THE FINAL WEEK: OUTLINE OF THE SEVEN-YEAR TRIBULATION PERIOD

 

“The Midpoint Confrontation

When Man Exalts Himself, God Responds in Power”

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1. Israel’s National Restoration (Ezekiel 36–37)

• Israel regathered in unbelief (1948).

• Dry bones prophecy fulfilled in national rebirth.

• Spiritual awakening still future — to occur after great shaking (Ezek. 37:14).

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2. The 7-Year Covenant with Many (Daniel 9:27)

• Antichrist confirms a peace covenant with Israel and “many” nations.

• Israel lives under false peace — trusting in political safety instead of divine covenant.

• “They have healed the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace.” (Jeremiah 6:14; cf. Ezekiel 13:10).

• This begins the 70th Week of Daniel.

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3. First 3½ Years — The Era of False Peace and Global Witness

🌿 The Two Olive Trees and Two Candlesticks (Revelation 11:3–4)

• Represent the Gentile Church and Messianic Jews, anointed to testify of Christ.

• Their unified witness fulfills Romans 11 — “the root and the grafted branches” together.

• Empowered evangelism sweeps the earth (Matthew 24:14; Joel 2:28–32).

• The 144,000 Jewish witnesses (Revelation 7) serve as catalytic messengers.

🕊️ Temple Rebuilt and Covenant Strengthened

• Temple worship restored under Antichrist’s political cover.

• Israel thrives economically — exporting gas, minerals, and technology.

• The world admires Israel’s stability and wealth, unaware of looming judgment.

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4. The Midpoint — The Abomination of Desolation (Daniel 9:27b; Matthew 24:15)

• Antichrist enters the rebuilt Temple and proclaims himself as God (2 Thessalonians 2:3–4).

• This act fulfills Satan’s ancient desire: “I will be like the Most High.” (Isaiah 14:14).

• God, who declared, “My glory will I not give to another” (Isaiah 42:8), now rises in judgment.

• The “man of sin” crosses the divine line — triggering the wrath of God.

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5. The Gog–Magog Invasion (Ezekiel 38–39)

• Occurs in the middle of the 7-year period, after Israel’s false peace is shattered.

• Motivated by greed (Ezekiel 38:12): to take spoil — gas, technology, and mineral wealth.

• Coalition led by Gog (Russia) with Persia (Iran), Togarmah (Turkey), and others.

• As the Antichrist claims deity, God demonstrates His supremacy:

  • “Fire, hail, brimstone, earthquake” — direct divine warfare.

  • Nations recognize His glory; Israel witnesses God’s intervention firsthand.

• This invasion is the earthly sign of heaven’s response to the Antichrist’s blasphemy.

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6. The Pre-Wrath Rapture (Immediately After the Abomination & Invasion)

• As the Antichrist enthrones himself, persecution of saints peaks (Matthew 24:21–22).

• “Immediately after the tribulation of those days” (Matthew 24:29–31) — cosmic signs appear.

• The 6th Seal opened — the sun darkened, moon as blood; men hide from the face of the Lamb (Revelation 6:12–17).

• The Rapture occurs here — at the midpoint — just before the wrath of God begins.

  • The faithful are “caught up” (1 Thessalonians 4:16–17).

  • The dead in Christ rise first; the living saints join them in the air.

  • The Church and believing remnant of Israel are removed together — no believer left behind.

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7. Heavenly Events After the Rapture (While Wrath Unfolds Below)

✨ The BEMA Judgment of Believers

• Rewards distributed for faithful service (1 Corinthians 3:12–15; 2 Corinthians 5:10).

• Crowns of life, righteousness, and glory given.

💍 The Marriage Supper of the Lamb (Revelation 19:7–9)

• The glorified Church, now united with Christ, celebrates eternal union.

• Meanwhile, the wrath of God is poured out on earth.

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8. Earthly Events: The Wrath of God Begins (Trumpet & Bowl Judgments)

• The 7th Seal introduces the wrath (Revelation 8–9; 15–16).

• Earth suffers famine, plague, cosmic disturbances, and war.

• Humanity refuses repentance — “they repented not” (Revelation 9:20–21; 16:9–11).

• Babylon (religious and commercial system) collapses (Revelation 17–18).

• Global coalition prepares for the Battle of Armageddon.

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9. The Second Coming of Christ (Revelation 19:11–21)

• Christ descends with His glorified saints — heaven opens.

• The Beast and False Prophet are cast alive into the Lake of Fire.

• Israel’s national repentance and cleansing follow (Zechariah 12:10; Ezekiel 39:29).

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10. The Millennial Reign of Christ (Revelation 20:1–6)

• Satan bound for 1,000 years.

• Christ reigns from Jerusalem; the saints co-reign with Him.

• The knowledge of the Lord fills the earth (Isaiah 11:9).

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11. The Final Judgment & Eternal State (Revelation 20:11–22:5)

• Satan’s final rebellion crushed.

• Great White Throne Judgment.

• New Heaven and New Earth — eternal fellowship with God and the Lamb.

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🔔 Summary of Divine Chronology :

Prophetic Sequence	Timing	Key Scriptural Events
First 3½ years	False Peace & Evangelism	Two Olive Trees witness (Rev. 11:3–6)
Midpoint	Abomination of Desolation	Antichrist claims deity; Gog invasion; God responds
Pre-Wrath Rapture	Immediately after midpoint	Saints caught up before wrath
Second 3½ years	Wrath of God & Destruction of Babylon	Trumpet & Bowl judgments
Second Coming	End of 7 years	Christ returns with His saints
Millennial Kingdom	After Second Coming	1,000-year reign of Christ
Eternal State	Forever	New Heaven and New Earth

"He Has Arrived: Did Jared Kushner Fulfill the Prophecy of Daniel?"

 

What Is Happening NOW In Jerusalem Is EXACTLY What Jesus WARNED About

 

Unveiling the Prophetic Timelines through the Lens of Jewish Thought and Tradition

 

THE HEBRAIC MINDSET AND CULTURAL SETTING OF JESUS’ END-TIME TEACHINGS

Unveiling the Prophetic Timelines through the Lens of Jewish Thought and Tradition

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I. Introduction: Prophecy in a Jewish Frame

The Lord Jesus’ end-time messages were not Western philosophical predictions but Hebraic covenantal prophecies.
He spoke in mashal (parable), remez (hint), and sod (mystery), drawn from the prophetic vocabulary of Daniel, Isaiah, Ezekiel, and Zechariah.
Every prophecy of Christ concerning the end times is covenant-rooted, Temple-oriented, and community-directed — deeply embedded in the Jewish hope for tikkun olam (the restoration of all things).

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II. Key Prophetic Messages and Their Hebraic Settings

Below are the major end-time teachings of the Lord Jesus and their cultural-Hebraic dimensions:

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1. The Olivet Discourse (Matthew 24–25, Mark 13, Luke 21)

Cultural Context:

• Spoken from the Mount of Olives, the same ridge associated with the coming of Messiah (Zechariah 14:4).

• The discourse follows the Temple judgment pronouncement (Matthew 23:38: “Behold, your house is left unto you desolate”).

• Disciples’ question mirrors the Jewish expectation of Olam Ha-Ba (the age to come) and Yom Adonai (the Day of the LORD).

Hebraic Tone:

• Jesus used apocalyptic language typical of Hebrew prophets — cosmic signs (sun darkened, stars falling) are idioms for political and divine upheaval (Isaiah 13:10; Joel 2:31).

• “Birth pains” (chevlei Mashiach) refer to the rabbinic concept that the Messiah’s coming would be preceded by national and global travail.

• The fig tree parable was a Jewish idiom for Israel’s national revival (cf. Hosea 9:10; Jeremiah 24:1–10).

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2. Parable of the Ten Virgins (Matthew 25:1–13)

Cultural Context:

• Based on the first-century Jewish wedding custom.

• The bridegroom goes to prepare a place (John 14:2–3) — echoing ancient betrothal practices where the groom builds a chamber (chuppah) for the bride in his father’s house.

• The midnight cry symbolizes the shofar blast announcing the bridegroom’s arrival.

Hebraic Tone:

• Oil signifies the anointing and preparedness (cf. Exodus 27:20; Zechariah 4:1–6).

• The division between wise and foolish virgins reflects rabbinic teaching on watchfulness (shamar) — a moral state of readiness for the King’s return.

• The closed door recalls Noah’s Ark — the grace-period ending before divine judgment.

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3. The Parable of the Talents and the Pounds (Matthew 25:14–30; Luke 19:11–27)

Cultural Context:

• Rooted in Jewish rabbinic principles of stewardship (pekadon — entrusted property).

• Landowners often gave servants responsibilities during travel, symbolizing God’s delegation of His Kingdom affairs to His disciples.

Hebraic Tone:

• “After a long time” represents the Messianic delay understood in rabbinic eschatology (the tarrying Messiah).

• “Enter thou into the joy of thy Lord” alludes to the wedding feast (se’udat nissuin), a symbol of the Messianic banquet in Isaiah 25:6.

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4. The Sheep and the Goats Judgment (Matthew 25:31–46)

Cultural Context:

• Reflects Rosh Hashanah imagery — the day of judgment (Yom HaDin).

• Shepherding metaphors were common in Jewish prophetic literature (Ezekiel 34).

Hebraic Tone:

• Nations are separated as Israel’s shepherd separated sheep from goats.

• “The least of these my brethren” likely refers to Jesus’ Jewish disciples (representatives of the covenant people) and by extension all His faithful witnesses.

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5. The Days of Noah and Lot (Luke 17:26–30; Matthew 24:37–39)

Cultural Context:

• “As in the days of Noah” was a well-known Jewish idiom for moral decay and disregard for divine warnings.

• Both Noah and Lot represent righteous remnants preserved amid widespread apostasy.

Hebraic Tone:

• Eating, drinking, and marrying symbolize complacency toward divine judgment.

• The ark typifies Messiah as the refuge of the righteous, and Lot’s flight foreshadows divine extraction before wrath.

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6. The Parable of the Wedding Feast (Matthew 22:1–14)

Cultural Context:

• Based on the King’s Banquet — a royal covenant invitation ceremony.

• Refusal by invited guests mirrors Israel’s rejection of prophetic invitations through history.

Hebraic Tone:

• The wedding garment symbolizes righteousness imputed through covenant loyalty.

• The call to “compel them to come in” reflects Isaiah 55:1–3 and the Jewish inclusion of Gentiles in the eschatological Kingdom.

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7. The Coming of the Son of Man (Matthew 24:27–31)

Cultural Context:

• “Son of Man coming in the clouds” draws directly from Daniel 7:13–14 — a Messianic enthronement scene, not a weather event.

• “Clouds” symbolize divine presence and glory (Shekinah).

Hebraic Tone:

• Trumpet (shofar gadol) signifies the great ingathering of Israel (Isaiah 27:13).

• “Four winds” echoes the Diaspora gathering — both spiritual and national restoration.

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8. The Fig Tree Generation (Matthew 24:32–35)

Cultural Context:

• Fig trees symbolize Israel’s national and spiritual condition (Hosea 9:10; Joel 1:7).

• “When ye see the fig tree put forth leaves” references Israel’s rebirth and awakening in the prophetic timeline.

Hebraic Tone:

• “This generation” (genea) can denote a “race” or “people lineage” — affirming Israel’s survival until prophecy is fulfilled.

• The parable reassures covenant continuity amid global shaking.

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III. Hebraic Eschatology vs. Western Linear Thinking

Aspect	Hebraic View	Western/Greek View
Time	Cyclical (God’s appointed times repeat with fulfillment)	Linear (past-present-future as disconnected sequence)
Prophecy	Pattern-based (midrashic, recurring fulfillments)	Predictive, one-time events
Kingdom	Already–not yet tension	Future-only manifestation
Salvation	Communal and covenantal	Individual and personal
Messiah	Ruler, Redeemer, and Restorer of Israel	Ethical teacher and Savior of souls

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IV. Prophetic Timelines in the Jewish Feasts

Jesus’ teaching rhythm aligns with the Moedim (appointed times):

Feast	Prophetic Fulfillment	Cultural Meaning
Passover	Death of Christ	Redemption through the Lamb
Unleavened Bread	Burial of Christ	Sanctification and separation
Firstfruits	Resurrection	Hope of eternal life
Pentecost	Outpouring of Spirit	Empowerment for witness
Trumpets	Rapture / Awakening	Call to repentance
Day of Atonement	Israel’s national redemption	Judgment and mercy meet
Tabernacles	Millennial reign	Dwelling of God with man

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V. Conclusion: The Hebraic Heart of Prophecy

Every parable, symbol, and phrase of Jesus in His end-time discourses carries layers of Hebrew thought.
His message is not speculative apocalypse but covenantal restoration, where the Kingdom of Heaven reclaims dominion over the earth.
Understanding the culture, idioms, and Hebraic prophetic tone unveils Jesus’ words as divine timelines of hope — not fear — calling His Bride to watch, prepare, and occupy until He comes.

THE HEBRAIC MINDSET AND CULTURAL SETTING OF JESUS’ END-TIME TEACHINGS II Part 1

 

🌅 I. The Hebraic Framework of Jesus’ Prophetic Teaching

Jesus’ prophetic words are rooted not in Greek linear logic, but in Hebrew prophetic cycles — patterns of revelation–rebellion–judgment–restoration.
Every eschatological discourse of Jesus follows the prophetic rhythm found in Isaiah, Jeremiah, Ezekiel, Daniel, and Zechariah.

✡ Hebraic Features:

Aspect	Description	Example
Parallelism	Repeated images to emphasize divine certainty	Matthew 24 & Luke 21 share same pattern
Symbolic Imagery	Drawn from Old Testament prophecy	Fig tree, wedding, harvest, trumpet
Dual Fulfillment	Immediate (70 AD) and ultimate (end of age)	Matthew 24:2 → destruction of temple and final tribulation
Covenantal Context	Israel’s destiny and covenant renewal	Matthew 19:28 — “the regeneration of all things”
Apocalyptic Language	Hebrew idioms for divine intervention, not always literal destruction	“Stars falling,” “sun darkened” (Isaiah 13, Joel 2, Matthew 24)

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📜 II. The Major Prophetic Discourses and Parables of Jesus

1. The Olivet Discourse (Matthew 24–25; Mark 13; Luke 21)

Setting: On the Mount of Olives overlooking Jerusalem — a prophetic act recalling Ezekiel 11:23 (the glory departing eastward).

Theme	Cultural Context	Hebraic Meaning
Destruction of the Temple	The Second Temple stood as God’s dwelling; its fall symbolized covenant transition.	Fulfillment of Deuteronomy 28:49–52 and Daniel 9:26.
False Messiahs and Prophets	Many rabbis and zealots claimed messianic authority.	Mashiach expectation distorted by politics.
Wars and Rumors of Wars	Normal political conflicts; not yet the “end.”	Echo of prophetic birth pangs (chevlei ha-Mashiach).
Great Tribulation	Alludes to Daniel 12:1; speaks of covenant testing of Israel.	Tzarah Gedolah — the great trouble before redemption.
The Coming of the Son of Man	Drawn from Daniel 7:13–14; a royal enthronement vision.	The Messiah’s vindication, not mere “arrival.”
The Fig Tree	Common Hebrew symbol for Israel’s spiritual state.	Israel’s budding = restoration before the end (cf. Hosea 9:10).

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2. The Parable Trilogy of Watchfulness (Matthew 25:1–30)

Parable	Hebraic Context	Meaning
Ten Virgins	Jewish wedding custom: bridesmaids waited with oil lamps for the bridegroom.	Faithful readiness; oil = spiritual preparedness (ruach qodesh).
Talents	Wealth stewardship under a master’s absence.	Faithful service during Messiah’s seeming delay.
Sheep and Goats	Shepherding culture in Judea.	Final judgment separating true covenant keepers from false ones.

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3. The Parable of the Fig Tree (Luke 21:29–31)

• Cultural setting: Israel’s agricultural calendar — fig trees symbolized fruitfulness or judgment.

• Hebraic tone: Signifies tekufah (season or appointed time).

“When ye see these things… know that the kingdom of God is nigh at hand.”

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4. The Days of Noah and Lot (Luke 17:26–30)

• Cultural and Hebraic view: Noah = covenant preservation; Lot = deliverance from corruption.

• Meaning: Eschatological parallel — judgment and deliverance occur side by side.

• Jewish idiom: As it was in the beginning, so shall it be at the end (echoing Ecclesiastes 1:9).

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5. The Wise and Faithful Servant (Matthew 24:45–51)

• Setting: A household steward awaiting his master’s return — common Jewish household imagery.

• Hebraic message: Emphasizes emunah (faithfulness) and shamar (watchfulness).

“Blessed is that servant, whom his lord when he cometh shall find so doing.”

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6. The Parable of the Wedding Banquet (Matthew 22:1–14)

• Cultural context: Jewish wedding feasts symbolize the covenant meal (Isaiah 25:6).

• Prophetic tone: The invited guests (Israel) reject, so others (Gentiles) are called.

• Hebraic theme: Covenant inclusion and the righteousness of the ketubah (wedding garment of the covenant).

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7. The Parable of the Ten Minas (Luke 19:11–27)

• Setting: Delivered before entering Jerusalem, reflecting Jewish expectations of political Messiahship.

• Meaning: The nobleman (Messiah) goes away to receive a kingdom and return.

• Cultural note: Based on Herod Archelaus’ actual journey to Rome to receive kingship — a contemporary reference understood by the crowd.

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🔯 III. Hebraic Idioms and Imagery in End-Time Prophecy

Hebraic Expression	Literal Meaning	Prophetic Interpretation
“Birth Pangs of the Messiah” (Chevlei ha-Mashiach)	Labor pains before deliverance	Global tribulations preceding redemption
“Day of the Lord” (Yom Adonai)	Covenant reckoning day	Divine judgment and renewal
“Watch” (Shamar)	Stay alert, guard	Spiritual vigilance until the Master’s return
“Midnight Cry”	Time of judgment or announcement	Sudden unveiling of the Bridegroom
“Clouds of Heaven”	Shekinah glory presence	Theophany of divine power and authority
“Trumpet” (Shofar)	Call to assembly or war	Resurrection and divine announcement (1 Thess. 4:16)

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🕊️ IV. The Hebraic Timeline of Jesus’ End-Time Prophecies

Stage	Prophetic Focus	Scriptural Base	Hebraic Pattern
1. Present Age	Gospel of the Kingdom proclaimed	Matt. 24:14	Calling the nations
2. Tribulation	Persecution, deception, falling away	Matt. 24:9–13	Chevlei ha-Mashiach
3. Abomination of Desolation	Desecration of the holy place	Matt. 24:15–20	Daniel 9:27 fulfillment
4. Cosmic Signs	Sun darkened, moon blood	Matt. 24:29	Prophetic imagery of regime collapse
5. Son of Man Appears	Messiah’s return in glory	Matt. 24:30	Daniel 7 enthronement
6. Gathering of the Elect	Angels gather from four winds	Matt. 24:31	Kibbutz galuyot — ingathering of exiles
7. Judgment of Nations	Sheep and goats separated	Matt. 25:31–46	Isaiah 2, Joel 3 fulfilled
8. Kingdom Restored	Renewal of all things	Matt. 19:28	Olam Haba — the age to come

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🔥 V. The Hebraic Tone of Jesus’ Eschatology

1. Rooted in Covenant Faithfulness:
   God’s promises to Abraham and David frame the entire end-time hope.

2. Driven by Prophetic Pattern:
   What happened in Israel’s history foreshadows the final redemption.

3. Revealed through Parable and Symbol:
   Mysteries of the Kingdom are veiled from the unbelieving, revealed to disciples (Matt. 13:11).

4. Culminating in Kingdom Renewal:
   The final goal is not escape from earth but restoration of creation — tikkun olam.

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The Oil and the Wine in the Last Days II Book II Rolando E Santiago

 

The Oil and the Wine in the Last Days

The world is shaking. Economies collapse, nations tremble, and the systems of man are faltering — yet Heaven is at work. In the midst of global chaos, God is raising a remnant: a people marked by Oil and Wine, anointed to steward divine resources, overflow with supernatural joy, and finance His end-time purposes.

In The Oil and the Wine in the Last Days, Rev. Rolando Santiago unveils the prophetic mystery of God’s last-days wealth transfer. Drawing from Scripture, historical examples, and prophetic insight, this book reveals how the Lord will preserve and empower His faithful in times of shaking, how believers can become part of His Joseph Company, and the spiritual conditions required to steward His Kingdom resources.

Readers will discover:

• How the Oil of anointing and the Wine of joy define the end-time remnant

• Biblical examples of wealth transfer and divine provision in the lives of Joseph, Daniel, Esther, and Israel

• Prophetic signals of global shaking that precede God’s intervention

• Practical guidance for obedience, stewardship, and Kingdom economics

• The ultimate purpose: financing the Final Harvest and preparing the Bride for the return of the King

This book is both a revelation and a charge. It is written for believers called to end-time ministry, prophetic stewardship, and spiritual awakening, as well as for Christians seeking to understand God’s purposes in the last days.

The Oil and the Wine in the Last Days is not just a book — it is a prophetic mandate: a call to rise, to steward, and to carry Heaven’s anointing into a world in desperate need of God’s glory.

About the Author

Rev. Rolando Santiago, D Min is a prophetic teacher, revivalist, and mentor committed to equipping the Body of Christ for the end-time harvest and the establishment of God’s Kingdom on earth.
For over 20 years, he has been teaching on biblical prophecy, kingdom economics, and spiritual formation, awakening believers to live under divine mandate and covenant purpose.

His messages carry a strong anointing of revelation — blending sound biblical exposition with prophetic insight — empowering believers to walk in holiness, stewardship, and apostolic authority.
He currently leads the Christian Church of the Philippines International Ministries Inc., a mission church devoted to training Kingdom stewards and preparing the Bride for the return of the King.

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Connect with the Author

Stay connected and receive new prophetic insights, resources, and updates:
Email: rolandosantiago77@gmail.com
Website: https://g7-101010.blogspot.com/ 
Social Media: https://www.facebook.com/rolandosantiago77  / https://www.youtube.com/@rolandosantiago7618  /

ITEAMs Philippines

 

Vision

While ITP does not always present a single-line “vision statement” in all its materials, the vision is clearly expressed in its overall aim:

• The Philippines will become a missionary-sending nation. ITEAMS 2025 WEBSITE+1

• Filipinos mobilized, equipped, and deployed for global missions so that Jesus Christ’s salvation message and God’s love reaches peoples and nations. ITEAMS 2025 WEBSITE+2ITEAMS 2025 WEBSITE+2

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Mission

ITP’s mission encapsulates what it does to help fulfill that vision:

• To mobilize, equip, and deploy missionaries both within the Philippines and to other countries. ITEAMS 2025 WEBSITE+1

• To share God’s love and God’s plan of salvation through faith in Jesus Christ. ITEAMS 2025 WEBSITE+1

• To do so even among underprivileged communities, working among the unreached, the poor, and those with fewer resources, trusting that God can use “ordinary men and women” for the Great Commission. ITEAMS 2025 WEBSITE+1

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Objectives / Key Aims

From the materials I found, here are some of the specific objectives, or aims, that ITP pursues to carry out its mission:

1. Missionary Recruitment & Qualification

   • Identify those who feel a missionary calling, show evidence of it, and meet some basic qualifications (legal age; share the Statement of Faith; willingness to undergo training). ITEAMS 2025 WEBSITE

2. Training

   • Provide mission-training programs: ACCESS 1 Mission Training (foundational), ACCESS 2 / Southeast Asia Mission Workshops (field / exposure), Revitalized Mission (for non-Filipinos). ITEAMS 2025 WEBSITE 

   • Equip pastors, leaders, mobilizers via seminars (like Cutting Edge Leadership) to more effectively lead in the modern missions environment. ITEAMS 2025 WEBSITE

3. Mobilization

   • Mobilize the churches in the Philippines to be active in the Great Commission. ITEAMS 2025 WEBSITE+1

   • Form and equip Global Mission Centers (GMCs) and Mobilizers Union to expand the outreach, locally and globally. ITEAMS 2025 WEBSITE+2ITEAMS 2025 WEBSITE+2

4. Deployment

   • Deploy missionaries: either send them into existing mission teams or establish new teams in areas where there is none. ITEAMS 2025 WEBSITE

   • Serve in many countries (Asia and beyond), among different cultural, ethnic, social groups including underprivileged and unreached people. ITEAMS 2025 WEBSITE

5. Faith-based Sustainability

   • Operate on faith: trusting in God for provision rather than relying on external funding. ITEAMS 2025 WEBSITE

   • Enable people with limited resources/education to serve if they have faith and calling. ITEAMS 2025 WEBSITE

6. Community & Social Transformation

   • Through their ministries, help transform lives and communities especially for the poor: addressing spiritual, educational, economic, and health needs. ITEAMS 2025 WEBSITE

Full List of Focus Ministries & Programs

Ministry / Program	What It Does / Key Activities
Mission Mobilization Ministry	Works through Global Mission Centers (GMCs) located in key cities across the Philippines. Mobilizers help stir up churches for global missions, prepare people locally to respond to mission calls and assist in sending them out. ITEAMS 2025 WEBSITE+2ITEAMS 2025 WEBSITE
Global Intercessors / Prayer Ministry	Prayer-arm of ITP. Mobilizes intercessors nationwide, prays for ITP missionaries, partners, and other needs. Organizes prayer & worship events, international and local prayer journeys, online prayer/worship fellowship. ITEAMS 2025 WEBSITE
Joshua Rising (Youth Mobilization Ministry)	Engages youth in global missions. Coordinates youth mission programs, fellowship, strategy planning for youth involvement. Meets (online, monthly) to plan and coordinate. ITEAMS 2025 WEBSITE
There Is Hope	A community transformation ministry for the poor/underprivileged. Covers health, economy (livelihood), spiritual, and education services. The goal is lives & communities transformed through hope in Jesus. ITEAMS 2025 WEBSITE+1
Dignity Ministry	A business-as-mission outreach. Through Dignity Products & Services Inc. (coconut processing/export) in Albay. Provides jobs & works in impoverished communities, demonstrating the Gospel via work, community projects. Operates under the There Is Hope umbrella. ITEAMS 2025 WEBSITE
IT Tender Ministries	Helps children in extreme poverty. Child sponsorship program: support schooling (supplies, uniforms, etc.), basic needs like health, nutrition, disaster response, access to clean water, etc. Also runs day care, alternative learning, and other staff / intern scholarships. ITEAMS 2025 WEBSITE
International Disaster Response Network (IDRN)	Prepares for, trains, and responds to disaster events internationally. ITEAMS 2025 WEBSITE
The Worship Project	A ministry involving worship—presumably using music/worship as part of outreach and spiritual formation. ITEAMS 2025 WEBSITE
Gising Kabataan (Awaken Youth)	A movement to awaken / rouse the youth for service, for God’s glory, making a difference in the world. Youth-focused renewal / calling ministry. ITEAMS 2025 WEBSITE
Rise Up Phils.	Another youth or national movement (the website doesn’t give very detailed description) under ITP ministries. ITEAMS 2025 WEBSITE
Jacobs Ministry	A localized ministry (Cavite area etc.), likely outreach / community work; specific programs are not fully detailed on the site. ITEAMS 2025 WEBSITE
Jabez Band	A band ministry / worship music arm. Probably does performances, worship sessions, events. ITEAMS 2025 WEBSITE
Fishnets Ministry	Works among the urban poor in Metro Manila. Focus on health, education, livelihood services in poor urban communities. ITEAMS 2025 WEBSITE
House of David Ministry	Feeding & mercy missions: helps needy children, out-of-school youth, widows, needy families. Includes spiritual teaching. ITEAMS 2025 WEBSITE
Youth Mob Ministry	Engaging youth and children: helps uplift their lives via education, caring, mobilizing for missions. ITEAMS 2025 WEBSITE

🕊️ WHAT ITEAMS PHILIPPINES IS

1. A Faith-Based Missions Organization

   • ITP is a non-stock, non-profit Christian mission-sending organization dedicated to fulfilling the Great Commission (Matthew 28:19–20).

   • It mobilizes, equips, and deploys Filipino believers to local and international mission fields.

   • It is rooted in Evangelical and Pentecostal convictions about evangelism, discipleship, and holistic transformation.

   “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.” – Matthew 28:19, KJV

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2. A Training and Mobilization Movement

   • It provides systematic mission training (ACCESS 1, ACCESS 2, Revitalized Mission, and specialized courses).

   • It seeks to awaken the Philippine Church to its global missionary calling, turning ordinary members into trained ambassadors for Christ.

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3. A Fellowship of Ordinary People with an Extraordinary Calling

   • ITP emphasizes that missions are not just for pastors or full-time ministers, but for all believers who respond to God’s call.

   • Members come from all walks of life—professionals, students, OFWs, and church volunteers—who desire to serve God in various contexts.

   “Here am I; send me.” – Isaiah 6:8, KJV

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4. A Holistic Mission Ministry

   • It integrates spiritual, social, and economic transformation: evangelism, education, livelihood, health, and disaster response.

   • Programs like There Is Hope, Dignity Ministry, and IT Tender Ministries serve as examples of “faith in action.”

   “Even so faith, if it hath not works, is dead, being alone.” – James 2:17, KJV

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5. A Movement under God’s Sovereignty, not Human Sponsorship

   • ITP operates by faith. Missionaries are encouraged to trust God for provision rather than depend solely on foreign financial aid or denominational subsidies.

   • It embodies the belief that God’s work done God’s way will never lack God’s supply.

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6. A Catalyst for the “Global Filipino Dream”

   • The organization envisions the Philippines as a missionary-sending nation—where Filipino believers are among the most active cross-cultural workers globally.

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🚫 WHAT ITEAMS PHILIPPINES IS NOT

1. Not a Denomination or a Local Church

   • ITP does not function as a church; it partners with churches.

   • It does not administer ordinances (like baptism or communion) or claim ecclesiastical authority.

   • Its role is to serve and mobilize churches for mission—not replace them.

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2. Not a Funding or Employment Agency

   • Missionaries are not salaried employees of ITP.

   • It is not a recruitment or job-placement organization.

   • Each missionary is responsible for faith-based or partner-supported funding.

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3. Not a Mere Humanitarian NGO

   • While ITP engages in social upliftment, its primary goal is spiritual transformation through the Gospel.

   • Projects in education, livelihood, or disaster response are platforms for evangelism, not ends in themselves.

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4. Not a Political or Social Movement

   • It does not engage in partisan politics or ideology-driven activism.

   • Its mission is Kingdom-centered, not political reform or social protest.

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5. Not a Personality-Centered Organization

   • ITP’s work is team-based, not centered on a founder or charismatic leader.

   • Emphasis is on servant leadership and collective obedience to Christ’s Great Commission.

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6. Not Exclusively for Full-Time Missionaries

   • Anyone—teacher, student, nurse, engineer—can join as long as they commit to serving Christ’s mission.

   • Marketplace professionals are viewed as missionaries in disguise in their places of work.

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🕊️ Summary Comparison Table

Aspect	What It Is	What It Is Not
Nature	A faith-based mission-sending movement	A denomination or church
Funding	Operates by faith and partnership	Not an employment or funding agency
Scope	Evangelism + Discipleship + Social Transformation	Not purely humanitarian or political
Leadership	Team and servant-based	Not personality-driven
Membership	Open to all believers sensing God’s call	Not limited to clergy or seminary graduates
Goal	To make disciples of all nations	Not to build an organization or empire

How ITP Funds the Missions

From public documents and ITP’s website:

1. From Filipino Givers & Local Support

   • ITP is largely funded by Filipino supporters (churches, individual donors). ITEAMS 2025 WEBSITE+2ITEAMS 2025 WEBSITE

   • They believe “even those with little financial resources … can be used by God,” under a system where ordinary believers contribute. ITEAMS 2025 WEBSITE

2. Global Partners / International Support

   • For donors outside the Philippines, ITP also has ways to give through IT-USA or other channels. This allows supporters from the U.S., Canada, and elsewhere to send funds. expydoc.com

   • They accept non-monetary gifts (“gifts in kind”) as well. ITEAMS 2025 WEBSITE+1

3. There is a Formal Donation System

   • ITP has bank accounts (e.g. BDO) for accepting financial donations. ITEAMS 2025 WEBSITE

   • They also accept via digital/mobile-wallet platforms (GCash, PayMaya), and via PayPal. ITEAMS 2025 WEBSITE

   • They issue official receipts for donations. ITEAMS 2025 WEBSITE

4. Partners Circle

   • ITP has a group called the Partners Circle composed of supporters / donors, especially those with business or financial expertise whose role is to help sustain and grow the organization financially. ITEAMS 2025 WEBSITE+1

   • As the ministry grew, financial challenges increased; the Partners Circle helps with fundraising strategy, oversight, and ensuring financial health. ITEAMS 2025 WEBSITE

5. Faith-Based / Self-Reliant Model

   • ITP sees its funding as coming “mostly by Filipinos” and operates on the principle that God will supply through willing givers rather than institutional or government grants. ITEAMS 2025 WEBSITE

   • Also, they believe persons with “meager financial resources” who have faith can be called and supported. ITEAMS 2025 WEBSITE

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What Funding Does Not Look Like (What It’s Not)

From what I found, these are things ITP does not do (or at least does not emphasize) in their funding model:

• They do not appear to depend heavily (or at all) on government grants or major foreign institutional funding (e.g. large NGOs or foreign governments). Their emphasis is on local support / faith giving. ITEAMS 2025 WEBSITE

• Missionaries are not salaried by ITP in the sense of having a large guaranteed institutional stipend; they need support from donors / partners. (This is implied by the faith-based model and the “support your missionary” instructions.) expydoc.com+1

• It’s not a purely transactional or fee-for-service model. The giving is voluntary, faith-based, with accountability built in (receipts, oversight). ITEAMS 2025 WEBSITE

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Implications / Things to Be Aware

If you want, this is useful especially if you’re considering being supported as a missionary, or donating:

• Missionaries must likely raise their own support: building donor networks, communicating regularly with supporters.

• Because much of the funding is faith-giving, income may fluctuate; there may be periods of less support.

• Donors / partners are often expected to be consistent and intentional, not one-time only. Having a stable base of supporters is important.

🔍 What External Information I Found

Most detailed historical data about ITP comes directly from ITP’s own site. External confirmations are sparse, but I found a few supporting points and some unresolved areas.

1. Affirmation of ITP’s Growth & Recognition by International Teams

   • ITP’s website quotes a newsletter by Kevin Dyer, founder of International Teams (the broader global mission organization) stating that by ~2008, “nearly half of all ITeams missionaries worldwide are Filipinos.” This is presented as an external affirmation from the global parent organization. ITEAMS 2025 WEBSITE

   • While this is presented on ITP’s site, it functions as outside validation (i.e. from the parent/global body) of their growth. ITEAMS 2025 WEBSITE

2. Name Changes and Corporate Identity

   • ITP’s own site says the organization at some point went by ITEA (IT East Asia) and then later reverted back to IT Philippines (ITP) as the corporate name. This is more of an internal record, but given consistency over time, it is likely accurate. ITEAMS 2025 WEBSITE

3. Stories / Testimonies of Missionaries

   • Several testimonies / “God sightings” on ITP’s site provide first-hand narratives: for example, missionaries starting with no fixed support or going to fields like Thailand or Cambodia in response to calls. While these are primary sources from within ITP, they help flesh out the lived history. ITEAMS 2025 WEBSITE+2ITEAMS 2025 WEBSITE+2

   • For example, Sister Cristee “Pat” Marcelino’s nine years in Indonesia, followed by call to Cambodia. ITEAMS 2025 WEBSITE

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⚠️ Gaps / Limitations / What Was Not Found

In my search, several historical claims made by ITP could not be fully verified from independent sources (journalistic, academic, or denominational archives). Some of these include:

• Exact dates: e.g. the specific year the foreign missionaries left completely; the year ITP began (beyond “1980s”) isn’t pinpointed independently.

• Quantitative data: number of missionaries sent each year (outside ITP’s data), exact count of countries served, financial figures, etc.

• External publications: I found no major independent articles (in well-known Philippine or global Christian press) detailing the transition in leadership to Pastor Gani Sison, or the faith-based strategy, with comparable level of detail.

• Third-party evaluations: There seems to be no evaluation by external mission boards, NGOs, or academic institutions (at least accessible via basic web search) that analyze ITP’s history or impact quantitatively.

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✅ Tentative Reconstructed Timeline (with External Support Where Available)

Based on ITP’s own materials, cross-checked as much as possible:

Period	Key Events	Degree of External Corroboration
1980s	Foreign missionaries from USA, Australia, Canada begin long-term work among urban poor in Manila.	Mostly internal; no external sources found to confirm names or dates.
1990s, pre-1999	Decline / crisis: conflicts, foreign staff leaving; ITP nearly closing.	Internal only; external confirmation lacking.
1999	Pastor Gani Sison becomes National Director; new vision of mobilizing the nation for global missions.	Internal; no independent press found confirming the date or appointment.
2000	Reforms; adoption of “new wine skin” approach; name ITEA used; faith-based funding model; sending over 100 missionaries in ~2 years after renewal.	Internal; external affirmation via Kevin Dyer’s newsletter (cited by ITP) about Filipino mission-workers becoming large percentage of ITeams overall. ITEAMS 2025 WEBSITE
2008	Kevin Dyer’s report about ITP being “fastest growing entity” in ITeams, with nearly half of global ITeams missionaries being Filipino. ITEAMS 2025 WEBSITE
After 2008	Continued growth: more missionaries, wider geographic fields, name revert to IT Philippines. Ongoing testimonies of missionary voyages, faith stories, etc. ITEAMS 2025 WEBSITE+3ITEAMS 2025 WEBSITE+3ITEAMS 2025 WEBSITE