Has Gog been unleashed? (Zionist Militant DemoGOGy) Did the satanist Nazis invoke Gog of Magog? Thus the Holocaust, so then merge 1967-68; the 6 Day War and ‘Summer of Love’ etc. Such convergence globalized mammon, violence and immorality with a vengance and has permeated the nations as never before. We are a mess!
I surmise, HaSatan, and unleashed as Gog, was chained with an era of Jewish pacificism that produced a further textual record. For example,the Talmuds sprinkeld with flawed human opinions provokes much misinformation. They are not scripture, but pedogogical with theoretical posits, yet clearly are the target of antisemites who don’t understand its a depository for pedoGOGy; to compare it to scripture is apples and oranges.
Also the tighly controlled orality of Kabbalah, succumbed to Zoharism which frames the Jews as a sacred seed, this makes up the flaw of most of the Post - Maimonidean influenced Hassidim with a synthesis of many sources including Halahka and who is permitted the information. The process to textualize caused a conundrum and put such deep teaching in accessablility, misuse, and to its detriment.
The Talmud was put on trial by the Medieval church for many reason and is a complex history. Also because they misunderstood Jesus of Nazareth as Messiah Ben Joseph and read the false antichrist Jesus as Christianity’s founder which cannot be substantiated from proper Jewish interpretation and oral tradition. The anti-Talmud narrative is frankly a diversion, yet it is a real threat to the Jewish cultural gene pool and raises its ugly head in scapegoating. Certainly the current militaristic State of Israel does not help.
True Jacob (not those who say they are Jews and are not and the synagogue of Satan) suffered along with Thyratira under Rome and Byzantium and as dhimmis under Islam. Factions of Judaism reacting, but the lineage of Yeshua Sar Haphanim remained within its partial hardened klippot (husk) including the damage done by a member of Jesus family. How is this Yeshu Notzri Ben Stada perpetuating? Through Evangelical ‘easy believism’ and ‘cults of personality’!
Furthermore Gog now unleased rages on through globalization, the financial system and its political expressions funding the militrary arms complex. Religion is no exception!
We His collective church (Edah) must ‘Bring back the King” and heal the world for His Iron Rod Rule (a just ledger) to study war no more! The Messiah is at the gates of Edom (Rome) binding the wounds of the world one bandage at a time; individual conversion forms collective identity of the household of faith.
The imagery of treading the winepress (Isaiah 63:3) is commonly associated with judgment, but whose blood is being spilled? If we interpret this through the lens of the Cross, the grapes must not be ours—for judgment belongs to the Lord alone. Instead, the crushing of the grapes signifies His own shed blood, the Messianic fulfillment in Christ (Revelation 19:13, “He is clothed with a robe dipped in blood”). This is not the blood of war, but the blood He Himself shed for the redemption of mankind.
The Iron Rod (Psalm 2:9, Revelation 2:27, 12:5, 19:15) is not a weapon of brute force but the pen and ledger of His word—the law of truth, righteousness, and justice by which He reigns. A rod is used for correction and guidance, much like a shepherd’s staff (Psalm 23:4), and here, it represents His divine authority, not a call to violent uprising.
Thus, His coming is not one of destruction, but of truth and peace. If we read deeply, we understand that vengeance is the Lord’s (Deuteronomy 32:35, Romans 12:19)—not ours to enact. We are not called to wage war but to be His people of peace (Matthew 5:9, “Blessed are the peacemakers”).
To truly prepare for His coming, we must reject earthly vengeance and violence and embrace the justice of the Cross—a justice that does not spill the blood of others but calls all nations to reconciliation under His righteous rule.
During this period, Romanos I Lekapenos (r. 927–944) and his successors persecuted Jews and condemned the Bulgarian Church for tolerating heterodox sects. Meanwhile, Sviatoslav I of Kiev (r. 945–972) conquered Khazaria, marking the fall of a militant Jewish state.
According to the Standard Islamic Narrative (SIN)—as preserved in Chinese sources—the Islamic conquest of Jerusalem (600s) was initially framed as a messianic endeavor that ultimately diverged from its original intent, highlighting the complex interplay between religious eschatology and historical events.
Summary of Henry Malter’s “Saadia Gaon’s Messianic Computation” (1919)
Henry Malter’s study explores Saadia Gaon’s interpretation of Daniel’s prophecies, particularly his messianic calculations. Below are the key takeaways:
Saadia Gaon, in his “Emunot ve-Deot”, interprets Daniel 12:12, which states:
“Happy is he that waits and comes to the 1,335 days.” He explains that days represent years, leading to a 1,335-year timeline for redemption. His interpretation suggests that Israel’s independence lasted 890 years: 480 years before the First Temple, 410 years during the First Temple period, He then applies a formula where 1.5 times this total (445 + 890) equals 1,335 years, marking the period before redemption.
Scholars disagree on the starting point of Saadia’s 1,335-year period, leading to various end dates:
• Judah Loeb Ben-Zeeb, Zunz, Graetz: 964 CE
• A. Geiger: 988 CE
• M. Jost, J. Fürst: 1123 CE
• Guttmann: 1240 CE
• Isaac Abarbanel, Nahmanides, Gersonides: 1358 CE
• Rashi: 1397 CE
• Estori Farhi: 1403 CE
Malter suggests that Saadia Gaon was cautious, avoiding a specific starting date, making it difficult to pinpoint an exact end date.
3. Connection to Khazaria and Jewish History
- The conquest of Khazaria (969 CE) by Sviatoslav I of Kiev is sometimes linked to the timeline, as it marks the fall of a Jewish military state.
- Saadia Gaon’s writings may have influenced later messianic speculations, including those of the Karaites and Kabbalists.
4. The Controversial “968 CE” Date
- Some scholars argue that Saadia expected the Messiah around 968 CE.
- However, medieval and later Jewish scholars did not unanimously accept this interpretation, and Malter warns against assuming that Saadia explicitly fixed this date.
5. Saadia’s True Intent: Harmonizing Prophecies
- Malter argues that Saadia Gaon was more focused on harmonizing conflicting prophetic timelines in Daniel rather than setting a definitive messianic date.
- His goal was to affirm the certainty of redemption while leaving the exact timing ambiguous.
Conclusions & Implications
- Saadia Gaon’s messianic timeline was influential but open-ended—many later Jewish scholars adapted or reinterpreted his work.
- The idea of a 1,000-year “Messiah ben Joseph Millennium” could be connected to Saadia’s eschatological framework, though it was never explicitly framed that way.
- The Khazar collapse and Jewish dispersion may have been seen as part of this broader redemptive process, reinforcing the pacifist, stateless nature of later Jewish communities.
From a Christian eschatological perspective, the Jewish people are often seen as peripheral outside of the sealed 144,000 in Revelation (Revelation 7:4, 14:1). However, this assumption raises a critical question: while both Judaism and Christianity have preserved prophetic oracles, has the latter truly maintained a coherent eschatological tradition? Are Christians now the sole “keepers of the oracles” (Romans 3:2), uniquely entrusted with interpreting prophecy? I would argue not in an exclusive sense. Rather, the Book of Revelation itself provides a multi-layered, symbolic framework that can validate, rather than refute, Saadia Gaon’s perspective.
Likewise, Ezekiel’s prophecies—particularly regarding the Temple and Israel’s restoration—require spiritual interpretation, reinforcing the idea that the Millennium is a real, prophetic phase distinct from the final coming of Messiah ben David. This perspective does not contradict postmillennial thought but rather resonates with aspects of the postmillennial revival, which emphasizes the progressive establishment of Christ’s reign in history. Thus, rather than dismissing Saadia Gaon outright, we should recognize that his eschatological framework may have more to contribute to contemporary discussions than is often assumed.
The Binding and Release of Satan: A Contemporary Perspective
A natural objection to viewing the Millennium as already unfolding or distinct from the Messianic Age is the question: What about Satan being bound (Revelation 20:2-3)? If the Millennium is real, yet not strictly futuristic, how do we reconcile this with the apparent rise of evil in recent history?
Consider this: Militant Zionism peaked in 1967 with the Six-Day War, securing Jerusalem under Israeli control. The very next year, 1968, saw the Summer of Love, the explosion of the counterculture movement, and the mainstreaming of Satanism—marked by Anton LaVey’s growing influence and the Beast-system’s increasing grip on global culture.
Could it be that what many perceive as Satan being “unleashed” was a reactionary event—a desperate resurgence of deception in response to a shifting eschatological phase? If Messiah ben Joseph’s role was playing out in history, preparing the way for a deeper restoration, did the Beast system accelerate its agenda to counteract this? Are there two Millenniums. The one that was from around AD 960 – AD 1960s and then next thousands year is the Messianic age of Messiah Ben David?
Early Medieval Period (10th–12th Century)
970 – Byzantine Emperor John I Tzimiskes relocates 200,000 Armenian Paulicians to Philippopolis (Plovdiv, Bulgaria), strengthening Balkan dualist movements.
986 – Khazar emissaries, adhering to Judaism, unsuccessfully attempt to convert Vladimir I of Kiev.
1018 – The Bulgarian Empire is annexed by the Byzantine Empire.
1054 – The Great Schism divides Roman Catholic and Eastern Orthodox Christianity, leading to persecution of various dissenting groups, including Sabbath-keepers.
1057–1075 – Cathar Patarenes (a dualist sect) spread to Milan.
1060–1075 – The Diocese of Bosnia emerges, influenced by Bogomilism (a dualist, anti-clerical movement).
1119–1312 – The Knights Templar, sometimes described as having both Christian and Islamic influences, rise and fall.
High Middle Ages (12th–14th Century)
1143 – Catharism is recorded in Cologne, Germany.
1180s – Chronicler John Kinnamos describes the Galycians as practicing Mosaic law, possibly referring to Jewish or Judaizing Christian groups.
1185–1396 – The Paulician Alevi Asen dynasty establishes the Second Bulgarian Empire, incorporating Bogomil influences.
1308–1323 – Dominican Bernard Gui, Inquisitor of Toulouse, writes manuals on persecuting Cathars.
1310 – Bohemian Brethren emerge; reports claim up to one-quarter of Bohemia observed the Seventh-Day Sabbath.
1350 – The last remnants of Catharism are extinguished in Occitania (Southern France).
Late Middle Ages & Early Reformation (14th–16th Century)
1328–1384 – John Wycliffe, English theologian, challenges Catholic doctrines and influences later Lollards.
1370–1415 – Jan Hus, inspired by Wycliffe, leads the Bohemian Reformation.
1390–1460 – Petr Chelčický, pacifist theologian, lays groundwork for the Hussite and later Anabaptist movements.
1420s–1430s – The Hussite Bible is translated into Hungarian.
1470–1491 – Zacharias (Zakharia), a Jewish teacher in Russia, leads a Judaizing movement, which is later suppressed by Ivan III in 1491.
1494–1536 – William Tyndale, early English Bible translator, influences Protestant reformers.
Radical Reformation & Rise of Anabaptists (16th–17th Century)
1496–1561 – Menno Simons leads the Mennonite movement (pacifist Anabaptists).
1525 – The Swiss Brethren, the first Anabaptists, emerge.
1500–1536 – Jacob Hutter, founder of the Hutterites, promotes communal Christian living.
1530s – Oswald Glaidt and Andreas Fischer, early Seventh-Day Anabaptists, are active.
1600 – The Seventh-Day Men, a Sabbath-keeping movement, arises in England.
1607 – John Smyth, an English separatist, founds an early Baptist congregation.
1614 – Hamlet Jackson establishes the Mill Yard Seventh-Day Anabaptist Church in England.
1628–1650 – Theophilus Brabourne, Henry Jesse, and Peter Chamberlen defend the Seventh-Day Sabbath within the Baptist tradition.
1660 – Martyrs Mirror, documenting the persecution of Anabaptists, is published by Thieleman van Braght.
1664 – Stephen Mumford, a Seventh-Day Baptist, flees to America and establishes the Newport Seventh Day Baptist Church.
1689 – The London Baptist Confession of Faith denies the necessity of the Seventh-Day Sabbath.
The Great Awakening & American Religious Diversity (18th–19th Century)
1703–1791 – John Wesley, influenced by Moravian Anabaptists, founds Methodism.
18th Century – Calvinist and Arminian Evangelicals, including George Whitefield, shape American Christianity.
1776 – The American Revolution, sometimes called the Presbyterian Rebellion, fosters religious pluralism.
1844 – Rachel Harris Oaks Preston, a Seventh-Day Anabaptist, converts Frederick Wheeler, indirectly influencing the Seventh-Day Adventist movement.
The so-called dualism attributed to groups like the Cathars or Bogomils is often a misrepresentation. Rather than rejecting the material world, they sought spiritual purity, aligning with Paul’s teaching in Ephesians 6:12—that the true struggle is not against flesh and blood but against spiritual corruption. Their emphasis on moral integrity and separation from worldly sin reflects Jesus’ call to be in the world but not of it (John 17:14-16) and Paul’s teaching on the battle between flesh and spirit (Galatians 5:16-17). It is my opinion, thatt rather than heretical dualists, they were seekers of a restored, uncorrupted faith in the tradition of the earliest disciples.
“This is your Messiah!
The donkey upon which he rides.”
This legacy of religious and political division was further cemented by the Westphalian order and the rise of the House of Orange in 1688, which laid the groundwork for the ideological split between the Christian Right and the Progressive Left. Yet, despite these tensions, religious pluralism flourished in the original 13 Colonies, where diverse Christian groups found refuge: Pennsylvania (Quakers and Anabaptists), Rhode Island (Baptists), Maryland (Roman Catholics), New England (Congregationalists), and Virginia (Presbyterians). This early denominational landscape became the first layer of America’s “Christian Nation” temptation, balancing faith, freedom, and political identity.
… and all those forgotton before the throne.
However, there is a key question—does this create a prophetic gap or a misalignment of categories?—is crucial. The gap is not necessarily a contradiction, but rather a difference in sequencing between Jewish and Christian expectations:Christianity sees Messiah ben David as already inaugurated (through Jesus’ first coming) but awaiting fulfillment in His second coming.
Judaism still awaits Messiah ben David, often interpreting the Messiah ben Joseph concept as a preparatory figure (e.g., suffering servant, military leader).
Zionism, Israel, and the Land’s Redemption
If Messiah ben Joseph’s role is preparatory, then perhaps the modern State of Israel is not the final fulfillment of biblical prophecy but rather a transitional phase leading to true restoration. This raises an important question: Is the collapse of Zionism a necessary step toward the land’s purification, or is its transformation into something greater the true prophetic trajectory?
Isaiah 19:23-24 envisions a reconciled Middle East, where Egypt, Assyria, and Israel unite in worship, forming a blessing upon the earth. This vision directly challenges both Christian and Jewish nationalist eschatologies, which often assume an exclusive or militarized restoration. Instead, Isaiah’s prophecy points toward a spiritualized, just, and unified future—one that transcends ethnic and geopolitical divisions.
Furthermore, history provides a striking example: the Copts of Egypt and the Assyrians (Asyriani), both of whom belong to the miaphysite Christian tradition, have preserved their faith for centuries without resorting to conquest like political Zionism. These ancient Christian nations never took up the sword to establish their place in the land, yet they have endured and remained a witness under Islam—a model perhaps closer to the kingdom vision than modern nationalistic movements.
Heavenly Jerusalem or a Restored Earth?
Does redemption ultimately transcend geopolitics? Are we now destined for the Heavenly Jerusalem (Revelation 21:2), where our King awaits, or does the biblical vision include a restored, reconciled earth? If the ultimate fulfillment of prophecy lies in the heavenly city, then ethnic divisions, nationalistic claims, and rigid literalism in eschatology become distractions rather than focal points.
However, this does not negate the land’s spiritual and prophetic significance. Romans 8 reminds us that creation itself groans for redemption, suggesting that restoration is not merely spiritual but also material—a renewal of both heaven and earth (Isaiah 65:17, Revelation 21:1). Yet, eschatology must never become an excuse for violent vindication, territorial conquest, or escapism.
Instead of a future dictated by earthly power struggles, biblical eschatology points toward a cosmic transformation, where divine justice prevails over geopolitical ambition, and the nations find unity in Christ rather than perpetual conflict over land.
The Beast System, the Unveiling of Gog, and the Grand Deception
If we are indeed witnessing the progressive unveiling of Gog and Magog, then modern Zionism’s trajectory, particularly in the post-1967 expansion, demands scrutiny—not out of hostility, but as a theological and geopolitical inquiry. Are we seeing a manipulated conflict that serves deeper, hidden interests?
Kennedy’s Warning and the Shift in Power
John F. Kennedy opposed Israel’s nuclear program, recognizing the dangers of an unchecked, secretive nuclear state in the Middle East. His assassination in 1963 left a vacuum, and after his death, Israeli nuclear ambitions continued unchecked—a development that would later shape Middle Eastern power structures and global conflicts.
During the Carter and Clinton administrations, some restraint existed regarding unchecked Zionist expansion, yet these periods were marked by cycles of instability that often resulted in reinforcing hardline policies.
Yitzhak Rabin’s assassination in 1995 came precisely at a moment when peace negotiations had momentum. His death shattered that fragile possibility, paving the way for an era of aggressive expansionism and militarization under Netanyahu.
Netanyahu’s Rise and the Strategy of Radicalization
When Netanyahu came to power, he reframed the Palestinian conflict, not as a territorial dispute, but as a civilizational struggle, aligning with global systems of control that have vested interests in perpetual conflict.
Rather than seeking de-escalation, his administration used military actions and settlement expansion to inflame tensions, pushing Palestinian groups toward radicalization.
Meanwhile, a broader global security apparatus, including Western intelligence agencies and Middle Eastern powers, played their own roles in shaping the emergence of jihadist groups.
Yet, one of the greatest geopolitical mysteries remains:
Why Have Al-Qaeda and ISIS Never Made Israel a Primary Target?
Al-Qaeda, ISIS, and related radical groups have waged war across the Middle East, targeting regimes they consider “apostate” and confronting Western military forces. Yet, Israel has never been their central battlefield, despite their rhetoric against Zionism. This raises a serious question:
Are these seemingly opposed forces—militant Zionism and radical jihadism—actually two sides of the same geopolitical game?
Does the Beast system thrive on perpetual war, ensuring that no true resolution occurs, only continued cycles of destruction that justify military-industrial expansion and global surveillance?
If so, then Gog is not merely a nation or leader—it is a system. A system that feeds on division, manipulating nations and people groups against each other, all while advancing an unseen agenda.
Gog as a Spiritual and Political Power: The Grand Unveiling
Ezekiel’s prophecy in Ezekiel 38-39 presents Gog as a leader of a great northern coalition that moves against the people of God. Traditionally, many have interpreted this as a military invasion, yet what if Gog represents something far more insidious—not merely a physical army, but a global system of deception? A Beast system that thrives on conflict, orchestrating false wars and alliances to maintain control. A spiritual deception, where the nations are drawn into endless cycles of hatred, revenge, and division, rather than seeking the justice and peace of the Messianic Age.
Could it be that Gog is being unmasked, not in a conventional battlefield scenario, but through the exposure of the structures that sustain global deception? If Israel’s role in prophecy is not yet complete, then modern Zionism may be a precursor rather than the final fulfillment—a political structure that must be refined, transformed, or even dismantled before true restoration. The final conflict is not just territorial—it is theological, moral, and spiritual.
The Heavenly Jerusalem vs. Earthly Power Struggles
If the Beast system thrives on earthly power struggles, then the counter-kingdom of Christ is not of this world (John 18:36). The Heavenly Jerusalem (Revelation 21:2) is not merely a physical location but the reign of divine justice, truth, and righteousness.
Gog and Magog represent the last attempt to unite the nations in deception, pulling them away from the true Kingdom, into another false order. The final war is not fought with weapons but with truth, as the Word of God—the sword from His mouth (Revelation 19:15)—exposes the lies of the Beast.
This leads to the critical question:
Are we now in the moment of unveiling—where the systems of deception are being revealed before the final act of divine justice?
A Call to the Nations: The Unmasking of the False Order
If we are entering the period where deception is being exposed, then the call to the nations is clear: Jewish, Christian, and Muslim communities must move beyond geopolitical entanglements and recognize the deeper reality: the Kingdom of God is not bound to earthly nationalism. The manipulation of nations by the Beast system must be called out for what it is—a deception designed to divide and destroy, rather than restore and redeem. The true Messianic Age is one of peace, truth, and divine justice—not of conquest, radicalization, or unending conflict.
The collapse of the Beast system is inevitable. But the question is:
Will the nations see through the deception before it is too late?
Final Thoughts
The denominational structures that emerged from 19th-century postmillennialism carried enough momentum to sustain themselves through much of the 20th century. However, the cultural upheavals of the 1960s—particularly the Summer of Love and the rise of the Jesus People Movement—coincided with the explosive growth of dispensational theology, particularly through Calvary Chapel and similar movements. This shift fueled an evangelicalism that often interpreted the Bible through the lens of current events, reinforcing a Zionistic eschatology that left little room for covenantal or theonomic considerations.
In reaction to the shallow doctrinal grounding of much of modern evangelicalism, the last 50 years have seen a Reformed resurgence that has sought to reclaim theological depth. Now, as we reassess the paradigms inherited from post-Reformation Christianity, the revival of postmillennial thought offers a fresh opportunity to rethink our eschatological framework—not through the industrial optimism of the 19th century, but through a commitment to Christ’s kingdom advancing in history, grounded in biblical law and covenant faithfulness. This moment calls for careful re-evaluation, not just of eschatology, but of the theological assumptions that have shaped modern evangelicalism.
The Call to Action: A Living Eschatology
Thus, our eschatological focus must be ethical: Not in violent retribution, not in passive waiting, but in transforming the world where we are—to “bloom where we are planted.”
If we truly believe in His return, we must take every thought captive (2 Corinthians 10:5) and work in both individual and collective ways to make the world a place of justice and peace. The blessed hope does not remove us from responsibility—it deepens it. And if, one day, we meet Him in the air, then perhaps “space is the place”—not as an escape but as an expanded vision of what it means to be part of His cosmic Kingdom.
