Thread: Present Day Reformed Churchs On Who Is Israel
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Present Day Reformed Churchs On Who Is Israel
Posted : 3 Jun, 2012 05:13 AM
On a large Christian forum, not part of a dating service, which I probably should not name, one of
the members said the last few days that: "The NT Church is understood to be the �New Israel.�
The Reformed covenant position recognizes a strict continuity between the OT people of God, Israel, and the NT people of God, the Church, the Body of Christ. According to Romans 4:11, 12 and Galatians 3:15-29, Christians are considered the true spiritual seed of Abraham. Reformed writers, Crenshaw and Gunn state,
Paul argues in Galatians 3 that God intentionally used seed as a collective noun that has both a singular and plural reference so that the singular reference could refer to Christ and the plural reference could refer to those who are in Christ. Paul�s point is that the Abrahamic promises were made to Abraham and to his seed (vs. 16), that the seed of Abraham is Christ (vs. 16) and all who are in Christ (vs. 29), and that therefore the promise given to Abraham belongs to all who are in Christ (vs. 29), � When Paul was explaining the Old Testament promise that belongs to the Christian, he was referring specifically to the land promise � [Crenshaw and Gunn, 234, 235]
Their comment builds upon John Calvin�s views of these passages, who wrote,
In a word, he gives the appellation of the Israel of God to those whom he formally denominated the children of Abraham by faith (Gal. 3:29), and thus includes all believers, whether Jews or gentiles, who were united into one Church. [Calvin, 186]"
The traditional Reformed teaching did not clearly say that Isreal reborn in Jesus Christ, after Christ, the dresser in the parable of the fig tree of Luke 13: 6-9, cut down Israel to himself alone and then his Apostles and after the Cross to the three thousand born again following Peter's preaching in Acts 2:41, is still the Israel of God, but made a spiritual house (I Peter 2: 5-9). But Calvinism prior to the 19th century start of the falling away did not follow the Catholics in saying that the capital C "church" replaced Israel, nor did the Calvinists say anything like 19th century dispensationalism taught, that God now has two peoples, the Jews and the 'church."
Now, after the falling away of II Thessalonians 2: 3-4 is well under way, it appears the Reformed chuches will not accept the position of the Remnant that physical Israel was transformed into israel reborn in Christ, that physical Israel is not the chosen people, but the believers are, and the implications of all this. The Reformed churches will stick to their capital C church identity as a body of Christ, not just a meeting, assembly or conregation of Israel as a spiritual house. In their formal docrines they may not go as far as to say that God now has two peoples, the Jews and the church. And they may not teach against the idea that physical Israel remains the chosen people.
"Paul in Romans 4: 13-14 and Galatians 3: 16-29 teaches that all who are in Christ are now the spiritual seed of Abraham by faith. He does not spoon feed us. We have to figure out by what he says that physical descent from Abraham is no longer the way to become the chosen of God. And the problem and importance here is that the teaching that believers, or the elect, are the spiritual heirs of Abraham by faith, and by being in Christ is a part of the Gospel. Contradicting this teaching is not of faith and points to another Gospel and another Christ.
Scripture does not contradict itself. If it appears to do so, there is something wrong with your interpretation of scripture."
"But Isreal is HATED for the gospel. but LOVED for the promises, because gods GIFTS are irrevocable. God promised that through abraham all the nations would be blessed. and recieve the heavenly promised land. He also promised the physical decedents would recieve the physical land of canaan as a promise forever.
Even if I lived in that promised land, I too would rather have the heavenly, But it does nt mean Gods promise to them is not valid.
If God renigs on his promise, he lied to abraham, and us."
The above is what a different guy on this same forum wrote in the last few days.
Here is the opposition between two polarities, one holding to the Gospel of the New Covenant and the New Testament, and the other holding on to the Old Covenant chosen people belief based upon physical descent from Abraham. There should be no consensus using the dialectic between these two opposites. And those holding to the first position, to the Gospel of Christ, and to the transformation of physical Israel into Israel as a spiritual house, reborn in Christ, must not use the dialectic in continual wrestling with the opposite position, because in that process you can began to be processed into the dialectic yourself.
Part of the opposing position is the desire to have their version of Christ and at the same time to hold on to the belief that the chosen people status by physical descent continues after Christ died to transform physical Israel into Israel reborn in him. Revelation 2: 9 says "I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan."
Arguing, in effect, that physical Israel remains the chosen people because of their physical descent from Abraham when Christ came to the lost sheep of the house of Israel and died on the Cross to transform them into a spiritual house reborn in him, or actually a remnant of them, is like saying one is a Jew but is not a real Jew as Paul defines a real Jew in Romans 2: 29.
Those of the Gospel of Christ should just state that position as clearly as they can, and when the opposite side rejects it, leave the argument. Leave the conflict to the Lord. Remember II John 9-10, "Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son.
10. If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed:"
WHAT ARE THE 3 PASSAGES IN GOD'S WORD WHICH SHOW THAT THE GREAT TRIBULATION AND THE REIGN OF 666 WILL LAST EXACTLY 1260 DAYS OR 42 {30-DAY} MONTHS??
**{#1}** Daniel 12:1b,2,7b:� �There will be a time of distress {The Great Tribulation} such as not happened from the beginning of nations until then.� But at that time {The Last Day} your people--*EVERYONE* whose name is found written in the book {Both OT & NT Saints}�will be delivered.� Multitudes who sleep in the dust of the earth will awake: some to everlasting life, others to shame and everlasting contempt�It will be for a time. times and half a time {Which is also 1260 days as per Rev 12:6,14, or 42� {30-day} months as per Rev 13:5} *ALL* these things will be *COMPLETED.��
**{#2}**�Rev 13:5,7: The beast will be given a mouth to utter blasphemies and to exercise his authority for 42 {30-day} months {Not 7 years}�He will be given power to make war against the saints and to conquer them. COMPARE WITH
**{#3}**Dan 7:25: �He will speak against the Most High and oppress His saints.� The saints will be handed over to him for time {12 months}, times {24 months} and 1/2 a time {6 months}. {Not 7 years}
Events in Revelation that will occur during the 1260-day Tribulation are discussed in Rev 6:1 to 18:24, Events that will occur on the Last Day are recorded in Rev 6:12-17; Rev 11:15-19; Rev 14:14-20; Rev 16:17-21; Rev 19:1-21 & Rev 20:9b-15.�The Olivet discourse by Jesus about the End-Times are recorded in Matt 24 & 25, Mark 13 and Luke 21.� Events that will occur during the 1260-day Tribulation are recorded in Matt 24:9-28; Mark 13:5-23 and Luke 21:8-24. Events which will occur on the Last Day of the Tribulation including the 2nd Coming of Jesus are recorded in Matt 24:29-31; Matt 25:31-46; Mark 13:24-27, Luke 21:25-28 and 2 Peter 3:10-13. The glorious appearing of Jesus and the resurrection of His saints on the Last day of the Tribulation are mentioned in God's Word about 50 other times such as Titus 2:13: �WE wait for the blessed hope�the glorious APPEARING of our Great God and Savior, Jesus Christ,�
For example: If the coming of 666 and the 1260-day Great Tribulation starts on October 23rd, 2012 then the 2nd coming of Jesus would occur exactly 1260 days later on April 5th, 2016. When the 1260-day Great Tribulation begins God's saints will then know the exact day of the 2nd coming on the Last Day as per: Rev 3:3: Jesus says, �But {*IF*} you do not wake up, I will come like a thief, and you will not know at what time I will come to you.� I Thess 5:4: Paul said �But YOU BROTHERS {*CHURCH SAINTS*}, are not in darkness so that {*THIS DAY*} should surprise you like a thief.�
���� Now there are some who suggest that the Anti-Christ will exercise his authority for 7 years {Not 42 Months} and that the Great Tribulation will last 7 years {Not 1260 Days or 3 � Times}.� They have only **ONE** Bible verse {Daniel 9:27�which they grossly misinterpret} to support this idea which absolutely contradicts God�s Divine Time Periods as found in Rev 13:5b, Dan 7:25b & Dan 12:7b.
very sad and false. How does anyone think they are just going to throw away and forget hundreds of Prophecies concerning the literal nation that has been and always will be Israel. God will deal with the literal nation of Israel and fulfill those promises that no way could any other entity , including the body of Christ , Fulfill. Nor would we even want or need those promises . OURS are heavenly and much better. Please stick with the KJB, read Darby, Pentecost, Chaffer, even Peter S. Ruckman if you have the nerve.
" Please stick with the KJB, read Darby, Pentecost, Chaffer, even Peter S. Ruckman if you have the nerve. "
You didn't include C.I Scofield who is another classical dispensationalist.
Peter Ruckman is a "King James Only" guy. While many or most people in the churches have rebelled against the King James Version and want to use the English translations from the Egyptian Greek texts - the Westcott-Hort texts - the King James still has status. Thats why some cults have used the King James, including that one which took over so many denominations and churches since the falling away of II Thessalonians 2; 3-4 began in the 19th century.
Why should we bother with the study of eschatology?
It is in the Bible. The references in Scripture to the end times are neither scarce nor obscure. The prophets, the apostles, and Jesus Himself, spoke at length about the subject.
The apostle Paul tells us in 2Tim. 3:15 that "All Scripture is inspired by God and is profitable". Paul does not say that some Scripture is helpful while other parts are unnecessary, he says that "all Scripture" is "profitable". It follows then that there is profit in studying and understanding what the Bible says about the end times.
The study of eschatology is especially important in our present day where we are exposed to a plethora of unbiblical teaching on the end times. Since many preachers are either unequipped or fearful of preaching from these passages on the end times, many church members have learned their eschatological convictions from television preachers and from books that would not be readily accepted by the established church.
How we arrive at conclusions for our eschatology will affect our interpretation of other important biblical texts. Doctrines are not irrelevant sets of beliefs that can be compartmentalized. Doctrine begets practice. What we believe affects how we behave. The doctrines of the Bible form a collective unit and, therefore, error in one doctrine leads to error in other areas of doctrine. We may not view eschatology as one of those "essential doctrines", but our approach to eschatology may very well hinder our coming to sound conclusions on more crucial matters of doctrine.
To gain an understanding of the end times is to quench anxiety and to strengthen hope. It is to understand more clearly that God is truly in charge and that He will, one day, once and for all, set all things in order.
Preliminary Comments
Before we begin comparing the main views of eschatology, and before we examine the differences between these main views, it is imperative that we understand what beliefs all Christian views on eschatology hold in common. There are, indeed, aspects to the study of eschatology that Christians will continue to disagree on until Christ returns. But there are some beliefs that must be held if we are to be regarded as holding to the Christian faith.
First of all, as we will soon see, all Christians are constrained by Scripture to believe in the visible and bodily return of Jesus Christ. Secondly, it is manifest in Scripture that there will be a resurrection of all people from every age. Thirdly, there will be a judgment of all people from every age. All of the views of eschatology that we will be studying tonight share these beliefs.
Goals for the our study
My first goal is that we would know our Bible a bit better. While some may regard what we are doing tonight as a futile exercise, I am reluctant to call any careful examination of Scripture 'futile'.
My second goal is that we would gain a basic understanding of the main views of eschatology.
My third goal is that we would gain the tools necessary to arrive at our own conclusion through further study.
My fourth goal is that we would be encouraged by the reminder that a blessed eternity with Christ awaits those who trust in Him for salvation.
Dispensational Premillennialism
Compared to the other 3 main eschatological systems, dispensationalism is a recent development. The distinctives of dispensationalism were first set forth by John N. Darby, a leader in the Plymouth Brethren group in England, in about 1830.
Dispensationalism became popularized by the Scofield Reference Bible and stands today as the prevailing eschatological system in the United States.
Dispensationalism's governing principle is that the history of humankind is divided into different periods, and God deals with the human race on the basis of some specific principle for each period. It should be noted that not all dispensationalists are agreed on the number of dispensations
Beliefs:
The promises made to Abraham and David are unconditional and, in no sense have these promises been fulfilled by the Church.
It follows, therefore, that God has separate programs for the Church and Israel.
The church is scarcely, if at all, in the OT prophets.
Jesus Christ came to offer an earthly kingdom to Israel.
The Jews, however, rejected the offer and had Jesus crucified.
Jesus is coming again to "rapture" the Church and to finally establish the earthly kingdom promised to Israel.
This second coming occurs in 2 stages (MacArthur 87).
First comes the 'Rapture', when Christ comes for the saints and they are caught up to meet Him in the air (MacArthur 87).
Second comes Jesus' return to earth, when He comes with His saints--also known as 'The Appearing' (MacArthur 87).
Between these 2 events is Daniel's 70th week--the 7 years known as the Tribulation (MacArthur 87).
There are, at least 3 resurrections: of the righteous before the millennium (at the rapture), of the unrighteous after the millennium, and of the 'tribulation saints' (those who turn to Christ during the Tribulation) at 'the appearing'.
Historic Premillennialism
Beliefs:
The Church was foreseen in the Old Testament prophecy. (opposes Dispensationalism)
Christ's First Advent was for the purpose of dying for humanity's sins and not to set up the kingdom of the Jews. (opposes Dispensationalism)
The Second Advent will be one event, as opposed to the two part formula of dispensationalism(the coming for the saints and the coming with the saints).
Christ will return before the millennium. (agrees with Dispensationalism)
The Church will go through the tribulation (Mt. 24:3-22). (opposes Dispensationalism)
There will be 2 resurrections--the righteous before the millennium; the unrighteous after the millennium. (opposes Dispensationalism)
Amillennialism
Beliefs:
The New Testament church becomes the Israel of God (Gal.6:16).
Satan was bound during Jesus' earthly ministry, restraining him while the gospel is being preached in the world (Mt. 12:29; Lk. 10:18, 19).
The Kingdom of God is a present reality as the victorious Christ is now ruling His people by His Word and Spirit (Lk. 17:20, 21).
The Kingdom of God is essentially redemptive and spiritual in character rather than political and physical (Jn. 18:36).
The millennium (and the "first resurrection") in Rev. 20:4-6 describes the present reign of the souls of deceased believers with Christ in heaven (Hoekma).
The millennium is the period between the two comings of Christ, or, more strictly, between the return of the ascended Son to glory, his mission to earth completed, and the loosing of Satan 'for a little while' (Hughes).
In contrast to postmillennialism, amillennialists do not believe that the Scripture predicts a golden age in the world prior to Christ's return.
There will be a progressive maturation of the forces of, both, good and evil (Mt. 13:24-30, 37-43, 47-50). (agrees with premillennialism)
A time of great apostasy will be experienced immediately prior to Christ's return (Rev. 20:7, 8).
Some amillennialists believe the apostasy will be led by "the Antichrist", while other amillennialists, noting that the word "Antichrist" fails to occur in Revelation, believe that the "Beast" of Revelation was a contemporary of John's day (Rev. 13:11-18).
Although the kingdom of God is a present reality, Amillennialists also look forward to a future, glorious, and kingdom that is perfected for eternity at the return of Christ (Hoekma).
Christ will return and resurrect all people at the same time (Jn. 5:25-30).
The general judgment will follow.
The new heaven and new earth will be established for all eternity.
Postmillennialism
Beliefs:
The New Testament church becomes the Israel of God (Gal.6:16). (agrees with Amillennialism)
The Kingdom of God is a present reality. (agrees with Amillennialism)
The Kingdom of God is essentially redemptive and spiritual in character rather than political and physical. (agrees with Amillennialism)
The Holy Spirit will gradually bring about a period of virtual triumph of true Christianity before Christ returns. (opposes Amillennialism)
The millennium will close with the second coming of Christ. (agrees with Amillennialism)
The Resurrection will be general--all people at the same time. (agrees with Amillennialism)
The general judgment will follow. (agrees with Amillennialism)
Then the eternal kingdom will begin. (agrees with Amillennialism)
While most postmillennialists look forward to a 'golden age', a period of spiritual prosperity, this does not mean that every person will be a Christian or that all sin will be abolished (Boettner 14). This period of spiritual prosperity comes about gradually "as an increasingly larger proportion of the world's inhabitants are converted to Christianity"(Boettner 19).
Biblical Evidence of a "Golden Age"
Matthew 13:31-33: "The kingdom of heaven is like a mustard seed, which a man took and sowed in his field; and this is smaller than all other seeds; but when it is full grown, it is larger than the garden plants, and becomes a tree, so that the birds of the air come and nest in its branches." (Jesus) spoke another parable to them, "The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till it all was leavened."
According to Loraine Boettner, the parable of the mustard seed and that of the leaven "teaches the universal extension and triumph of the Gospel, and it further teaches that this development is accomplished through the gradual development of the Kingdom, not through a sudden cataclysmic explosion" (Boettner 27, 131).
Criticism of the "Golden Age"
Though I do not deny that the Gospel will succeed, and though I do not deny that God's kingdom will advance and progress over time, to argue that the majority of the world's inhabitant's will be converted to Christianity is to promise far more than the Bible ever does. To say that the Gospel will succeed does not necessitate believing that all or most will become Christian. Postmillennialists, from my reading, tend to run out of biblical arguments for the 'golden age' very quickly and are left to conclude their arguments based on observing the era that they belonged to. It is no surprise to me that Postmillennialism's popularity was at its height during the Great Awakening of the 1700's and again, in our own century, in the 1950's.
Reading & Interpreting Scripture
It must be said that all of the main systems of eschatology base their beliefs on the teachings of Scripture. It would be unfair and inaccurate to say that any of the main eschatological systems are unbiblical. So why is there disagreement? There is disagreement because of the manner and method of biblical interpretation that is employed by each eschatological system. If I had to pear the problem down to one thing it would be the confusion today regarding the "literal sense" of Scripture.
From time to time I get asked the question, 'Do I take the Bible literally?'. Usually, what is meant by that question is, 'Do you believe the Bible is completely reliable?'. To that, I answer with an unequivocal, 'Yes!'. But if that is not what is meant by the question about literalness, what do I do? If I say yes, I take the Bible literally, someone may quote Jesus when He said that, "if your right eye makes you stumble, tear it out, and throw it from you"(Mt. 5:28).
In order to interpret the Bible "literally", in the classical sense, we must learn to recognize that Scripture is made up of different genres. Poetry must be interpreted as poetry. Parable must not be treated as historical narrative and vice versa. A figurative statement must not be treated as a literal command and vice versa. And, as R.C. Sproul reminds us, "much of the biblical prophecy is cast in an apocalyptic genre that employs graphic imaginative language and often mixes elements of common historical narrative with the figurative language of poetry"(Sproul 65).
In plain English, some parts of the Bible are easier to understand than other parts. And since Scripture will not contradict Scripture, a steadfast principle for our interpretation is to interpret the less clear passages in light of the passages with greater clarity. As we will see a bit further on, one of the main eschatological systems gets into a bind because they begin with the less clear passages of Scripture rather than with the more straightforward passages.
Brief Commentary of Key Eschatological Texts
1Thessalonians 4:16-17
One of the primary teachings of dispensationalism is the belief in a pretribulational Rapture. That is, when Christ returns for His Church, He will take the Christians out of the world, leaving behind unbelievers for a time of tribulation. If you ask a dispensationalist to point to a biblical text that teaches this, they will likely point to 1Thessalonians 4:16, 17. If we read this text, it is clear that some kind of "rapture" is occurring here: "the Lord Himself will descend with a shout, with the voice of the archangel, and with the trumpet of God; and the dead in Christ will rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air".
While it seems obvious that some kind of rapture is occurring here, we must note that there is no mention of the Church being raptured either before or after a tribulation period. Nothing in the text even points to a tribulation period.
How are we to understand these 2 verses then? Not wanting to force more out of the text then what is there, we should only conclude that these verses are referring simply to the general resurrection of the saints--dead and living--at the coming of Christ.
Daniel 9:24-27
This is one of the key texts for the dispensationalist position. The disagreement between theologians has to do with how we understand the 70th week. To make the dispensational system work, the 70th week has to be disconnected from the 69th week. The 70th week, according to dispensationalists, is still future. Each "week" represents 7 years, and so the 70th week represents the 7 years where the "antichrist" will desecrate a newly rebuilt temple by proclaiming himself to be god (DeMar 58).
The problem with this interpretation is that it requires snipping the 70th week (7 years) from the previous 69 weeks (483 years) and depositing a gap of nearly 2000 years between the 69th and 70th week of Daniel 9:24-27. This is a problem because there is no biblical warrant for stopping Daniel's prophecy of the seventy weeks after the 69th week (Boettner 222). The conclusion I am left with is that the dispensational system, usually known for their literalness, are forced to do gymnastics with Daniel 9 in order to make it fit with an already established prophetic system.
Matthew 16:27-28
For the Son of Man is going to come in the glory of His Father with His angels; and will then recompense every man according to his deeds. Truly I say to you, there are some of those who are standing here who shall not taste death until they see the Son of Man coming in His kingdom.
If one was to argue that the event described by Jesus is still in our future, how do we explain Jesus' promise that some of those with whom He was speaking would still be alive when He did "come in the glory of His Father with His angels"? As Gary DeMar points out, "If we are still waiting for the fulfillment of Jesus' prediction of His coming "in the glory of His Father with His angels", then some of those who were with Jesus are still alive!"(DeMar 27). Since this, of course, is highly improbable, "we must look far enough in the future that most of Jesus' hearers would be dead, but not so far in the future that they all would be dead. Is there such an event? Yes! The destruction of Jerusalem in A.D. 70 by the Romans"(DeMar 27).
Matthew 24
Theologian, J. Marcellus Kik maintains that Matthew 24:34 "gives the key to understanding the entire chapter"(Kik 30). Verse 34 reads, "Verily I say unto you, this generation shall not pass, till all these things be fulfilled". Other commentators attempt to substitute "generation" with "race", but they do so in order to fit their theological system and not because there is any precedent for such a translation anywhere in the New Testament.
Many commentators who agree that "generation" means "generation" begin to backpedal when they interpret verses 29 through 31. These words, they say, can only find fulfillment at the second coming of the Lord. In other words, these things, verses 29-31, did not occur before the passing of the then living generation. We must bear in mind, however, that Jesus said, "This generation shall not pass, till all these things be fulfilled".
It would be inconsistent for us to maintain that "generation" means "generation" on the one hand, only to argue that "all these things" actually means "some of these things" on the other hand. A close look at verse 29 also helps us: "Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken". The very first words, "immediately after" binds this verse to the events which are described in verses 4 through 28.
v.30
and then the sign of the Son of Man will appear in the sky, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of the sky with power and great glory.
The tendency of some is to read this as the second coming of Christ, but this is not a necessary conclusion. The expression Jesus uses in Matthew 24:30 is taken from Daniel 7:13 and was well known to the Jews as significant of the Messiah and His reign (Kik 36). Daniel 7:13 reads, "I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed." Surely, this is not a picture of the second coming of Christ, but is, as Kik puts it, "the coronation scene of Christ, which took place after His ascension"(Kik 37).
Daniel 7:13, 14 reminds us that we simply cannot interpret every mention of the "coming" of Christ as the second coming of Christ. Daniel 7 helps us to understand Matthew 16:28, "Verily I say unto you, there be some standing here, which shall not taste of death, till they see the Son of Man coming in His kingdom". We have only 2 options open to us for interpretation: One interpretation is that Jesus was mistaken about the timing of His second coming. The second option is that Jesus did not mean to refer to His second, personal, coming, but to some other kind of "coming". Believing that Jesus would not have erred, and believing that no disciple of Christ is now alive on this earth, we are forced to accept the second option--that Jesus spoke of a "coming in His kingdom" that is distinct from His second coming.
Theologian, Gary DeMar, writes that "Much of contemporary last days madness would be eliminated if Christians could be convinced, through a thorough study of Scripture, that Matthew 24:1-34 is a prophecy that was fulfilled in A.D. 70"(DeMar 25).
Jewish historian, Josephus, concerning the destruction of Jerusalem, wrote that 1,100,000 people perished during the long and fiercely contested siege, and that 97,000 survivors were sold as slaves (Wars of the Jews, Book VI, Chapter 9:3). The temple was destroyed and the city was razed to the ground.
Lorraine Boettner writes that, "One of the most remarkable events in connection with the fall of Jerusalem was the escape of the Christians from the city before the siege began. Nearly 40 years earlier Jesus had foretold this destruction and had made provision for the escape of His people . . . "when you see Jerusalem compassed with armies, then know that her desolation is at hand"(Luke 21:20); and again, "When therefore you see the abomination of desolation, which was spoken through Daniel the prophet, standing in the holy place (let him that breadth understand), then let them that are in Judea flee unto the mountains . . . for then shall be great tribulation, such as hath not been from the beginning of the world until now, no, nor ever shall be"(Mt. 24:15, 21)" (Boettner 200).
Boettner continues, "History informs us that the Christians took the invasion of the Roman armies as the appointed sign and made their escape to Pella, a village east of the Jordan about 15 miles south of the Sea of Galilee and that none of them perished"(Boettner 200).
The Book of Revelation
Determining the date that a given biblical book was written is extremely difficult. Thankfully, knowing the precise date that a book was written seldom hinders our interpretation. However, in the case of dating the book of Revelation, the date of its writing is critical to our understanding of the prophecies of the end times.
If a majority vote ruled, we would date the book of Revelation somewhere between 90 and 100 A.D. The trouble is, we don't arrive at origin dates by casting a vote. There are many capable scholars who argue that the book of Revelation was written in the mid to late-sixties (Sproul 147). This dating has enormous implications for our interpretation.
If the book of Revelation was written after the destruction of Jerusalem and the temple, it seems strange that John would be silent about those events. And although this approach requires arguing from the silence of Scripture, as R.C. Sproul puts it, "the silence is deafening"(Sproul 147). Not only is the temple's destruction in 70 A.D. not mentioned, the book of Revelation frequently refers to the temple as still standing. If that is the case then it follows that much of the prophecy contained therein has to do, not with a Tribulation remaining in our future, but a tribulation that was only a few years away from when John wrote these prophecies.
Chapter 11, verse 1, in Revelation reads, "And there was given to me a measuring rod like a staff; and someone said, 'Rise and measure the temple of God, and the altar, and those who worship in it.'" The apostle John speaks as if the Jewish temple is still standing. A genuine possibility is that it still was. If Revelation can be dated pre- 70 A.D., then much of the prophecy found therein clearly comes to pass in the destruction of Jerusalem and its temple in 70 A.D.
Revelation 7:1-8
Philip Hughes explains that "the number 144,000 stands here for the complete company of the redeemed. As with the numbers elsewhere in this book, it is a symbolic figure, and therefore should not be taken literally"(Hughes 94).
Revelation 20:1-6
As is the case with other numbers in Revelation, the period of 1000 years is symbolic of a relatively long period of time(Hughes 209). Theologian, Philip Hughes describes the thousand years as "the period between the two comings of Christ, or, more strictly, between the return of the ascended Son to glory, his mission to earth completed, and the loosing of Satan 'for a little while'"(Hughes 212).
Understanding the 1000 years symbolically rather than literally should not be seen as a liberal interpretation. As we read the book of Revelation, figurative/symbolic expressions are met on every hand. The churches are symbolized by the seven golden candlesticks. Seven spirits before the throne are used to symbolize the fullness of the one Holy Spirit. We read of the Lamb having seven horns, yet we do not expect to see either a literal lamb or seven literal horns. We recognize that certain numbers, certain items, and certain creatures symbolize and represent different things. It is the thing represented, and not the symbol itself, that we regard with a literalness (Boettner 63). As Lorraine Boettner puts it, "Strict arithmetic has no place here. The term (millennium) is a figurative expression, indicating an indefinitely long period of time" (Boettner 64).
How is it that Satan is bound?
The binding of Satan means that he now has restrictions that he did not previously have. Satan is not restricted in every way, but only in regard to his ability to deceive the nations. Until the advent of Christ, Satan had kept all nations but Israel in spiritual darkness. But now, with Satan bound, he is no longer able to prevent the Gospel from being preached to all the nations.
What about the Antichrist?
One of the distinguishing marks of dispensationalism is the belief in the revealing of the antichrist after the rapture of the church. The term "antichrist" is used by John in his epistles, noting that there are actually "many antichrists"(1Jn. 2:18). In the book of Revelation, the "antichrist" is termed the Beast or the False prophet. The apostle Paul makes a similar reference using the phrase, "man of sin" (2Thess. 2:3, 4) in his second letter to the Thessalonians.
With the raptured saints in heaven, the antichrist establishes his kingdom, but after three and one-half years he breaks his covenant with the Jews and begins to fiercely persecute them. Seven years after the rapture of the saints, just before the Jews are about to be overwhelmed, Christ returns, destroys the antichrist and his armies, delivers the Jews, and sets up His millennial kingdom.
Very few Post- and Amillennialists deny the existence of a personal antichrist. The difference is Post- and Amillennialists picture the Christians on earth during this time, as opposed to raptured away. Some Post- and Amillennialists maintain that the "man of sin", the "antichrist", the "Beast" was a person existing in the first century. The apostle John, in fact, writes in the present tense when he says, "even now there have arisen many antichrists". And Paul, writing about the "man of sin", says that he was already at work in his day (2Thess. 2:7f.).
'Stop Sitting On Fence Bryn!' -- What Do I Recommend?
Because the 4 main systems of eschatology are just that--systems, I believe that there are holes and unanswered questions within each system. That being said, I believe we need theological systems. They help us organize biblical truth. In a day and age where Christians snip single verses to justify certain behaviours or convictions, I think we desperately need theological systems. These systems prevent us from isolating certain texts from the rest of Scripture.
Now while I admit that none of the 4 systems are 'air tight', that is not to say that the arguments of each are equally helpful. If you haven't already figured me out, I believe premillennialism--historic and, particularly, dispensationalism has a lot of holes.
Premillennialism, as we have heard, makes the kingdom of God into an earthly and national kingdom when the greater part of Scripture describes the kingdom of God as spiritual and universal.
Premillennialism separates the resurrection of the righteous from that of the wicked by a period of 1000 years when the Scripture speaks of the resurrection of the just and unjust in a single breath (Dan. 12:2; Jn. 5:28, 29; Acts 24:15).
Premillennialism also divorces the last judgment from the second coming of Christ, though the inseparability of these events is testified to in Matthew 16:27 and 25:31-32--just to name a couple of texts.
My contention with Postmillennialism is singular. There is insufficient biblical evidence to maintain that the majority of humankind will be won for Christ.
To the other extreme, Amillennialism is often guilty of being overpessimistic about the state of the world and the success of the gospel. This pessimism comes from overemphasizing the other-worldly nature of the kingdom of God. Though the kingdom of God is predominantly spiritual in nature, it has some this-worldly dimensions as well--namely, the preaching and the success of the Gospel.
So I acquiesce with the Postmillennialist who says the Gospel will succeed, yet I stop short of believing that the world will become predominantly Christian.
To summarize my understanding of eschatology:
The New Testament church becomes the Israel of God (Gal. 6:16).
The millennium is the time between the ascension of Christ and the 'loosing of Satan'
The beginning of the millennium marked the "first resurrection", describing the present reign of souls of deceased believers with Christ in heaven (Rev. 20:4-6).
Christ's kingdom is primarily spiritual, not worldly or political (Lk. 17:20, Jn. 3:3f., 18:36, 1Thess.2:12, Col.1:13).
Christ's kingdom, like a mustard seed and leaven in dough(Mt. 13:31-33), is growing as the Gospel penetrates the darkness of this world.
Christ has utterly defeated the powers of evil and Satan is bound from preventing the spread of the Gospel. At the same time, tares are growing along with wheat and so evil will persist until it is abolished at the second coming of Christ(Rev. 20:1-3; Mt. 13:36-43).
The great apostasy cannot be wholly future since Paul said that "the mystery of iniquity" which causes apostasy was already at work in his day (2Thess.2:7f., 1Jn.2:18,22, and 4:3).
There will be a visible second coming of Jesus Christ. This second coming of Christ signifies "the end of the age" and will introduce the future age after the completion of two mighty events: the resurrection of the dead and the last judgment.
The old earth and heavens will pass away and there will be a new heaven and a new earth(2Pet. 3:10; Rev. 21)
Conclusion:
R.C. Sproul says it best, "Debates over eschatology will probably continue until the Lord returns and we have the advantage of hindsight rather than the disadvantage of foresight. The divisions that exist within the Christian community are understandable, considering that both the subject matter and the literary genre of future prophecy are exceedingly difficult. This does not mean that we may push the Bible aside or neglect its eschatological sections. On the contrary the interpretive difficulties . . . call us to a greater diligence and persistence in seeking their solution" (Sproul 203).
In seeking a solution, however, we should remember that the Christian Church, in virtually all her branches, has refused to make any one of the millennial interpretations an article of the creed. The preference has been to accept as Christian any person who believes in the visible return of Jesus Christ. So while, personally, we may have very definite views concerning eschatology, our motto should be: "In essentials, unity; in non-essentials, liberty; in all things, charity."
Glossary of Terms
Eschatology - The study of the 'last things' or 'end times'.
Millennium - The "thousand year" reign of Christ described in Revelation 20.
Olivet Discourse - Christ's prophetic discourse recorded in Matthew 24-25. It is a reply to His disciples' questions about the destruction of the temple, the end of the age, and His return.
Preterism - An eschatological viewpoint that places many of the eschatological events in the past, especially during the destruction of Jerusalem in 70 A.D.
Postmillennialism - The view which holds that the Kingdom of God is now being extended in the world through the preaching of the Gospel, and the saving work of the Holy Spirit. Christ will return after a long period of righteousness called the Millennium.
Amillennialism - The word literally means "no millennium", but most advocates of this system refer to the millennium as the period between the ascension of Christ and the loosing of Satan. During the millennium, there will be an advancement of both good and evil. With the loosing of Satan comes a time of intense persecution of the church, followed by the glorious return of Christ.
Premillennialism - The view that Christ will return to earth to establish an earthly, millennial kingdom, over which He will reign from an earthly throne.
Dispensationalism - The view that human history is divided into dispensations(different periods) where God treats humanity according to a governing principle particular to that dispensation. Accordingly, a strong distinction is made between Israel and the Church.
Rapture - The word literally means "to snatch away". It is the raising of those who are alive when the dead are resurrected. According to dispensationalists, this is the coming of Christ in the air for His saints prior to the Tribulation.
The Tribulation - The dispensational belief in a 7 year period of earthly troubles that occurs between the coming of Christ for His saints and the coming of Christ with His saints. This 7 year period is associated with the 70th week of Daniel's prophecy.
Bibliography
Bloesch, Donald G. Essentials of Evangelical Theology. Volume 2. Peabody: Prince Press, 1998.
Boettner, Loraine. The Millennium. Grand Rapids, Baker Book House, 1958.
DeMar, Gary. Last Days Madness. Brentwood: Wolgemuth & Hyatt, 1991.
Erickson, Millard J. Christian Theology. Second Edition. Grand Rapids: Baker Books, 1998.
France, R.T. Matthew. Grand Rapids: William B. Eerdmans, 1985.
Gerstner, John H. Wrongly Dividing The Word Of Truth. Brentwood: Wolgemuth & Hyatt, 1991.
Grenz, Stanley. Theology For The Community Of God. Nashville: Broadman & Holman Publishers, 1994.
Hughes, Philip Edgcumbe. The Book of Revelation. Grand Rapids: William B. Eerdmans, 1990.
Kik, J. Marcellus. An Eschatology of Victory. New Jersey: Presbyterian and Reformed Publishing, 1971.
MacArthur, John F. The Second Coming. Wheaton: Crossway Books, 1999.
McNeill, John T., ed. Calvin: Institutes of the Christian Religion. Philadelphia: The Westminster Press.
Poythress, Vern S. Understanding Dispensationalists. New Jersey: Presbyterian and Reformed Publishing, 1994.
Sproul, R.C. The Last Days According To Jesus. Grand Rapids: Baker Books, 1998.
The Works of Jonathan Edwards. Carlisle: The Banner of Truth Trust, 1990.
Williamson, G.I. The Westminster Confession of Faith: For Study Classes. Philadelphia: Presbyterian and Reformed Publishing Company, 1964.
Millennialism: The 1,000 years mentioned in Rev. 20:2 are not literal, but are a symbol which illustrates the New Testament era from the time of Christ up to Armageddon, just before the End. We see this in poetry and prophecies of the Old Testament where 1,000 symbolizes any great amount or long period of time (Ps. 50:10; 84:10; 90:4). Jesus does not need to return to set up an earthly kingdom since He has already established His kingdom among all believers (Matt. 12:28; Jn. 18:36; Rom. 14:17; Rev. 1:5-6).
In believing the heresy that Jesus has yet to establish His kingdom, you deny Jesus' preaching: "the time is fulfilled and the kingdom of God is at hand" (Mk. 1:15); and you remove yourself from the promise that, in Jesus, God has already "delivered [you] from the domain of darkness, and transferred [you] to the kingdom of His beloved Son, in whom [you] have redemption, the forgiveness of sins" (Col. 1:13-14). Reject the heresy that Jesus is yet to establish His kingdom. Instead, live daily in Christ's kingdom and be totally assured of God's complete forgiveness and His total protection from all evil powers (Rom. 8:37-39).
The Rapture: Revelation does not teach a Rapture of Christians. God will not remove Christians from the earth so that they might avoid suffering. Instead, Revelation teaches that God will preserve His people in the face of persecution and suffering (Rev. 3:10; 14:12). Since Christ will resurrect all believers and unbelievers on Judgment Day, there will be no second chance for repentance (Rev. 11:18; 20:11-15. See pages 24-25)
God's Word does not teach the Rapture. Nowhere does our heavenly Father say He will remove anyone from the tribulation spoken of in Revelation; however, as the End Times occur, your gracious heavenly Father promises to give you all the strength needed to face even the most difficult suffering. "If God is for us, who is against us? He who did not spare His own Son, but delivered Him up for us all, how will He not also with Him freely give us all things?" (Rom. 8:31-32).
The Seven-Year Tribulation : The book of Revelation teaches the great tribulation neither as a future event nor as a seven-year period. Instead, the great tribulation refers to the persecution and suffering God's people have, and always will, face in this corrupt world (Acts 14:22; Rev. 1:9).
So long as you live on this earth, the devil will continually strive to deceive and destroy you (1 Pet. 5:8). But Christ has defeated the devil! Though you may face suffering, be fully assured that God will help you through your most difficult times and, when Jesus returns, He will "wipe every tear from [your] eyes," and take you to be with Him in Paradise, forever! (Rev. 7:17).
The 144,000 of Israel : The 144,000 sons of Israel are not Jews, but all Christians on earth who are baptized and thus sealed by God. This teaching of Revelation harmonizes with St. Paul who refers to all believers and the Christian church as the "new Israel" (see Gal. 6:15-16; "Israel of God" means all who trust in Christ, not just Jews; also Rom. 9:6-8; 11:25-26; Gal. 3:29).
If you have been baptized (i.e., sealed by the Spirit of God) and trust that the Lord forgives your sins, then you are one of God's chosen people (Acts 2:38-39; 2 Cor. 1:22). You are a part of that symbolic 144,000 "sealed from every tribe of the sons of Israel" (Rev. 7:4). That means God will preserve you in the days of tribulation that lie ahead and will finally take you to heaven.
Gentiles are grafted in! The branch does not replace the tree! The absolute bottom line is that God made HIS covenants with Israel.. not the world! We can enjoy the blessings of the covenants because we believe on the same Messiah who came for Israel.
The new covenant is not so new. It is a Renewed covenant that incorporates ALL of the previous covenants! If the church replaces Israel then God is a liar! But God said His covenants with Abraham, Isaac and Jacob were EVERLASTING! They can not be made void! God said count the stars in the night sky and he would break his covenant. Can't count them; Some stars aren't stars at all but are entire galaxies. So even if you could count them... your count would be off by several billion in one go. :bouncy:
Very convincing PJ...Where do you get such brilliance?
No brillance needed a dead man could see thru that, just read the responses.
An elementary English student would know better.
That is why the story of the man that was not saved joined a reformed church and found it hard to believe all the confusion and so he bought a bible to find out himself.
The man was then born again and ultimately all but a couple of them where later born again as they where dead in their theology.
Hope arrogance and hard hardheartedness is not in the list of the fruit of the spirit.
