopped the car before it crashed at the bottom. (The Lord delayed judgment.) She then saw the car start itself without the key (In rebellion against the Lord who is the owner and driver.) and go down hill and crash. (Naturally, a car that goes anywhere without its driver will crash. The U.S. has sinned against the Driver who has been mercifully delaying judgment and reasoning with her. (Isa.1v18) ... In rebellion the U.S. will continue to test the law of sin and death unto judgment (Rom.8v2).)
Does it never occur to Eells' readers that the Bible deals totally adequately and with sufficient clarity for every true believer to know that the End-Times Great Apostasy is under way? Sadly, those who put their faith in such false teachers are doomed to have their faculties blinded by the God of the Bible (John 12v40) so that they will, indeed, believe even the biggest and most obvious lie!
TCE: we finish Eells' work with a classic piece of 'mysticism' where he brings in every one and the kitchen sink to try and support his 'prophecies' in which there is hardly a line you couldn't highlight as laughable mixed-and-matched with a verse or two of Scripture to try and make it believable:
'God's people are going to return to the light and be dresses [sic] up with the life of Christ during the tribulation. Seven years from March would bring us back once again to March, which is not the time for hurricanes but war. March means 'month of Mars,' the Roman god of war. It is also spring when 'kings go to war.' As I write this God is giving a sign through the U.S. mission to Mars. The ten kings will make war on the harlot of the U.S. as the head of the beast after the seven years of tribulation. Shakespeare warned, 'Beware the ides of March' and so on March 15 Caesar was assassinated. The U.S. is now the corporate head of the revived Roman Empire that will be assassinated after the seven years. The birth stone for March until recently was the bloodstone, also called the martyr's stone. The U.S. will be judged in blood for that of the unborn and the martyrs after the tribulation. The celebration of Purim (14 Adar) is in March when the beast, typified by Haman and his ten sons, sought to eradicate God's people but were hung by the order of the King, representing Jesus (Est.8v7). March 21st is the vernal equinox when the sun, as a type of the Son of God, rises directly in the east and sets directly in the west. That would make the Lord's Word concerning His coming letter perfect. (Mt 24v27) For as the lightning cometh forth from the east, and is seen even unto the west; so shall be the coming of the Son of man. At this time the sun equally divides darkness and light everywhere on earth. When the Son comes that is exactly what He will do; gather from the whole earth those who live in the light and reprobate those who live in darkness for the flood of judgment. All this clearly indicates that the U.S. will be destroyed after the tribulation at the coming of the Lord.'
TCE: Eells finishes with another attempt to prop up his nonsense prophecies with an excuse we should believe so that 'dated fulfillments [sic] that do not come to pass until no one listens any more' are excused. He then tries to link these with genuine dated Biblical prophecies (from Daniel & Jeremiah) so that his 'recent prophecies' about the US ('Since there was a delay in the judgment of the U.S. before 2000, we should suspect that the timing of any prophecy given before then could be off.') can be excused:
'As we can see, some prophecies, dreams and visions are delayed for various reasons that are stipulated in the Word. Others are prophesying in part (1 Cor.13). That is, part God and part us. And others are what I call 'wolf prophecies.' Remember the old story about the guy that cried 'wolf!' 'wolf!' until no one would listen anymore. The devil and or the flesh can make true prophecies useless by injecting words of imminent, sometimes dated fulfillments that do not come to pass until no one listens any more. On the other hand God does sometimes give dates. In the 70 weeks prophecy of Daniel 9 are many dates. In Jeremiah 29v10 he said there would be 70 years till the end of bondage in Babylon. Daniel believed and acted on that date (Dan.9v2). Many times these dreams, visions and prophecies must be put on the shelf to see if they come to pass. Since there was a delay in the judgment of the U.S. before 2000, we should suspect that the timing of any prophecy given before then could be off.'
(Continued on page 226)