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When it comes to books devoted to eschatology in general and the Rapture specifically, they often either read like a formal academic argument written solely for the benefit of scholars or employ the use of fiction to avoid directly handling the underlying biblical text. As with Jacob's previous books and exhaustive list of sermons covering nearly every area of theology, Harpazo presents the doctrine of the Rapture and Resurrection in the strictest biblical sense possible, leveraging the handling of Scripture in the same manner as passed along to us by Christ through the Apostles and Early Church of the 1st century.
Often the typical format of such books is to spend more time explaining and refuting all the positions the author does not subscribe to rather than focus exclusively on what they believe and have derived from Scripture. Harpazo may be unique in the complete absence of charts and seemingly endless trips to sidebars to constantly compare alternate interpretations the author does not subscribe to in the first place. Jacob was asked to continue to employ in an expanded book format the same exegesis of Scripture which is present in all of his teachings regardless of whether or not they are eschatological. After all, "The Apocalypse" means "unveiling", and that "lifting of the curtain", so to speak, as we approach the ever nearer Return of Christ is the Holy Spirit's revelation of Scripture as already given, not a new opinion by man.
The Gospels are clear that immediately in the wake of His Resurrection, Christ not only imparted the Holy Spirit to His disciples, but directly instructed them in how He was the fulfillment of the whole of Scripture. (Lk. 24:27, 44-45) In other words, the interpretation of all of God's Word, every Book of the Old Testament included, was re-cast as Christological, having not just a literal, primary meaning for the times any Scripture was originally given, but an added meaning for either Christ's First Coming, Second Coming, or both. Like every doctrine and theology, the Rapture and Resurrection are illustrated through many scriptural people, places and events throughout the whole of God’s Word and not simply limited to a single biblical reference.
Using the Early Church hermeneutics of typology to illustrate and illuminate doctrine, Jacob shows how there are many raptures and rescues in Scripture which combine to teach what is going to ultimately take place in the Parousia—the Second Coming of Christ. Likewise, there is a wealth of similar events and patterns throughout Scripture which teach us what to expect from related issues such as the Two Witnesses, the role of the 144,000 and Israel yet to come, the pattern of judgments in Revelation and how they actually replay Old Testament and historical parallels, and a wealth of other such End Times teachings already established in the canon of Scripture.
Jesus Himself established this hermeneutic by categorically teaching that the Last Days would be realized in the character of the days of Noah as well as Lot. The Apostles in their writings not only confirmed these specific examples but built upon them. The question for believers in the Last Days is not whether or not some kind of "new" revelation or word from God has been revealed, but how what has already been given is, in these final hours, being unveiled to believers by the Holy Spirit. What Daniel was told to seal until the end, John was told would be ultimately unsealed.
Some of the chapter titles in Harpazo will sound familiar to those already acquainted with Jacob's teachings, but he has never tied everything together overall to this degree before. This book is not about creating another End Times chart, but making a good faith effort to draw together in one place what the whole counsel of God's Word is teaching not just for a single event or prophetic fulfillment, but the overall doctrinal basis by which believers are supposed to act and behave according to His Word.
- Sales Rank: #169092 in eBooks
- Published on: 2014-10-10
- Released on: 2014-10-10
- Format: Kindle eBook
Most helpful customer reviews
24 of 24 people found the following review helpful.
Ahaziah between 6 & 7
By William Struse
Few subjects related to Bible prophecy stir our hope, imagination and passion like Harpazo, the catching away of believers. Some believe this catching away or "rapture", as is it is commonly called today, takes place before any of the events described in Revelation. Others believe the Harpazo takes place at the end of the tribulation just before the Millennial reign of Yeshua. Then there are those like Mr. Prasch, the author of this book, who believe the Harpazo takes place during the tribulation period described in Revelation but before the wrath of YHWH is pour out upon the earth.
In reading this book it becomes apparent that Mr. Prasch has an exceptional grasp of the Biblical record with a special gift for describing the typology and symbolism of the past and future events of the prophetic record. Have you ever read a book about the parallels between Joshua (Yeshua) and Zerubbabel and the two witnesses of Revelation? Or have you ever had described to you the Harpazo typology of Enoch, Noah, Lot, Rahab, Elijah, Stephen, John and Paul, not to mention many more beautify examples Mr. Prasch illustrates from the Biblical record? Well you will find this type of serious scholarship in Harpazo: The Intra-Seal Rapture of the Church.
One of the most fascinating parts of the book for me, yea its central premise, is that the Harpazo (Rapture) takes place in a pause or interlude between the 6th and 7th seals of Revelation. Mr. Prasch goes on to show similar interludes between 6th & 7th trumpets and bowls.
In my opinion Mr. Prasch gives a wonderful example of this symbolism in his description of the events related to the conquest of Jericho. Joshua, the OT, Yeshua was commanded to march around Jericho once every day for 6 days. Then on the 7th day he was commanded to march around 7 times. It was at this point between, the 6th & 7th day, that Rahab and her family were hidden in their house and they were subsequently spared the destruction during the 7th day. Also interesting to note is that in total the Yow'bel (Jubilee) ram's horn trumpets were blown 13 times during those 7 days. This same Yow'bel trumpet was blown when YHWH gave the law at Sinai (50th day) and the next 13 times Yow'bel is mentioned in the Bible it refers to the Yow'bel instruction of Lev. 25. Harpazo by the way is mentioned 13 times in the New Testament.
Though not mentioned in this book there is some additional NT support for Mr. Prasch's premise. For centuries scholars have argued about the lineage of Yeshua in Matthew 1. Those who have looked at this closely know that it is a most unusual arrangement of Yeshua's ancestors. Most unusual is the fact that is purposely arranged in the three groups of 14 generations. When this arrangement is laid out as described in Matthew 1 an obvious design become apparent. The first two groups have 14 generations but the final group only has 13 generations. Yeshua is the 13th generation in that group. Symbolically he becomes the 14th upon his resurrection. But there is more wonderful symbolism.
Matthew purposely left out 4 kings making two "interludes" or gaps in the 2nd grouping of Yeshua's generations. The first interlude takes place between the 6th & 7th generation and the second interlude between the 13th & 14th. Anyone care to guess the name of the first king left out between the 6th & 7th generation? The first king left out of Yeshua's lineage is named Ahaziah. Ahaziah means "YHWH takes possession", seizes, grasps or catches. In keeping with Mr. Prasch's premise regarding the 7th seal beginning the 7 trumpets, Matthew 1 gives 7 generations between the 1st and 2nd interlude.
The gap or interlude between the 13th & 14th generation is just as awesome. Mathew represented Yeshua as the 13th generation thus by implication becoming the 14th when he rose from the grave (thus completing the list). The missing name in the 2nd column, between the 13th and 14th generation is Jehoiakim. Jehoiakim means "YHWH raises up". YHWH did indeed "raise up" Yeshua the 13th generation to become the 14th. I believe this symbolism is in keeping with the Biblical idea that Yeshua came the first time as a "suffering servant" (13) and after an interlude will return as a conquering king sitting upon the throne of David (14).
In the first column of Matthew 1 interestingly king David is the 14th generation. David's name also has a value of 14. With Yeshua as the 13th generation there are 41 names in the Matthew 1. (41 is the 13th prime) With Yeshua as the 14th generation as well there are 42 names in Matthew 1 (6x7).
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There are a couple of points of respectful disagree I have with Mr. Prasch. As I have previous described in my review of his book Shadows of the Beast, I believe Mr. Prasch's premise regarding Daniel 9 is based upon several erroneous assumptions. Thought I do not believe this is damaging to his position on the intra-seal rapture it does have implications for how we view the chronological framework of Revelation and Daniel as it relates to the so called 7 year tribulation and other end time events. (I would refer you to my review of Shadow of the Beast for further explanation of my disagreement.)
Another minor point of disagreement which I think worth mentioning is related to the typology of Joshua (Yeshua) and Zerubbabel and the two witnesses of Revelation. The reason I think this is worth mentioning is because when this clarification is made it further strengthens Mr. Prasch point concerning the typology between Joshua and Zerubabbel and the witnesses of Revelation. The following is a quote from location 9612 on my Kindle:
"The absence of the holy ark from the Second Temple meant the Shekinah - that is, the Holy Spirit, was not present as He was in Solomon's Temple."
In a previous part of the book Mr. Prasch shows how Ezekiel described the departure of the Shekinah from the temple and Jerusalem. He points out in the quote above that he does not believe the Shekinah returned to Jersualem or the temple. What is fascinating to see is that in fact YHWH did come back to Jerusalem "with mercies" at a very important point in the 2nd temple era.
As Mr. Prasch very eloquently describes, Joshua and Zerubbabel let the efforts to rebuild the 2nd temple. Cyrus first gave a decree in 536 which allowed the repatriation of Judah and Jerusalem and the rebuilding of the temple. For the next 17 years the people spent their efforts building their own houses and neglected the house of YHWH. Then a very important event took place. YHWH commanded the people to "return and build" the temple. This "commandment" was witnessed by both the prophets Haggai and Zachariah. It was also recorded by Ezra 6:13-14. Here is the "commandment to restore and build" from Zechariah 1:16
Zechariah 1:12-16 12 Then the angel of YHWH answered and said, O YHWH of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years?..... 16 Therefore thus saith YHWH; I am returned to Jerusalem with mercies: my house shall be built in it, saith YHWH of hosts, and a line shall be stretched forth upon Jerusalem.
In context this was the 2nd year of Darius "the Great" Artaxerxes (520BC.) YHWH states it's been 70 years but he has now returned to Jerusalem with mercies. He goes on to command the Jewish people to build his house and Jerusalem. What is so fascinating is if you count back 70 years this takes us to 590 BC and the 6th year of Ezekiel when he saw the "glory" of YHWH depart the temple and Jerusalem. (Eze. 8-10)
Ezekiel 8:1 And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord YHWH fell there upon me.
Before reading this book I had never considered the typology between Joshua and Zerubabbel and the two witnesses of Revelation. It's awesome to realize that all the prophecies of Zechariah concerning Joshua (Yeshua) and Zerubbabel bringing forth the headstone, of the Branch and the other Messianic symbolism mentioned, all followed the very year when YHWH returned to Jerusalem with mercies and commanded the Jewish people to "restore and build Jerusalem". This commandment by YHWH is in fact the very word, witness by the both Zachariah and Haggai and record by Ezra, to which Daniel 9 refers and we know as the countdown the Messiah. What then were those words YHWH spoke to Zerubabbel:
"Zechariah 4:6-7 ......This is the word of YHWH unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith YHWH of hosts. 7 Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it.
Indeed many centuries later it was not by Zerubbabel's "seed" or power but by the Spirit of YHWH that Joseph, the husband of Mary, the distant grandson off Coniah and Zerubbabel, brought for the Headstone, Yeshua. (Matthew 1)
I do not have the space to describe the many other wonder examples Mr. Prasch brings to life in this book, nor the many additional scriptural examples which support his premise. I would encourage any serious student of Bible, any believer who yearns for the return of Yeshua, to get this book, read it, and then open your Bibles and "see if these things be so". Maranatha!
17 of 17 people found the following review helpful.
Like it or not - it makes sound sense
By HoneyBee
The definitive book on the rapture that puts the rest in the shade as an exegetical, rational and scholarly work, written in Prasch's inimitable style (!)
Like it or not, once you read this and check it out for yourself, you will be in no doubt that the intra seal harpazo timing makes more sense than any other view.
With a consistent, systematic and LITERAL reading of the scriptures, the imperative to fill your lamp with oil was never quite so urgent.
20 of 21 people found the following review helpful.
A Different, But Scriptural Look at the Rapture
By PlainLeeNoOne152
Jacob Prasch tell the truth about the Rapture. Where most people in the western world use eisegesis to read "between the lines" and read into the Bible from a western perspective, what they want to hear, Jacob Prasch exegetically looks at scripture with the Jewish mindset it was written from to get what is actually there. He explains the perspective of the Jewish writers of the Bible which is so important to proper understanding of the Scriptures. If you don't understand the culture and mindset of the writer, you're not going to properly understand what he's saying. God wrote the Bible, but He used Jewish men within a Jewish culture to do it. Jacob Prasch explains all of this, revealing things the western mind didn't know was there. His Jewish background, his education, and his years of living and raising his family in Israel, qualify him to understand the Jewish mindset, and his reliance on the Holy Spirit allows him to explain what Scripture that can be explained thus far. Unlike writers of many commentaries, Jacob recognizes that without the progressive revelation of the Holy Spirit as events happen, there's no way to have all the answers until the very end, and he does not make dogmatic statements on what he doesn't fully understand. But he understands more than the typical western student of the Scripture. This is a must read for all serious students of the Bible.
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