A March 31 open letter issued by the World Council of Churches denounced "repeated declarations by the (Israeli) government's top leaders" that "all of Jerusalem will belong to Israel". This organization, which represents a large portion of institutional Christendom, has for years stood in solidarity with the Muslim Arabs against what they call Israel's "illegal occupation of Palestine".

This contradicts the viewpoint of many born-again Christians who hold to a literal interpretation of the Bible. They support Israel's possession of the entirety of Jerusalem as its eternal capital, with Judea and Samaria as the historical heartland of Israel. This discrepancy in "Christian" viewpoints must appear puzzling to Jews.

Yet for some Jews, the discrepancy is beginning to make more sense. In the progression of Jewish-Christian relations, an interesting development has occurred in recent years. During a conversation I had with a prominent Israeli leader, this person said, "We Jews now understand that there are two kinds of Christians -- those who love us, and those who do not".

This seems to be a new revelation for many Jewish people, who until recently viewed the Christian world as a somewhat monolithic entity. It was an entity correctly viewed as a primary source of extended misery for the Jews over the course of time.

Anyone familiar with history knows the awful record of horrid atrocities committed against the Jews by the "church". The use of that word in quotes is to distinguish between those deviant religious institutions and the true Church. The latter is supposed to be characterized by love, but somewhere in the process, attitudes towards the Jews were twisted into ecclesiastically sanctioned hatred.

How did this happen? As the concept of the church devolved from the simple, untainted spiritual assembly of believers to the foul, grotesque political monstrosity that dominated Europe for centuries, a theology of animosity towards Jews was fabricated.

The developing church ignored Paul's clear and authoritative instructions, relayed in his letter to the church at Rome, on how to treat the Jews. Even though they had been resistant to the message regarding the claims of Jesus, Paul directed the Christians to love the Jews regardless. They were "beloved", declared that erudite metamorphosed Pharisee, because of the promises God had made to the patriarchs Abraham, Isaac, and Jacob, "for the gifts and the calling of God are irrevocable."

Tragically, the church chose to ignore this divinely inspired directive, and instead constructed a theology of hatred for Jews. This theology taught the Jews were under God's eternal curse for rejecting Jesus as Messiah, and were to be actively condemned for the part their leaders played in Jesus' unjust execution. The church had become the new Israel, replacing the spurned Israel. Therefore, the Jews were to be blamed and scorned as "Christ killers".

As this warped doctrine pervaded the churches, taught universally for centuries, it incited extensive oppression, expulsion, and murder of Jews. The church, which was supposed to be exemplary in love, became exemplary in hatred.

In modern times, a segment of the church has taken a fresh look at the Bible, and renounced the theological concept the church has replaced Israel, along with all of the resultant viciousness. It has in repentance embraced the doctrine that all Jews are to be loved unconditionally, regardless of any difference in viewpoint on the identity of the Messiah. It has affirmed the message of the Biblical prophets that God still has auspicious intentions for the nation of Israel.

Notice that it is only a segment of the church which has renounced that theology. This is the basis behind my friend's accurate observation about the "two kinds of Christians". The replacement theology which was at the root of historic anti-semitism is still prominent in many church organizations and denominations.

Sure, they are now more civilized in the way they present their distorted teachings, no longer inciting the masses to torch Jewish towns. But the rancid core of that theology still remains. Now they incite the masses to tear down Jewish towns in Judea, Samaria, and Gaza.

Anti-Zionism is the modern expression of that old rotten creed. Israel has become a nation once again, in marvelous fulfillment of the pronouncements of the Biblical prophets. However, rather than giving the God of Israel his due renown for this momentous act, rather than applauding God's renewed compassion for the Jews expressed by returning them to their place of refuge, the replacement theologians persist in their hoary spite. They deny any connection between the Israel of the Bible and the Israel of today. They deny its legitimacy as a special preordained accomplishment of God's sovereign plan.

This is why the World Council of Churches, comprised of members who still promulgate that reprobate replacement theology, consistently issue anti-Israel proclamations. This is why these "Christians", who deny the Bible is the authoritative, inerrant Word of God, support a Palestinian state on land God promised in an eternal covenant to Israel. This is why these spiritual descendants of the ecclesiastical hate mongers demand that Jerusalem be wrested from Jewish possession. This is why these clerics find more in common with the descendants of Ishmael, who worship a foreign god and advocate jihad, than they do with the descendants of Isaac.

But no matter. They are grass. What God has said will prevail, regardless how many esteemed reverends contest it. "The grass withers and the flowers fall, because the breath of the LORD blows on them. Surely the people are grass. The grass withers and the flowers fall, but the word of our God stands forever." (Isaiah 40:7-8 NIV)

Yes, there are two kinds of "Christians". We are those who stand on the word of our God, who will be unconditionally supportive of Israel, based on the unconditional covenant promises to Abraham.

As we consider what God is doing to accomplish His pronouncements for the nation of Israel, we realize the process is far from complete. Through His compassion, the Lord has once again "chosen" Israel and begun to settle them in their own land. (Isaiah 14:1) Though many of the Jewish people are now back in that promised land, most do not acknowledge the One who performed it. There is little regard for the God of Israel, little acknowledgment of Him by most of the Israeli population. Israel is as godless and unholy a nation as any other in the world. And even those who do make an appearance of worshiping that God are operating in the framework of a man-made religious system which is not the gateway to an animate relationship with Him.

Yet we know from the Scriptures a dramatic change will occur in Israel, a spiritual revitalization unparalleled in world history. "I will pour out my Spirit on the house of Israel", declared the Lord God through the prophet Ezekiel. What will be the impetus for this dramatic transformation?

It will be a process similar to what many of us have experienced individually as the Lord brought us to Himself. We endured devastating circumstances that cast us into a desperate state, until all we could do was cry out to God for mercy and help. But it was His kindness that took us to that state, so He could restore us to Himself. In the Bible, we see this repeatedly in the ancient history of Israel.

Prophetically, we see it as well, in Isaiah chapter 17, which describes that future "day men will look to their Maker and turn their eyes to the Holy One of Israel." (v 7 NIV). This "looking" will be with new spiritual eyesight, imploring God for succor, in sincere repentance. The next verse indicates that Israel will no longer look to their man-made religion, "the works of their hands." But first, let us take a verse-by-verse examination of this chapter, which begins with a foretelling of doom for the city of Damascus, Syria.

The demise of Damascus is prophesied in three different places in the Bible. Isaiah 17 is one of them. If this prophecy is yet future, awaiting fulfillment, it could happen soon. Damascus is a central hub of terrorism today. Several of the most prominent terrorist organizations have their headquarters there, and coordinate their operations from there. With the United States and Israel aligning against Iran, Syria, and Hezbollah, it is not hard to see today how circumstances could quickly fall into place.

When examining Bible prophecy, the question is not "if" what God said will happen, but "when". So our initial question for this chapter is this: has the destruction of Damascus, described here, occurred in history?

(Isaiah 17:1 ESV) An oracle concerning Damascus. Behold, Damascus will cease to be a city and will become a heap of ruins.

(Isaiah 17:1 JPS) The burden of Damascus. Behold, Damascus is taken away from being a city, and it shall be a ruinous heap.

(Isaiah 17:1 NIV) An oracle concerning Damascus: "See, Damascus will no longer be a city but will become a heap of ruins.

Looking at these three different translations, we see the prophecy is not only about the destruction of Damascus, but the thorough dissolution of its status as a city. Its "cityhood" will be taken away. After this oracle is fulfilled, there will never be a city called Damascus again. If Isaiah had only said "Damascus will be destroyed", then presumably, it could be rebuilt. But the impact is stronger than that. "Damascus will be negated from being a city." (Stone Edition Tanach)

A phrase in verse three also confirms this. The sovereignty, the royal power, the kingdom "will disappear from Damascus." Though it is the seat of government, capital of Syria, that status will be removed, and it will no longer function as such.

So we see that this prophecy could not have taken place, or else Damascus would not now exist as a city. Yet some commentators claim this was historically fulfilled in 732 BC by the Assyrians under Tiglath-Pileser III. However, neither the Bible (which records the incident in 2 Kings 16:9) nor the ancient Assyrian inscriptions found at Ninevah say the city was destroyed, just captured. It certainly did not cease to exist.

Also, it is important to note that the three Biblical prophecies about the doom of Damascus (Isaiah 17, Jeremiah 49, Zechariah 9) were written over a span of 200 years. Therefore, even a fulfillment in Isaiah's day would not satisfy the requirements of the other prophecies, written later. Regarding Jeremiah's prophecy about Damascus, the Babylonians under Nebuchadnezzar did conquer the city in 605 BC, but there is no record of it being destroyed then. Neither did Zechariah's prophecy receive a fulfillment. Alexander the Great did also subsequently take Damascus in 332 BC, but without bloodshed or destruction.

Therefore, we can conclude that all three of these prophecies about Damascus are referring to a tragic event yet future. God does not tell us directly in this chapter His reasons for the severe pronouncement of doom against Damascus. But God is a just God, and does not take such drastic actions arbitrarily. Therefore, Damascus apparently does something to deserve this fate. Though the reasons are not directly stated, we might be able to infer them from dire circumstances that Israel suffers in the context. So our supposition is Damascus is responsible for those circumstances, as we shall see later.

(Isaiah 17:2 ESV) The cities of Aroer are deserted; they will be for flocks, which will lie down, and none will make them afraid.

As we continue in our verse by verse examination, this reference to "Aroer" is a bit puzzling. It is a region on the northern bank of the Arnon River in what is today Jordan. At the time of Moses, it marked the southern boundary of the territory given to the two and a half tribes who received their land inheritance on the east side of the Jordan River. That Aroer was in the territory of Reuben. There was another Aroer in the territory of Gad as well, very near Rabbah. Rabbah is today called Amman, the modern capital of Jordan. So Isaiah may be indicating that the Jordanians will be involved as well.

Does this mean that the nation of Jordan will be party to whatever conflict causes the destruction of Damascus? The textual proximity of prophecies against Moab and Ammon (who resided in today's Jordan) in Isaiah 15-16 and Jeremiah 48-49 to the prophecies against Damascus provide circumstantial evidence for this. In fact, Jeremiah 49:1-2 uses similar terminology when describing the fate of Rabbah (Amman) as Israel regains possession of its land on the east bank of the Jordan. So it is possible that both Amman and Damascus will be destroyed in the same actions, and the "flocks that will lie down" there in safety are the Jews who will repossess that land.

(Isaiah 17:3 ESV) The fortress will disappear from Ephraim, and the kingdom from Damascus; and the remnant of Syria will be like the glory of the children of Israel, declares the LORD of hosts.

Just as in the previous verse we saw a possible hidden reference to Amman, Jordan, here we see a possible hidden reference to the Palestinian Authority. The territory allocated to the tribe of Ephraim sits at the very heart of the so-called "West Bank". So the "fortifications" described in verse 3 are probably a symbolic reference to the terrorist strongholds that will be eliminated. If Isaiah were writing it today, he might say, "The PLO forces will vanish from the West Bank."

This seems to hint that the Palestinians as well will be involved in whatever events lead to the destruction of Damascus. At the same time the governing authority disappears from Damascus, the military units of the Palestinians disappear from the West Bank. "Not a sign of a fort is left in Ephraim, not a trace of government left in Damascus." (v. 3, The Message Bible)

The final phrase in verse 3, "the remnant of Aram will be like the glory of the sons of Israel," is another emphatic statement about the scope of the judgment against Syria. Isaiah was writing in the days when the Assyrians had devastated the northern kingdom (ten tribes) of Israel. So Isaiah is saying that Syria's ultimate fate would be similar.

(Isaiah 17:4-6 NIV) "In that day the glory of Jacob will fade; the fat of his body will waste away. It will be as when a reaper gathers the standing grain and harvests the grain with his arm-- as when a man gleans heads of grain in the Valley of Rephaim. Yet some gleanings will remain, as when an olive tree is beaten, leaving two or three olives on the topmost branches, four or five on the fruitful boughs," declares the LORD, the God of Israel.

In the next section, the focus changes from Damascus to Israel. In fact, Damascus is not even directly mentioned in the rest of the chapter. However, because of the structure of this oracle, we surmise that the effects on Israel described in the remaining verses are in conjunction with the conflict with Damascus.

Isaiah uses several metaphors to describe the consequences on Israel. Some of those consequences are very negative, but they lead to a positive spiritual revolution described in verses 7-8.

But first, the negatives. Verse 4 describes a process of enfeeblement and emaciation for Israel. Then verses 5-6 depict visuals of privation and desolation. This desolation seems to effect Israel's "strong cities", according to verse 9. This would be a reference to Israel's population center on the Mediterranean coast, where the major cities are. Later on in the chapter, Isaiah calls it "a day of grief and incurable pain."

How might we interpret these scenes, given the context? It seems plausible that the destruction leveled against Damascus is God's response to devastation it has wreaked upon Israel's population center, the "strong cities". Those cities will be like "deserted places", according to verse 9 -- "all will be desolation".

If this is the correct interpretation of these verses, it means a great deal of sorrow and suffering for many people. But out of this suffering comes a remarkable spiritual transformation in Israel.

(Isaiah 17:7 -8 ESV) In that day man will look to his Maker, and his eyes will look on the Holy One of Israel. He will not look to the altars, the work of his hands, and he will not look on what his own fingers have made, either the Asherim or the altars of incense.

God will apparently use the desperate circumstances to turn the gaze of Israel to Himself. This seems to be the answer to the question "what will it take for the nation of Israel to come back to their God?" It is confirmed in Zechariah 9 as well, one of the other places where doom is declared upon Damascus.

"The burden of the word of the LORD is against the land of Hadrach, with Damascus as its resting place (for the eyes of men, especially of all the tribes of Israel, are toward the LORD)," (Zechariah 9:1 NASB) What happens to Damascus, and the accompanying misery for Israel, will be a very effective attention-getting exercise.

The Message Bible puts it this way: "Yes, the Day is coming when people will notice The One Who Made Them, take a long hard look at The Holy of Israel. They'll lose interest in all the stuff they've made - altars and monuments and rituals, their homemade, handmade religion - however impressive it is." (v 7-8)

Homemade, handmade religion is an impediment to knowing God. But when the extreme circumstances compel Israel to seek their God, it will not be on the basis of their religious traditions. "At that time the people will turn and trust their Creator, the holy God of Israel." (v 7 CEV) Those who worship God must worship Him in Spirit and in truth, and this is how Israel will take a fresh approach to him.

(Isaiah 17:9 ESV) In that day their strong cities will be like the deserted places of the wooded heights and the hilltops, which they deserted because of the children of Israel, and there will be desolation.

"That day" presumably corresponds to the time when Damascus is destroyed.. But the "strong cities" mentioned are Israeli cities, not Syrian. We know this from the next verse, where God gives His reason for the action described: "You have forgotten God your Savior".

So whatever is happening to these "strong cities" is the Lord's corrective action. When Isaiah says they will be "like the deserted places", he is comparing it to the initial conquest of the land by Israel under Joshua. The original Canaanite inhabitants deserted their cult places of shrine worship "because of the children of Israel". An alternate translation of this verse makes it clearer: "In that day your towns will be like the waste places of the Hivites and the Amorites which the children of Israel took for a heritage, and they will come to destruction." (Isaiah 17:9 BBE)

It is possible, however, that portions of this prophecy were already fulfilled when Sennacherib the Assyrian swept through Israel in Isaiah's day. He conquered much of the territory, taking the ten northern tribes (Israel) into captivity. But he was not able to subdue Jerusalem, for God responded to King Hezekiah's plea in dramatic fashion.

But Sennacherib was successful in wreaking devastation on the "strong cities" of Israel. So in the interest of correct interpretation of Scripture, we must acknowledge that this portion may have already been fulfilled. However, since it is given in the context of Damascus' destruction, which did not occur then, it may still have a future application.

One of the challenges in understanding Bible prophecy is often there is a mixture of short-term and long-term prophecies in the same scene. In this case, we are sure that certain portions have not yet been fulfilled. The prophet's objective was to give us a long view of God's remedial measures for Israel. Those measures were active in Isaiah's day, and continue through today.

Regardless of how we interpret the phrases about Israel's "strong cities", we can see that difficult circumstances are ahead for Israel. But Jerusalem will not be affected by the clash with Damascus. Jeremiah provides more details:: 'Concerning Damascus: "Hamath and Arpad are dismayed, for they have heard bad news. They are disheartened, troubled like the restless sea. Damascus has become feeble, she has turned to flee and panic has gripped her; anguish and pain have seized her, pain like that of a woman in labor. Why has the city of renown not been abandoned, the town in which I delight?'" (Jeremiah 49:23-25 NIV)

This seems to coincide with Isaiah's and Zechariah's prophecy regarding Damascus. Hamath and Arpad are other cities in Syria - could it be the "bad news" they are hearing is the obliteration of Damascus? The degree of their distress at hearing the news is powerfully portrayed by Jeremiah. They "are convulsed with anxiety" (NJB) and Damascus herself is "aghast" and gripped with panic.

Regarding the last sentence - "the town in which I delight" is obviously Jerusalem. According to Jeremiah, it "had not been abandoned" - implying that given the events he saw prophetically might have expected people to flee, but they did not. The Amplified Bible puts it this way: "How [remarkable that] the renowned city is not deserted, the city of my joy!" This is all conjecture, but consider this: one thing that would prompt Israel to use weapons of mass destruction (nuclear) against Damascus would be if they were responding in kind to the use of weapons of mass destruction (biological and/or chemical) by the Syrians. Perhaps that is what Jeremiah saw, and thus would have expected to see people abandoning Jerusalem, except for the fact that Israel put a stop to it by bombing Damascus?

(Isaiah 17:10-11 ESV) For you have forgotten the God of your salvation and have not remembered the Rock of your refuge; therefore, though you plant pleasant plants and sow the vine-branch of a stranger, though you make them grow on the day that you plant them, and make them blossom in the morning that you sow, yet the harvest will flee away in a day of grief and incurable pain.

This is the reason for God's corrective actions. Though Israel was founded by Him in an act of divine love, though Israel has been regathered by Him in these last days as a continuation of that love, still they do not acknowledge Him. This is the essence of the problem. It has been a long-standing issue, still not resolved, according to the Bible.

The "planting" analogy in verse 11 may be pointing out that all of their own efforts in planting the nation are useless until they come back to their God who made it possible. They may carefully tend and cultivate the plants, but God will not bring the blessing of harvest until they look to Him in repentance. All of their political efforts to establish themselves as a respected nation in the international community will be for naught, because they have disregarded their Maker. They have refused to trust Him and have relied on their own contrivances instead.

Despite that, His compassion for Israel continues. One of the most frequent themes of the prophetic Scriptures is God's change of disposition towards Israel. He will draw them to Himself in lovingkindness, finally coming forcefully to their aid when they call to Him in sincerity. That is what the final verses of the chapter are about, how God defends Israel against worldwide animosity.

(Isaiah 17:12-14 NIV) Oh, the raging of many nations-- they rage like the raging sea! Oh, the uproar of the peoples-- they roar like the roaring of great waters! Although the peoples roar like the roar of surging waters, when he rebukes them they flee far away, driven before the wind like chaff on the hills, like tumbleweed before a gale. In the evening, sudden terror! Before the morning, they are gone! This is the portion of those who loot us, the lot of those who plunder us.

These verses, which complete the Damascus oracle, convey a distinctive change in tone and perspective. They describe the international reaction to the events prophesied above. Extreme, off-the-scale outrage will be the world's reaction to Israel's destruction of Damascus. The world already hates the nation of Israel. Can you imagine the level of loathing that will be unleashed if Israel is forced to use nuclear weapons against Damascus? No matter how justified is Israel's case, no matter how imperative their need to go nuclear, the world will go berserk.

Let's examine how this might come about. For the first time in history, we are on the brink of a setting where this prophecy could be fulfilled. What is now being called the Tehran-Damascus-Hezbollah axis is a grave threat to Israel. Iran's persistent campaign to acquire nuclear weapons continues unabated, weapons it has vowed to use for the destruction of Israel. Of course, Israel cannot allow that to happen, and has indicated it will take preemptive action against Iran.

This course seems a certainty. Iran will not sit back passively if Israel strikes, it will use all its means to attack Israel, including its allies in Syria and Lebanon. Hezbollah, based in southern Lebanon, has a formidable arsenal of 13,000 missiles to use against Israel, some reportedly with chemical or biological capabilities. They are poised to strike the population centers along Israel's Mediterranean coast, where the majority of Israel's citizens live.

Hezbollah cannot act without the permission and coordination of Syria, who is the occupying power in Lebanon. Therefore, Israel holds Syria also responsible for Hezbollah's actions. Syria itself also has a substantial missile arsenal ready to use against Israel, also with WMD (weapons of mass destruction) capabilities.

You can probably see how this current situation fits precisely into the scenario of Isaiah's prophecy. If Israel is struck by chemical or biological WMD from Syria and/or Hezbollah, they will have no choice but to utilize nuclear weapons against Damascus. Why? Because the time needed to mount a conventional military attack against Damascus would be measured in days. And each of those days would leave Israel vulnerable to tens of thousands of civilian casualties from more WMD missile attacks.

Once any of the hostile parties to Israel has opened the bottle of non-conventional weaponry, it gives Israel the justification, and indeed the compulsion, to respond in a non-conventional (nuclear) manner.

It does not take very much imagination to foresee what world reaction to such a scenario would be. That reaction would be the foaming uproar described by Isaiah in verses 12-13. Anti-Semitism and anti-Zionism will explode around the world to a degree never before seen. But notice that God Himself will deliver an overwhelming rebuke to the nations. Once Israel turns to Him in true contrition and trust, He will respond to their plea.

Interpretative summary: Because Israel has ignored their God, who chose them as a nation and planted them in the land, He takes decisive action to direct their attention to Himself. A war with Syria is the means He chooses. In that war Damascus inflicts grievous injury on Israel's cities, but Jerusalem is spared. In response, Damascus is completely and irreversibly annihilated. In addition, the Palestinian terrorist forces are eliminated from the West Bank. Israel suffers greatly in the war. The aftermath is awful devastation in Israel's population centers, as well as the emaciation of Israel's national status. Because of Israel's role in the destruction of Damascus, the international community expresses unprecedented, extreme rage against Israel. But God comes vehemently to Israel's defense, and through the whole process, a remarkable spiritual transformation takes place in the nation. They turn their eyes to their Maker, abandoning all man-made religion.

I've been asked more than once if there is any mention of the United States in the prophetic writings of the Bible. While I cannot be certain of this, I believe that a strong circumstantial case can be made that Isaiah 18 is describing the US. I have heard others indicate this as well, and have long had an suspicion that they may be correct.

The broader context of Isaiah 14-17 contains some scenes that may take place in the relatively near future, and the following chapter 19 also contains prophecies not yet fulfilled. Given this context, and the indication that chapter 18 has never been historically fulfilled in any significant manner, I believe Isaiah 18 warrants some serious consideration, especially if it is indeed speaking of the United States.

This chapter is strangely compelling to me, and the Spirit has put a heaviness in my heart concerning it. It is a message of woe to the nation it addresses, but also describes a very favorable role for them in the final verse.

The identification of the nation in this chapter is found in verses 1, 2, and 7, and contains a number of detailed specifications. (Several different Bible translations will be used here). As we examine the specifics, it will become clear that no modern nation fits the description as closely as does the United States, and no ancient nation fulfilled the prophecy.

First, it is a nation of "whirring wings", "where the sound of wings is heard", or the "land of clamorous wings". Given that the military prominence of this nation figures largely later on, we might assume that this is a reference to the sounds of jets and helicopters. No other nation has the fearsome air power of the US.

Next, it is a nation that "lies beyond the rivers of Cush". This is an area that roughly corresponds to Sudan in Africa. But notice it does not say it is Cush itself, but beyond there. Obviously, in those days, central northern Africa would have seemed like the ends of the earth. So if Isaiah were trying to convey the idea of a land far, far away from where he was, wouldn't he probably say it's beyond the farthest area with which he was familiar? Therefore, this prophecy is not about Ethiopia or Sudan or that region, but a nation beyond there.

This nation in question "sends envoys (ambassadors) over the sea" , "shipping emissaries all over the world". What nation is currently known for sending envoys overseas? The United States. With what political situation are the US diplomats and envoys most involved to an extraordinary degree? It is the Middle East conflict. This corresponds to some crucial details later on in the chapter.

Also, "envoys over the sea" is another indicator that the prophet was not speaking of an area in central Africa, which does not have access to oceans.

To further qualify the nation being addressed, Isaiah then describes its people, its geography, and its power. The people are described as tall and smooth-skinned. Handsome and bronzed are words used in other translations. What image do other parts of the world have of the appearance of Americans, especially from American TV shows piped all over the world? Tall, attractive, smoothed-skinned people. The geography of the land these people live in is "a land divided by rivers". That also describes the US.

Finally, the military and political might of the nation to which Isaiah is prophesying are described. "A people inspiring awe through out their history", "a nation that inspired awe since it came into being", "a strong nation, crushing down its haters", "feared all over the world", "a mighty and masterful nation," "strong and victorious" -- could these be describing the world's sole superpower?

But to me, the clincher regarding the identification of this nation is found in verse 7, the final verse of the chapter.

"At that time gifts will be brought to the LORD of hosts from a people tall and smooth, from a people feared near and far, a nation mighty and conquering, whose land the rivers divide, to Mount Zion, the place of the name of the LORD of hosts." (Isaiah 18:7 RSV)

After the events described in Isaiah 18 transpire, the people of this nation (presumably US Christians and Jews) will be noted for the gifts they bring to "the place of the name". This is, of course, the Temple Mount in Jerusalem. One can assume these gifts are not designated for the Islamic structures that currently stand there, but for the rebuilding of the Temple after the Dome of the Rock and Al Aqsa mosque are obliterated. And what nation is better prepared, equipped, and motivated to send monetary gifts and supplies to Mount Zion for rebuilding the Temple than the United States?

Given this strong circumstantial case, we can conclude that no other nation, ancient or modern, fits the description as closely as the United States. But this prophecy is a message of disaster for that nation. The first word of the chapter is "woe".

A bit of irony is expressed here as well. While saying that this country sends messengers all over the world, Isaiah is telling them "go home, messengers, and give this message of disaster to the country itself".

"Go back quickly, O representatives, to a nation tall and smooth, to a people causing fear through all their history; a strong nation, crushing down its haters, whose land is cut through by rivers." (Isaiah 18:2 BBE).

So the messengers are to take a message to that country. But the next verses seem somewhat out of place at first. Perhaps they are there to give us some historical context of when this prophecy will be fulfilled. Whenever it is, globally important events will be taking place:

"All you people of the world, you who live on the earth, when a banner is raised on the mountains, you will see it, and when a trumpet sounds, you will hear it." (Isaiah 18:3 NIV)

We can surmise that the mountains are the mountains of Israel (the West Bank) and the banner is an Israeli flag. The shofar is blown during battle. Therefore, it is likely whatever is happening to the nation described in this chapter is happening in conjunction with Israel retaking Biblical Judea and Samaria back as their own possession, through a military operation. This would happen once the Palestinians are vanquished and that land becomes part of Israel formally. So, God is telling the world, "when that happens, pay attention."

The nation that is the primary subject of this chapter, presumably the United States, is at the forefront of the process to create a Palestinian state. We are assured by the prophetic Scriptures that ancestral heartland of Israel, which is the object of contention today, will one day fully belong to Israel, in spite of the world's efforts to seize it. So verse 3 has a defiant tone to it, addressed at the entire world, that God's intentions for that land will be accomplished. Israel's banner will be raised on the mountains of Israel, visible to all.

As we shall see in verse 5, the efforts by others to seize that land will appear to be succeeding for awhile, but just as they is about to come to fruition, God will take dramatic action to put a stop to them.

This is the point where we might begin to get a little nervous, because if this chapter is talking about the US, and if the time of fulfillment is soon, the next verses do not bode well at all.

"This is what the LORD says to me: "I will remain quiet and will look on from my dwelling place, like shimmering heat in the sunshine, like a cloud of dew in the heat of harvest."" (Isaiah 18:4 NIV)

Something spectacular is going to happen, we presume, because the Lord says that he's just going to sit and watch quietly when it does, giving the appearance of doing nothing about it. The next phrases, I'm sorry to say, sound very much like a description of nuclear explosions. Looking at the Hebrew words used, they seem similar to how someone in those days might have described a nuclear blast: dazzling, shimmering, white heat, a thick cloud. What happens to dew in the heat of a late summer day? It dissipates rapidly when hit by the radiation of the sun.

Is this describing some kind of traumatic event which will effectively put a halt to the so-called "peace process"? Another translation of that verse provides a different view of one aspect of God's intentions. "I will look after My Place of Foundation." (Stone Edition Tanach) As God plants His banner and sounds His shofar to confirm His designation of the entire land of Israel to the people of Israel, He takes special care to look after the Temple Mount. Though the world powers, in conjunction with Islam, attempt to keep their grip on the place God founded as the place for His name to dwell forever, they will not succeed.

The JPS translation of verse 4 ends, "like a rain cloud in the heat of reaping time." The notes of the JPS Bible explain "i.e. like a threat of disaster". During the harvest period, it is the threat of rain that can turn that process into a failure. That use of the word harvest leads us to the next verse, where the harvest which be aborted is presumably the "land for peace" efforts, propelled by the US, to form a Palestinian state.

For, before the harvest, when the blossom is gone and the flower becomes a ripening grape, he will cut off the shoots with pruning knives, and cut down and take away the spreading branches. (Isaiah 18:5 NIV)

Just before the harvest, just before the process is consummated, God lops off the branches ripe with fruit. If we link this back to the proclamation to the whole world back in verse 3, we deduce the attempts to create a Palestinian state will be approaching ripeness when God severs them. He does this by bringing the "woes" pronounced on the nation that is the object of this prophecy, presumably the United States. The spreading branches he will hew away are the contrivances of the Palestinian Authority to spread into Israel's land.

(Isaiah 18:6 NIV) They will all be left to the mountain birds of prey and to the wild animals; the birds will feed on them all summer, the wild animals all winter.

After God takes the conclusive, forceful action to terminate the process about to come to fruition, the numerous carcasses of those God has cut down will be devoured by the carrion animals for an extended period.

Even so, the chapter ends on a very positive note, as we mentioned earlier. Could it be that whatever events take place here are also simultaneous to the liberation of the Temple Mount in Jerusalem? Verse 7 seems to imply that.

(Isaiah 18:7 NIV) At that time gifts will be brought to the LORD Almighty from a people tall and smooth-skinned, from a people feared far and wide, an aggressive nation of strange speech, whose land is divided by rivers-- the gifts will be brought to Mount Zion, the place of the Name of the LORD Almighty.

The nation which is the focus of this prophecy, once again identified here, will finally play a role of blessing to Israel. That nation will be singled out as the primary contributor of gifts designated for the Temple.

Let's tie it all together in a what is sure to be a controversial proposition: This prophecy may be speaking of the US, in conjunction with actions taken that will result in an Israeli victory over the Palestinians. As the process to create a Palestinian state appears to be approaching consummation, God takes forceful action to thwart it. Something that for all appearances is a nuclear attack hits the US. This great calamity upon the "land of whirring wings" puts an end to the process.. But afterwards, Christians and Jews in the US will bring gifts to the Temple Mount for the rebuilding of the Temple.

The prophetic book of Obadiah, though shortest in the Hebrew portion of the Bible, is no slouch in robust impact. Only 21 verses, it can be read in just a few minutes. To digest it properly, it may prove helpful to read it a number of times, from several different translations, asking the Lord for insight.

The theme of this book is the abuse of God's people, God's land, and God's Holy Hill, the Temple Mount in Jerusalem. The villain, the guilty party, will end up belittled, loathed, and devastated. Obadiah is a book of recompense and deliverance, ending with "the Kingdom will be the Lord's".

The object of the prophet's ire (actually, the Lord's ire) is Israel's twin brother Esau (Edom), and his physical and spiritual descendants. Obadiah accuses Edom of "violence against your brother Jacob." (v 10) This is not an isolated incident of violence, but systematic, repetitive, unrelenting violence. The JPS translation of verse 10 is, "For the outrage to your brother Jacob, disgrace shall engulf you, and you shall perish forever."

The book can be considered a formal indictment of charges against Edom, as well as their accomplices. The indictment stipulates the most severe capital offenses, with an equally severe sentence to be executed. Cruel, sadistic, maniacal, unconscionable, monstrous are the crimes of Edom against Jacob.

One of the first questions asked when examining a prophetic passage is to what time frame does the prophecy apply? Some of the oracles that the prophets of God received applied to near term events, others to far term. In the case of Obadiah, it is both, or more correctly, it is a vision that in one glance encompasses a broad period of time. The abuses accumulate over a long time, and the ultimate solution culminates in the establishment of God's rule on earth.

Visions that prophets were given are not restricted to a thin slice of time, but sometimes encompass a very expansive one. They saw events that were to occur over a long time frame in a single scene. This is especially evident in some of the Messianic prophecies, where events from both the first and second comings of Messiah are communicated in one prophetic scene.

In Obadiah, a very broad chronological perspective is portrayed, all the way from back to the time of the destruction of the first Temple, through to the time of the end. The indictment of Edom contains charges of crimes at various points along the way.

Some may be tempted to relegate the scope of the prophecy to only the ancient Edomites. But given the futuristic scope of some portions, it is clear it applies to modern "Edomites" as well. How do we know that Obadiah's vision was not just against the Edomites of his day, but something future, extending to our day and beyond? Verses 15-17 about the apocalyptic Day of the Lord, and recovery of the Temple Mount, verses 19-20, geographic references to land reclamation not yet achieved, and verse 21 about God's future rule from Mt. Zion make that very clear.

This book, though brief, contains what I believe are allusions to events as varied as the destruction of both Temples in Jerusalem by the Babylonians and the Romans, to the Islamic seizure of the Temple Mount, to Arab complicity in the Nazi Holocaust, to Palestinian terrorism, to the destruction of the Muslim power base in Saudi Arabia, to the Jewish repossession of the Temple Mount and all the land promised by God.

Who are the Edomites, in the modern setting? There are two ways to determine this. The first is by comparing other Scriptures, and the second is to examine the specific characteristics of this group of people.

The most compelling Scriptural evidence to identify the modern Edomites is found in Ezekiel 36:5. The first fifteen verses of that chapter give God's viewpoint of the preeminent issue of our day, the ownership and eventual disposition of what the world calls the "West Bank." Verse 5 describes a conspiracy between the nations of the world and "Edom" to misappropriate that land that God had granted to Jacob. Therefore, we can conclude that Edom, in the modern context, is the Muslim Arabs would wish to violently wrest Judea and Samaria away from the Jews.

The book of Obadiah is also closely related to the prophecy of Ezekiel 35, which is a prophecy against the same group of people. Unmatched in scathing intensity, Ezekiel 35 functions in tandem with chapter 36. The latter describes the conflict over Judea and Samaria, and the former describes the fate of those who tried to steal that land from the Jews. The parties and the issues parallel those in Obadiah.

Large chunks of Obadiah are repeated in Jeremiah 49, in the oracle against Edom there. I am of the opinion that when portions are repeated nearly verbatim in other places in the Bible, it is very significant, a reinforcement of the importance of that message. In this case, the context in Jeremiah is important, I believe, in regards to other events prophesied in that same section of text.

In Jeremiah 48-49, Edom and several other neighbors of Israel are addressed. These include Jordan, Syria, Iran, and Arabia, and portions of these prophecies await future fulfillment. This provides additional support to our understanding that portions of the Obadiah prophecy against Edom also await future fulfillment.

The core of the indictment, in the center of the book, is a vigorous sevenfold vitriolic accusation. In verses 12-14, the repetitive use of "you should not have" at the beginning of each charge, combined with a variation on "on the day of their disaster" at the end of each, gives the effect of a pounding jackhammer, a damning verbal drubbing.

Here is the final charge in that indictment against Edom: "You shouldn't have stood at the crossroads, killing those who tried to escape. You shouldn't have captured the survivors, handing them over to their enemies in that terrible time of trouble." (v 14, NLT)

When, during a terrible time for the Jewish people, a time of death, were the Arabs accomplices of the agents of death by not allowing Jews to come to their place of refuge?

In the 1930s and 1940s, the Jewish people faced the worse crisis in their history. Simultaneously, the Lord had been opening the doors to their Promised Land once again through the Zionist movement. But the British heartlessly slammed the doors shut at that most critical time, primarily because of the influence of the Arabs. Succumbing to political pressure and physical duress, the Brits did not allow Jews to enter into their covenant land, abandoning them to mass death in Europe under the Nazi scourge. Had it not been for Arab rioting and violence, the British would not have enacted those policies. Therefore, Edom was responsible for "killing those who tried to escape."

Obadiah's repetitive emphasis on "the day of their disaster", "day of their calamity", "day of their destruction", "day of their trouble", "day of their misfortune", "day of their ruin", "day of their anguish", does seem evocative of the Holocaust. It was utmost catastrophe the Jews suffered at the climax of their long period of calamitous exile, just prior to the repossession of their ancient homeland.

Though the Nazis were the chief slaughterers of Jews, the Arabs were accessories and accomplices. The Palestinian leader Haj Amin al-Husseini, mufti of Jerusalem, was the dastardly notorious agitator of violence against Palestinian Jews in the 1920s and 1930s. Later, seeing a potential ally for his homicide campaign with the rise of Hitler, Husseini played no small part in the Holocaust. Living in Berlin during the war, he became very chummy with Hitler. Husseini worked together with him on various efforts, encouraging him to more forceful ruination of the Jews. To cite the details of this would be too involved for this article, but Husseini's guilt has been well-documented, including the development of a Bosnian Muslim division of the Waffen SS he personally recruited for Hitler.

Recalling that Obadiah takes a long view of Edom's crimes over time, we understand that the brutal mistreatment of the Jews is not a recent phenomenon. The previous verse in the list of indictments says, "You shouldn't have plundered the land of Israel when they were suffering such calamity. You shouldn't have gloated over the destruction of your relatives, looting their homes and making yourselves rich at their expense." (v 13 NLT) The extended calamity, when Israel was expelled from their land, began in 70 AD, and ended with the Holocaust.

God takes issue with the way that Jacob's close relative gloated, plundered, and looted during the time of his exile. According to the Divine view, Israel never relinquished ownership of that land, even after such a long time of absence. The Palestinians, who even today continue to make illegitimate claim to Israel's property, are guilty of pillaging that which does not rightfully belong to them. They seized Israel's goods and lands, just as verse 13 says.

To summarize, here is a list of several detailed characteristics of the Edomites that match the Muslim Palestinians.

(1) Violence against Jacob (v 10) "For the slaughter and violence done to your brother Jacob, shame shall cover you, and you shall be cut off forever." (Obadiah 1:10 NRSV) "Because of the murderous history compiled against your brother Jacob..." (The Message) Is there a more fitting description than "slaughter and violence' for the way the Arabs have treated the Jews for decades, if not centuries?

(2) Celebrating disasters that befell the Jews (v 12) We have seen on this on our evening newscasts, the Palestinians partying in the streets after ghastly terror attacks. And even today, many Palestinians laud the Holocaust, wishing Hitler had finished the job.

(3) Handing over Jewish survivors in the day of their trouble (v 14) They did this in the 1930s and 1940s, forcing the British to enact laws of very little immigration during the mandate.

(4) "They entered the gates of my people" (v 13) The Palestinians took possession of land not theirs, including the Old City of Jerusalem for a time.

(5) Exhibiting an excessive arrogance, making them despised by people all over the world (v 2-4)

(6) Like an eagle (on the emblem of the Palestinian authority) (v 4)

(7) Gleefully, mockingly, reveling on God's holy hill - the Temple Mount (v 16) The Islamic preachers in the mosque there consistently spew out the worst kind of anti-Jew hate speech in their Friday sermons.

(8) Something symbolically called "Mount Esau" up on the Temple Mount - the structures there that represent the power of the Islamic deity (v 21)

(9) Israel is to finally recover much territory from them (v 19-20)

The illegitimate Palestinian claims are being made in the name of a fraudulent deity. Edom has become identified with the Islamic "god" named Allah, and this is also implied in the prophecy of Obadiah.

The evidence for this is the final verse. To quote from the JPS translation: "For liberators shall march up on Mount Zion to wreak judgment on Mount Esau."

What do we see here? Something called "Mount Esau" is up on the Temple Mount. But the Temple Mount will be liberated from this offending obstacle. Mount Esau is, I believe, the Dome of the Rock, and Al Aqsa Mosque. Some group of men will go up as liberators to "wreak judgment on Mount Esau." Those illicit edifices will be obliterated.

Mount Esau is physically located in what is today southern Jordan. But Mount Esau/Mount Seir is spiritually the evil enemy stronghold now on the Temple Mount. It is not the Temple Mount itself, but that last verse says that warriors will ascend the Temple Mount to "wreak judgment" on Mount Esau, that is, eradicating those offensive structures from God's Holy Hill.

If Mount Esau is the Islamic "holy places", this gives us clues about understanding other aspects of Obadiah. Another ally of the Palestinians, one that exerts a great deal of influence on world affairs, is also apparently alluded to in the prophecy. The Stone Edition Tanach translates verse 9 as "Your mighty ones to the south will be broken, so that every man will be cut off from the Mountain of Esau by the slaughter."

Who are the mighty ones to the south? The Saudis, keepers of the so-called "holy cities" of Mecca and Medina. They are called "mighty ones" because of their political and financial clout from the sale of oil. Since the 1920s, they have operated a scheme of virtual extortion of the Western world, forcing powerful nations to fall in line with their demands.

In verse 9, most translations don't say "south", they say Teman, which means south. Surprisingly, in Islamic theology, Teman is associated with Medina, one of their holy cities. It does not matter that the historical connection is shaky at best, what matters is the Muslims themselves make the connection. So this reinforces even more the idea that this verse is referring to the Saudis, and to the power of Islam itself.

Recall that "Mount Esau", from v 21, is apparently Al Aqsa Mosque and Dome of the Rock. So, let me propose a paraphrase of v 10: "Your mighty allies in the south, the Saudis, will be broken, and every man will be cut off from Al Aqsa."

It is indeed the Arab Muslims who have seized the Temple Mount, and it is they have committed prolonged violence against "their brother Jacob." In fact, in verse 10, where the primary charge against Edom is leveled, the root Hebrew word for "violence" there is transliterated Hamas! Hamas is the Islamic Resistance Movement, the primary Palestinian terrorist organization. This play on words, which Obadiah did not know, but God did, demonstrates His condemnation of Islamic terror against Israel.

It is not just Islam that will be the object of God's judgment, it is the entire rebellious world. Immediately after the sevenfold list of charges against Edom, the verdict is read in verses 15 and 16. This verdict, on "all the nations", implies that the whole world is culpable in the crimes against the Jews.

"The day of the LORD is near for all nations. As you have done, it will be done to you; your deeds will return upon your own head. Just as you drank on my holy hill, so all the nations will drink continually; they will drink and drink and be as if they had never been." (Obadiah 1:15-16 NIV)

Notice the emphasis on the Temple Mount, "my holy hill". Because this is the place where God indicated His name would dwell forever, because it is the place from which the Son will reign as King (Psalm 2:5-7), and because the nations of the world have joined forces in their evil attempts to commandeer that place, they will drink the full portion of the cup of His vindictive wrath. In the end, they will be as if they never existed.

Verses 19-20 of Obadiah are a marvelous recitation of very specific geographic promises of land recovery. Much of this land still in the hands of the Arabs, including the Gaza strip, the West Bank, portions of western Jordan in both the north and south, and portions of southern Lebanon.

These are especially interesting because they do not coincide with Israel's ultimate borders, which will extend much farther than this. Therefore, we can conclude, and this is corroborated by other prophecies, that the very detailed land repossession described in Obadiah is an interim phase, prior to what we call the Kingdom age. It's my opinion that this will be accomplished in a massive Arab/Israeli war, perhaps very soon.

The utter annihilation of Edom visualized to Obadiah was such a shock to the prophet that when writing it down, overcome with the trauma, he interrupted himself to interject "Oh, what a disaster awaits you!" (v 5) Edom would be betrayed by allies, despised by the world, covered with shame, ransacked, pillaged, obliterated. Yet it is only through God's prosecution of long-standing crimes, and the execution of justice for those crimes, that Edom's fate is determined. It is not an unjust fate.

Obadiah is not all a message of doom, as expressed by the Message Bible: "But not so on Mount Zion--there's respite there! a safe and holy place! The family of Jacob will take back their possessions from those who took them from them." (v 17) Ultimately, Obadiah is a message of recovery, restoration, and dominion.