This is from an article by Reggie Kelly, worth taking the time to read, and visit his web-site.
I maintained this view of the two days of Hosea very strongly amid the false excitement that came when many took the ’93 Oslo peace accords to be the false covenant that begins the 7 years. You’ll remember when Yassir Arafat and Yitzak Rabin shook hands in agreement in front of then president Clinton in those famed photographs. In those days, many insisted that the two days of Hosea should be reckoned from Christ’s birth. I would point out a number of things that should have followed the beginning of the 7 years that was clearly NOT in place, precluding even the possibility. Not least was the necessity of the daily sacrifice, since certainly there could be no stopping of a sacrifice in the “holy place” at Jerusalem if it had not first been started. Nothing in the Oslo accord had moved any closer to the unthinkable prospect of Jewish access to the Arab controlled temple mount, something that is feverishly guarded to this day.
Nothing could prevail to dissuade the advocates of that view until after the year 2000 had completely come and gone. It will be quite different when the real thing comes, because shortly after the false peace, the sacrifice that will be stopped in the middle of the week will be in clearly in place. Its removal in conjunction with the Antichrist’s desecration of the ‘holy place’ in Jerusalem starts the great tribulation (Mt 24:15-16, 21 with Dan 9:27; 11:31; 12:1, 11;2Thes 2:4; Rev 11:2: 12:7-14). In the full context of all that will accompany and confirm this compelling sign, resistance and denial at this late stage will be a manifestation of the most advanced kind of unbelief. For the faithful, there will be no uncertainty as to the time, and this will have a deep working of sober urgency all throughout the body of Christ, as can hardly be imagined.
The false alarms of prophetic speculation that has littered the landscape of church history could have all been avoided if even the most basic order of events had been kept in proper order. This requires close and careful observance, all by the grace of the Spirit, of course, but we have in print a number of keen writers from past generations who knew and taught this basic outline (it is nothing new). Some were clear in their insistence that nothing on the immediate horizon gave any certain evidence of a near fulfillment. In no small part, this balance of judgment and clarity was due to a studied commitment to interpret prophecy in its plain and literal sense, not discounting, of course, the manifest use of symbol and imagery. In every case throughout history and today, the false alarms of prophetic speculation derives from a tendency to separate what God has joined.
Failure after embarrassing failure has only strengthened the argument that the time can never, and should never be known. But now as then, there is a time to know the time, just as when Jesus would rebuke the nation for not knowing the time of its visitation (Lk 19:44). But “seventy weeks are determined,” and whatever ambiguity may have attended this prophecy before the revelation of the mystery, still, the Jews of Jesus’ day should have known, by any reckoning, that the end of Daniel’s seventy sevens was imminently at hand. Doubtless, this is why Luke’s gospel would say that ‘all men were in expectation” (Lk 3:15). According to Jesus, ignorance of the time was reprehensible and worthy of divine rebuke. That seventy weeks were to be reckoned from the well known decree of the king of Persia to the time of the messianic redemption was NOT a mystery to those who received the scripture. For Israel, it was time to know the time, as also the time between would have precluded any false view of imminence.
Regardless of ones view of the time of the rapture, if scripture is interpreted literally, it will be unmistakable to believers living at the time that they are in the unequaled tribulation. Since this will be marked by clearly revealed signs that require that certain preceding conditions be in place, believers will have great occasion to see the tribulation coming before it arrives. Who then can deny that it will be possible, at that time, to know the time, at least very approximately. If God has revealed it, then it becomes part of the believer’s stewardship, so that to not know the time when it is time that we should know it, is to reflect seriously on the condition of the heart. This is particularly true as the evidence mounts in the face of the most openly manifest and prolific fulfillment of prophecy in all of history. What was once a subject for speculation and debate becomes, at a certain advanced stage, a manifestation of the true disposition of the heart. It will be a dispensation of divine requirement, a new watershed of division and crisis of decision.
Those who recognize that the mystery of the gospel reveals an unforeseen gap between the 69th and 70th week of Daniel agree that there is yet a further installment on the divine calendar that is very well defined. Indeed, believers of that time will know with certainty that the peace arrangement that provides for Jewish return to the temple mount is not just another peace initiative in the perennially troubled Mideast. At this time, the sacrifice will again be in place and Israel will presume itself secure. This will not be done in a corner.