BIBLICAL PROPHECY - Vital Christianity

1BIBLICAL PROPHECYAre You Tired and FedupWith Sensational Prophetic Guesswork?Then Turn To A Book That Will Show YouWhat The Bible TeachesLars Wilhelmsson

2CONTENTSPREFACE 4-5INTRODUCTION 6-11CHAPTER 1 PROMINENCE 12-16CHAPTER 2 PRACTICAL IMPLICATIONS 17-25CHAPTER 3 INTERPRETING PROPHECY 26-35CHAPTER 4 HOW WILL CHRIST RETURN? 36-40CHAPTER 5 TERMS, EVENTS, AND DEFINITIONS 41-44CHAPTER 6 THE SIGNS OF THE END TIME 45-65CHAPTER 7 THE OLIVET DISCOURSE: WHAT DID JESUS REALLY MEAN? 66-69CHAPTER 8 OUTLINE OF THINGS TO COME 70-73CHAPTER 9 THE ANTICHRIST 74-83CHAPTER 10 ARMAGEDDON 84-87CHAPTER 11 THE GREAT TRIBULATION 88-92CHAPTER 12 THE RESURRECTION 93-104CHAPTER 13 OUR RESURRECTION BODIES 105-110CHAPTER 14 MILLENNIALISM 111-119CHAPTER 15 TRIBULATIONISM: PRE OR POST? 120-140CHAPTER 16 DOES UNITED STATES PLAY A ROLE 141-158IN BIBLICAL PROPHECY?CHAPTER 17 WHY? PURPOSES 159-163CHAPTER 18 THE RESULTS OF CHRIST'S SECOND COMING 164-167

3CHAPTER 19 THE JUDGMENT 168-187CHAPTER 20 OUR FUTURE STATE: A NEW HEAVEN AND A NEW EARTH 188-198CHAPTER 21 THE SECOND ADVENT AND MISSIONS 199-208CHAPTER 22 THE INTERVAL: HOW ARE WE TO LIVEIN THE MEANTIME? 209-220NOTES 221-226BIBLIOGRAPHY 227RECOMMENDED READING 228

People have become desperate, distraught, defiant, demanding, despondent. Cynicism,materialism, and "spirituality" have replaced biblical faith and devotion. The five thousand cultsand the revival of the occult prove the interest in "spirituality" in U.S.A.5All too often the church of Jesus Christ has been caught up in the spirit and mood of theday. Like Job of old, there are believers wringing their hands and crying, "My days come to theirend without hope.""Hope springs eternal in the human breast," and man is still searching for that eternalreality which alone can satisfy. This is part of the reason why we see such a resurgence of interestin prophecy as it addresses the issue of eternal hope.In the midst of a multitude of books on prophecy, especially the incredibly popular seriesLeft Behind, with its particular prophetic viewpoint (not shared by most scholars, even evangelicalscholars), it is important to come back to the foundations of biblical prophecy. As the title of thisbook asks, “Are you tired and fedup with Sensational Prophetic Guesswork?” It then prescribesthe remedy, “Then turn to a book that will show you what the Bible teaches.”The corrective to eschatological guessing games is not to ignore the clear teaching ofScripture, but to approach it in a scholarly, sensible, balanced and thus meaningful way. We mustleave it to the sect and cult leaders to make it mean what they want it to mean and to use such adoctrine as a scare tactic to frighten people into their particular style of belief and lifestyle. We, onthe other hand, must modestly and humbly decipher the signs of the times in order to attempt todeter people from sin by warning of God's judgment, and by encouraging Christians who areundergoing trial to persevere.It is further crucial that we see Christ's return not only as a doctrine, but as a personal andcorporate hope—our "blessed hope." The logical response of such a hope is grateful worshipand selfless service.

6INTRODUCTION

7As the new millennium approached there was increasing interest in End time events amongthe populace and the unleashing of the flood of doomsday prophecies, not only from Christianswho already are convinced of Jesus' soon return, but also from those who are culturally andreligiously far removed from Christian belief. The following statistics from December 19, 1994issue of U.S. News and World Report show us this interest.• 61% of Americans believe that Jesus Christ will return to earth. Of those who believeJesus will return, the percentage who think He will come within:• A few years; few decades 34%• Longer than that 37%• 59% of Americans believe the world will come to an end. Of those, the percentagewho believe the end will occur within:• A few years 12%• A few decades 21%• A few hundred years 16%• Longer than that 28%• Americans who believe the Bible should be taken literally when it speaks of:• A final Judgment Day 60%• The Antichrist 49%• The Battle of Armageddon 44%• The Rapture of the Church 44%• 53% of Americans believe some world events this century fulfill biblical prophecy. Ofthose, the percentage who believe these specific events fulfill prophecy:• World Wars 16%• Conflict between Israel and her enemies 10%• Establishment of Israel 6%• AIDS Epidemic 6% 1With the horrific evil of mass terrorism evidenced September 11, 2001 in which ourcountry suffered the greatest onslaught of deaths in its history apart from military wars, there maybe the unleashing of mass terrorism in increasing numbers. On this day I was asked by a youngwoman, “Do you think this is the beginning of the end?” It may be. At least it will probablyencourage others to commit similar acts since even the greatest military power in the world isvulnerable to such attacks. Such a monumental event in the history of our nation is likely toawaken in many the prospect of the end of the world

8THE LIBERAL DISDAIN FOR PROPHECYFor the most part prophecy has, and continues to be, ignored and cynically referred toonly by the liberal faction of Christianity. Part of this attitude is understandable in light of theexcessive interest (preoccupation and obsession) in Christ's return as fundamentalists,evangelicals, and Jehovah's Witnesses have made fools of themselves as they have stepped overeach other in their frantic attempt to predict the time of Jesus' coming.Too many so-called "prophetic students" have been guilty of using prophetic texts to tryto figure out each detail of Christ's Second Coming like a crossword puzzle. These misguidedindividuals have persisted in trying to determine dates, predict events, and find significance inevery headline. Others use their prophetic views as a club, assaulting everyone they encounterwith their particular view and scorning those who see things differently.False PropheciesThese false prognosticators are legion and some of them go back a long time in history.• Hippolytus of Rome back in A. D. 170-235 tried to pinpoint the timing byguessing A. D. 500 which he arbitrarily based on the dimensions of Noah's ark.• William Miller who began a religion made one of the marks of his religion to be anintense belief in Christ's return. He was notorious for setting dates. Some of thesedates were: March 21, 1842; March 21, 1843; August 12, 1844; between October20 and 22 in 1844. Some of Miller's followers dressed in white robes and waitedon a hillside for the Lord to take them away. When his predictions did not pan out,some of his followers left, disillusioned, while others fine tuned his teachings andfounded a new denomination: the Seventh-Day Adventists--who now refer toMiller's failed predictions as "the Great Disappointment."• Other popular dates set by cults, fundamentalists and evangelicals have been: July7, 1909; November 25, 1947.• 1981 and 1984 (Hal Lindsay)• 1988 and 1989 (Whitesant)• September 1994 and 1995 (Harold Camping)• Scores of fundamentalists and evangelicals predicted the year 2000 to be the end

9Liberals have also shown a disdain for prophecy as a whole because they have taught thatSt. Paul erred in his understanding of prophecy and also because they find prophecy to be "toonebulous." Thus to them it has no practical consequences. Therefore one would be hard pressedto ever hear a sermon on eschatology in a major denominational church.Is it fair for us to dismiss casually a theme which pulsates so insistently through the wholeof the Bible, especially the New Testament?UNSCRIPTURAL INTERPRETATIONSSome claim that Christ's spiritual presence is His second Coming. But the Bible is clear:"The Lord Himself shall come down from heaven" (I Thess. 4:16). Although Christ's presenceis a reality, it is distinct from His visible Second Coming. If His Second Coming is spiritual, thenthe same law of interpretation will make His first coming spiritual. The Bible states, "Every eye(not every mind) shall see Him" (Rev. 1:7).Others claim that death is Christ's Second Coming. When a Christian dies, Christ does notdescend from heaven with a shout. No dead person arises. Nobody is caught up in the clouds.Nobody meets the Lord in the air. No such events occur at death. No such events, as described byPaul in I Thessalonians 4:14-17, take place until Christ returns. Therefore, the Second Comingcannot mean death.Some believe that conversion is Christ's Second Coming. Jesus pointed out to Nicodemusthat the regeneration of a sinner—being born again—is as the wind: "The wind blows wherever itpleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it iswith everyone born of the Spirit" (Jn. 3:8). This hardly fits the description the Bible gives of Jesus'return! No matter how glorious conversion is, it obviously is not the Second Coming of ourLord.Still others believe that great events in history are the Second Coming of Christ.Pentecost is not a substitute for the return of Christ even though there are those who claim thatthe predictions regarding Christ's Second Coming were fulfilled on that day. What was fulfilled,however, was the inauguration of "the Last days." Pentecost ushered the beginning of the end,not the end. Thus we see many of the promises regarding the Second Coming being made afterthe Day of Pentecost when the Holy Spirit came in His fullness. But none of the events ofI Thessalonians 4:14-17 occurred on the Day of Pentecost. On that momentous day there was noresurrection of the dead, no believers caught up on the clouds to meet the Lord in the air.When "the Lord Himself shall come down from heaven" (I Thess. 4:16a) He will comepersonally, bodily, and thus visibly. This coming will be more startling than the scenes ofPentecost, more momentous than the fall of Jerusalem (A.D. 70), more significant than any othergreat event we have witnessed so far in human history.

10OUR "BLESSED HOPE"Orthodox Christianity has held that Christ Himself will return to this earth to judge theliving ("quick") and the dead, and to reward His bride as she is united (married) to herBridegroom for all eternity.Church history is thus a testimony to the "blessed hope" of Christ's return (Titus 2:13) asreflected by Christians in their songs, creeds, and confessions. These creeds and confessions areaffirmed by all major denominations. The Apostle's Creed affirms that Christ"sitteth at the right hand of God the Father Almighty, from thence He shall cometo judge the quick and the dead."In the Nicene Creed we read"He shall come again with glory to judge both the quick and the dead."The belief in Christ's Second Coming also found its way into the Athanasian Creed, theAugsburg Confession (which deals with it at length), and into the thirty-nine Articles of theChurch of England, the fourth of which says,"He ascended into heaven and there sitteth until He returns to judge all menat the last day."In singing a hymn like "How Great Thou Art" we affirm Jesus' coming when we sing". . . when Christ shall come with shout of acclamation and take me home,what joy shall fill my heart."While we may be able to ignore the teaching of the second return of our Lord, we simplycannot escape it as it is found everywhere whether we turn to the hymns, the creeds, or the Bibleitself.THE END-TIME PHENOMENAWith most people we see a phenomenal rise in the sale of crystals, crystal balls, ouijaboards and fortune tarot cards, and the daily reading of the horoscope in the newspapers aspeople are curiously and desperately groping and attempting to peer into the future.

11Many secular as well as religious authorities write about the end time. The ChicagoTribune ran a front-page story about the end times in a Sunday edition. A New York Times bookreview began with the words, "some 50 million Americans share a belief that these are the lastdays." The following headline was found in The Wall Street Journal: "Millennium Fever:Prophets Proliferate, The End is Near.”In 1860, the French chemist, Marcelin Berthelot, said:"Within a hundred years of physical and chemical science, man will know what theatom is. It is my belief when science reaches that stage, God will come down toearth with His big ring of keys and say to humanity, 'Gentlemen, it's closing time.'"Since the discovery of the atom science has come a long way as it now deals with geneticresearch which opens up a whole world of wonderful and monstrous possibilities. When will mango too far? Only God knows! But it seems, as we have entered the third millennium, that we areextremely close.A KINGDOM NOT OF THIS WORLD"I shall return!" Those were the historic words of General Douglas Mac Arthur as heevacuated the Philippine Islands during World War II. After challenging the people of thoseislands to be prepared for dark days, he ended his challenge with the promise: "I shall return!"After three years of intense battle, General Mac Arthur returned as he had promised.The church in the New Testament is standing on tiptoe as it leans and looks forward to aKingdom not of this world. The church has caught the shout from heaven:"I am coming soon!" (Rev. 22:7,12,20).And the church has echoed back in varying degrees:"Even so, Come Lord Jesus!" (Rev. 22:21).

12CHAPTER 1 THE PROMINENCE OF HIS COMING

13This promise of Jesus' coming is repeated over and over again in Scripture. One out ofevery 30 verses in the Bible mentions the subject of Christ's return or the end of time. The apostlePeter put it:"The end of all things is at hand" (I Pet. 4:7).Similarly Paul declared:"The Lord is near" (Phil. 4:5).James put it:"The coming of the Lord is at hand" (Jas. 5:8).And John thundered:"Children, it is the last hour" (I Jn. 2:18).OLD TESTAMENT PROMISESThis biblical assurance of the Lord's coming again is prophesied in the Old Testament.Such well-known men of God as Job, Moses, David, Isaiah, Jeremiah, Daniel and most of theminor prophets spoke of the Lord's return. In fact, long before Moses wrote Genesis,"Enoch, the seventh from Adam, prophesied . . . 'See, The Lord is coming . . .'"(Jude 14)sons:Undoubtedly it was of the Lord's return that Jacob spoke in his famous last words to his"The scepter [which means "He to whom it belongs"] shall not depart from Judahuntil Shiloh comes, whom all people shall obey" (Gen. 49:10).Numerous times throughout the Old Testament we read of "the last days," "the lattertimes," and that "the Day of the Lord is coming" (Joel 2:1).Malachi, prophesies of "the great and dreadful Day of the Lord" (Mal. 4:5)—"great"for the saved but "dreadful" for the lost.

14NEW TESTAMENT PROMISESAlthough our Lord's Second Coming is seen in the Old Testament, it becomes clear onlyas we see it also in the New Testament as fulfillment to what is promised in the Old Testament.• Of the 266 chapters in the New Testament, there are 318 references to the return ofJesus Christ. This is 1 in every 25 verses (4%).• Only 4 of the 27 New Testament books do not mention Christ's return.• It is mentioned 8 times for each time the first coming is mentioned.• Whole books are devoted to this theme: I & II Thessalonians.• Whole chapters are devoted to this theme: Matthew 24; Luke 21; and Mark 13.• The early apostles who established the churches and wrote the Scriptures in thefirst century frequently mentioned Christ's return in the preaching and in their writing.• The early church fathers of the first several hundred years after Christ affirmed theirbelief in the Second Coming of Christ.NAMES OR EXPRESSIONSThere are numerous expressions in the New Testament which refers to Christ's SecondComing:• "the day" (Rom. 13:12, 13; I Thess. 5:4; Heb. 11:24)• "the great day" (Jude 6)• "that day" (Mt. 7:22; 24:36; 25:13; Lk. 17:31; II Thess. 1:10; II Tim. 1:12, 18; 4:8)• "the last day" (Jn. 6:39; 40; 44; 54; 11:24; 12:48)• "the day of judgment" (Mt. 10:15; 11:22, 24; 12:36; II Pet. 2:9; 3:7; I Jn. 4:17)• "the day of visitation" (I Pet. 2:12)• "the day of wrath" (Rom. 2:5)• "the day when God judges" (Rom. 2:16)• "the evil day" (Eph. 6:13)• "the day of redemption" (Eph. 4:30)• "the day of God" (II Pet. 3:12)• "the day of God Almighty" (Rev. 16:14)• "the day of the Lord" (Acts 2:20; I Cor. 5:5; I Thess. 5:2; II Thess. 2:2; II Pet. 3:10)• "the day of Christ" (Phil. 1:10; 2:16)

15• "the day of our Lord Jesus" (II Cor. 1:14)• "the day of Jesus Christ" (Phil. 1:6)• "the day of our Lord Jesus Christ" (I Cor. 1:8)• "the day of the Son of Man" (Lk. 17:30)The promises in the New Testament concerning Jesus' return are unmistakably plain.Jesus assured His disciples:"I will not leave you as orphans; I will come to you" (Jn. 14:18)." . . . I will come back and take you to be with Me that you may be where I am"(Jn. 14:3)On many other occasions Jesus reassured His followers that though He would go away,He would return to earth to get His own so that they would be at home with Him in heavenforever.After Jesus was crucified and risen, and after 40 days had passed, and just before Heascended from the view of His disciples, Jesus reassured them of His return:"They [the disciples] were looking intently up into the sky as He was going, whensuddenly two men dressed in white stood beside them. 'Men of Galilee,' they said,'why do you stand here looking into the sky? This same Jesus, who has beentaken from you into heaven, will come back in the same way you have seenHim go into heaven'" (Acts 1:10-11).Jesus' message made such an impression on the minds and hearts of His followers that asthey wrote their gospels and epistles they referred to the assurance of Christ's imminent returnwith such a sense of expectation that they exhorted Christians to live as though Christ diedyesterday, rose again today, and were coming to receive and reward His own tomorrow.HUMAN HISTORYThe church's expectation for the future then is very different from the world's. The Bible isclear about certain things concerning the future:1. There will be an end. History is not merely cyclical as taught by the Greeks. It is notthe record of purposeless, patternless activity. History has a goal as it is His Story.2. This end will be sudden. Philosophers who have applied the doctrine of evolution tothe realm of man's spirit believe in a gradual moral and spiritual progress. Christianity, on theother hand, while it acknowledges progress, also teaches regress and knows that the end will besudden.

163. This sudden end will be a divine act. God will step into human history and bring it toa close. Jesus Christ will return and take over. Thus while worldly hope centers on man'sprogress, Christian hope focuses on Christ's return. Thus the contrast is that between an endlessevolution accomplished through the wisdom of man and a sudden intervention accomplished bythe will of God.

17CHAPTER 2 THE PRACTICAL IMPLICATIONS OF HIS COMING

18MOTIVATIONThe coming of Christ is our motivation for holy living and active service. As Christianswe are energized by its glorious hope to live as we should.The following are motivations induced by the hope of Jesus' Coming Again.Comfort"Do not let your heart be troubled. Trust in God; trust also in Me. In my Father'shouse are many rooms; if it were not so, I would have told you. I am going toprepare a place for you. And if I go and prepare a place for you, I will come backand take you to be with Me that you also may be where I am. You know that wayto the place where I am going" (Jn. 14:1-4).A Crown of Righteousness"I have fought the good fight, I have finished the race, I have kept the faith. Nowthere is in store for me the crown of righteousness which the Lord, the righteousJudge, will award to me on that day—and not only to me, but also to all who havelonged for His appearing" (II Tim. 4:7-8).A Holy Life(Self-controlled, Upright and Godly—Purified Lives)"For the grace of God that brings salvation has appeared to all men. It teaches us tosay 'No' to ungodliness and worldly passions, and to live self-controlled,upright and godly lives in this present age while we wait for the blessed hope—the glorious appearing of our great God and Savior, Jesus Christ who gave Himselffor us to redeem us from all wickedness and to purify for Himself a people that arehis very own, eager to do what is good" (Titus 2:11-14;see also I Thess. 5:1-11;I Pet. 1:13-15; II Pet. 3:11-14).A Purifying Hope"Dear friends, now we are children of God and what we will be has not yet been madeknown. But we know that when He appears, we shall be like Him, for we shall seeHim as He is. Everyone who has this hope in Him purifies himself just as he is pure."(I Jn. 3:2-3)

19Death to Self and Sin"Since then, you have been raised with Christ, set your hearts on things above,where Christ is seated at the right hand of God. Set your minds on things above,not on earthly things. For you died and your life is now hidden with Christ in God.When Christ, who is your life appears, then you also will appear with Him in glory."(Col. 3:1-4; see also Col. 4:5-17)Heavenly Mindedness"Join with others in following my example brothers, and take note of thosewho liveaccording to the pattern we gave you. For as I have often told youbefore and now say again with tears, many live as enemies of the cross of Christ.Their destiny is destruction, their god is their stomach, and their glory is in theirshame. Their mind is on earthly things. But our citizenship is in heaven and weeagerly await a Savior from there, the Lord Jesus Christ, who by power thatenables Him to bring everything under His control, will transform our lowly bodiesso that they will be like His glorious body" (Phil. 3:17-21; see also Col. 3:1-4).Gentleness"Let your gentleness be evident to all. The Lord is near. Do not be anxious aboutanything, but in everything, by prayer and petition, with thanksgiving present yourrequests to God" (Phil. 4:5).Increase in Love"May the Lord make your love increase and overflow for each other and foreveryone else, just as ours does for you. May He strengthen your hearts so thatyou will be blameless and holy in the presence of our God and Father whenour Lord Jesus comes with all his holy ones" (I Thess. 3:12-13).Confidence"And now dear children, continue in Him, so that when He appears, we may beconfident and unashamed before Him at his coming" (I Jn. 2:28).Patience"Be patient, then, brothers, until the Lord's coming. See how the farmer waits forthe land to yield its valuable crop and how patient he is for the autumn and springrains. You too, be patient and stand firm, because the Lord's coming is near.

20Don't grumble against each other, brothers, or you will be judged. The Judge isstanding at the door. Brothers, as an example of patience in the face of suffering,take the prophets who spoke in the name of the Lord. As you know, we considerblessed those who have persevered. You have heard of Job's perseverance andhave seen what the Lord finally brought about. The Lord is full of compassion andmercy" (Jas. 5:7-12; see also Heb. 10:36-37).Readiness: Watch!"At that time, the sign of the son of Man will appear in the sky, and all the nationsof the earth will mourn. They will see the Son of Man coming on the clouds of thesky with power and great glory. And He will send his angels with a loud trumpetcall, and they will gather his elect from the four winds, from one end of the heavensto the other. Now learn this lesson from the fig tree: As soon as its twigs gettender and its leaves come out, you know that summer is near. Even so, when yousee all these things, you know that it is near, right at the door. I tell you thetruth, this generation will certainly not pass away until all these things havehappened. Heaven and earth will pass away, but my words will never pass away.No one knows about that day or hour, not even the angels in heaven, nor theSon, but only the Father. As it was in the days of Noah, so it will be at the comingof the Son of Man. For in the days before the flood, people were eating anddrinking, marrying and giving in marriage, up to the day Noah entered the ark;and they knew nothing about what would happen until the flood came and tookthem all away.That is how it will be at the coming of the son of Man. Two men will be in the field;one will be taken and the other left. Two women will be grinding with a hand mill;one will be taken and the other left. Therefore keep watch because you do notknow on what day the Lord will come. But understand this: If the owner of thehouse had known at what time of night the thief was coming he would have keptwatch and would not have let his house be broken into. So you also must be readybecause the Son of Man will come at an hour when you do not expect Him."Who then is the faithful and wise servant, whom the master has put in charge of theservants in his household to give them their food at the proper time? It will be goodfor that servant whose master finds him doing so when he returns. I tell you the truth,he will put him in charge of all his possessions. But suppose that the servant is wickedand says to himself, 'My master is staying away a long time, and then he begins to beathis fellow servants and to eat and drink with drunkards. The master of that servantwill come to pieces and assign him a place with the hypocrites where there will beweeping and gnashing of teeth" (Mt. 24:30-51; see also Mt. 25:1-13; Mk. 13:32-33;Lk. 12;35-40; Rev. 16:15).

21OTHER MOTIVATING FACTORSThe following are other prophecies of His coming that Jesus and the apostles used as a motiveto incite us to godliness and service.• To sobriety: I Thess. 5:2-6; I Pet. 1:13; 4:7; 5:8.• To repentance: Acts 3:19-21; Rev. 3:3.• To fidelity: Mt. 25:19-21; LK. 12:42-44; 19:12-13.• Not to be ashamed of Christ: Mk. 8:38.• Against worldliness: Mt. 15:26-27.• To moderation: Phil. 4:5.• To sincerity: Phil. 1:9-10.• To practical sanctification of the entire being: I Thess. 5:23.• To ministerial faithfulness: II Tim. 4:1-2• To induce obedience: II Tim. 6:13-14.• To pastoral diligence and purity: I Pet. 5:2-4.• To abide in Christ: I John 2:28.• To endure various temptations and the severest trial of faith: I Pet. 1:7.• To bear persecution for the sake of our Lord: I Pet. 4:13.• To brotherly love: I Thess. 3:12-13.• To love the second coming of Christ: II Tim. 4:7-8.• To confidence that Christ will finish the work: Phil. 1:6.• To hold firmly to the hope until the end: Rev. 2:25; 3:11.• To guard against hasty judgment: I Cor. 4:5.

23The Effect on FaithAnderson-Berry, of Scotland, the son of a minister, who became an atheist, wrote that onenight a friend asked him to go to a religious meeting where the return of the Lord was beingdiscussed. What he heard led to his conversion. He testifies,"The Lord brought me to Himself and prepared me for His coming by revealing tome the truth about His coming."The Effect on Bible StudyArthur T. Pierson, a Bible scholar and missionary advocate, wrote,"When I found this truth I began to discover what I had not seen before, that it isthe pivot of every epistle of the New Testament. Two-thirds of the Bible whichhad been sealed to me were opened by this key, and I was permitted to enterand walk through the marvelous chambers of mystery."The Effect on LifeMissionary J. Hudson Taylor, founder of the China Inland Mission, wrote,"I believe that the ignorance of native Christians generally of the fact that Christ iscoming again is one reason for the selfishness and worldliness to be found in somebranches of the Church in China. Well do I remember the effect when God waspleased to open my own heart to this great truth that the Lord Jesus was comingagain and might at any time. Since He may come any day, it is well to be readyevery day. I do not know of any truth that has been a greater blessing to methought life than this."The Effect on HolinessBiblical scholar and teacher, R. A. Torrey testified:"The fourth great epoch in my life was when I got hold of the truth and the truth gothold of me, of a personal, visible, glorious, imminent return of our Lord. It liftedme above the world and its ambitions. What did I care whether I was rich or poor;what did I care whether I had honor or contempt; what did I care whether I waswell-fed or hungry? The Lord Jesus is coming back again! I had been very ambitious,but when the truth got hold of me I had but one ambition, and that was to please myLord, who might come at any time and to please him at any cost."

26CHAPTER 3 INTERPRETING PROPHECY

Interpreting prophecy is fraught with obstacles. This is why there are significantdifferences of opinion (though many claim these as convictions) on how to interpret prophecyeven among those who share very similar views of the inspiration of Scripture.27The cardinal problem is Failure to Understand the True Design of ProphecyDispensationalists make the fundamental mistake of seeing the knowledge of the future asanalogous to that which history gives us of the past. Hal Lindsey represents this view when heclaims:"They [the Hebrews prophets] predicted that as man neared the end of history aswe know it there would be a precise pattern of events which would loom up inhistory." 1This is simply not true. Prophetic literature is anything but precise in providing a "patternof events which loom up in history." It is not uncommon for one verse to present two or moreunrelated facts, or facts that are widely separated in application. Isaiah 61:2, for example,illustrates this as the last half of the verse separates the first half of the verse by 2000 years. Theverse states:". . . to proclaim the year of the Lord's favor and the day of vengeance of our God . . ."(Isa 61:2)The first part of this verse is history, whereas the last part is prophecy.Another factor that this verse illustrates is that some speakers/and or writers are veryselective about their quotations from other passages or verses of Scripture. For instance,Jesus in this verse used only the first part as He was initiating His earthly ministry (Lk. 4:19). Thefirst part was the only part of that Scripture that was relevant to what Jesus was communicating atthat particular juncture.Princeton theologian Charles Hodge makes the point that prophecy is very different fromhistory. Therefore "it is not intended to give us a knowledge of the future analogous to thatwhich history gives us of the past." 2 To prove this point Hodge notes that though manyprophecies were given by the Hebrew prophets about the First Advent of Christ, no one knewexactly how these prophecies would be fulfilled until Christ had actually come:"Christ was indeed a king, but no such king as the world had ever seen, and suchas no man expected; He was a priest, but the only priest that ever lived of whosepriesthood He was Himself the victim; He did establish a kingdom, but it was notof this world." 3

29Problem 1: Failure to Read the Text on Its Own Terms.Topping the list of problems is the main difficulty with communication in general and thewritten word in particular: the ever-present temptations to hear what we want to hear, to seewhat we want to see. Some people are so much in love that they can find fuel for their inner firein the most innocent hello—as long as it is from that special person. Similarly, some people canprove almost anything with a verse of Scripture.Such practice might take the form of isolating a particular verse or phrase from itscontext. Or the error may lie in reading modern ideas back into ancient texts. Interpretation of thissort fails to come to terms with the author intent--what the author intended with his words, whathe wanted to communicate. The focus shifts, instead, to what we want the author to say. Thequestion of the hour becomes, "What does it mean to me?" Rather than molding ourselves toGod's Word we try to remake the Bible in our own image. Not only is this unacceptable biblicalinterpretation, it is not even good reading. 6In seeking to understand prophecy, we must first come to grips with what the writerintended to say in the original context. That is, understand the author's intended message mustprecede the further, if equally important, task of applying that message to our own lives.Of course, totally objective reading is impossible. As interpreters we are incapable ofcompletely separating ourselves from our own limited perspectives. All traces of culturalconditioning cannot be wiped away, nor can all contemporary concerns and values be swept underthe carpet. But this does not invalidate the goal of understanding the author's purpose.Problem 2: Concern with Extrabiblical Questions.A familiar passage like I Thessalonians 4:16-17 is an example of this problem. Thispassage is the only biblical reference in the Bible that refers to a rapture of believers inassociation with Jesus Second Coming. Therefore many believers have used this passage as aproof-text for Jesus' "catching up" believers and returning with them to heaven. This is strangesince there is no idea of returning to heaven at all in the text. Such a teaching is purely byinference. 7The purpose of writing is critical in determining the meaning of a passage. I Thessalonians4:16-17 was clearly not written to teach about the rapture or to give an outline of endtime events. Rather it was motivated by an apparent question concerning the fate of deadbelievers. The burning question was, "If, as the Thessalonian believers had been taught, allbelievers would see the return of Jesus, then why had some Christians already died?” This is whatPaul addresses in pointing to Christ's death and resurrection as providing hope since at Jesus'

30return, the faithful dead will rise first. Instead of missing Jesus' return, therefore, the dead inChrist will have a prominent place in it. This teaching is what Paul uses to bring comfort to thebelievers at Thessalonica. 8Rather than speculating on end time events, Paul provides this section of Scripture tocomfort concerned Christians. Paul reasons that Christians can have comfort and hope in light ofwhat will soon take place. Therefore, if we approach I Thessalonians 4:16,17 as a text to tell usabout future events, we end up asking questions which are alien to Paul's intent.Beginning in the second century A. D. with a new emphasis on prophecy, particularlyevident in a movement called Montanism (led by Montanus, a Christian from Phrygia in AsiaMinor) and with the Roman soldier-emperor Severus in the third century A. D. countless believersand heretics throughout church history have speculated about the end. Christians and cultists haveappealed directly to various texts to gain answers that are foreign to those of the biblical writersand have made many attempts to apply scriptural arithmetic to date Jesus' return in vain. 9To the dismay of many the Bible leaves open many questions about the end. Althoughthe Bible is clear that God will bring history to its consummation, the exact schedule by which allthe related events will happen is an extrabiblical, rather than a biblical, pursuit.Problems Inherent in the Prophetic ScripturesThe following are a few problems with the texts themselves that interpreters of biblicalprophecy must confront.Problem 3: How Literal is the Text?In many Christian circles, especially in dispensational circles, it is adamantly claimed thatevery prophecy spoken in the Bible awaits a literal fulfillment. Dispensational preacherM. R. De Haan is an example of such an outrageous claim:"Every single, prophesied event fulfilled in the past has been literally fulfilled withoutfail just exactly as the Bible said it would be. Since all fulfilled prophecies havebeen absolutely reliable, we can with confidence accept all the remaining propheciesof the future with equal certainty. The fulfilled prophecies were brought to passliterally, and therefore the unfulfilled prophecies will be consummated with thesame literalness." 10This is not so. "Every single prophesied event fulfilled in the past" has not been "literallyfulfilled." Nor it is correct to say that all biblical prophecies await a literal fulfillment.In hisPentecostal sermon (Acts 2) Peter states that Joel's prophecy (Acts 2:28-32) is fulfilled atPentecost. How could he make such a claim since Joel prophesied that there would be blood,

31smoke, a darkened sun, and the moon turned to blood? Because the prophecy was not literallyfulfilled. Similarly, Micah 5:2 makes the prediction that a ruler will come from Bethlehem to reignover Israel. If a literal interpretation is made of this text then this would rule out the salvation ofnonIsraelites. 11Joel B. Green gives three important reasons for not always demanding a literalinterpretation from biblical prophecy.The first is that the language used is often meant to be figurative and symbolic,sometimes even fantastic (as in the case of much of apocalyptic literature). Therefore, whenIsaiah claims, "In the days to come Jacob will take root, Israel will blossom and sprout; and theywill fill the whole world with fruit" (Isa. 27:6) it becomes obvious that Isaiah did not have a literal(botanical) fulfillment in mind. Similarly, when Daniel says that we are to look for a lion which has"the wings of an eagle" (Isa. 7:4) he does not mean that we are to await a literal beast like a lionwith eagle's wings. Numbers, as well as such vivid descriptions, are often used in a symbolicform. 12 Second, biblical prophecy includes teaching as well as prediction. Contrary to whatmany teach, prophecy is not strictly the foretelling of future events. The prophets of the Biblewere not primarily concerned about predicting events in the distant future. Professor DouglasStuart claims:"Less than two percent of Old Testament prophecy is messianic [concerning thecoming of a messiah]. Less than five percent specifically describes the NewCovenant age. Less than one percent concerns events yet to come." 13Although biblical prophecy includes foretelling, it is primarily forthtelling. It is a tellingforth God's message which in most cases had to do with an immediate, rather than distant,application.Third, some prophecies are apparently fulfilled more than once. A case in point isIsaiah 7:14:"Therefore, the Lord Himself will give you a sign:Behold, a virgin will be with child and bear a son, and she will call His name Immanuel."The context of this passage makes it clear that the promised child was to be God's sign toKing Ahaz in the days of Ahaz and Isaiah.Yet Matthew quotes this prophecy and claims that it isa fulfillment of the birth of Jesus of Nazareth (Mt. 1:23). The point is, both are true. This is adouble prophecy.

32Problem 4: Contextual ComplexitiesBiblical prophecy is written in a variety of literary forms. Not only are there the moregeneral designations of prophetic and apocalyptic, but there are also prophetic oracles, laments,symbolic behavior, visions, dreams, prayers, poetry, sayings and narrative. Thus each literary formmust be kept in mind in interpreting any prophetic passage. 14Such a task becomes especially difficult in interpreting a book like Revelation in which theliterary forms or genres are so open for debate, and which is so saturated with allusions to the OldTestament (drawing heavily from Ezekiel and Daniel and to a lesser degree, Isaiah, Joel,Zechariah and others). In his book New Testament Introduction, Donald Guthrie claims that of the404 verses of the book of Revelation only 126 contain no allusion to the Old Testament. It seemsthat John drew images from Jewish apocalyptic writings and even from ancient mythology. 15Thus unlocking the meaning of this book may seem an overwhelming task. While it is truethat the meaning of specific prophetic detail may be difficult if not impossible, the understandingof its principal message and primary messages are clear to the unlearned as well as learned.Problem 5: Historical DistanceImages and expressions change with time. Even within a period of a few years we seehow images and expressions change as we look at our parents' or grandparents' eras. Is it anywonder that it is difficult at times to try to unlock the correct meaning of a given passage whichwas written thousands of years ago in a culture so different from ours? Placing propheticmessages in their original context is also a challenging task since so many particular thingsabout Israel's national life have been lost. 16Problem 6: Analyzing the FutureUnlike unknown substances that can be put in a test tube, examined and reexamined in alaboratory, with a high degree of certainty as to its makeup, end-time prophecy cannot undergo asimilar experiment. It does fit in test tubes and defies microscopic scrutiny. Biblical doctrines suchas the resurrection of the dead and the Second Coming of Christ simply do not yield to scientificinquiry since they are matters of faith. This does not mean that there is no objective evidence fortheir authenticity (historical evidence abounds), but ultimately certainty, as found in the scientificlaboratory, is difficult to achieve.The ushering in of the age to come lies before us as history will be consummated. This iscertain! But many "what," "when," and "where" of God's prophetic program is left withuncertainty. Many signs are not clear. Even though the end may be very near—perhaps a few days

33or many years—we must not allow ourselves to get caught up in the frenzied and foolish andfutile attempt to peer at, and then pontificate, what cannot be seen and known. Rather thanembracing fruitless speculation we must long for and faithfully proclaim the coming kingdom. 17THE BOOK OF REVELATION AND PROPHECYThere are four main schools of interpretation of the book of Revelation among modernbiblical scholars.The Preterist SchoolThis school teaches that the symbolism of Revelation relates only to the events of theday in which it was written. Therefore all the imagery of the seals and trumpets and vials has norelevance for the future. Rather the writer was simply expressing his moral judgmentconcerning the abuses of his own day when he spoke of future judgment. The advantage of thisview is that it connects the book of Revelation with the thought and historical events of the day inwhich it was written. The disadvantage may be that it makes no allowance for any element ofpredictive prophecy.The Idealist SchoolThis view is often closely allied with the Preterist school in that it considers Revelation tobe only a symbolic picture of the enduring struggle between good and evil, betweenChristianity and paganism. Its symbols, therefore, cannot be identified as historic events eitherin the past or in the future; rather, they are simply trends or ideals. The advantage of this view isthat it focuses the attention of the reader upon the ethical and spiritual truth of Revelation ratherthan upon the debatable aspects of its symbolism. The weakness may be that this view tends toundervalue symbolism as a legitimate vehicle of predictive prophecy. With its "spiritualization" thebook of Revelation is stripped of all predictive value and thus dissociates it from any definitehistorical consummation. Thus judgment day comes whenever a great moral issue is decidedrather than a final climax in which Christ ascends to a visible throne.The Historicist SchoolThis interpretation is based on Revelation 4:1: "After this, I looked, and there before mewas a door standing open in heaven. And the voice I had first heard speaking to me like a trumpetsaid, 'Come up here, and I will show you what must take place after this." This view, therefore,holds that Revelation outlines the entire course of history of the church from Pentecost tothe advent of Christ.Thus the symbols portray in sequence the great events that have takenplace. This means that the seals are interpreted as showing the breakup of the Roman empire, theeruption of locusts from the bottomless pit as depicting the Mohammedan invasions, etc. It is

34believed that each major event in the history of Christendom has been broadly fore-shadowed sothat the book of Revelation provides a calendar of events that are written in advance. Thishistoricist view is more literal than the Idealist view although the advocates of this school ofthought have not been able to achieve unanimity on what the individual symbols mean. This meansthat there are almost as many interpretations as there are commentators.The Futurist SchoolThis interpretation teaches that the first three chapters of the book of Revelation applyeither to the day in which the book was written, or else that the seven churches of Asia representseven eras of church history, bridging the gap between the apostolic age to the return of Christ. Inthis limited sense, the Futurists are Historicists. This position interprets that which follows the lastpart of Revelation 4:1: "what must take place after this" as events that will take place in aperiod called the "Great Tribulation," just preceding the return of Christ. Thus the eventsdescribed in this book (following Rev. 4:1) are relegated to this period as they are interpreted asliterally as possible. This means that these events are regarded as wholly future. 18As someone was suggesting to a devoted Christian that the book of Revelation is toodifficult to understand, he condescendingly asked, "Well, what does this book mean?" Thebeliever responded,"It means that Jesus wins!"That is exactly the theme of the book of Revelation. Though it may sound simple, it is notsimplistic. "Jesus is Victor!" is the overarching theme of this prophetic book.Even though I believe that the futurist interpretation of the book of Revelation makesmost sense, contrary to what some people have taught, the book of Revelation is not a predictivetime-table of future global events. It is clear from the author of the book that this is not hisintended purpose. According to the first verse of the book it is given by God as "a revelation ofJesus Christ." Thus Jesus is at the forefront of the whole book as the lowly crucified Lamb whobecomes the Supreme Ruler and brings history, time, the nations, evil and death under Hisdominion. John shows the reader how the principles of divine government intersect with andinvade the evil forces of history to manifest Christ's ultimate sovereignty over them. John alsoshows the crucial part the church plays in Christ's victory over the opposing forces of Satan, theAntichrist, the false prophet, and the world (Babylon).Revelation 1:1 also states that it was written to show "what must soon take place." Thusthe purpose of this book was to reveal to the Christians of Asia ("His servants") in the firstcentury what was to happen "soon" in their day. While this has relevance to the present or totimes yet to come, the first question should be, "What was the relevance of the text at the time ofwriting? What did it mean to the believers in the seven churches of Asia?"

35What makes the message of Revelation even more difficult is that fact that it was writtenin the form of apocalyptic literature. Thus ideas are couched in images and symbols thatformed a sort of secret code language. Therefore, there is comparison of Jesus to a slain animalwhose head is covered with seven horns and seven eyes (Rev. 5:6). Obviously to interpret suchlanguage literally would be blasphemous. Thus it is vital to study the imagery and symbols such aslamb, seven, horns, eyes, and spirits in the context of the genre of apocalyptic literature. Only thencan we find a reasonable interpretation. Such study and understanding is too often lacking amongthose who pontificate their simplistic views with great fervor. 19

36CHAPTER 4 HOW WILL CHRIST RETURN?

37When we come to history's end we shall not face a distant, unknown figure. God hasalready shown us what kind of Person it is with whom we shall have to do. We shall encounter thesame Person whose holiness, truth and utter love we already know in Jesus Christ.The end of the world is no mere event, but a meeting with a Person—the person whosesuffering love has brought God's reign near us. That is why in Revelation 5 "the Lion of the tribeof Judah" who comes in triumph is also the Lamb who was killed and bears the marks of slaughterupon Him. Written on the pages of history from beginning to end is God's love—personal,selfless, self-giving, sacrificial love. And it is that love which will meet us on that final day.PERSONALLYYou may ask, "How do you know Christ is coming personally?" It is because the Bible isreplete with references to his personal coming.He will come as He went—personally."After he said this, he as taken up before their very eyes and a cloud hid him fromtheir sight. They were looking intently up into the sky as he was going, whensuddenly two men dressed in white stood beside them" (Acts 1:9-11).Focus is on Person, not event. A.B. Simpson's emphasis on "Christ our Coming King"Person rather than Doctrine."And if I go and prepare a place for you, I will come back and take you to be withMe that you also may be where I am. You know the way to the place where I amgoing" (Jn. 14:3)."For the Lord Himself will come down from heaven . . ." (I Thess. 4:16).Other Scriptures that emphasize His personal coming are Philippians 3:20 and Hebrews9:28. Acts 1:11 also implies the same.UNEXPECTEDLY"But understand this: If the owner of the house had known at what hour the thiefwas coming, he would not have let his house be broken into. You also mustbe ready, because the Son of Man will come at an hour when you do notexpect Him" (Lk. 12:39-40)."No one knows about that day or hour, not even the angels in heaven, nor theSon, but only the Father. As it was in the days of Noah, so it will be at thecoming of the Son of Man. For in the days before the flood, people were

38eating and drinking, marrying and giving in marriage, up to the day Noahentered the ark; and they knew nothing about what would happen until theflood came and took them all away. This is how it will be at the coming of theSon of Man. Two men will be in the field; one will be taken and the other left.Two women will be grinding with a hand mill; one will be taken and the other left.Therefore keep watch, because you do not know on what day your Lord willcome. But understand this: If the owner of the house had known at what time ofnight the thief was coming, he would have kept watch and would not have let hishouse be broken into. So you also must be ready, because the Son of Man willcome at an hour when you do not expect Him. . . . The master of that servantwill come on a day when he does not expect him and at an hour he is notaware of" (Mt. 24:36-44,50; see also Mt. 25:1-13 and parallel passages inMk. 13:32-37 and Lk. 17:26-35).Other passages that emphasize Jesus' coming as "a thief" and thus the need to "stayawake" are I Thessalonians 5:2, II Peter 3:10, and Revelation 16:15.The story is often told of the 19th century godly Scottish pastor Robert MurrayM'Cheyne, who once asked some friends, "Do you think that Christ will come tonight?" One afteranother they replied, "I don't think so." When they had all given the same answer, M'Cheynesolemnly repeated the text, "the Son of Man will come at an hour when you do not expect Him."SUDDENLY"Now, brother, about times and dates we do not need to write to you, for you knowvery well that the day of the Lord will come like a thief in the night. Whilepeople are saying, 'Peace and safety,' destruction will come on them suddenly, aslabor pains on a pregnant woman, and they will not escape" (I Thess. 5:1-2)."But the day of the Lord will come like a thief" (II Pet. 3:10)."He who is coming will come and will not delay" (Heb. 10:37)."Behold, I come like a thief! Blessed is he who stays awake and keeps his clotheswith him, so that he may not go naked and be shamefully exposed" (Rev. 16:15).PUBLICLYIn complete contrast to His coming at Bethlehem, there will be nothing hidden or obscureabout His return.

39"For the Son of Man is going to come in His Father's glory with His angels . . .So if anyone tells you, 'There he is, out in the desert,' do not go out; or, 'Here heis, in the inner rooms,' do not believe it. For as the lightning comes from theeast and flashes to the west, so will be the coming of the Son of Man.Wherever there is a carcass, there the vultures will gather.'Immediately after the distress of those days 'the sun will be darkened and themoon will not give its light; the stars will fall from the sky, and the heavenlybodies will be shaken.''At that time the sign of the Son of Man will appear in the sky, and all thenations of the earth will mourn. They will see the Son of Man coming on theclouds of the sky, with power and great glory.And He will send His angels with a loud trumpet call, and they will gather fromthe four winds, from one end of the heavens to the other'" (Mt. 16:27; 24:26-31)."For the Lord Himself will come down from heaven, with a loud command, withthe voice of the archangel and with the trumpet call of God, and the dead inChrist will rise first" (I Thess. 4:16)."Enoch, the seventh from Adam, prophesied about these men: 'See, the Lord iscoming with thousands upon thousands of His holy ones to judge everyone,and to convict all the ungodly of all the ungodly acts they have done in the ungodlyway, and of all the harsh words ungodly sinners have spoken against Him" (Jude 14-15).Jesus says that He will come "in the same way seen Him go into heaven," that is,publicly. Paul says He will come "in blazing fire with His powerful angels" (I Thess 1:7).There is no question, then, but that Jesus will come the second time publicly.TRIUMPHANTLYJesus' first coming was in humiliation and suffering, to be "despised and rejected of men"(Is. 53:3). Not so His future coming. His reference to "clouds," "power," and "glory" show thatHe will come in triumph, with the full authority of God, the Father, behind Him."I saw heaven standing open and there before me was a white horse, whose rideris called Faithful and True. With justice He judges and makes war. His eyes arelike blazing fire, and on His head are many crowns. He has a name written onHim that no one but He Himself knows. He is dressed in a robe dipped in blood,

40and His name is the Word of God. The armies of heaven were following Him,riding on white horses and dressed in fine linen, white and clean. Out ofHis mouth comes a sharp sword with which to strike down the nations. 'Hewill rule them with an iron scepter.' He treads the winepress of the fury ofthe wrath of God Almighty. On His robe and on His thigh He has this namewritten:KING OF KINGS AND LORD OF LORDS" (Rev. 19:11-16).Here we see that the lowly Lamb that was slain (Rev. 5) will become the conqueringRider of the white horse whose name is "King of Kings and Lord of Lords" (Rev. 19:16).Through His suffering Jesus conquered the power of evil. At His coming He will claimthe victory.At the Second Coming, the world will not be able to reject or so easily dispose of Jesus asit did at His first coming. The time is approaching when"at the name of Jesus every knee shall bow, in heaven and on earth and under theearth, and every tongue confess that Jesus Christ is Lord, to the glory of Godthe Father" (Phil. 2:10-11).Expectancy, watchfulness, readiness—these are the attitudes that Christians woulddemonstrate in anticipation of their Lord's return.

41CHAPTER 5 TERMS, EVENTS AND DEFINITIONS

42Because there is so much confusion concerning end time events it may be helpful to havethe following list of terms, events, definitions and Scripture references to help you to betterunderstand and fix in your mind "things to come."• ESCHATOLOGY—The doctrine of "the end," "the consummation of the end," "endtime events," or "the future" coming from the Greek word eschatos meaning "furthest" or "last."• PAROUSIA—This word comes from a Greek word meaning "coming," "presence," or"arrival." Thus "Parousia" refers to the "coming," "presence," or "arrival" of Jesus Christ. In theNew Testament, it is often used to refer to the Second Coming of Christ (Mt. 24:3,27,37; I Cor.15:23; I Thess. 2:19; 3:13; Jas. 5:7,8; II Pet. 3:4,12; I Jn. 2:28).• RAPTURE—Greek word is epiphaneia which pretribulationism believes refers to twoaspects of Christ's coming: the Rapture and the Revelation. These events are separated by theGreat Tribulation. The Rapture, or "the catching up" of the church to meet the Lord in the air(I Thess. 4:13-18; I Cor. 15:51-52), is a different event from the Revelation when He will appearin the manifestation of His glory. At the Rapture, Christ comes in the air for His saints (Jn. 14:3).Thus during the interval of the seven year Tribulation, the saints are with the Lord in the airreceiving their rewards at the bema (judgment seat of Christ) of Christ.Among those who believe that Christ will return before the millennium (premillennialists)there are three leading views about the time relation of the rapture to the tribulation: pretribulationism,midtribulationism, and posttribulationism (these will be defined underMillennialism).• REVELATION—Greek word is apokalypsis which pretribulationism believes refers tothe second aspect of Christ's coming when Jesus comes with His saints (I Thess. 3:13) to end thetribulation and to execute righteous judgment upon the earth.The coming of Christ for the Rapture of the church will be a secret coming and will beinvisible to any except believers whereas the Revelation will be a glorious event which will beevident for the whole world to witness.Thus according to pretribulationism since the Rapture precedes the Tribulation, it mayoccur at any moment, but the Revelation cannot occur until after the appearance of Antichrist andthe Great Tribulation.• THE CHURCH—The people of God from all races and nations who have been "calledout" (elected) of the world to follow Him, live for Him and be His vessel of redemption as theyproclaim God's message by their lips and by their lives (Eph. 1:22-23).

• ISRAEL—A people defined nationalistically, geographically, and religiously: theHebrew people whose father is Abraham and whose mother is Sarah (Rom. 9-11).43• THE NATIONS—The Gentile nations of the world (I Cor. 10:32).• JUDGMENT SEAT OF CHRIST—Believers works are appraised and rewarded(I Cor. 3:8; II Cor. 5:10; Rev. 22:12). The purpose is that each believer may give an account ofhis life. Since it is our duty to obey His will and to carry out HIs commission for our lives (II Cor.5:15; Mt. 28:19), we are responsible for our conscious life, from the time we were saved (Rom.14:12).• TRIBULATION—A term often used as synonymous with the seventieth week ofDaniel (9:25-27), a period of seven years in the end time when a world ruler will first profess tohelp the people of Israel, and will later persecute and seek to destroy them and all God's people.The second half of this period (3 1/2 years) is called the "great tribulation" (Mt. 24:21).• ANTICHRIST—The Beast (World Ruler—Rev. 13:7). He is the most prominentperson of the Tribulation Period and is Satan’s human agent, “the Beast out of the sea” (Rev.13:1-8) who is the opponent and counterpart of Christ. Other designations for the Beast are “theman of sin [lawlessness]”, “the son of perdition,” “the wicked one,” “the lie” (II Thess. 2:3,8,11),“the little horn” (Dan. 7:8; 8:9), “the prince who shall come” (Dan. 9:26). He is possibly depictedby the king of Babylon in Jeremiah 25:12 and chapters 50 and 51 and by the Assyrians in Isaiah10:5).• THE RETURN OF CHRIST WITH HIS SAINTS—The belief that Christ will returnwith His saints (following the rapture and just before the tribulation period) to establish Hiskingdom (Pretribulation view—Rev. 19:11-16).• ARMAGEDDON—The last battle in human history when the forces that try to destroyIsrael are defeated by God (Rev. 16:16; 20:2-3). The word “Armageddon” (Rev. 16:16) is fromthe Hebrew words Har (mount) and Magedon. The meaning of Magedon is uncertain, althoughsome identify it with the site of Megiddo in Galilee. Upon Christ’s return to earth, the militarymight of the Beast (Antichrist) and the nations will unite against their common foe and will attackthe Lord, who will be at Jerusalem (Zech. 14:4; 12:1-3; Dan. 8:25; Zeph. 3:8; Rev. 16:13-16).Their effort will fail as they fall under the Lord’s word and will be destroyed (II Thess. 2:8; Rev.19:19,20; Zech. 14:12-15; 12:4; Ezek. 39:3-7; Is. 34:1-8).• THE RESURRECTION OF THE LOST—Also called "the resurrection of judgment"because all unbelievers are raised to be judged (Rev. 20:12).

• GREAT WHITE THRONE JUDGMENT—The judgment of the unsaved before aGreat White Throne (Rev. 20:11-15) which will take place at the conclusion of the millennialreign of Christ when all unbelievers will be raised (called "the resurrection of judgment") andjudged (Jn. 5:29). The “great white throne” reflects God’s awesome majesty and consumingholiness. The occupant will be the Lord Jesus Christ, the judge of the universe (Jn. 5:22; Acts10:42; 17:31).44• JUDGMENT OF ISRAEL—Dispensational view which see God having a specialjudgment before the inauguration of the millennial kingdom of the survivors of His people toinsure that only believers will enter the kingdom (Ezek. 20:33-38; also illustrated in Mt. 25:1-30).This will occur after all surviving Israelites have been regathered from the ends of the earth to theland of Palestine.• JUDGMENT OF THE NATIONS—Dispensational view which sees God judgingGentile survivors of the Tribulation (Mt. 25:31-46). It seems that these Gentile nations will bejudged for their treatment of Israel during the Tribulation period.• MILLENNIUM—A thousand year period mentioned in Revelation 20 during which thesaints will live and reign with Christ. Possible reference to this is also found in Isaiah 11. Aroundthe word “millennium” cluster three systems of interpretation: premillennialism, postmillennialism,and amillennialism (later defined under millennialism).• SATAN LOOSED—The Lord’s kingdom will close with a revolt led by Satan(Rev. 20:7-10). This revolt or loosing takes place for a brief period of time immediately followingthe millennium (Rev. 20:7-8).• SATAN CAST INTO THE LAKE OF FIRE—This is the final place where Satan, theAntichrist (the beast), and the false prophet will spend eternity in torment (Rev. 20:10).

45CHAPTER 6 THE SIGNS OF THE END TIME

46It was the American evangelist D. L. Moody who warned:"Don't criticize if our watches don't agree about the time we know He is coming."The truth is: No one knows! Except for God Father!EARLY CHURCH EXPECTATIONThe early church believed in the possible imminence of the Parousia and they lived with alively sense of expectation that Jesus may come in their own lifetime.The early Christians understood that the coming of the Holy Spirit on the Day ofPentecost inaugurated the period of "the last days"(Acts 2:16-17). They understood that this"church age," which began on Pentecost, was to be the last phase of history and that it wouldculminate with the coming of "the Day of the Lord" (Acts 2:19-20).RomeThe Christians at Rome were assured that their salvation is "nearer now than when [they]first believed" and were thus told that "the night is nearly over" and "the Day is almost here"(Rom. 13:12). Therefore they should be alert and live lives that conform to their expectation ofChrist's soon return (Rom. 13:11-12).CorinthThe Corinthian Christians, says Paul, "do not lack any spiritual gift as you eagerly waitfor our Lord Jesus Christ to be revealed" (I Cor. 1:7). Then Paul assures them that Jesus willkeep them "strong to the end" so that they will be "blameless on the day of our Lord Jesus Christ"(I Cor. 1:8). Paul then underscores this assurance with the reminder that "God, who has calledyou into fellowship with His Son Jesus Christ our Lord, is faithful" (I Cor. 1:9).Paul seems to believe in the imminent return of Christ as he informs the Corinthiansthat they live in "present crisis" (I Cor. 7:24) and he exhorts them with great fervor and passionthat they should give undivided loyalty and devotion to the Lord and His work as "the time isshort" (I Cor. 29) since "this world in its present form is passing away" (I Cor. 7:31).Paul in giving warnings from Israel's history to the believers at Corinth, refers to them andhimself as those "on whom the fulfillment of the ages has come" (I Cor. 10:11).Although the exact time of the Second Coming is not revealed (Mt. 24:36; Mk. 13:21;Acts 1:7), God has provided His "children of light" with pointers or signs so we will not becompletely surprised (I Thess. 5:4-6).

47PhilippiPaul emphasized with the believers at Philipi that the real home (citizenship) of a Christianis heaven and, therefore, he affirms, "we eagerly await a Savior from there, the Lord JesusChrist" (Phil. 3:20). Paul goes further by pointing out that Christ, "by the power that enables Himto bring everything under His control" will one day "transform [their] lowly bodies" to becomelike His "glorious body" (Phil. 3:21).ThessalonicaWhile some of the believers at Thessalonica had died, Paul argues that some of those hewas writing to might still be alive at the Second Coming of Christ (I Thess. 4:15-17). Paulemphasizes that the Judge who is just will be revealed from heaven "in blazing fire with Hispowerful angels" to "punish those who do not know God and do not obey the gospel of our LordJesus" as they will be "punished with everlasting destruction and shut out from the presence of theLord and from the majesty of His power" (II Thess. 1:9). At the same time Christ will be"glorified in His holy people" and He will be "marveled at among all those who have believed"(II Thess. 1:10). It is in this letter that we find out that all believers who are alive at the coming ofChrist will be gathered with the resurrected dead to be with Christ for eternity (I Thess. 4:14-17).TimothyPaul points out to a young pastor by the name of Timothy that although he was alreadyliving in a time of godlessness that he should expect "terrible times in the last days" as people willbe increasingly godless (II Tim. 3:1-5). Paul also exhorted him to stay away from the godless atthe present time.TitusTitus, who was a pastor over a flock at Crete, was told by Paul that he and his flockshould lead holy lives "while [they] wait for 'the blessed hope'--the glorious appearing of ourgreat God and Savior, Jesus Christ" (Titus 2:13).HebrewsThe writer to the Hebrew Christians made it clear that while God spoke in the pastthrough the prophets, "in the last days He has spoken to us by His Son," and that this last periodof time in human history will end when Christ, whom He [God the Father] appointed heir of allthings" (Heb. 1:1-2) will realize, in the sense that He will actualize, the practical implications ofHis heirship.

48It is also pointed out that while Christ came the first time "at the end of the ages"(Heb. 9:26) as a sacrifice "to take away the sins of many people," He will appear a second time,"not to bear sin, but to bring salvation to those who are waiting for Him" (Heb. 9:28).These Hebrew believers were also exhorted to be faithful in "meeting together" so theycould "encourage one another" especially since "all the more as you see the Day approaching"(Heb. 10:25).JamesJames was writing to Christians who were suffering under oppression from wealthy andunfair employers who "failed to pay the workmen" as they "hoarded wealth in the last days"(Jas. 5:3) and lived in "luxury and self-indulgence" (Jas. 5:5). These suffering believers wereexhorted to "be patient . . . until the Lord's coming" (Jas. 5:7), to "stand firm, because theLord's coming is near" (Jas. 5:8), and not to grumble since "the Judge is standing at the door!"(Jas. 5:9).PeterPeter argues for ethical behavior in light of Jesus' soon return: "But they will have to giveaccount to Him who is ready to judge the living and the dead" (I Pet. 4:5). Peter assures thesewho are "God's elect, strangers in the world, scattered throughout Pontus, Galatia, Cappadocia,Asia; and Bithynia" (I Pet. 1:1) that "through faith" they are "shielded by God's power until thecoming of the salvation that is ready to be revealed in the last time" (I Pet. 1:5). They areencouraged to "prepare [their] minds for action; be self-controlled; set [their] hope fully on thegrace to be given when Jesus Christ is revealed" (I Pet. 1:13). Peter continues this emphasis ashe exhorts these Christians to be "clear minded and self-controlled so that [they] can pray"because "the end of all things is near" (I Pet. 4:7).Peter even suggests to these believers that they can "speed His coming": "Sinceeverything will be destroyed in this way, what kind of people ought you to be? You ought to liveholy and godly lives as you look forward to the day of God and speed its coming" (II Pet.3:12a). This fits in with Jesus' statement that the gospel must be preached "in the whole world asa testimony to all nations, and then the end will come" (Mt. 24:14). Therefore believers "speedChrist's coming" by obeying the Great Commission which commands His people to proclaimGod's message to the whole world (Mt. 28:18-20).

49Peter also describes how the end will take place:"That day will bring about the destruction of the heavens by fire, and the elementswill melt in the heat" (II Pet. 3:12).Then Peter talks about what God has in store for His faithful people and urges them to liveholy lives in light of such a wonderful prospect:"But in keeping with His promise we are looking forward to a new heaven and anew earth, the home of righteousness. So then, dear friends, since you are lookingforward to this, make every effort to be found spotless, blameless and at peacewith Him" (II Pet. 13-14).Peter points out that in his day there were many skeptics who scoffed at this teaching of aSecond Coming of Christ:"First of all, you must understand that in the last days scoffers will come,scoffing and following their own evil desires. They will say, 'Where is this'coming' He promised? Ever since our fathers died, everything goes on as ithas since the beginning of creation.”Peter answers this skepticism:"But they deliberately forget that long ago by God's word the heavens existed andthe earth was formed out of water and with water. By water also the world ofthat time was deluged and destroyed. By the same word the present heavensand earth are reserved for fire, being kept for the day of judgment anddestruction of ungodly men. But do not forget this one thing, dear friends:With the Lord a day is like a thousand years, and a thousand years are likea day. The Lord is not slow in keeping His promise, as some understandslowness. He is patient with you, not wanting anyone to perish, but everyoneto come to repentance" (II Pet. 3:5-9).Then Peter reminds everyone to "bear in mind that our Lord's patience means oursalvation" (II Pet. 3:15). It is not that God has forgotten His promise or that He is slow infulfilling it, it is the opportunity for people to be saved, for some to even hear the gospel for thefirst time is the reason for God's "delay" in returning.So with Peter we have both his sense of urgency and expectation that our Lord may comeat any time, in fact, very soon, and yet, at the very same time, we have him explaining why ourLord has not returned yet.

50JohnJohn was writing to his fellow believers with the full recognition that this was "the lasthour" (I Jn. 2:18) as he warned them that "the antichrist is coming" and pointed out that "manyantichrists" had already come (I Jn. 2:18). Then he reiterates that "this is how we know that it isthe last hour" (I Jn. 2:18). Thus to John all the conditions for the Parousia had occurred as hewaited for the revelation of "the Antichrist."RevelationThis whole book is given to the future. It deals with issues that are to happen "soon" asthe time is "near":"The revelation of Jesus Christ, which God gave Him to show his servants whatmust soon take place. He made it known by sending His angel to His servantJohn, who testifies to everything he saw--that is, the word of God and the testimonyof Jesus Christ. Blessed is the one who reads the words of this prophecy, andblessed are those who hear it and take to heart what is written in it, because thetime is near" (Rev. 1:1-2).Repeatedly in this book we have Jesus' assurance that He is coming "soon":"I am coming soon" (Rev. 3:11)."The angel said to me, 'These words are trustworthy and true. The Lord, the Godof the spirits of the prophets, sent His angel to show his servants the things thatmust soon take place. Behold, I am coming soon!'" (Rev. 22:6-7)."Behold, I am coming soon! My reward is with Me, and I will give to everyoneaccording to what he has done. I am the Alpha and the Omega, the First andthe Last, the Beginning and the End" (Rev. 22:12)."He who testifies to these things says, 'Yes, I am coming soon'" (Rev. 22:20a).The evidence is overwhelming that the early Christians did not relegate the SecondComing of their Lord to some distant future. Rather they lived in eager expectation of the soonreturn of Jesus in their own lifetime.It is also instructive that in all these passages we see that these early believers were notlooking for signs—preconditions, intermediate events--to take place before the Second Advent.Even though Jesus clearly predicted that certain events were to take place relative to the end

times (Mt. 23:37-25:46; Mk. 13; Lk. 21:5-36), yet within one or two generations after havingreceived this teaching we find that Jesus' followers were not watching and waiting for signs ofChrist's return, but they were watching and waiting for the person of Christ Himself, theChrist of the Second Coming.51SIGNSThere are basically three categories of signs that serve as preconditions for Jesus' SecondAdvent (Mt. 24:1-28):• The Fall of Jerusalem (Mt. 24:1-2,15-21).• The Preaching of the Gospel to All Nations (Mt. 24:14).• The Time of Distress and Tribulation (Mt. 24:3-13, 22-28).THE FALL OF JERUSALEM AND THE END OF THE AGEJesus told His disciples privately, as well as having announced it publicly, that Jerusalemwould be destroyed and the temple utterly devastated. This led the disciples to ask a twofoldquestion:"When will the temple be destroyed, and what will be the sign of Christ's return andthe close of the age?" (Mt.24:3).These two events are related in the minds of the disciples since the destruction of Jerusalemas well as the Second Advent of Christ are divine manifestations of God's Kingdom—Hiskingly reign.Matthew spends most of his account of these events on the Parousia as he describes thecourse of the age and its consummation. In fact, he says little about the destruction of Jerusalem.He points out that the interval between Christ's earthly ministry and His Second Coming will bemarked by the appearance of false christs and false prophets who will lead people astray by wars,by various calamities, by tribulation, by apostasy and by wickedness.As Jesus came out of the temple in Jerusalem, one of His followers remarked about thebuilding's majestic beauty. Jesus abruptly and devastatingly replied that even this magnificentbuilding, which for the Jewish people was the place where God's presence was especially found,was to be utterly destroyed as "not a single stone would be left in its place" (Mk. 13:2). It wastheir rejection of the good news of God's messianic reign that sealed their judgment.On the Mount of Olives, overlooking Jerusalem from the east, Jesus wept as He said:

52"O Jerusalem, Jerusalem . . . How many times have I wanted to put My arms aroundall your people, just as a hen gathers her chickens under her wings, but you wouldnot let Me!" (Mt. 23:37).It was Jesus' persistent love that led Him to weep over a city doomed because it rejectedHis offer of God's forgiveness.Jesus represented the disaster to take place in Jerusalem as "great tribulation" (Mt. 24:21).It was to be unprecedented and unrepeatable in its severity. Thus it was vital that these earlyChristians would be forewarned and armed for the coming calamity.This disaster took place some 35 years following Jesus' prophecy. The Romans used thepretense of putting down a Jewish civil war to sweep into the country and siege Jerusalem. TheseRomans practiced sacrilege as they sacrificed pigs in the temple in repudiation of the Jewishreligion. A few years after this siege (A. D. 70) the Roman soldiers, under the leadership of Titus,decimated the population of the Holy City and totally destroyed its buildings, including thetemple. Having taken Jesus' prediction seriously, the Christians in Jerusalem had fled the city intime to escape destruction. This siege began Gentile domination of the Holy City and it continuesto this day as the temple area remains under Moslem jurisdiction.It was natural for Peter and his friends to link the destruction of Jerusalem with the end ofthe world. However, if they thought that the world would end at the same time as the fall ofJerusalem, they were mistaken. Jesus' made it clear in His reply to the disciples' question thatwhat happened to Jerusalem in A. D. 70 was part of the process of the coming of God'sKingdom and His judgment on evil. Mark makes this very clear in his account (Mk. 13) as heweaves together the events of A. D. 70 and the events of some future unknown date of theculmination of the end of the age.Even though the detailed description of the Fall of Jerusalem by our Lord is accuratelyfulfilled in the events that surrounded that fall, yet that fall did not completely fulfill Jesus'prophecy. Thus Jesus looked beyond the events of A. D. 70 to the end of the age as He Himselfstated:"For then there will be great distress, unequaled from the beginning of theworld until now—and never be equaled again" (Mt. 24:21).Although the Fall of Jerusalem was bad--devastating--it was not that bad. For instance,lightning did not come from the east and flashed to the west, the sun was not darkened, the moondid not fail to give light, the stars did not fall from the sky, and the heavenly bodies were notshaken (Mt. 24:27,29) as predicted by Jesus as He quoted the prophecy of Old TestamentScripture (Is. 13:10; 34:4). Thus Jesus used the destruction, the desolation, of the Holy City toforeshadow a worse calamity at the end of the age—the Great Tribulation.

53To the question for a sign to show when the End is near, Jesus refused to answer.Instead of giving them "a sign," He gave them a list of signs. But this list of signs are not alwayshelpful in calculating when the End will be since they are characteristic of the whole periodbetween the resurrection of Jesus and His Second Advent. These signs are symptoms of thebattle that is raging, and increasingly raging, between good and evil, between God and Satan,between God's people and Satan's people. Even though these signs point to the fact that the Endis coming, they do not enable us to precisely work out a timetable when it will actually takeplace.These signs given by Jesus are to be expected from His resurrection until His final comingwhich the Bible calls "the last days." Peter in his sermon on the Day of Pentecost claimed that thecoming of the Holy Spirit was the fulfillment of Joel's prophecy of what God would do "in thelast days" (Acts 2:16f.). "The last days," therefore, does not refer to the final few years beforeJesus' return, but to the whole period from Pentecost to Jesus' final coming, however long thatmay be.Many of these signs then, are present in every age to remind the faithful of theapproaching end, but there will be an intensification of these signs before the final day.THE PURPOSE OF THE SIGNSThe signs Jesus referred to were first of all pointers to what God has done in the past.He put it:"You know how to interpret the appearance of the sky, but you cannot interpretthe signs of the times" (Mt. 16:3).These signs that Jesus was referring to revealed the great victory Christ had won by Hisdeath on the cross and His by triumph over the grave. The people of Jesus' day failed to see thedecisive change in history that had occurred because of the Easter Event. They failed tounderstand that these signs reveal that God is at work in the world, actively fulfilling His promisesand bringing to fulfillment the final consummation of redemption. The significance of all the signslies in this foundational truth.In the first section of Jesus' Olivet Discourse (Mt. 24:4-14; Mk. 15:5-13; Lk. 21:8-19),Jesus gave His disciples a stern warning:"Watch out so that no one deceives you" (Mt. 24:4).One of the purposes of the signs which follow, therefore, is to provide the disciples withenough information to keep them from being deceived by the disturbing events to come.

54Another purpose of these signs is what lies at the heart of all biblical prophecy—to helpus interpret the present, not to forecast the future.Still another purpose, as mentioned above, is to remind God's people of theapproaching end. This would have a twofold effect:• They would be encouraged to be "watchful" or "awake" in living godly lives inlight of His soon return, and• They would be delivered from paralyzing fear as they would know that God was withthem and that He was working out His plan and purpose in their individual lives and inthe world."Discerning the times" means "making the most of the time, because the days are evil"(Eph. 5:16). It means "living as children of light" (Eph. 5:8). Paul writes to the believers at Rometo show by the quality of their lives that they know what time it is on God's clock:"And do this, understanding the present time. The hour has come for you towake up from your slumber, because our salvation is nearer now than when wefirst believed. The night is nearly over; the day is almost here. So let us put asidethe deeds of darkness and put on the armor of light. Let us behave decently,as in the daytime, not in orgies and drunkenness, not in sexual immorality anddebauchery, not in dissension and jealousy" (Rom. 12:11-13).The litany of signs given by our Lord then, is not to satisfy their curiosity about futureevents, but to help them live lives that are worthy of their Lord.SIGNSPreoccupation with Everyday LifeProbably one of the deadliest dangers that any person faces is that of preoccupation witheveryday life. The reason for this is that it is so subtle since it seems so natural. There is nothingwrong or sinful about living life to the full. But "living life to the full" too often means excessivebusiness. Such business has a way of crowding out what is most important. Priorities getturned upside down for lack of attention. Thus secondary matters take precedence over primarymatters such as our relationship to God, our devotion to His mission, and our relationship to ourfamilies and friends."Just as it was in the days of Noah, so also it will be in the days of the Sonof Man. People were eating, drinking, marrying and being given in marriage up tothe day Noah entered the ark. Then the flood came and destroyed them all. It was

55the same in the days of Lot. People were eating and drinking, buying and selling,planting and building. But the day Lot left Sodom, fire and sulfur rained down fromheaven and destroyed them all. It will be just like this on the day the Son of Manis revealed" (Lk. 17:26-30).Rampant GodlessnessIn the last thirty years in U.S. there has been an exponential increase in godlessness. Ournation is reeling from the breakdown of family, the relativizing of morals, the excessive interest insex and the incessant search for gratification from every conceivable form of sexual experience(including unnatural forms), and the blind devotion to self as "I" and "ME" has come to representwho is most important. Thus Judeo-Christian morality has gone out the window as a newpaganism has taken center stage and lawlessness and widespread terrorism have made lifedangerous and government unsafe. Our generation, like many other generations, certainly fits thedescriptions given by Jesus and Paul."Because of the increase of wickedness, the love of most will grow cold" (Mt. 24:12)."But mark this: There will be terrible times in the last days. People will belovers of themselves, lovers of money, boastful, proud, abusive, disobedient totheir parents, ungrateful, unholy, without love [natural affection], unforgiving,slanderous, without self-control, brutal, not lovers of the good, treacherous, rash,conceited, lovers of pleasure rather than lovers of God--having a form of godlinessbut denying its power. Have nothing to do with them. They are the kind of wormtheir way into homes and gain control over weak-willed women, who are loadeddown with sins and are swayed by all kinds of evil desires, always learning butnever able to acknowledge the truth" (II Tim. 3:1-7).Untold Wealth and GreedAs we draw closer to the end of the last days the old adage will continue to be true: "Therich get richer and the poor get poorer." James accuses the rich of becoming rich at the expense ofthe poor as they took advantage of them making them work for as little as possible and evenwithheld their pay. After all, what recourse do they have?"Now listen, you rich people, weep and wail because of the misery that is comingupon you. Your wealth has rotted, and moths have eaten your clothes. Your goldand silver are corroded. Their corrosion will testify against you and eat your fleshlike fire. You have hoarded wealth in the last days. Look! The wages you failedto pay the workmen who mowed your fields are crying out against you. The criesof the harvesters have reached the ears of the Lord Almighty. You have lived on

56earth in luxury and self-indulgence. You have fattened yourselves in the day ofslaughter. You have condemned and murdered innocent men, who were notopposing you" (Jas. 5:1-6).Little LoveWith the "increase of wickedness" it is reasonable that people will get so fed up withlawlessness that they take tough and hard measures to try to curb the savagery that results. In sodoing love is left out:"Because of the increase of wickedness, the love of most will grow cold" (Mt. 24:12).Little Faith"However, when the Son of Man comes, will He find faith on the earth" (Lk. 18:8).Increase of Travel and KnowledgeKnowledge, like godlessness, is increasing at an exponential rate. Experiments inparapsychology, test-tube conception, cloning, the possibility of creating new forms of life, andgenetic engineering is creating difficult problems for ethicists. There has been a deification ofman's abilities with the incessant claim that there are no limits to human knowledge asscientists proudly and arrogantly speak of "human conquest" as they point to laboratories thathave been put in space and as they predict travel to other planets, and even beyond the solarsystem. Man has become drunk with egotism and arrogance."But you, Daniel, close up and seal the words of the scroll until the time of the end.Many will go here and there to increase knowledge" (Dan. 12:4)."The chariots storm through the streets, rushing back and forth through thesquares. They look like flaming torches; they dart about like lightning" (Nah. 2:3-4)."Who are these that fly along like clouds, like doves to their nests?" (Isa. 60:8).National Distress and FearThe last days and the end of the last days will be ominous as multiplied calamities willoccur:

57"They will fall by the sword and will be taken as prisoners to all the nations. Jerusalemwill be trampled on by the Gentiles until the times of the Gentiles are fulfilled. Therewill be signs in the sun, moon and stars. On the earth, nations will be in anguishand perplexity at the roaring and tossing of the sea. Men will faint from terror,apprehensive of what is coming on the world, for the heavenly bodies will be shaken."(Lk. 21:24-26)The Establishment of the State of Israel(The Return of the Jews to Palestine)There is indication in Scripture that the return of the Jews to Palestine is another endtime sign:"In that day the Lord will reach out His hand a second time to reclaim the remnantthat is left of His people from Assyria, from Lower Egypt, from Upper Egypt,from Cush, from Elam, from Babylonia, from Hamath and from the islands of thesea. He will raise a banner for the nations and gather the exiles of Israel; He willassemble the scattered people of Judah from the four quarters of the earth"(Isa. 11:11-12)"They will fall by the sword and will be taken as prisoners to all the nations. Jerusalemwill be trampled on by the Gentiles until the times of the Gentiles are fulfilled."(Lk. 21:24)"I do not want you to be ignorant of this mystery, brothers, so that you may not beconceited: Israel has experienced a hardening in part until the full number of theGentiles has come in. And so all Israel will be saved, as it is written:'The deliverer will come from Zion; he will turn godlessness away from Jacob.And this is My covenant with them when I take away their sins'" (Rom. 11:25-27).Other Scriptures that speak to this issue are Jeremiah 23:3-8; 32:37-41 and Amos 9:14-15.The return of many Jews to Palestine in the closing decades of the 19th centuryand the early part of the 20th century, the resurrection of the Hebrew language, the rise ofZionism, the immigration of scores of Jews which resulted in the formation of the State ofIsrael has convinced many biblical scholars that "the times of the Gentiles" (Lk. 21:24) have beenrapidly drawing to a close, setting the stage for the coming of the Messiah, that is, the SecondComing of Christ. With the Israeli "liberation" of Jerusalem in the Six-Day War (1967) manybiblical scholars believed that "the times of the Gentiles" had actually ended. Unfortunately, withsuch a theory came date setters who tried to calculate the time of the end, such as Hal Lindsey,with 1981 and 1984 as "probable dates" for the Second Advent.

58The European Common Market and the Revived Roman EmpireThe nations of Western Europe have sought greater security in the formation of acommon market in which there is the removal of trade, travel, and financial restrictions.This was motivated by the need for greater independence of these European nations intheir desire to be freed from the economic and military pressures from the former SovietUnion and the United States. The recent signing of the GATT treaty is another indication thatrestrictions and barriers are coming down which paves the way for the unification, at leastin an external sense, of the nations of the world in general, and of Europe specifically.Daniel describes a revived or restored kingdom which will one day dominate the formerkingdoms:"Finally, there will be a fourth kingdom, strong as iron—for iron breaks and smasheseverything—and as iron breaks things to pieces, so it will crush and break all theothers. Just as you saw that the feet and toes were partly of baked clay and partlyof iron, so this will be a divided kingdom; yet it will have some of the strength ofiron in it, even as you saw iron mixed with clay. As the toes were partly iron andpartly clay, so this kingdom will be partly strong and partly brittle. And just as yousaw the iron mixed with baked clay, so the people will be a mixture and will notremain united, any more than iron mixes with clay. In the time of those kings, theGod of heaven will set up a kingdom that will never be destroyed, nor will it be leftto another people. It will crush all those kingdoms and bring them to an end, but itwill itself endure forever. . . . 'The great God has shown the king what will takeplace in the future. The dream is true and the interpretation is trustworthy.'"(Dan. 2:40-44-45)Is it possible that the fourth part of the image or "the fourth kingdom" is the RomanEmpire that will one day be revived forming a kingdom of ten nations which correspond to thetoes of the image?Students of prophecy have watched the formation of this alliance with great interest inrecent years. Most seem to think that as the European Common Market has developed with itsten nations that this has signaled the possibility for the first time in history, since the collapse ofthe Holy Roman Empire, to see Daniel's prophecy fulfilled.Peace ConferencesOne of the main characteristics of a false prophet in the Old Testament is that he alwaystells the positive and thus give false hope to people. This is not only true of false prophets but ofall who fail to own up to their plight.

59"Now, brothers, about times and dates we do not need to write to you, for you knowvery well that the day of the Lord will come like a thief in the night. While peopleare saying, 'Peace and safety,' destruction will come on them suddenly, as laborpains on a pregnant woman, and they will not escape" (I Thess. 5:1-3).World Conflict (War)World conflict is to characterize the last and the last of the last days:"You will hear of wars and rumors of wars, but see to it that you are not alarmed.Such things must happen, but the end is still to come. Nation will rise against nationand kingdom against kingdom" (Mt. 24:6-7).Wars and rumors of war have been part of human history from its inception. Everygeneration since the famous Pax Romana of the first century has had wars. Whether there aremore wars presently than in the past is questionable, but what is clear is that the science of warhas become horrifically sophisticated. Weapons such as spy satellites, nuclear weapons, andcomputerized weaponry make the apocalyptic predictions of Ezekiel 38-39 and the book ofRevelation realistic.Famine and EarthquakesFamines and earthquakes are also signs of the end of the age:There will be famines and earthquakes in various places. All these are thebeginning of birth pains (Mt. 24:8; see also Lk. 21:10).Environmentalists and other scientists predict that the "population explosion" may bringabout such famine not experienced before. Life-support systems such as the sources of water andthe pollution of the air and the ground are seemingly decreasing at an alarming rate.The frequency and intensity of earthquakes has become a sign of our times. John on theisland of Patmos predicts:"Then there came flashes of lightning, rumblings, peals of thunder and a severeearthquake. No earthquake like it has ever occurred since man has been onearth, so tremendous was the quake. The great city split into three parts, andthe cities of the nations collapsed. God remembered Babylon the Great and gaveher the cup filled with the wine of the fury of His wrath. Every island fledaway and the mountains could not be found" (Rev. 16:18-20).

60Revival of the OccultIn the last two decades we have seen a tremendous resurgence of the occult. Countries ofthe Western world such as France, England and the U. S. have been innundated with variousforms of the occult. The New Age Movement (which is nothing more or less than Babylonianismor Hinduism in new clothing) with its pantheon of gods has captured many Western countries bystorm. As people have become disillusioned with science and technology and much of organizedreligion as answers to all of man's problems, people have turned in droves to alternate solutions.The mystery of the occult has played right into the hands of the disenchanted, the empty, and thedesperate people whose search for "spirituality" has not been met. This will be increasingly true aswe come closer to the end of the last days."The Spirit clearly says that in later times some will abandon the faith and followdeceiving spirits and things taught by demons" (I Tim. 4:1).ScoffersHistory is replete with scoffers. But since the Enlightenment (late 17th and 18thcenturies) when human knowledge became deified, scoffers have multiplied at a rapid pace astheir bloated confidence in their intelligence and knowledge have given them unlimitedpresumption in challenging the prophetic Scriptures."First of all, you must understand that in the last days scoffers will come, scoffing andfollowing their own evil desires. They will say, 'Where is this 'coming' He promised?Ever since our fathers died, everything goes on as it has since the beginning ofcreation'" (II Pet. 3:3-4).Widespread ApostasyWhile it is true that apostasy is a sign found throughout the present age, there is, however,specific New Testament passages which point to a final, climactic apostasy which will occur justbefore the Parousia:"Concerning the coming of our Lord Jesus Christ and our being gathered to Him,we ask you, brothers, not to become easily unsettled or alarmed by someprophecy, report or letter supposed to have come from us, saying that the day ofthe Lord has already come. Don't let anyone deceive you in any way, for that daywill not come until the rebellion occurs and the man of lawlessness is revealed,the man doomed to destruction" (II Thess. 2:1-3).

61It is evident that the Thessalonians believed that the "day of the Lord" was in the processof coming. Accordingly, many of them had stopped working and were living in idleness (II Thess.3:11). Paul therefore needed to correct them by telling them that certain events had to take placebefore the return of Christ such as "the great apostasy" and the revelation of "the man oflawlessness." This apostasy will be an intensification and culmination of a "rebellion" which hasalready begun as Paul makes clear when he says, "For the secret power of lawlessness is alreadyat work" (II Thess. 3:7). Thus we see a parallel between this sign and the sign of tribulation asboth are evident throughout the present age but come to a climactic and final form immediatelypreceding Christ's Second Advent.Since this sign is called "apostasy" which means "a falling away" the implication is that thiswill be a rebellion against the Christian faith by those who have previously been associated, atleast outwardly, with the people of God. Thus apostasy, by definition, is a falling away within theranks of the members of the visible church. These are people who have made an outwardprofession of the faith.This apostasy is linked with the appearance of the man of lawlessness:"Don't let anyone deceive you in any way, for that day will not come until the rebellionoccurs and the man of lawlessness is revealed, the man doomed to destruction"(II Thess. 3:3).Paul joins both apostasy and the Antichrist with the word "and" suggesting that theAntichrist will arise out of the apostasy. In fact, it seems that the appearance of the man oflawlessness will intensify the apostasy:"The coming of the lawless one will be in accordance with the work of Satandisplayed in all kinds of counterfeit miracles, signs and wonders, and in everysort of evil that deceives those who are perishing. They perish because theyrefused to love the truth and so be saved" (II Thess. 2:9-10).It is reasonable to assume that this final apostasy will grow worse after the appearance ofthe Antichrist.Other Scriptures that speak of the coming apostasy:"For many will come in My name, claiming, 'I am the Christ,' and will deceivemany" (Mt. 24:5).

62"The Spirit clearly says that in later times some will abandon the faith and followdeceiving spirits and things taught by demons. Such teachings come throughhypocritical liars, whose consciences have been seared as with a hot iron. Theyforbid people to marry and order them to abstain from certain foods, whichGod created to be received with thanksgiving by those who believe and who knowthe truth" (I Tim. 4:1-3)."For the time will come when men will not put up with sound doctrine. Instead,to suit their own desires, they will gather around them a great number ofteachers to say what their itching ears want to hear. They will turn their earsaway from the truth and turn aside to myths" (II Tim. 4:3-4)."Dear children, this is the last hour, and as you have heard that the antichrist iscoming, even now many antichrists have come. This is how we know it is thelast hour. They went out from us, but they did not really belong to us. Forif they had belonged to us, they would have remained with us; but their goingshowed that none of them belonged to us" (I Jn. 2:18-19).Tribulation and The Great TribulationPersecution and suffering has always been part and parcel of what it means to followGod (Heb. 11; Phil. 1:29, etc.). Jesus foresaw suffering and tribulation in store for His people inthe future:"Blessed are those who are persecuted because of righteousness, for theirs isthe kingdom of heaven. Blessed are you when people insult you, persecute youfalsely say all kinds of evil against you because of Me. Rejoice and be glad,because great is your reward in heaven, for in the same way they persecutedthe prophets who were before you" (Mt. 5:10-12).In the Upper Room Discourse Jesus promised (warned):"Remember the words I spoke to you: 'No servant is greater than his master.'If they persecuted Me, they will persecute you also. They will treat youthis way because of My name, for they do not know the One who sent Me."(Jn. 15:20-21)"I have told you these things, so that in Me you may have peace. In this worldyou will have trouble. But take heart! I have overcome the world" (Jn. 16:33).

63Tribulation or persecution is a continuing and recurring sign of the times.Yet we find in Jesus' Olivet Discourse reference to a final tribulation which is in store forHis people--a tribulation of which the sufferings which would accompany the destruction ofJerusalem would be only an anticipation:"For then there will be great distress, unequaled from the beginning of the worlduntil now—and never to be equaled again. If those days had not been cut short,no one would survive, but for the sake of the elect those days will be shortened."(Mt.24:21-22)The intensity of suffering described here indicates that Jesus is looking beyond thetribulation in store for the Jews at the time of the destruction of Jerusalem to a final tribulationwhich will occur at the end of this age. This is further indicated by Jesus' statement that this "greattribulation" will "immediately" precede His Second Coming:"’Immediately after the distress [tribulation] of those days ‘the sun will bedarkened, and the moon will not give its light; the stars will fall from the sky,and the heavenly bodies will be shaken.'At that time the sign of the Son of Man will appear in the sky, and all thenations of the earth will mourn. They will see the Son of Man coming on theclouds of the sky, with power and great glory" (Mt. 24:29-30).The sign of tribulation or persecution then, is not restricted to the very end-time, butcharacterizes "the last days"--the entire age between Christ's two comings. Because of thecontinued opposition of Satan and the world toward the Kingdom of God, Christians are toexpect to suffer persecution of one kind or another during this entire age. Yet it appears that therewill also be a final, climactic tribulation just before Christ returns which will be different fromearlier tribulations which God's people have had to suffer in that it will be an intensified form ofthose earlier tribulations.The Revelation of the Antichrist—Man of Sin"Concerning the coming of our Lord Jesus Christ and our being gathered toHim, we ask you, brothers, not to become easily unsettled or alarmed by someprophecy, report or letter supposed to have come from us, saying that the dayof the Lord has already come. Don't let anyone deceive you in any way, for thatday will not come until the rebellion occurs and the man of lawlessness isrevealed, the man doomed to destruction. He opposes and exalts himself overeverything that is called God or is worshiped, and even sets himself up in God's

64temple, proclaiming himself to be God. . . . The coming of the lawless one willbe in accordance with the work of Satan displayed in all kinds of counterfeitmiracles, signs and wonders, and in every sort of evil that deceives those whoare perishing" (II Thess. 2:1-4,9,10).The Bible states that the Antichrist will ". . . force everyone, small and great, richand poor, free and slave, to receive a mark on his right hand or on hisforehead, so that no one could buy or sell unless he had the mark, which is thename of the beast or the number of the beast, for it is man's number. Hisnumber is 666" (Rev. 13:16-17).The recent impressive development of electronics with the invention of highly sophisticatedcomputers and the earth-orbiting satellites makes it easy to see how such a number could beenforced. The accumulation of vast quantities of information about each one of us is now areality. By means of satellite communication immediate propaganda is utilized. Thus in terms ofpractical application, this prophecy of the mark of the beast, is no longer a fantasy.Remarkable Eclipses of Heavenly Bodies and Their Fall to Earth"I watched as he opened the sixth seal. There was a great earthquake. The sunturned black like sackcloth made of goat hair, the whole moon turned bloodred, and the stars in the sky fell to earth, as late figs drop from a fig tree whenshaken by a strong wind. The sky receded like a scroll, rolling up, and everymountain and island was removed from its place" (Rev. 6:12-14)."The stars of heaven and their constellations will not show their light. Therising sun will be darkened and the moon will not give its light" (Is. 13:10)."The moon will be abashed, the sun ashamed; for the Lord Almighty will reignon Mount Zion and in Jerusalem and before its elders gloriously" (Isa. 24:23).Other Scripture references that support this are Joel 2:30-31; Matthew 24:29 andRevelation 8:12.World-Wide Evangelism (Missions)Historically, the gospel has been spread most aggressively and effectively in the midst ofterrible persecution. It is not without significance that the evangelist Mark placed this sign in themiddle of Jesus' prediction about persecution:

65"You must be on your guard. You will be handed over to the local councils andflogged in the synagogues. On account of Me you will stand before governorsand kings as witnesses to them. And the gospel must first be preached to allnations. Whenever you are arrested and brought to trial, do not worry beforehandabout what to say. Just say whatever is given you at the time, for it is notyou speaking, but the Holy Spirit" (Mk. 13:9-11).Scripture is clear that the gospel of the Kingdom of God is to be preached to all nationsof the world before Christ is to return:"Abraham will surely become a great and powerful nation, and all nations onearth will be blessed through him" (Gen. 18:18)."All the nations you have made will come and worship before you, O Lord;they will bring glory to Your name" (Ps. 86:9)."May the peoples praise you, O God; may all the peoples praise You. Thenthe land will yield its harvest, and God, our God, will bless us. God will blessus, and all the ends of the earth will fear Him" (Ps. 67:5-6)."He [Jesus] told them another parable: 'The kingdom of heaven is like a mustardseed, which a man took and planted in the field. Though it is the smallest ofall your seeds, yet when it grows, it is the largest of garden plants andbecomes a tree, so that the birds of the air come and perch in its branches.'He told them still another parable: 'The kingdom of heaven is like yeast that awoman took and mixed into a large amount of flour until it worked allthrough the dough'" (Mk. 13:31-33)."And this gospel of the kingdom will be preached in the whole world as atestimony to all nations, and then the end will come" (Mt. 24:14)."Then I saw another angel flying in midair, and he had the eternal gospel toproclaim to those who live on the earth—to every nation, tribe, languageand people. He said in a loud voice, 'Fear God and give Him glory, becausethe hour of His judgment has come. Worship Him who made the heavens,the earth, the sea and the springs of water" (Rev. 14:6-7).

66CHAPTER 7 THE OLIVET DISCOURSE: WHAT DID JESUS REALLY MEAN?

67Most biblical scholars are agreed that the last section of Jesus' Olivet Discourse (Mt.24:32-51; Mk. 13:28-37; Lk. 21:29-36) is one of the most troubling passages in all of propheticScripture. Thus, for anyone to be dogmatic concerning any given interpretation, is presumptuousand arrogant.Yet Fundamentalists and Evangelicals have had a field day with this passage as they haveset dates and miscalculated Christ's Second Coming based on their interpretation of this difficultpassage. This date setting has been a besetting sin of premillennialism over the centuries. Theyhave brought embarrassment and shame on those who believe in the soon return of our Lord, andthey have discredited the very doctrine of the Second Coming in the eyes of the unbelieving worldas they have given them unnecessary ammunition for their skepticism.Jesus said concerning the timing of His coming:"'Now learn this lesson from the fig tree: As soon as its twigs get tender and itsleaves come out, you know that summer is near. Even so, when you see thesethings happening, you know that it is near, right at the door. I tell you thetruth, this generation will certainly not pass away until all these things havehappened. Heaven and earth will pass away, but My words will never pass away."(Mk. 13:28-31)What does Jesus mean by "these things" in the first part of this passage? The most natural,and thus typical, interpretation is that it would refer to that which immediately precedes it, that is,the signs accompanying Christ's return, especially the last signs Jesus referred to in this series ofsigns:". . . the sun will be darkend, and the moon will not give its light; the stars will fallfrom the sky, and the heavenly bodies will be shaken" (Mk. 13:24).If this interpretation is accurate, Jesus is saying that when people see these celestial signs,they can be assured that He will return very soon.What follows is more difficult to interpret as Jesus referred to "this generation" and "thesethings" once again. Ordinarily "this generation" (genea) would refer to those living in Jesus' dayand "these things" would again refer to the same things as in the previous verse. The problem isthat if we interpret in this typical fashion we would be forced to conclude that Jesus was mistaken.After all, the coming of the Son of Man did not occur during the lifetime of those hearing Jesus'prophecy on the Mount of Olives.Liberal scholars have had no problem with this passage since they readily admit thatJesus was mistaken. He believed the end would occur within a few years, but was sincerelymistaken.

68Several interpretations have been offered by conservative scholars. Some argue that "thisgeneration" should be translated "this race." Jesus then would be saying that the nation Israel orthe human race will not pass away before Christ's Second Coming. The Greek does allow forthis translation but it is highly unlikely since the phrase "this generation" is interpreted literally inall of the other statements of Jesus. In the New Testament, why, all-of-a-sudden, would wesuppose that it takes on such a radically different meaning in reference to this passage? Eventhough this translation is technically possible, it does not seem to make much sense since it makesJesus stating the obvious: that some people (the nation Israel) or all people living (the humanrace) at that time will be alive at the time of His appearing. Every description of Jesus' Parousiaimplies that human beings will be around to witness it. If this were not so, then this momentousevent would have no context to give it any significance. To interpret it to mean the Jewish race isunlikely since there is no evidence in the New Testament that the Jewish race will cease to existbefore the end of the world (which would be implied or Jesus' statement would be too obvious tostate and thus nonsensical).Another interpretation is that "this generation" refers to the last generation beforeChrist's return. Many Dispensationalists have gone further in dogmatically predicting that thisrefers not to the last generation in general, but to the restoration of Israel to its own land.Thus what Jesus' meant was that within a generation of the founding of modern Israel, the SecondAdvent will occur. Since Israel was established in 1948 and a biblical generation is typically(though not always since during Abraham's time a generation is 400 years) 40 years (Ps. 95:10),Jesus could be expected to return by 1987. Hal Lindsey's book, The Late Great Planet Earth,which sold in the millions, dogmatically and arrogantly argued for this position. Such a positiongoes directly against what Jesus said immediately following this passage:"No one knows about that day or hour, not even the angels in heaven, nor theSon, but only the Father" (Mk. 13:32).The most compelling interpretation of this difficult passage is that "this generation" shouldbe interpreted in its normal usage which would refer to the contemporaries of Jesus, but that"these things" would refer to the disciples' original question and the main point of Jesus'discourse—the fall of Jerusalem.The context of the question favors this view since it was asked by the four disciples asthey were visiting Jerusalem for the Passover. The disciples were impressed by the architecturalgrandeur of the temple, so recently restored and enlarged by Herod. Thus one of the disciplessaid, "Look, Teacher, what wonderful stones and what wonderful buildings!" But Jesus replied,"Do you see these great buildings? There will not be left here one stone upon another, that willnot be thrown down." This fired up their curiosity as they looked across to the temple area andfour of them asked, "Tell us, when will this be? And what will be the sign when all these things

69are to be accomplished?" (Mk. 13:1-4). "All these things" therefore is the destruction of thetemple and attendant events. It seems natural to regard this passage as the answer Jesus' gives tothe disciples' question.This view sees Jesus' prediction that people then alive would live to see the destruction ofthe Temple, when "not one stone here will be left on another" (Mk. 13:2). And this is exactlywhat took place. Almost exactly 40 years (August of A. D. 70) after Jesus' prophecy on theMount of Olives, Jerusalem was destroyed by the Roman legions under the military leadership ofTitus. This interpretation means that the disciples' original inquiry would be: "When will theTemple be destroyed?" And the answer would be: Within one generation.The only weakness of this argument is that it means that Jesus concluded His discoursewith two separate but related comments about two separate but related events--the Fall ofJerusalem and the Second Coming of Christ. While this is not typical, it is not uncommon.While Jesus gave His disciples some definite information about the timing of the Fall ofJerusalem, He was not as clear about the timing of His coming at the end of the age. The Fall ofJerusalem, which Jesus saw as a foreshadowing of end time events, occurred as He said all thesigns which Jesus gave in His Olivet Discourse, however, were not given to enable us to be ableto accurately calculate the timing of events. They were given more for the purpose of getting aproper perspective on life in the present. While there is not enough information to set dates,there is historical precedent for believing that everything will come to pass as He promised.

70CHAPTER 8 OUTLINE OF THINGS TO COME

71Matthew 13:29-31, 37-42 provides the most complete account of Jesus' own descriptionof His return and of some of its accompanying features. Therefore it provides the basic patternfor the description of the End in other books of the New Testament. Jesus incorporated propheticteachings from the Old Testament in His prediction of the End, taking into account propheticmaterial from the Old Testament, and integrating it into His understanding of the end times.• The tribulation period that extended from the time of the apostles through the churchage will lead directly to the end of the world and the Parousia (vv. 29-30). The apostlesexperienced "tribulations" (v. 9) and witnessed the "great tribulation" of the fall of Jerusalem in A.D. 70 (v. 21). The "tribulation of those days" will continue until the End and will lead, withouttransition and "immediately," to the Second Coming and the collapse of the universe (v. 29).• At the closing phase of the coming of Christ as He hands the kingdom over to theFather, the universe will self-destruct. The solar system will disintegrate and the galaxiescollapse (v. 29). As the sun becomes dark, life on this planet becomes extinct. Without the sun,the world comes to an end.• In the midst of this cosmic collapse, Christ will come from heaven "with power andgreat glory" for all the nations of the earth to see and mourn. He will come with threetheophanic elements: the clouds of heaven, the angels, and the trumpet call, indicating God'smanifest involvement in the Parousia (v. 30).• All the (the "elect) will be gathered to their eternal destination (Mt. 24:31). Both inMatthew and in the rest of the New Testament, the "elect" consistently refers to all believers, bothJews and Gentiles (Mt. 24:22, 24; Lk. 18:7; Col. 3:12; II Tim. 2:10; Titus 1:1; I Pet. 1:1-2).• The unsaved will be "swept away" in this final conflagration like the wicked whowere destroyed by the Flood in Noah's day (Mt. 24:37-42). The Flood and the Parousia impactthe world with judgment. They both entail catastrophic destruction that results in the gathering ofthe saved and the punishment of the lost. At the Flood, the saved were gathered in the ark. At theParousia (this word is used in vv. 37,39), the saved will be gathered by the angels (v. 31). Of twomen in the field and two women at the mill, one will be taken to salvation and the other left todestruction (vv. 40-41). This will happen at the "coming of the Son of Man" (v. 39), when the"Lord will come" (v. 42) with power and great glory to gather His elect while the nations of theearth will mourn because of their impending destruction (vv. 30-31). Not only will the wicked beswept away to judgment, but heaven and earth are also destined to pass away (v. 35).Here we see that Jesus describes the End as one great event revolving around HisSecond Coming. At His coming, the nations will see Him, the righteous will be saved and thewicked will be destroyed as the world comes to an end. 1

72VISIONS OF THE END TIMEThe following are visions given to John concerning end time events.The Sixth Seal (Rev. 6:12-17)This vision is similar to Jesus' Olivet Discourse (Mt. 24:29,30) as the universe collapsesas the galaxies disintegrate, the sky vanishes, and the earth is dislocated. The sun turns dark andthe stars of heaven fall on the earth as the earth is completely obliterated over and over. Thegalactic bombardment of falling stars bring history to a sudden and shocking close. As this finaldisaster takes place there is a universal awareness that the day of the wrath of God and of theLamb is at hand. This vision could easily have been the final picture of end time events as theearth leaves a gaping cosmic black hole where it once was. Instead John is given more visions togive further light on how to interpret history and the End.The Seventh Trumpet (Rev. 11:15-19)History has come to its resolution in this vision as Christ has permanently establishedHis dominion over the kingdom of the world and has begun His eternal reign. Thus theopposition has been defeated and eternity has replaced time. The wrath of God has come upon theraging nations that were destroying God's good earth as God destroys them by sending atheophanic lightning, earthquake, and hailstorm. At the same time is seen God rewarding theprophets and all the saints as they have lived to please Him.The Two Harvests (Rev. 14:14-16)In this vision the End is seen from the vantage point of the final judgment. The harvest ofthe world is ripe since history has fulfilled God's purpose. God garners the wheat that belongs toHim while an angel collects the grapes of wrath with a sickle. The earth is harvested again, butthis time, the grapes of the earth are crushed in the great winepress of the wrath of God. Whatis left on the earth that has been stripped is only a sea of coagulating blood.The Seventh Bowl (Rev. 16:17-21)God signals the end out of a cosmic theophany: "It is done!" Immediately is seen thecities of the nations collapsing as the islands are gone and the mountains disappear. Hundredpoundhailstones fall on whoever is left standing on what remains of the earth as people curseGod and as their idolatrous leader falls prey to the fury of the wrath of God.

73The Bird's Feast (Rev. 19:11-21)This vision shows the End as a confrontation between the armies of heaven and thearmies of the earth. Because the contest is too one-sided for any battle to take place, there is nomilitary engagement. While the leaders of the armies of the earth are captured and thrown intohell, the rest of the unbelieving world are killed by the word of Him "whose mouth holds a sharpsword" with which He strikes the nations. He is also pictured as the One who treads the winepressof the fury of the wrath of God. All the birds are called to earth the flesh of all people whetherslave or free, small or great. As the great supper of God's wrath is drawn to a close all that is lefton earth are fat birds gorged with human flesh.The City and the Lake of Fire (Rev. 20:11-21:4)The End is represented as a final judgment. Again we see heaven and earth disappear,but this time they take off with no place for them to go. Therefore they pass away. And in theirplace at the very center come a new heaven and a new earth with the new Jerusalem, theBride of Christ. At the same time there is the picture of the lake of fire which receives death andall the dead not listed in the Book of Life.Peter points out that the earth will be burned, renovated and purified at the last phase ofChrist's Parousia (II Pet. 3:10).All of the six visions of the book of Revelation describe the same event: the finalconsummation--the end of history. While the imagery varies to illustrate the horrible nature ofthe climactic termination of all earthly things, one theme remains the same: the End is anabsolute event. 3

74CHAPTER 9 THE ANTICHRIST

75Some have said that the belief in a person like an Antichrist is farfetched and outlandish,especially in a day and age of the sophisticated advancements in science and technology. Yet thenoted secular historian, Arnold Toynbee, had no problem foreseeing the emergence of such afigure in our sophisticated era. In fact, he saw this possibility as the result of the rise of technologyand the breakdown of civilization:"By forcing on mankind more and more lethal weapons, and at the same timemaking the world more and more interdependent economically, technologyhas brought mankind to such a degree of distress that we are ripe for thedeifying of any new Caesar who might succeed in giving the world unity andpeace." 1 (Emphasis added).Both John and Paul wrote in such a way as to show that the future emergence of theAntichrist was a well-known teaching at that time:"Don't you remember that when I was with you I used to tell you these things?"And now you know what is holding him back, so that he may be revealed atthe proper time" (II Thess. 2:5-6).Instead of being a hideous and repulsive being, the Antichrist, like his father, the devil,who transforms himself into "an angel of light," will have a captivating personality. He will be acombination of orator, statesman, diplomat, general, and financier and thus will draw to himselfthe homage and admiration of the whole world.PersonMany have argued that antichrist is an evil and pernicious system rather than an evilperson. Scripture seems to have both in mind but sees an evil person as the personification andclimax of an evil system—"the mystery of iniquity" or "secret power of lawlessness"—that isalready at work in the world.A personal Antichrist then is to be distinguished from the many antichrists that had arisenin the past that John speaks about (I Jn. 2:18; II Jn. 7). He is also to be distinguished from thosewho have the spirit of antichrist (I Jn. 4:3) and from the false christs who are precursors of theAntichrist and who are to deceive the people of Israel in the latter days (Mt. 24:24; Jn. 5:43).He performs actions that only a person can perform. He exalts himself, opposes God andall good, takes his seat in the temple of God, and proclaims himself to be God. Like Christ heperforms signs and wonders, but through demonic power. He, like Christ, has his "parousia" andhis "epiphany." He will be punished (Rev. 20:10), and only a person, not a system, can bepunished.

76The entire description of Antichrist in II Thessalonians 2:3-10 is of a personal character.Names are used of him that would apply only to a person: "man of lawlessness," one who willnot bow to authority, "a son of perdition," a term used of Judas Iscariot (Jn. 17:12), "the wickedone," (II Thess. 2:3-8), "the wicked king" (Dan. 7:24,25), "the king of fierce countenance"(Dan. 8:23-25), "the man of sin," and "the beast" (Rev. 13:1-10).Since the earliest apostolic times there has been much conjecture as to the identificationof this coming Antichrist. Antiochus Epiphanes, the Syrian king, who oppressed the Jews andoverthrew their laws in 168 B. C. (I Macc. 1:49) was regarded as a figure or prefigure whichprovided an anticipatory description of the Antichrist spoken of in the New Testament. Heseemed to literally fulfill most of Daniel's prophecies concerning a future evil leader ("little horn"--Dan. 7:25; see also 11:20-39; 12:11; I Macc. 1:45-46,54 and II Macc. 6:2) of the magnitude ofthe coming Antichrist as he desecrated the temple at Jerusalem and demanded to be worshiped asa god. Thus some thought that perhaps he might be raised to life again as the Antichrist.In the early years of the fledgling Christian movement, however, many pointed to TheRoman Empire—with Judas raised from the dead and Nero as the most likely prospects. Duringthe Reformation, Martin Luther and John Calvin identified Antichrist as the papacy. Since thattime Mussolini, Hitler, and Stalin have been most often mentioned as possibilities. So far all havebeen wrong. While we need to show restraint in needless and useless guess work, yet we are topatiently wait for the Antichrist to appear on the stage of history.The revelation of the Antichrist or "the man of lawlessness" will occur "at the proper time"and will precede the Second Coming of Christ (II Thess. 2:3). In the end times evil will becomeincarnate in a towering figure who will dominate the world scene and lead its ultimate revoltagainst the nation Israel and against Jesus Christ and His followers.The Antichrist's character is perverse:Character"Don't let anyone deceive you in any way, for that day will not come until therebellion occurs and the man of lawlessness is revealed, the man doomed todestruction" (II Thess. 2:3).ActivityThe Antichrist's activity is God-defying. He opposes God and exalts himself, claiming tobe God:

77"He will oppose and will exalt himself over everything that is called God or isworshiped, so that he sets himself up in God's temple, proclaiming himself tobe God" (II Thess. 2:4; see also Dan. 7:8, 25-26; 8:4,9-14,25; 11:36-37).ContrastsThe Antichrist is not a "rival" or "counterfeit" christ; he is an "opposing" christ. This isclearly seen when he is compared with Christ in a series of contrasts.• Christ came from above (Jn. 6:38), whereas the Antichrist ascends from the pit.(Rev. 11:7)• Christ is rejected (Is. 53:3; Jn. 1:11; 5:43), whereas the Antichrist is accepted.(Jn. 5:43)• Christ is despised (Is. 53:3; Lk. 23:18), whereas the Antichrist is admired.(Rev. 13:3-4)• Christ humbled Himself (Phil. 2:8), whereas the Antichrist exalts himself.(II Thess. 2:4)• Christ who was rich became poor for our sake (Mt. 8:20; II Cor. 8:9),whereas the Antichrist will not seek to be rich by controlling the wealth of thewhole world (Rev. 13:17).• Christ is refused honor (Jn. 5:41), whereas the Antichrist is honored andworshiped (Rev. 13:3-4,15).• Christ refused to honor Himself (Jn. 8:54), whereas the Antichrist honorshimself (Dan. 11:36).• Christ came in His Father's name (Jn. 5:43), whereas the Antichrist comesin his own name (Jn. 5:43).• Christ came to do His Father's will (Jn. 6:38), whereas the Antichrist cameto do his own will (Dan. 11:36).• Christ's words were given by the Father (Jn. 12:49), whereas Antichrist'swords were given by Satan (Rev. 13:5).• Christ came to save (Lk. 19:10), whereas the Antichrist comes to destroy.(Dan. 8:24)

78• Christ is the Good Shepherd (Jn. 10:4-15), whereas the Antichrist is theidol (evil) shepherd (Zech. 11:16-17).• Christ is the true Vine (Jn. 15:1), whereas the Antichrist is the vine of theearth (Rev. 14:18).• Christ is the Truth (Jn. 14:6), whereas the Antichrist is the lie (II Thess. 2:11).• Christ is the holy One (Mk. 1:24), whereas the Antichrist is the lawless one.(II Thess. 2:8)• Christ is the Man of Sorrows (Isa. 53:3), whereas the Antichrist is the manof sin (II Thess. 2:3).• Christ is the Son of God (Lk. 1:35), whereas the Antichrist is the son ofperdition (II Thess. 2:3).• Christ is the mystery of godliness (I Tim. 3:16), whereas the Antichristis the mystery of iniquity (II Thess. 2:7).• Christ exercises redemptive power over people (Rev. 5:9), whereas theAntichrist exercises deceiving and destructive power over people.(Rev. 13:7)• Christ is ultimately exalted (Phil. 2:9), whereas the Antichrist is ultimatelycast down to hell (Isa. 14:14-15; Rev. 19:20).Present Concealment: The RestrainerWhat is holding the Antichrist back? Who or what is "the restrainer"? Some argued thatthe restrainer was the Roman Empire (impersonal) or a series of emperors (personal). This isunlikely since many Roman emperors themselves demanded to be worshiped, and therefore wouldbe allies rather than restrainers of the Antichrist.Others (influential theologians such as John Calvin, Oscar Cullmann, Johannes Munck,and Hendrikus Berkhof) have held that that which restrains is the preaching of the gospel to allnations. This view, however, suggests that a time is coming during which the proclamation of thegospel will cease. Such a notion seems foreign to Scripture.Some argue that it is angels since they are God's messengers and have been given as oneof their roles to protect God's people.

79Some argue that it is the Holy Spirit since it is the Holy Spirit who brings conviction ofsin etc. The problem with this view is that it suggests the impossible eventuality that a time iscoming when God will be taken "out of the way" (II Thess. 2:7).Others argue that it is government since it provides a judicial system which is inauguratedto administer laws and justice (Acts 18:12-17; Rom. 13:1-4). The problem with this view is thatsince the man of lawlessness is not primarily a political figure, but a deceiver in the area ofreligion, it is questionable whether he could be resisted by political power.Possibly the most natural and thus best interpretation of this passage is given by biblicalscholar G. E. Ladd who suggests that the expression "until he be taken out of the way" is literally"until he comes out of the midst"2 and thus sees the possibility that what "he" refers to is not "therestraining power"3 but to the antichrist. In such a case the restraining power is the power ofGod Himself. Thus Ladd suggests a paraphrase to read "for the mystery of lawlessness already isworking; only there is the One who restrains now, namely God, until he, the Antichrist, arises outof the midst." 4 Ladd continues to point out that this is precisely what verse six says: "And now doyou know that which restrains, to the end that he [the Antichrist] may be revealed in his owntime." 5 Thus verses six and seven say the same thing. Ladd illustrates it the following way:6a "And now ye know that which restraineth" (the power of God)6b "to the end that he may be revealed in his own season." (the Antichrist)6For the mystery of lawlessness doth already work:7a "Only there is one that restraineth now” (God)7b "until he come out of the midst." (Antichrist) 7Future RevelationThe Antichrist will be revealed according to God's timetable—"at the proper time."(II Thess. 2:6)How? He will be healed from a "fatal wound" which will bring world attention to himimmediately:"One of the heads of the beast seemed to have had a fatal wound, but the fatalwound had been healed. The whole world was astonished and followed thebeast. . . . He exercised all the authority of the first beast on his behalf, andmade the earth and its inhabitants worship the first beast, whose fatal woundhad been healed. . . . Because of the signs he was given power to do on behalf

80of the first beast, he deceived the inhabitants of the earth. He ordered them toset up an image in honor of the beast who was wounded by the sword and yetlived" (Rev. 13:3,12,14).He is struck dead most likely on the field of battle or by assassination. This can easily beexplained in a time of lawlessness when people will count it a sacred duty to slay tyrants. Satanbrings him up out of the abyss as an unanswerable argument to those who do not know God.At first this counterfeit christ claims to be religious. In all likelihood he will be hailed bythe Jews as their long-awaited Messiah. In fact, he will make such a claim for himself. Such aMessiah is exactly what the Jews have longed for. After all, when Christ offered Himself as theirMessiah He was rejected for He was not the clever statesman, the strong general, the person fondof the spectacular who would force His powers in revolt against the enemies of the Jews--thedespised and hated Romans.After he is accepted by the Jews, he encourages them to rebuild their temple and resumetheir sacrifices (Dan. 9:27) during the first half of the Tribulation (3 1/2 years). Then in the middleof the Tribulation he throws off his mask and reveals himself in his true character and begins tounleash his monstrous intentions which result in untold chaos and anarchy, pitiless cruelty, andruthless bloodshed.His Relation to Satan and to Satan's Power to DeceiveThe Antichrist will work "in accordance with the work of Satan":"The coming of the lawless one will be in accordance with the work of Satandelayed in all kinds of counterfeit miracles, signs and wonders, and in everysort of evil that deceives those who are perishing" (II Thess. 2:9-10).By performing "counterfeit miracles" he will even "cause fire to come down from heavento earth in full view of men" (Rev. 13:13). The False Prophet will assist him by performing suchsigns on his behalf:"But the beast was captured, and with him the false prophet who had performedthe miraculous signs on his behalf. With these signs he had deluded thosewho had received the mark of the beast and worshiped his image" (Rev.19:20).The Authority of the AntichristWhen the Antichrist emerges on the stage of world history, he will assert authority in threerealms: political, economic, and religious.

81PoliticalHe will exercise political control of God's people and of the nations of the world:"He was given power to make war against the saints and to conquer them. Andhe was given authority over every tribe, people, language and nation."(Rev. 13:7)Christians will be "handed over" to him for 3 1/2 years during the Great Tribulation (Rev.13:7-18; Dan. 7:25).EconomicHe will maintain absolute economic control of the world as people will be required towear the mark of the beast (666) in order to be able to buy and sell:"He also forced everyone, small and great, rich and poor, free and slave, toreceive the mark on his right hand or on his forehead, so that no one couldbuy or sell unless he had the mark, which is the name of the beast or thenumber of his name" (Rev. 13:16-17).ReligiousHe will exert intolerable religious pressure on mankind as he tries to force people, evento the point of death, to worship him as God:"He was given power to give breath to the image of the first beast, so that itcould speak and cause all who refused to worship the image to be killed"(Rev. 13:15).The world will have reached such a chaotic and deplorable political and economiccondition that people will submit to any authority that promises any semblance of prosperity andpeace.Decisive DefeatThe hopes of the world will be dashed as the period of dominance for the Antichrist islimited. There is no long drawn-out conflict as His power will supernaturally be taken away andcompletely destroyed:

82"The beast was given a mouth to utter proud words and blasphemies and toexercise his authority for forty-two months. . . . And then the lawless onewill be revealed, whom the Lord Jesus will overthrow with the breath of Hismouth and destroyed by the splendor of His coming" (Rev. 13:5; II Thess. 2:8).Along with the False Prophet he will be "thrown into the fiery lake of burning sulfur":"But the beast was captured, and with him the false prophet who hadperformed the miraculous signs on his behalf. With these signs he had deludedthose who had received the mark of the beast and worshiped his image. The twoof them were thrown alive into the fiery lake of burning sulfur" (Rev. 19:20).The fate of those "deluded" and "deceived," those who "refused to love the truth"(II Thess. 2:11), who did not believe but "delighted in wickedness" (II Thess. 2:12) is the same asthat of the one they worshiped and served. All these are "condemned" and will spend eternity inhell with Satan, the Antichrist and the False Prophet:"The rest of them were killed with the sword that came out of the mouth ofthe rider on the horse, and all the birds gorged themselves on their flesh."(Rev. 19:21)"And the devil, who deceived them, was thrown into the lake of burningsulfur, where the beast and the false prophet had been thrown. Theywill be tormented day and night for ever and ever" (Rev. 20:10)."The dead [unbelievers] were judged according to what they had done as recordedin the books. The sea gave up and dead that were in it, and death and Hadesgave up the dead that were in them, and each person was judged according towhat he had done. Then death and Hades were thrown into the lake of fire. Thelake of fire is the second death. If anyone's name was not found written inthe book of life, he was thrown into the lake of fire. . . ." (Rev. 20:12-15)."Nothing impure will ever enter it [heaven], nor will anyone who does what isshameful or deceitful, but only those whose names are written in the Lamb'sbook of life" (Rev. 21:27)."Outside are the dogs, those who practice magic arts, the sexually immoral, themurderers, the idolaters and everyone who loves and practices falsehood" (Rev. 22:15).It was probably Antichrist as well as antichrists whom Jesus had in mind when He said toHis people:

"I have come in My Father's name, and you do not accept Me; but if someoneelse comes in his own name, you will accept him" (Jn. 5:43).83Just as God the Father is achieving His plan and purpose through the mission and ministryof His Son, so Satan will use a person whose personality and mission is under his completecontrol to try to achieve his purpose in overthrowing God. While the godless world, as a whole,has rejected the true Christ, it will welcome the Antichrist with open arms.

84CHAPTER 10 ARMAGEDDON

85Armageddon is a Hebrew word found only in the Book of Revelation (Rev. 16:16) and itmeans "mound" or "hill" of Megiddo." It is generally thought that the term refers to the town ofMegiddo, strategically located between the western coastal area and the broad Plain of Jezreel innorthern Palestine which runs across the center of Palestine from the Mediterranean Sea to theJordan River.This plain or valley presently covers an area about 20 miles by 14 miles. It resembles animmense amphitheater created expressly for the meeting of diverse peoples. There the roadscrossed, which formally tied together the empires of the Orient: from Egypt to Babylon andNinevah, and from Jerusalem to Tiberius, Damascus, and Antioch. Napoleon Bonaparte referredto it as the world's greatest natural battlefield.The area of Megiddo was important commercially and militarily, and was the scene ofmany important battles in Israel's history. This city was already known at the time of theCanaanites, at the time of the conquest of the country by Joshua (Josh. 12:21; 17:11). The greatarmies of the East and West from the time of Pharaoah Thotmes I (ca. 1500 B.C.) until Bonaparte(A.D. 1799) chose this site for their most decisive encounters.It was there the Lord routed Sisera before the armies of Deborah and Barak (Judg. 4-5);Gideon was victorious over the Midianites and Amalekites (Judg. 6); King Saul and his army weredefeated by the Philistines (I Sam. 31); and King Josiah was slain in battle by the Egyptian army ofPharaoh Neco (II Kgs. 23:29; II Chron. 35:20-25). Jews, Egyptians, Persians, Saracens,Crusaders, Druses, and Turks have confronted their adversaries there. In the annals of ancientEgypt it is said that "Megiddo has as much importance as a thousand other cities." Because ofthat long history the name seems to have become symbolic of a battlefield. Such identification wasevidently what the apostle John had in mind in the book of Revelation.When will this battle take place? There is no indication that this battle has already takenplace. Historically, no battle in history even remotely compares with what the Bible propheciesabout Armageddon.Revelation 15 and 16 describe seven angels who pour out seven bowls of the wrath ofGod upon the earth. The sixth angel pours out his bowl upon the great river Euphrates, and itswaters are dried up (Rev. 16:12-16), preparing the way for the coming of the "kings of the East."Also three demonic spirits go forth to cause the kings of the whole world to gather for a battle ofthe great day of God the Almighty:"Then I saw three evil spirits that looked like frogs, they came out of the mouthof the dragon, out of the mouth of the beast and out of the mouth of the falseprophet. They are spirits of demons performing miraculous signs, and they goout to the kings of the whole world, to gather them for the battle on the greatday of God" (Rev. 16:13-14).

86It is at Armageddon that their gathering takes place:"Then they gathered the kings together to the place that in Hebrew is calledArmmageddon" (Rev. 16:16).This battle is the last effort of the "dragon" (Satan), the "beast" (Antichrist) and the "falseprophet” (Rev. 16:13) to assemble the nations of this satanic age for battle (Rev. 16:14). Thebook of Revelation says concerning the wrath of God that will be poured out in that day andoutside the city "blood flowed out of the press, rising as high as the horses' bridles for a distanceof 1,600 stadia [180 miles]" (Rev. 14:20). It is "the great day of God the Almighty" (Rev. 16:14),and the battle is ended by the actions of God; lightning, a great earthquake, and huge hailstones.The battle is described in the dictionary as "a great and decisive battle." This great battletakes place at the end of the Great Tribulation just before the advent of the Son of Man, themessianic King, and the establishment of His Kingdom. It is a battle which will culminate in thefinal world war--the war of the ages.Like most of Revelation the passage is difficult to interpret. A literal interpretation seesreal armies gathered to an exact geographical location in the Near East. Robert Lightner,expresses the typical dispensational viewpoint as he describes this future battle:"The Armageddon holocaust will most likely follow this scenario: Russia andher satellite nations will move down upon Israel (Ezek. 38 KJV, et al).Simultaneously, the Arab block of nations including Egypt from the South, nodoubt at the instigation of Russia or the Northern confederacy, will come upand join these forces intent on destroying Israel (Dan. 11:40). Israel will be'dwelling safely' in 'unwalled villages' because of the protection promised herby Antichrist in the covenant agreement negotiated with her (Dan. 9:27). Bothof these national federations, the Arab block from the South and the Russianfrom the North, will be destroyed supernaturally by God. The mountains of Israelwill be strewn with bodies and useless equipment (Ezek. 39:8-15). After theremoval of these two powers from any meaningful sphere of political influence,another great power moves in to occupy Palestine and rule the world. That poweris the European confederacy or the revived Roman Empire which will be headedby the Antichrist. He will have already broken the covenant with Israel by thistime and will now move in and set up headquarters between the Mediterraneanand Dead Seas near the Jerusalem site (Dan. 11:45). With Russia's and the Arabworld's power broken, this one will then make war on Israel and 'overcome them'(Rev. 13:7). This head of the revived Roman Empire will claim for himselfglobal authority.

87In addition to the move against Palestine from the Arab world in the South, theRussian confederacy from the North, and the revived Roman Empire establishedby the 'beast' or the Antichrist in Europe, another invasion against Israel willcome from the East. This invasion is described in Revelation 16. The sixth bowljudgment near the end of the seven year tribulation period includes the drying upof the 'great river Euphrates.' This takes place so the 'way of the kings of the Eastmight be prepared.'According to Revelation 9 these Asiatic hordes will number "two hundred thousandthousand' (200 million). The king of the East will move in on Palestine to challengethe 'beast's' claim to world authority. These two will come to destroy each other.They end up, however, joining forces to fight against Christ, the Son of Man(Mt. 24:30), the rider of the white horse (Rev. 19:11-19).Unknown to those involved, these kings of the earth will be gathered and influencedby the demons of hell to gather their armies to Armageddon for the final worldslaughter. These would include the head of the European confederacy, the kings of theEast, and whatever remains of the Arab and Russian federations. It is the work of thetrinity from hell—Satan, the Antichrist, and the false prophet along with the 'spirits ofdevils'—which brings together 'the kings of the earth and of the whole world, to gatherthem to the battle of that great day of God Almighty' (Rev. 16:13-14).So when is Armageddon? The battles leading toward it begin in the middle of thecoming seven year Great Tribulation. This will involve the Arab federation fromthe South, the Russian from the North, the Antichrist and his European allies, andthe kings of the East. The final battle fought in Armageddon will be when thekings of the earth make war against Christ Himself. Then, He destroys all whooppose Him, casts the dragon, the beast, and the false prophet into the lake offire, and establishes His glorious kingdom on earth." 1A more figurative interpretation sees John symbolically portraying a final worldwideconflict between wicked mankind and the Christ (the Anointed) of God.Regardless of how literally or figuratively the passage is interpreted, it clearly describes afinal battle in which Christ is victorious. That battle is known as the battle of Armageddon.The term has also passed into the secular vocabulary; for example, people now speak of a"Nuclear Armageddon."

88CHAPTER 11 THE GREAT TRIBULATION

89The Great Tribulation period is prophesied to be an ominous time:"Then you will be handed over to be persecuted and put to death, and you willbe hated by all nations because of Me" (Mt. 24:9)."For then there will be great distress, unequaled from the beginning of the worlduntil now—and never to be equaled again" (Mt. 24:21)."At that time, Michael, the great prince who protects your people, will arise.There will be a time of distress as has not happened from the beginning ofnations until then. But at that time, your people—everyone whose name iswritten in the book--will be delivered" (Dan. 12:1).This seven year period of time (whole period is referred to as the Tribulation whereas thelast 3 1/2 years are called the great Tribulation) will be so awful ("unequaled") that it will be "cutshort" for the sake of the elect (the Christians):"If those days had not been cut short, no one would survive, but for the sakeof the elect those days will be shortened" (Mt. 24:24).The Tribulation period will be immediately followed by cataclysmic events as JesusHimself comes back:"Immediately after the distress of those days 'the sun will be darkened, andthe moon will not give its light; the stars will fall from the sky and theheavenly bodies will be shaken.' At that time the sign of the Son of Manwill appear in the sky, and all nations of the earth will mourn. They will seethe Son of Man coming on the clouds of the sky with great power and greatglory" (Mt. 24:29-30).Jerusalem, the city of God, will be "trampled upon by the Gentiles" for 3 1/2 years (equal1260 days or 42 months):"But exclude the outer court; do not measure it, because it has been given tothe Gentiles. They will trample the city for forty-two months" (Rev. 11:2).The "two witnesses" will proclaim God's Word with supernatural power and authority(Rev. 11:2-14). The Beast will exercise authority for 3 1/2 years:"The beast was given a mouth to utter proud words and blasphemies and toexercise his authority for forty-two months" (Rev. 13:5).

90"While I was thinking about the horns, there before was another horn, a little one,which came up among them, and three of the first horns were uprooted before it.This horn had eyes like that of a man and a mouth that spoke boastfully" (Dan. 7:8)."As I watched, this horn was waging war against the saints and defeatingthem" (Dan. 7:21).Who are these witnesses? Elijah is mentioned as one of them (Malachi 3:1; 4:5-6).Possibilities: Moses (Mt. 17:3) or Enoch (Gen. 5:24; Heb. 11:5).The Tribulation will end with the "seven plagues" or "seven bowls" of the "wrath of God":"I saw in heaven another great and marvelous sign: seven angels with the sevenlast plagues—last because with them God's wrath is completed" (Rev. 15:1)."Then I heard a loud voice from the temple saying to the twelve angels, 'Gopour out the seven bowls of God's wrath on the earth" (Rev. 16:1)."They are spirits of demons performing miraculous signs, and they go out tothe kings of the whole world, to gather them for the battle on the great dayof God Almighty. Behold, I come like a thief! Blessed is he who staysawake and keeps his clothes with him, so that he may not go naked and beshame-fully exposed" (Rev. 16:14-15).The purpose of the Great Tribulation—Refiner's Fire:"See I have refined you, though not as silver, I have tested you in the furnace ofaffliction" (Isa. 48:10)."On that day, I will banish the names of the idols from the land, and they willbe remembered no more," declares the Lord Almighty . . . This third I willbring into the fire; I will refine them like silver and test them like gold.They will call on my name and I will answer them; I will say, 'They are mypeople,' and they will say, 'The Lord is our God'" (Zech. 13:2,9)."See I will send my messenger, who will prepare the way before me. Thensuddenly the lord you are seeking will come to his temple; the messenger ofthe covenant, whom you desire, will come,' says the Lord Almighty. Butwho can endure the day of his coming? Who can stand when he appears?For he will be like a refiner's fire or a launderer's soap. He will sit as a refiner andpurifier of silver; he will purify the Levites and refine them like gold and silver.Then the Lord will have men who will bring offerings in righteousness" (Mal. 3:1-3).

91". . .his work shall be shown for what it is, because the Day will bring it to light.It will be revealed with fire, and the fire will test the quality of each man'swork . . . If it is burned up, he will suffer loss; he himself will be saved butonly as one escaping through the flames" (I Cor. 3:13,15).". . . and to present her to Himself as a radiant church, without stain or wrinkleor any other blemish, but holy and blameless" (Eph. 5:27).The Great Tribulation is Satan's last assault:"And there was war in heaven. Michael and his angels fought against the dragon,and the dragon and his angels fought back. But he was not strong enough, andthey lost their place in heaven. The great dragon was hurled down--that ancientserpent called the devil or Satan, who leads the whole world astray. He washurled to the earth, and his angels with him. Then I heard loud voice in heavensay: 'Now have come the salvation and the power and the kingdom of our God,and the authority of his Christ. For the accuser of our brothers who accuses thembefore our God day and night, has been hurled down. They overcame him by theblood of the Lamb and by the word of their testimony; they did not love theirlives so much as to shrink from death. Therefore rejoice, you heavens and youwho dwell in them! But woe to the earth and the sea, because the devil has gonedown to you. He is filled with fury because he knows his time is short."(Rev. 12:7-12)The saints (God's people) will be preserved ("sealed") during the Tribulation. This doesnot mean that everyone's life will be spared, but that God's grace will prove sufficient for thetrials no matter how severe:"'I answered, "Sir, you know." And he said 'These are they who have come out ofthe great tribulation; they have washed their robes and made them white in theblood of the Lamb" (Rev. 7:14)."'I saw thrones on which were seated those who had been given authority to judge.And I saw the souls of those who had been beheaded because of theirtestimony for Jesus and because of the word of God. They had not worshipedthe beast or his image and had not received his mark on their foreheads or theirhands. They came to life and reigned with Christ a thousand years'" (Rev. 20:4).The saints will enjoy the blessings of God's presence forever:

92"Therefore, 'they are before the throne of God and serve Him day and night in histemple; and He who sits on the throne will spread His tent over them. Neveragain will they hunger; never again will they thirst. The sun will not beat uponthem, nor any scorching heat. For the Lamb at the center of the throne will betheir Shepherd; He will lead them to springs of living water. And God will wipeaway every tear from their eyes” (Rev. 7:15-17).

93CHAPTER 12 THE RESURRECTION

94Embedded deeply in Christian teaching throughout the centuries is the resurrection ofthe dead. Due to the impact of Greek philosophy, oriental religions (Hinduism being the basis forthe New Age), and modern science the word "resurrection" has come to mean various things.The question is, "What does the New Testament mean by this word?"Matter is EvilThere is a system of belief that predates its Greek philosophers and which teaches thatmatter is evil. Therefore material existence must be done away. They argue that since theresurrection of the body would continue material existence, such a doctrine must be rejected.They point out that since "God is spirit," if we are to be like Him, we, too, must have onlyspiritual existence. Therefore the resurrection of Jesus was only the means by which He coulddemonstrate to His followers the truth of the continuity of life. When Jesus ascended intoheaven, therefore, He cast aside the material body since it was no longer necessary.But God created matter, and the Bible is clear that God said repeatedly that "it was good."If Jesus cast aside His body after the ascension, then how could He make the promise that He"will come in the same way as you saw Him go into heaven" (Acts 1:11) when He comes again?The belief in a messianic kingdom where a king sits on David's throne in Zion requires belief thatmatter is good since God provides great details which make no sense apart from materialexistence.Matter is EverythingThe so-called "scientific" viewpoint (evolutionary model) is that we live in a materialuniverse and are the products of chance. We "live" in a material body and when we "die" it isthe end. Like that of other animals and vegetation, the body decays. Our only immortality is in theinfluence we have made upon others and in the genes we pass on to our physical descendants.Such a view mitigates against everything the Bible teaches and fails miserably to satisfy thespiritual or eternal longings and yearnings of most human beings.Theological IssuesBecause of various theological systems people have ended up arguing about the time ofthe resurrection whether it will take place at the rapture or at the beginning of the millennium,whether there is one resurrection in connection with the Parousia and the final judgment, orwhether there are two resurrections with the righteous being resurrected before the millenniumand the wicked after the millennium.Another issue to be examined is that of the intermediate state. What happens to those whodie during this age while they await the resurrection? While all agree that their bodies decay, whathappens to the soul? Do they go to heaven at once, or to a temporary waiting room? Is there such

95a place as "purgatory" or "limbo" (as taught by the Roman Catholic Church)? And what do theterms Hades, Abraham's bosom, and Paradise mean? Could it be that they sleep with no consciousknowledge until they are awakened by the last trumpet (as taught by Seventh Day Adventists andJehovah's Witnesses)?THE RESURRECTION AND THE OLD TESTAMENTMany scholars claim that the concept of resurrection is not found in the Old Testamentuntil the exilic and postexilic periods. Some have argued that is has Persian origins and point outthat the word "paradise" is of Persian origin. This word, however, is never used in connectionwith the dead in the Old Testament. To argue that this concept of resurrection is of Hellenisticorigin is highly unlikely since the Greeks saw bodily resurrection as an impossibility.G. F. Moore has convincingly argued:". . . the only logical way in which the Jews could conceive the fulfillment of God'spromises to the righteous was that they should live again upon earth in the goldenage to come and share in the salvation of Israel. The resurrection seems, indeed, sonecessarily the consequence of the whole teaching of Scripture concerning thesalvation of the righteous and their great reward that it is not strange that thePharisees found it explicit or by intimation in all parts of their Bible." 1This is the very reasoning that the author of Hebrews attributes to Abraham, who,believing that the promise was to be fulfilled through Isaac, had to believe also that God was ableto raise people from the dead (Heb. 11:17-19).Jesus intimated this when He said to the Sadducees, who did not believe in a resurrectionnor an afterlife:"He [the God of Abraham, Isaac, and Jacob] is not God of the dead, but of theliving" (Mt. 22:32).To the Hebrews the dead went to Sheol (translated as "Hades" and "hell" in the NewTestament). This is an underground place for both the righteous and wicked dead (I Sam. 28:14;Job 3:11-19). While the book of Psalms does not necessarily teach a doctrine of Sheol, it doesprovide various references to it:• "No one remembers you when he are dead. Who praises you from Sheol" (Ps. 6:5).• "the wicked return to Sheol" (Ps. 9:17).• "You will not abandon me to Sheol, nor will you let your Holy One see the pit."(Ps. 16:10)

96If Samuel was "called up" from Sheol (I Sam. 28:12-14) then the "godly one" did "see thepit" and the psalmist's faith was to be fulfilled in a future event, as Peter came to realize(Acts 2:23-31).There is at least one reference in Job concerning the resurrection:"I know that my Redeemer lives, and that in the end. He will stand upon theearth. And after my skin has been destroyed, yet in my flesh I will see God; Imyself will see Him with my own eyes—I and not another. How my heartyearns within me!" (Job 19:25-26).Isaiah also had some understanding of the resurrection as he stated:"Your dead shall live, their bodies will rise" (Isa. 26:19).Ezekiel's vision of the valley of dry bones (Ezek. 37) clearly has to do with theresurrection of the nation of Israel (Ezek. 37:11). In fact, the imagery used in this remarkablevision is based on the details of bodily resurrection: bones that are "very dry" are covered withsinews, flesh and skin, breath comes again, and the body comes to life (Ezek. 37:2-6). This visionindicates that Ezekiel must have had some concept of resurrection and this must also have beentrue of the people he was addressing if such a prophecy were to be meaningful at all.Daniel speaks of a day of resurrection:"At that time Michael, the great prince who protects his people, such as has nothappened from the beginning of nations until then. But at that time our people—everyone whose name is found written in the book—will be delivered.Multitudes who sleep in the dust of the earth will awake; some to everlastinglife, others to shame and everlasting contempt. Those who are wise will shinelike the brightness of the heavens, and those who lead many to righteousness,like stars for ever and ever" (Dan. 12:1-3).During the intertestamental period (the 400 years between the last book of the OldTestament to the opening of the New Testament) the idea of resurrection developed further.There is an account of a mother who saw her seven sons die rather than give up her faith. Thereason she was faithful to God was because of her belief in God, a God who can resurrect thedead:"Therefore the Creator of the world, who shaped the beginning of man and devisedthe origin of all things, will in His mercy give life and breath to you again, sinceyou now forget yourselves for the sake of His laws."(II Macc. 7:23—Apocrypha; see also 12:43-44)

97Enoch saw a resurrection of the nation Israel:"And in those days will the earth also give back those who are treasuredup within it, and sheol will give back that which it has received."(Enoch 51:1—Apocrypha)THE RESURRECTION AND THE NEW TESTAMENTThe doctrine of the resurrection of the dead is fully developed in the New Testament.Jesus sided with the Pharisees, who believed in the resurrection, as opposed to the Sadducees,who did not (Mt. 22:23-32). Jesus' parable of Lazarus and the Rich Man made the point:"If they do not hear Moses and the prophets, neither will they be convinced if someone should rise from the dead" (Lk. 16:31).JESUS' RESURRECTION AND OURSBut it is the resurrection of Jesus that the truth of this doctrine was fully revealed. Theresurrection of Jesus Christ assures His believers that they will also be resurrected. Jesuspromised:"Because I live, you also will live" (Jn. 14:19).The resurrection of Jesus is both a pledge and the paradigm of the bodily resurrection ofbelievers (I Cor. 6:14; 15:20,23,48-49; Col. 1:18). Furthermore, believers are now raised "withChrist" (Eph. 2:6; Col. 2:12; 3:1) in that they share His victory over sin and His risen life (Rom.6:4,10-11).The Holy Spirit is closely associated with believers' resurrection, being "the Spirit of life"(Rom. 8:2) who "imparts life” (II Cor. 3:6). Paul assures all believers that the Spirit is a pledgeand means of a future resurrection transformation and the one who sustains resurrection life(Rom. 8:10-11; II Cor. 5:5; 13:4; Eph. 1:13-14).A BODILY RESURRECTIONThe gospels go to great length to attest that the resurrection of Jesus of Nazareth was abodily resurrection. Here lies the significance of the empty tomb. The empty tomb by itself wasa puzzling fact that needed explanation. Mark records that the first reaction of the women to theempty tomb as well as to the message of the angels was not that of belief and excitement, but offear and astonishment:

98"When the Sabbath was over, Mary Magdalene, Mary the mother of James, andSalome brought spices so that they might go to anoint Jesus' body. Very early onthe first day of each week, just after sunrise, they were on their way to the tomband they asked each other, "Who will roll the stone away from the entrance of thetomb?""But when they looked up, they saw that the stone, which was very large, had beenrolled away. As they entered the tomb, they saw a young man dressed in a whiterobe sitting on the right side, and they were alarmed" (Mk. 16:1-5).Luke tells us of two disciples who knew of the empty tomb but did not believe theresurrection until they were confronted by the risen Jesus (Lk. 24:22-35). John relates that Marycould not conclude from the empty tomb that Jesus' body had been raised:"So she came running to Simon Peter and the other disciple, the one Jesus loved,and said, 'They have taken the Lord out of the tomb, and we don't knowwhere they have put him!" (Jn. 20:2).And it was not the empty tomb that aroused belief in John, the disciple, it was theappearance of the grave clothes:"Then Simon Peter, who was behind him (John, that is) arrived and went into thetomb. He saw strips of linen lying there, as well as the burial cloth that hadbeen around Jesus' head. The cloth was folded up by itself, separate fromthe linen. Finally the other disciple, who had reached the tomb first, also wentinside. He saw and believed" (Jn. 20:6-8).John adds this explanation, "They (the disciples) still did not understand from Scripturethat Jesus had to rise from the dead" (Jn. 20:9).Apart from the appearances of Jesus, the empty tomb as an enigma. The empty tomb byitself does not guarantee the bodily resurrection of Jesus, on the other hand, the bodilyresurrection of Jesus requires an empty tomb.The bodily character of Jesus' resurrection is attested in various ways.His body made an impression on the physical senses: "Suddenly Jesus met them (thedisciples, that is). 'Greetings,' He said. They came to Him, clasped His feet and Jesus said 'Do nothold on to Me, for I have not yet returned to the Father'" (Jn. 20:17)."Then He (Jesus) said to Thomas, 'Put your finger here; see My hands. Reach outyour hand and put it into my side" (Jn. 20:27).

99Here we see a sense of feeling. They could touch and see Jesus' body.Jesus' body was not only capable of being felt and seen but His voice was capable of beingheard. Jesus said to Thomas, "see My hands" (Jn. 20:27). Jesus addressed Mary of Magdala,"Mary." The Bible states that Mary 'turned toward Him and cried out in Aramaic, "Rabboni!"(which means "Teacher"—Jn. 20:16). Could it be that Mary recognized Jesus by the tone of Hisvoice when He pronounced her name?Other elements are included that suggest that Jesus' body was a physical body. He said,"Look at My hands and My feet." It is I Myself! Touch Me and see; a ghost does not have fleshand bones, as you see I have" (Lk. 24:39). Jesus had a real body and was not a disembodiedspirit.Jesus also was capable of eating. This does not mean that He needed to eat, only that Hecould if He wished. He ate a piece of fish in the presence of His disciples: "They (the disciples)gave Him a piece of broiled fish, and He took it and ate it in their presence" (Lk. 24:22-23).The phrase "in their presence" suggests that Jesus ate for the disciples benefit—as a further signor proof that His risen body was a real physical body.From these Scriptures then, we see that Jesus' resurrection body was a real physical body.The Scriptures also, however, show us that this resurrection body of Jesus possessed newand wonderful powers that set it apart from the natural and physical body. It possessed capacitiesnever before experienced on earth.It had the amazing power to appear and disappear at will."On the evening of that first day of the week, when the disciples were togetherwith the doors locked for fear of the Jews, Jesus came and stood amongthem . . ." (Jn. 20:19)."A week later His disciples were in the house again, and Thomas was with them.Though the doors were locked, Jesus came and stood among them . . ."(Jn. 20:26)This can only mean that Jesus did not enter through an open door.sight:At Emmaus, after breaking bread with two disciples, Jesus suddenly vanished out of their"When He (Jesus) was at the table with them (the two disciples), He took bread,gave thanks, broke it and began to give it to them. Then their eyes were openedand they recognized Him, and He disappeared from their sight" (Lk. 24:31).

100When these two disciples returned to Jerusalem and related their experience, suddenlyJesus stood among them. He came with such suddenness that they were startled and frightenedand supposed that it was a ghost:"While they were still talking about this (how they recognized Jesus when Hebroke bread with them), Jesus himself stood among them and said to them, 'Peacebe with you.' They were startled and frightened, thinking they saw a ghost."(Lk. 24:36-37)The resurrected body of Jesus possessed new and amazing powers. It seemed to belong toa different order of reality.Furthermore, a close study of the text nowhere suggests that the stone of the tomb wasrolled away from the tomb to let Jesus out. The earthquake and rolling back of the stone arerecorded by Matthew as a sign of a wonderful event, not as the event itself."There was a violent earthquake, for an angel of the Lord came down fromheaven and, going to the tomb, rolled back the stone and sat on it" (Mt. 28:2).I believe that the body of Jesus was gone before the stone was rolled away. It did not needto be removed for Him to escape the tomb; He had already escaped it. The removal of the stonewas for the disciples, not for Jesus.The resurrection body of Jesus was a bodily resurrection and His resurrection bodypossessed unusual powers that transcended physical limitations. It could interact with thenatural order, but at the same time transcended this order.The apostle Paul speaks about the resurrection of Jesus as the "firstfruits" of those whohave died:"But Christ has indeed been raised from the dead, the firstfruits of those who havefallen asleep" (I Cor. 15:20).All who are in Christ stand in solidarity with Him as all men in Adam stand in solidaritywith Adam. Just as all in Adam share in Adam's death so all who are in Christ will share Christ'slife."But each in his own turn, Christ, the firstfruits, then, when He comes, thosewho belong to Him" (I Cor. 15:23).Here we see two stages to Jesus' resurrection: Jesus' resurrection two thousand years agoand ours when He comes back. Jesus' resurrection is the "firstfruits" of the resurrection at the endof the age.

101Firstfruits were common in Palestinian agriculture. They were the first grain of the harvest,indicating that the harvest itself was ripe and ready to be gathered in. The firstfruits were not theharvest itself, yet they were more than a pledge and promise of the harvest. They were the actualbeginning of the harvest. The act of reaping had already begun: the grain was being cut.Jesus' resurrection is not an isolated event that gives to people the warm confidence andhope of a future resurrection; it is the beginning of the future resurrection itself:"Do not be amazed at this, for a time is coming when all who are in their graveswill hear His voice and come out--those who have done good will rise to live,and those who have done evil will rise to be condemned" (Jn. 5:28-29).Here we see a "resurrection of life" and a "resurrection of condemnation." Not all dead,however are going to be raised at the same time if we interpret prophecy quite literally. For in thiscase the Bible teaches that there is to be a "resurrection to life" and a "resurrection to damnation"with at least a thousand years between. The apostle John made reference to these tworesurrections in Revelation 20:"I saw thrones on which were seated those who had been given authority to judge.And I saw the souls of those who had been beheaded because of their testimonyfor Jesus and because of the word of God. They had not worshiped the beast orhis image and had not received his mark on their foreheads or their hands. Theycame to life and reigned with Christ a thousand years. (The rest of the dead didnot come to life until the thousand years were ended.) This is the firstresurrection" (Rev. 20:4-5).Notice that John spoke of certain ones who will live and reign with Christ a thousandyears. Then he went on to say that "the rest of the dead did not come to life until the thousandyears were ended." We have, therefore, those who will be a part of what the apostle called "thefirst resurrection. And they will reign with Christ a thousand years, but others will not live againuntil the thousand years are finished. The ones in the first group are numbered with those who, asJesus predicted, will come forth "to the resurrection to life" and those in the second group willcome forth "to the resurrection of condemnation."We have already seen that Christ's resurrection is the "firstfruits" of all who have died withHim. The harvest is yet to come. It is interesting to notice that the resurrection of many otherbodies is closely associated with the death and resurrection of Jesus. Matthew wrote:"And when Jesus had cried out again in a loud voice, He gave us His spirit. Atthat moment the curtain of the temple was torn in two from top to bottom. Theearth shook and the rocks split. The tombs broke open and the bodies of many

102holy people who had died were raised to life. They came out of the tombs, andafter Jesus' resurrection they went into the holy city and appeared to manypeople" (Mt. 27:50-53).Here Matthew points out that at the moment of Jesus' death "the curtain of the temple wastorn in two from top to bottom" (Mt. 27:51). Matthew here is talking about the curtain whichexcluded the people form the holy of holies where the Shekinah presence of God dwelt in thetemple. The tearing of this curtain from top to bottom signifies that because of the death of theMessiah, the Son of God, all people in His name may now enter into the immediate presence ofGod with no need of coming to the temple.Four things are clearly indicated in this passage above about those who were raised fromthe dead at that time:• Theirs was a bodily resurrection. Matthew says that "many holy people who had diedwere raised to life."• Theirs was a partial resurrection. Not all the holy people or saints were raised at thattime. Matthew tells us, "many holy people who had died were raised to life."• Theirs was a delayed resurrection. Although the graves were opened at Jesus' death,no bodies emerged from their tombs until after the resurrection of Christ Himself.Evidently they were exposed to human eyes for 3 days. Then, following theresurrection of Jesus, they came out of their graves.• Theirs was a selective resurrection. Only believers ("holy people") were involved.Not a single lost individual was included in this company.In all likelihood these resurrected saints ascended to heaven with Jesus since there is norecord of their dying. This then would be a beautiful picture of the Old Testament feast offirstfruits. The priest waved a sheaf from the forth-coming harvest before the lord. It was lookedupon as a promise of the harvest to follow. And "Christ the firstfruits," after rising from the dead,presented before the Lord in heaven a "sheaf" as it were, of resurrected saints. Together withChrist they were a pledge of that coming harvest when "the dead in Christ' shall be raised."Christ the firstfruits"—that is history!"Afterward they that are Christ's at His coming"--that's the future. Paul spoke of it in IThessalonians 4:16:

103"For the Lord Himself will come down from heaven, with a loud command, withthe voice of the archangel and with the trumpet call of God, and the dead inChrist will rise first."Those "dead in Christ" who "shall rise first" are the same people Paul had in mind inI Corinthians 15:23 when he mentioned those who would "afterward" be raised at Jesus' SecondComing.Paul also had that coming harvest of believers in mind when he wrote,"Listen, I tell you a mystery: We will not all sleep, but we will all be changed--in aflash, in the twinkling of an eye, at the last trumpet. For the trumpet will sound,the dead will be raised imperishable, and we will be changed" (I Cor. 15:51-52).John in the Book of Revelation points out that the rest of the dead remain in their gravesanother thousand years. He says, "The rest of the dead did not come to life until the thousandyears were ended" (Rev. 20:5). Not a single unsaved person has yet been raised—only believers.And at that point in history, the apostle said, "this is the first resurrection. John continues bystating:"Blessed and holy are those who have a part in the first resurrection. The seconddeath has no power over them, but they will be priests of God and of Christ andwill reign with Him for a thousand years" (Rev. 20:6).BETWEEN DEATH AND RESURRECTIONPrior to the resurrection of Jesus there is no indication that the dead enjoyed immediaterewards and blessings (Heb. 11:39-40). In the New Testament we find Jesus telling the thief onthe cross, "Today you will be with Me in Paradise" (Lk. 23:43). Paul testifies to an experience inwhich he was "caught up into Paradise" where he "heard things that cannot be told" (II Cor.12:3-4). When it was not certain whether he would be released from prison or be put to death,Paul stated:"For to me to live is Christ, and to die is gain . . . My desire is to depart and bewith Christ, which is far better. But to remain in the flesh is more necessaryon your account" (Phil. 1:21-24).Paul also wrote to the believers at Corinth:"For we know that if the earthly tent we live in is destroyed, we have a buildingfrom God, a house not made with hands, eternal in the heavens. . . . so we arealways of good courage; we know that while we are at home in the body we

104are away from the Lord, for we walk by faith, not by sight. We are of goodcourage, and we would rather be away from the body and at home with theLord" (II Cor. 5:1-8).Although there is not much biblical evidence on the subject, it seems that those who die inthe Lord go immediately into God's presence. This, of course, is not the final resurrection sincethe righteous dead are still awaiting the sound of the trumpet, when "the earth and the seas shallgive up the dead," when the dead in Christ shall rise, eternal souls and glorified bodies unitedin the new person, and so shall we be with the Lord forever and ever.The Bible seems quite clear that the body will be raised and the person (body and soul orbody, soul and spirit) will live again. All the dead will be raised, some to glory in heaven andothers to torment as they are eternally separated from God in hell. It seems that "the dead inChrist" rise first, to reign with Christ in the millennial kingdom, while the rest of the dead are notraised until the end of that period and then only for judgment.

105CHAPTER 13 OUR RESURRECTION BODIES

106We have seen that the Bible is clear about the fact that just as Jesus rose from the deadwith a resurrection body, so also shall we who know and follow Him experience a gloriousresurrection body. But this fact naturally leads us to some questions that the people of Jesus' daywere also asking: what will those resurrection bodies be like? How will they differ from the oneswe now have? Are they going to be real? And will we recognize each other in heaven?The apostle Paul answers these questions by giving us two basic principles that must bekept in mind when we think about the nature of our resurrection bodies. First, He uses theanalogy of a seed:"What you sow does not come to life unless it dies. When you sow, you do notplant the body that will be, but just a seed, perhaps of wheat or of something else.But God gives it a body as He has determined, and to each kind of seed He givesits own body" (I Cor. 15:36-38).The seed is put in the ground and dies, but in due time it rises again, and it rises with avery different kind of body from that with which it was sown. Paul is showing that, at one and thesame time, there can be dissolution, difference and yet continuity. The seed is dissolved; when itrises again there is a vast difference in the body that God gave it; and yet, in spite of thedissolution and in spite of the difference it is the same life, the same seed. That argument provesthat our earthly bodies will be buried and will dissolve; they will rise again and the form in whichthey rise may be very different; but the fact remains it is the same person who rises, howeverdifferent the resurrection body may be. We may be dissolved by death; we may be changed byresurrection; but it is still we who exist.A second principle which Paul lays down is that in the world, even as we know it, thereare many different kinds of bodies:"All flesh is not the same: Men have one kind of flesh, animals have another,birds another and fish another. There are also heavenly bodies and there areearthly bodies; but the splendor of the heavenly bodies is one kind, and thesplendor of the earthly bodies is another. The sun has one kind of splendor, themoon another and the stars another; and the star differs from star in splendor. Sowill it be with the resurrection of the dead" (I Cor. 15:39-42).Each separate part of creation has its own body. Paul here argues that God gives to eachliving creature and to each created thing a body suitable for and adjusted for its part in creation.If that be it is only reasonable to expect that God will also give us a body fitted for resurrectionlife.In verses 42-44, Paul draws four contrasts which shed light on the nature of ourresurrection bodies:

107"The body that is sown is perishable, it is raised imperishable; it is sown indishonor, it is raised in glory; it is sown in weakness, it is raised in power; it issown a natural body, it is raised a spiritual body."Paul begins by stating that though the present body is perishable, the future body will beimperishable. In this world everything is subject to change and decay. But in the life to comethere will be permanence in which the beautiful things will never cease to be beautiful. Those newresurrection bodies we receive will never be destroyed. What a contrast to our present bodies?From the moment we draw our first breath until the day we die, we are subject to the process ofchange and decay "wasting away" (II Cor. 4:16). In this life as soon as we take our first breath webegin to die. Our resurrection bodies will never die. The glow and vigor of full health will neverbe diminished. Our bodies will be without flaw or degeneration. What a contrast to our presentearthly experience!Paul continues to show the contrast between the present and future body by stating thatthe present body is in dishonor, the future body will be in glory. What Paul is probably saying isthat in this life it is through our bodily feelings and passions and instincts that dishonor can soeasily come to life (Mk. 14:38); but in the life to come our bodies will no longer be the servants ofpassion and impulse but the instruments of the pure service of God.According to Philippians 3, our new resurrection bodies will resemble the glorious bodyof Christ Himself:"But our citizenship is in heaven. And we eagerly await a Savior from there, theLord Jesus Christ, who by the power that enables Him to bring everything underHis control, will transform our lowly bodies so that they will be like Hisglorious body" (Phil. 3:20-21).Our bodies will be glorious as Jesus' resurrection body was/is glorious.From this same passage (Phil. 3:20-21) we find Paul referring to the third contrastbetween our present body and our future body. Here, as well as in I Corinthians 15:43, Paulspeaks of our present body as being weakness and that the future body will be in power. Paul inreferring to Jesus said,"who by the power that enables Him to bring everything under His control, willtransform our lowly bodies so that they will be like His glorious body" (Phil. 3:21).Part of the glory of our resurrection bodies is the power that it has—the same power thatJesus has. For Paul says, "so that they will be like His glorious body."

108Jesus had the power to appear and disappear at will. Though His body could interact withthe natural order, at the same time, it transcended this order. His body possessed strange orunusual powers.The fourth contrast pointed out by Paul is that the present body is a natural body whereasthe future body will be a spiritual body. To illustrate what he is talking about Paul draws acontrast between the first Adam and the last Adam, Christ."If there is a natural body, there is also a spiritual body. So it is written: 'Thefirst man Adam became a living being'; the last Adam a life-giving spirit. Thespiritual did not come first but the natural, and after that they spiritual. The firstman was of the dust of the earth, the second man from heaven. As was theearthly man, so are those who are of heaven. And just as we have borne thelikeness of the earthly man, so shall we bear the likeness of the man from heaven."(I Cor. 15:44-49)Adam, the first man, was formed from "the dust of the ground" and made to live on earth.Because of this, all of his descendants, without exception, possess bodies that are suited to life onthis planet. Christ is called the last Adam. He is the representative for all who place their trust inHim. He came from heaven to redeem us, and He returned there in a glorified body. Every childof God is going to receive a body just like His. Paul said,"As was the earthly man, so are those who are of the earth; as we have borne thelikeness of the earthly man, so shall we bear the likeness of the man from heaven."(I Cor. 15:48-49)If Adam and Eve had not sinned, they would have never died. It's likely, however, thattheir earthly bodies would have been exchanged for bodies designed for heaven. They would nothave lived forever in those bodies which bore the image of the "earthly." (They would haveneeded those which bore the image of the "heavenly.") Speaking of the human body, Paul said,"It is sown a natural body, it is raised a spiritual body" (I Cor. 15:44). This does not detract fromthe tangible nature of the resurrection body. Remember Jesus' resurrection body? His disciplestouched Him, they saw Him, they heard him and He even ate in their presence. And Paul hasmade it clear that our bodies will be like His body. Our bodies will be real. We're not going tospend eternity floating through space as the ethereal spirits. We shall have genuine, tangiblebodies.Not only will the resurrection body of each believer have a physical reality, but it will alsopossess an identity with the one in which we spend our earthly pilgrimage. It will retain thedistinctive characteristics by which each person is known here and now. The redeemed in heavenwill still be the same people they were on earth. We will be able to recognize each other. How do

109we know this? It is because of Jesus' body. It was recognizable. They could see the nailprints inHis hands and the wound in His side. They recognized Him. And our bodies will be like His. Johnas well as Paul, points this out:"Dear friends, now we are children of God, and what we will be has not yet beenmade known. But we know that when He appears, we shall be like Him, for weshall see Him as He is” (I Jn. 3:2).It is true that when Mary Magdalene first saw the Lord Jesus after He came from thetomb, that she did not recognize Him. But that's not at all hard to understand. In the first place,she was not expecting Him to be alive. In the second place, the Bible points out that she wasweeping. No doubt her eyes were filled with tears. And it's also possible that she didn't have agood view of Him in the early morning light.In the case of the two disciples who walked with the risen Savior on the way to Emmausand did not recognize Him until He broke bread, Luke gives the following explanation. He says,"they were kept from recognizing Him" (Lk. 24:16). I think again that they did not recognize Himpartly because they did not expect Him to be alive. Also Luke seems to indicate that it was notGod's timing; it was not the right time. When the time was right "their eyes were opened and theyrecognized Him" (Lk. 24:31).The disciples, however, had no difficulty in recognizing Jesus as their risen Master. Hewas immediately identified by His appearances.There is also the question whether we will recognize others whom we have not known.The account of the Transfiguration might give us some hints. The Bible tells us what took place."After six days Jesus took with him Peter, James, and John, the brother of James,and led them up a high mountain by themselves. There he was transfiguredbefore them. His face shone like the sun, and His clothes became as white as thelight. Just then there appeared before them Moses and Elijah, talking with Jesus.Peter said to Jesus, 'Lord it is good for us to be here. If you wish, I will put upthree shelters—one for you, one for Moses and one for Elijah" (Mt. 17:1-4).The question is, "Did the disciples recognize Moses and Elijah without Jesus tellingthem?" Personally, I think so, I believe we will recognize Noah, Abraham, Daniel, Peter and Paulwhen we get to heaven. I believe communication will be not be limited to speech.Another question that many have is, "What will our relationship be to each other inheaven? "How about husbands and wives?" This is not a new question. The Bible points out;"That same day, the Sadducees, who say there is not resurrection, came to HimJesus with a question. 'Teacher,' they said, 'Moses told us that if a man dies

110without having children, his brother must marry the widow and have children forhim. Now there are seven brothers among us, the first one married and died,and since he had no children, he left his wife to his brother. The same thinghappened to the second and third brother, right down to the seventh. Finally, thewoman died. Now then, at the resurrection, whose wife will she be of the seven,since all of them were married to her."Jesus replied, 'You are in error because you do not know the Scriptures or thepower of God. At the resurrection people will neither marry nor be given inmarriage; they will be like the angels in heaven . . .'" (Mt. 22:23-30).Here we see that the physical relationship of marriage will not be part of the new life. Butthat doesn't mean that all distinctions between the sexes are necessarily going to be eliminated.The qualities which distinguish feminine from masculine traits add a dimension and variety to usas persons. They may very well continue even in our new bodies. But if they do, they willcertainly be without flaw or degeneration.There is no indication in Scripture that Jesus was no longer male after His resurrection.He was still a man and recognized as such. And since our bodies will be fashioned after his body,our sexuality then, will also not change.Probably what this means is that our relationship to each other in heaven will be so closeand intimate that it is as though we're all married to each other. In marriage there is an exclusiveintimacy, a oneness only experienced by the two married, and since in heaven there will be no sinwhich not only separates us from God but from each other, oneness among us will be experiencedon a level we have not even been able to conceive. This will be the complete fulfillment of Jesus'high-priestly prayer as He prayed to His Father, "that they may be one as we are one" (Jn.17:11).What a glorious future we have as God's children! What an inheritance! Think of it,everlasting life in a resurrection, in a glorified body! A body that is imperishable, a body that isglorious, a body that is powerful, a heavenly, spiritual body, and yet a real physical body which isrecognizable. No more pain. No more suffering. No more sickness. No more dying.This is the prospect for the child of God. A perfect body: the resurrection body--in aperfect place: heaven—for a perfect time: eternity—with a perfect Companion who will be thecenter of all attraction: Jesus.

111CHAPTER 14 MILLENNIALISM

112Every system of theology has its eschatology, and even though they all might beconcerned with last things they would not necessarily give the same interpretation to the variousScriptures and events.This study will include the various forms of eschatological thinking namely, Amillennialism,Postmillennialism, and Premillennialism. All of these forms of thinking are based upon thetime of the return of Christ as related to the millennium (also referred to as "chiliasm" from theGreek word chilios meaning 1000 years). Not all hold to a literal millennium (1000 years) nor doall regard certain prophecies in their literal context.AmillennialismThis position rejects the idea of any period of 1000 literal years either before or after thereturn of Christ. The 1000 years may stand for an indefinite period of time such as theintermediate state of dead or it may not refer to any time period at all. Christ, therefore, mayreturn at any time. He will judge the world and usher in the eternal state of bliss for the righteous,the new heavens and the new earth.Origen in the Eastern church allegorized the millennium, and Augustine in the Westernchurch identified the millennial kingdom with the church. For Augustine the binding of Satan hastaken place in the resurrection of Jesus Christ, though this is only a relative binding, since thedemonic powers are still active. This amillennial interpretation was foreshadowed in the earlychurch by Barnabas, Gaius of Rome, and Ticonius (A. D. 400) and became dominant in theRoman Catholic Church and the churches of the Reformation.PostmillennialismThis is the belief that the Second Coming of Christ is post—or—after the millennium. Themillennium is probably figurative of a long interval that precedes the coming of Christ. There willbe a golden age for the church in which the gospel will be preached to all nations, and then theend will come (Mt. 24:14). There will be the conversion of the Jews to Christ or at least therestoration of a significant number of the descendants of Israel (Isa. 11:11ff.; Zech. 12:10; Rom.11:12). At the beginning of the period the gospel will so influence the nations that a time of peacewill endure until Christ returns in final judgment. Most postmillennialists believe that theAntichrist will appear toward the end of the millennium, but his time will be short since theparousia is then imminent.Although premillennialists and amillennialists see the present age with pessimism becausewhile light is provided by the church the world increasingly falls into darkness, the postmillennialistsare optimistic as they believe that many of the promises of Christ will be realizedwithin history and not merely in a life hereafter.

113Ezekiel 36:27ff. is a pivotal passage to postmillennialists as it proclaims the promise of thetransformation of the external order of society through inner spiritual renewal. Other Scripturesthat play a vital role to support this position are Psalm 102:16; Malachi 4:3 and Daniel 2:44.PremillennialismBelief that the Second Coming of Christ precedes the millennium. This 1000 year periodwill be a literal period of peace and prosperity on earth with Christ reigning and ruling over allpeople. Christ will return personally to initiate His kingdom, the righteous dead will be raised andwill reign personally with Him on the earth for a 1000 years. After this period there will be a finalrebellion and shall be quickly suppressed and then the wicked dead will be judged and the eternalstate will be ushered in.One brand of premillennialism is called "dispensationalism."which views the SecondComing of Christ as having two parousias (comings), one to the saints at the time of the rapture,when they are taken into heaven before the tribulation that will take place on the earth, and then asecond, in which He sets up the millennial kingdom on earth after destroying the beast and thefalse prophet (Rev. 19).Extreme dispensationalists also teach that there are two gospels, the gospel of grace andthe gospel of the kingdom. The first is for the Gentiles and the second is for the Jews. Thekingdom gospel will be in effect during the time of the millennium.TRIBULATIONISMPremillennialists believe in a literal tribulation period of 7 years. However they are dividedover whether the church will still be on earth during this period. The following three views showthe different understanding.PretribulationThis is the belief that Jesus Christ will return for His saints immediately preceding aperiod of Great Tribulation on earth. This period of tribulation will be in fulfillment of Daniel's70th week, or a period of 7 years. Following this 7 year span Jesus Christ will return with Hissaints (revelation) and set up His kingdom on earth. This view emphasizes the rapture of thechurch and views the tribulation as a period when God deals with the nation Israel.MidtribulationThis view is essentially the same as that of pretribulationists with the exception that theinterval of time between the Lord's coming for His saints and His coming with them isshortened. Instead of placing the rapture of Revelation 4 (as do pretribulationists),

114midtribulationists place the rapture between the second and third woe in Revelation whichmeans that the church will go through only the first 3 1/2 years of the tribulation, but not the last3 1/2 years which is the "great tribulation."PosttribulationThis view holds that the rapture of the church and the revelation of Jesus at His coming isone and the same event. The Second Coming of Christ will take place at the end of thetribulation period. This will be a day of judgment for the Beast (Antichrist), the False Prophet,and the armies of the wicked nations, but it will be a day of glory for the church and repentantIsrael.THE MILLENNIUMThe premillennial position is based on a literal interpretation of Revelation 20:2-3:"He seized the dragon, that ancient serpent, who is the devil, or Satan, and boundhim for a thousand years. He threw him into the Abyss, and locked and sealedit over him, to keep him from deceiving the nations any more until the thousandyears were ended. After that, he must be set free for a short time."This position sees no warrant not to interpret this description literally. Paul's depiction ofChrist delivering the kingdom of God the Father after destroying every rule and authority andpower also gives support for this view."But each in his own turn: Christ, the firstfruits; then, when he comes, those whobelong to Him. Then the end will come, when he hands over the kingdom to Godthe Father after He has destroyed all dominion, authority and power. For He mustreign until He has put all His enemies under His feet. The last enemy to bedestroyed is death. For He 'has put everything under His feet.' Now when itsays that 'everything' has been put under Him, it is clear that this does not includeGod Himself, who put everything under Christ. When he has done this, then theSon Himself will be made subject to Him who put everything under Him, sothatGod may be all in all" (I Cor. 15:23-28).Here Paul says that Jesus must reign until He has put all His enemies under His feet, and itis possible that He was referring to an interim messianic reign following His Second Coming butbefore the end of the world.Dutch theologian Berkouwer maintains that I Corinthians 15:23-28 cannot be used tosupport the premillenial viewpoint:

115"Those who appeal to Paul for a defense of chiliasm must admit that the realmotive of chiliasm certainly does not come to the fore in his epistles. The train ofthought in I Corinthians 15:23-28 is not the series: Christ's resurrection,followed by the resurrection of believers, and finally by the general resurrection.The emphasis is on being in Christ and the power of His resurrection." 1Although it may be true that Paul's main thought is as Berkouwer claims: "on being inChrist and the power of His resurrection" this does not preclude Paul's depiction of a series ofevents. Such a series cannot be ignored. Thus Berkouwer's analysis does not do justice to the fullintention of this passage, since Paul is certainly pointing to the distinction between the presentkingdom of Christ, which will be fulfilled in the eschaton, and the future kingdom of God. 2It has been argued that the position of two resurrections with the first resurrection takingplace before the "thousand years" and "the rest of the dead" will not "come to life again until thethousand years [are] ended" (Rev. 20:5) is unwarranted by the scriptural data. The claim is thatthis is the only place in the Bible where two resurrections are mentioned and that, sinceRevelation is written in an apocalyptic genre, this is to be taken as symbolic rather than as a basisfor doctrine. After all, did not Jesus say, "The hour is coming when all who are in the tombs willhear His voice and come forth, those who have done good, to the resurrection of life, and thosewho have done evil, to the resurrection of judgment?" (Jn. 5:28-29).The problem with this argument is that in the same context Jesus also said, "The hour iscoming, and now is, when the dead will hear the voice of the Son of God, and those who hear willlive" (Jn. 5:25). This "hour" has already lasted for nearly 2000 years. If this is so, then why couldnot the "hour" of the resurrection extend from the beginning to the end of the millennium?There are many passages in the Old Testament that envision a restoration of the glory ofIsrael in which Jerusalem will become the pivotal center in a new era characterized by peace andprosperity.Those who reject the premillennial position see these particular Old Testament propheciesfulfilled in the church, the new Israel. While most premillennialists see Israel as "the people ofGod" they do not believe, as amillennialists do, that Israel is subsumed by the church, rather she,as "the apple of God's eye" has a unique and distinct role to play in prophecy (Rom. 9-11).The concept of an intermediate messianic kingdom before the age to come is found insome Jewish apocalyptic literature from the period between Paul's writings and the book ofRevelation (II Baruch 30:1; II Esdras 7:26-30—Apocrypha). On the other hand there is nomessianic reign in such typical apocalyptic passages as Isaiah 24-27, Daniel, the Assumption ofMoses, and the Apocalypse of Abraham.

116PREMILLENNIALISMThe following is a premillennial interpretation of what will take place at the end of the ageand especially during the millennial reign of Christ.A number of events will take place before Christ returns with His saints: theevangelization of the nations, the great tribulation, the great apostasy or rebellion, and theappearance of a personal Antichrist.When Christ comes again, believers who have died will be raised, believers who are stillliving will be transformed and glorified, and then both groups will be caught up together to meetthe Lord in the air (I Thess. 4:13-18). After this meeting in the air, believers will accompany thedescending Christ to earth.After Christ has descended to earth, the Antichrist is slain and his oppressive reign isbrought to an end. Either at this time or before, the vast majority of Jews then living repent oftheir sins, believe in Christ as the Messiah, and are saved (Rom. 11:25-32). This conversion of theJewish people will be a source of untold blessing for the world.Christ now sets up His millennial kingdom which will last approximately a thousand yearsand during which time Satan is "bound":"And I saw an angel coming down out of heaven, having the key to the Abyss andholding in his hand a great chain. He seized the dragon, that ancient serpent, whois the devil, or Satan and bound him for a thousand years. He threw him intothe Abyss and locked and sealed it over him, to keep him from deceiving thenations anymore until the thousand years were ended. After that, he must be setfree for a short time" (Rev. 20:1-3).In this kingdom there will be a new and fruitful earth:"The desert and the parched land will be glad; the wilderness will rejoice andblossom. Like the crocus, it will burst into bloom; it will rejoice greatly andshout for joy. The glory of Lebanon will be given to it, the splendor of Carmeland Sharon; they will see the glory of the Lord, the splendor of our God."(Isa. 35:1-2)"The desolate land will be cultivated instead of lying desolate in the sight of allwho pass through it. They will say, 'This land that was laid waste has becomelike the garden of Eden; the cities that were lying in ruins, desolate and destroyed,are now fortified and inhabited'" (Ezek. 36:34-35).

117"'The days are coming,' declares the Lord, 'when the reaper will be overtaken bythe plowman and the planter by the one treading grapes. New wine will dripfrom the mountains and flow from all the hills" (Amos 9:13).The ferocious nature of animals and their instincts will be changed:"The wolf will live with the lamb, the leopard will lie down with the goat, the calfand the lion and the yearling together; and a little child will lead them. The cowwill feed with the bear, their young will lie down together, and the lion will eatstraw like the ox. The infant will play near the hole of the cobra, and the youngchild put his hand into the viper's nest. They will neither harm nor destroy on allmy holy mountain, for the earth will be full of the knowledge of the Lord asthe waters cover the sea" (Isa. 11:6-8; see also Isa. 65:25).There will be no more war:"He will judge between the nations and will settle disputes for many peoples.They will beat their swords into plowshares and their spears into pruninghooks. Nation will not take up sword against nation nor will they train forwar anymore" (Isa. 2:4).There will be perfect safety:"'I will make a covenant of peace with them and rid the land of wild beasts sothat they may live in the desert and sleep in the forests in safety'" (Ezek. 34:25)."Every man will sit under his own vine and under his own fig tree, and no one willmake them afraid, for the Lord Almighty has spoken" (Mic. 4:4).At this time Jesus will rule visibly over the entire world:"'The days are coming,' declares the Lord, 'when I will raise up to David arighteous Branch, a King who will reign wisely and do what is just and rightin the land'" (Jer. 23:5)."See, a King will reign in righteousness and rulers will rule with justice."(Isa. 32:1; see also Isa. 24:23; Ps. 72:11; Dan. 7:13-14,27; Zech. 6:12-13; 9:10; 14:9)

118God's redeemed people will reign with Him:"Do you not know that the saints will judge the world? And if you are to judgethe world, are you not competent to judge trivial cases? Do you not know thatwe will judge the angels? How much more the things of this life." (I Cor. 6:2-3)."I saw thrones on which were seated those who had been given authority tojudge. And I saw the souls of those who had been beheaded because of theirtestimony for Jesus and because of the word of God. They had not worshipedthe beast or his image and had not received his mark on their foreheads or theirhands. They came to life and reigned with Christ a thousand years."(Rev. 20:4)The redeemed who reign with Christ during this period include both Jews and Gentiles.Though the Jews have for the most part been converted recently, after the ingathering of theGentiles (Rom. 11:25), they do not comprise a separate group, since there is only one people ofGod. Those who reign with Christ during the millennium include both believers who haverecently been raised from the dead (later called "the first resurrection"—Rev. 20:4), and believerswho are still living when Christ returns. The unbelieving nations which are still on the earth at thistime are kept in check and ruled over by Christ with a rod of iron.The millennium is not to be confused with the final state, for sin and death still exist. Evil,however, will be greatly restrained, and righteousness will prevail on the earth as it never didbefore. This is to be a time of social, political and economic justice, and of great peace andprosperity. Even nature will reflect the blessedness of this age, since the earth will be unusuallyproductive and the desert will blossom as the rose.Near the end of the millennium, however, Satan, who was bound during this period, willbe loosed and will go out to deceive the nations once again. He will gather the rebellious nationstogether for the Battle of Gog and Magog, and lead them with an attack upon the "camp of thesaints":"When the thousand years are over, Satan will be released from his prison and willgo out to deceive the nations in the four corners of the earth Gog and Magog—to gather them for battle. In number they are like the sand on the seashore. Theymarched across the breadth of the earth and surrounded the came of God'speople, the city he loves. But fire came down from heaven and devoured them."(Rev. 20:7-9)Satan will, however, be consumed by fire from heaven and then cast into the "lake ofburning sulfur' where the beast (Antichrist) and the false prophets had been thrown. There theywill be tormented day and night for ever and ever" (Rev. 20:10).

119After the millennium is over the resurrection of unbelievers who have died (Rev. 20:5)follows. The judgment before the Great White Throne at which all people will be judged occurs atthis time. Those whose names are found written in the "book of life" will enter into eternal life,whereas those whose names are not found in that book will be thrown into the "lake of fire" (the"second death"—Rev. 20:11-15). After this the final state is ushered in: unbelievers spend eternityin hell, while God's redeemed people live forever in a "new heaven and new earth" which has beenpurged of all evil (Rev. 21-22).

120CHAPTER 15 TRIBULATIONALISM: PRE OR POST?

121Since the midtribulation view is held by relatively few Christians in general, and very fewbiblical scholars in particular, we will limit our study to the positions of pre and posttribulationism. We will examine the pretribulation view in particular and see that it is anunreasonable position in view of church history and, more important, in the light of the biblicaldata available. Thus we will see that the posttribulationist view is the most compelling.TRADITION: HISTORICAL INTERPRETATIONG. E. Ladd in his book, The Blessed Hope, has presented a scholarly and convincingargument that pretribulationism is a very recent teaching (19th century) which arose among thePlymouth Brethren who evangelized this view in North America. 1To claim that this position is an ancient teaching which arose during the apostolic times issimply foolhardy. Such an argument is only possible if we can appeal to the early church fathers inbelieving in the "imminence" of Christ's return. The logic is that if the Second Coming of Christwas an event for which people were waiting, then the coming of Christ was expected to occur "atany moment." That is, the belief that Christ would come before the Tribulation and beforeAntichrist would appear.There is no evidence from church history nor from the biblical record that a pretribulationrapture was an element of hope in the church historically. Some have argued that just becausechurch tradition has not been favorable toward this recent view, that that proves it to beillegitimate. This is true since tradition is not our authority or our rule of faith and practice.However, it seems strange that God had left His people in ignorance of such an essential truth fornineteen hundred years.G. E. Ladd appeals to early Christian writings such as The Didache (A. D. 120), Barnabasor The Epistle of Barnabas, and The Shepherd of Hermas (A. D. 150) as well as to the earliestchurch fathers such as Justin Martyr (ca. A. D. 150), Irenaeus (ca.. A. D. 180), Tertullian(ca. A. D. 190), Lactantius (ca. A. D. 280), and Hippolytus (ca. A. D. 220) to show that a beliefin a pre-tribulation rapture was wholly foreign to their way of thinking. Ladd also surveys thebelievers during The Middle Ages and finds the same result. 2Beginning with St. Augustine (fifth century) not only did the Christians not believe inpretribulationism, but they also denied futurism and opted for the "amillennial" view. This positionbecame increasingly popular and dominated The Middle Ages. It was at this time that the"historical" interpretation of Revelation arose in which the book was believed to give an outline ofthe history of the church in symbolic form. This "historical" view was also adopted by theReformers. So widespread was this prophetic interpretation in the sixteenth, seventeenth, andeighteenth centuries that it became known as "the Protestant view." Thus pretribulationism simplyhad no place in the prophetic scheme as these believers were not futurists who looked for a shorttribulation with a personal Antichrist just before the return of Christ.

122G. E. Ladd continues by showing the rise of futurism (premillennialism) with the dawn ofthe nineteenth century. Like the first three centuries which were characterized by a futurist,premillennial understanding of prophecy, the nineteenth century also saw a resurgence of theprimitive (early Christian) view. But the very movement that gave rise to premillennialism alsogave rise to pretribulationism. This was called "Darbyism" in that J. N. Darby was associated withthe formation of the particular prophetic view and became its most influential advocate throughhis writings and travels. This view later became known as "Dispensationalism," of whichpretribulationism is an essential element. 3THE BIBLICAL DATAIs the position of two aspects of the Second Advent as taught by pretribulationismscripturally warranted? Is the distinction between the Rapture where Christ comes for His churchbefore the Tribulation and the Revelation where Christ comes with the saints to end theTribulation and to execute righteous judgment upon the earth biblical? Is it scriptural to believethat the coming of Christ for the Rapture of the church will be a secret coming and thus invisibleto anyone except those belonging to the church whereas the Revelation will be a glorious, publicevent evident to all the world? Is this a fair distinction? Since the Rapture precedes theTribulation, it is believed that it may occur at any moment, whereas the Revelation cannot occuruntil after the appearance of the Antichrist and the Great Tribulation. Is this legitimate?The picture in I Thessalonians 4:14-17 makes it very clear that Christ's Second Comingwill be attended with a shout, with the voice of the archangel, and with the heavenly trumpet:"We believe that Jesus died and rose again and so we believe that God will bringwith Jesus those who have fallen asleep in Him. According to the Lord's ownword, we tell you that we who are still alive, who are left till the coming of theLord, will certainly not precede those who have fallen asleep. For the LordHimself will come down from heaven, with a loud command, with the voice ofthe archangel and with the trumpet call of God, and the dead in Christwill arise first. After that, we who are still alive and are left will be caught up(apokalypsis) together with them in the clouds to meet the Lord in the air.And we will be with the Lord forever" (I Thess. 4:14-17).Hardly a secret coming! The Parousia of Christ will occur not only to rapture the churchand to raise the righteous dead, but also to destroy the "man of lawlessness," the Antichrist:"And then the lawless one will be revealed (apokalypsis), whom the Lord Jesuswill overthrow with the breath of His mouth and destroy by the splendor ofHis coming" (II Thess. 2:8).

123Again, hardly a secret event. The Parousia of Christ is a public manifestation. Also thisverse puts the Parousia at the end of the Tribulation. The above verses give evidence that theRapture of the living saints, the resurrection of those who have died, and the judgment upon theAntichrist will all take place at the same time—at the Second Coming of Jesus at the end of theTribulation.It is also at His Parousia that Jesus will be accompanied by all His saints. This is evidentfrom Paul's prayer that the believers at Thessalonica would be "strengthened" in holiness "whenour Lord Jesus comes (parousia) all His holy ones" (I Thess. 3:13).The Parousia will be a glorious, public event in which Christ will destroy the Antichrist bythe breath of His mouth and "by the manifestation (epiphany) of His Parousia" (II Thess. 2:8). Inwriting to Titus, Paul refers to the Parousia as a "glorious" event:". . . while we wait for the blessed hope--the glorious appearing (epiphany) of ourgreat God and Savior, Jesus Christ" (Titus 2:13).Matthew, in his gospel, quotes Jesus who speaks of a glorious visible Parousia:"For as lightning that comes from the east is visible even in the west, so will bethe coming (parousia) of the Son of Man" (Mt. 24:27).The Parousia will be like a bolt of lightning--glorious, visible for all to see.The contention that since Parousia means "presence" it therefore covers the entire periodof time which is commenced by the Rapture and the beginning of the Tribulation. Thus it iscontended that Parousia can refer either to the coming of Christ at the Rapture for His saints or toHis Revelation with His saints at the end of the Tribulation.Although it is true that Parousia sometimes means "presence" (Phil. 2:12; II Cor. 10:10),this is not always the meaning of the word. In fact, Parousia more often means "arrival" as clearlyevidenced in I Corinthians 16:17; II Corinthians 7:6; James 5:7,8; and II Peter 3:4. In all theseinstances it is the "coming," the "arrival" or "return" that is in view rather than the "presence." It isat the coming, not the presence, of Christ that the dead will be raised and the living "caught up."It is at His coming, not His presence, that He will be accompanied with His saints. The Parousiaof Christ is His Second coming which will bring both salvation (in a completed sense--glorification) of the saints and judgment of the world.The word apokalypsis which means "revelation" is another key word in studying theSecond Advent because pretribulationists distinguish this word from the Rapture of the churchand is placed at the end of the Tribulation when Christ comes in glory to bring judgment upon theworld.

124This means that the apokalypse of Christ is not "the blessed hope" of Christians. In thisscheme of prophetic events when the apokalypse occurs, the saints will already have beenraptured and at that time they will receive their rewards and the wicked will be judged. Thepurpose of the Revelation of Christ, therefore, is primarily the judgment of the wicked rather thanthe salvation (glorification) of the righteous. Thus our "blessed hope" is the Rapture as Jesuscomes for His saints secretly, not the Revelation when He comes with His saints visibly andtriumphantly.Such a distinction is, however, arbitrary. It is a synthetic distinction since Paul says thatwe as believers are "eagerly waiting for our Lord Jesus Christ to be revealed (apokalypse)"(I Cor. 1:7). This distinction also contradicts Paul's statement to the Christians at Thessalonica:"God is just: He will pay back trouble to those who trouble you and give relief toyou who are troubled, and to us as well. This will happen when the LordJesus is revealed from heaven in blazing fire with His powerful angels."(II Thess. 1:6-7)The teaching of pretribulationists that persecution of God's people takes place only untilthe Rapture is simply not true since Paul places it up to the time of the Revelation of Christ.Pretribulationists have tried to get around this verse by making a distinction between themoment when Christ is revealed and the period of time during which His Revelation occurs.Thus when Christ is revealed, the persecuted believers will already be enjoying rest. Again this is afaulty distinction for the Greek simply will not bear out such an interpretation. The verb "topay back" refers to two objects: 1) "trouble to those who trouble you" (II Thess. 1:6), and2) "relief to you who are troubled" (II Thess. 1:7). Thus both the pay back of trouble and therelief "will happen when the Lord Jesus is revealed" (II Thess. 1:7).Peter also uses this same expression in speaking about Christians as being partners in thesufferings of Christ "so that you may be overjoyed when His glory is revealed" (I Pet. 4:13).The implication is that "the fiery trial" that believers are going through will end only at theapokalypse of Christ.Peter also says that the genuineness of our faith will result in "praise, glory and honorwhen Jesus Christ is revealed" (I Pet. 1:7). This is contrary to the position of pretribulationistswho claim that this glory and honor has already been experienced at an earlier time at the Raptureof the church. Rather Paul makes the point that one of the purposes of the apokalypse of Christ isto bring glory and honor to His people as a reward for their steadfastness in the faith.

125As believers, we are also assured by Peter that our hope of perfection or completeness ingrace will take place "when Jesus Christ is revealed" (I Pet. 1:13). Thus the fullness orcompleteness of our salvation is tied to the Revelation rather than the Rapture. Only if these twoevents are considered one and the same event do these verses make sense. Since the Revelation isrepeatedly referred to in the New Testament as the object of our hope, the Rapture must occur atthe Revelation of Christ.The word epiphany which means "manifestation" is another Greek word that plays acritical role in the distinctions of the various words marshalled by pretribulationists. They contendthat this word does not belong to the Rapture of the church at the secret coming of Christ at thebeginning of the Tribulation, but to the Revelation of Christ with His saints at the end of theTribulation to bring judgment upon the earth. Yet Paul uses this word in reference to the end ofthe Tribulation period as he says that "the lawless one will be revealed, whom the Lord Jesus willoverthrow . . . by the splendor of His coming (epiphany)" (II Thess. 2:8).Like the apokalypse, this epiphany of Christ is the object of the believer's hope. Thiswould not be true if pretribulationism is true since their hope is tied at an earlier time--at theRapture. Paul also exhorted the believers at Thessalonica to keep God's commandment "withoutspot or blame until the appearing (epiphany) of our Lord Jesus Christ" (I Tim. 6:14).As he faces the end of his life, Paul shows confidence that he has fought a good fight offaith and thus was able to look forward to the day when he will be rewarded at the judgment seatof Christ:"Now there is in store for me the crown of righteousness, which the Lord, therighteous Judge, will award to me on that day--and not only to me, but also toall who have longed for His appearing (epiphany)" (II Tim. 4:8).Clearly "that day" which Paul waited for to receive his reward is the day of Christ'sepiphany. Thus contrary to what pretribulationism's claim (that places the judgment of rewardsbetween the Rapture and the Revelation), Christ's Revelation ("appearing" or "manifestation") is aday of hope as believers look forward to in order to receive their rewards. Thus the epiphany isthe same as the Revelation which occur at the end of the Tribulation.One of the passages that most clearly shows that the "blessed hope" of the church is theepiphany of the glory of God is found in Titus 2:13-14:". . . while we wait for the blessed hope--the glorious appearing (epiphany) ofour great God and Savior, Jesus Christ, who gave Himself for us to redeem usfrom all wickedness and to purify for Himself a people that are His very own,eager to do what is good."

126This is unnatural and strange language if the Rapture of the church when believers arecaught up to meet Christ in the air, is separated by a considerable period of time for HisRevelation (apokalypse) and His appearance or arrival (epiphany). After all, according topretribulationism Christ's apokalypse and ephiphany at the end of the tribulation have nothing todo with rewards or glorification; it only has to do with judgment—the judgment of the wicked.The dead have already been raised, the living have been translated into their resurrection bodies,and the judgment seat of Christ—the judgment of works for believers where they are rewardedfor their deeds—has already taken place.Such a position seems so contrary to these verses that tie Jesus' epiphany to "the blessedhope" when we shall be "redeemed from all wickedness and purified" to become God's completeand perfect possession. To divide the Rapture from the epiphany of Christ and therefore hold thatsuch a perfect union of fellowship of the saints with Christ took place seven years earlier at theRapture seems completely arbitrary. It is also arbitrary to teach that the Revelation (apokalypse)of Christ has to do exclusively with judgment. It is also a day when the believer enters into Hiscompleted blessings of salvation. Thus it is at the epiphany that all the events of Christ's returntakes place and it is at the Rapture (parousia) that this takes place and it is at the apokalypse thatthis takes place for all three take place at the same time.The distinctions made of biblical terminology by pretribulationism in reference to thewords parousia, apokalypse, and epiphany are thus unwarranted. They are one and the sameevent. To see the distinction between the Rapture of the church and the Revelation andManiftestation of Christ is artificial and merely an inference which simply is not borne out byScripture. Thus the Second Coming of Christ should be seen as one event, not two.WHEN WILL THE TRIBULATION OCCUR?The question of when the tribulation occurs is the key issue concerning pre or posttribulationism. So far the argument has been that the coming of Christ is a single, indivisiblecoming which will take place at the end of the Tribulation. Is such a position warranted biblically?All are basically agreed that when Christ comes again the dead in Christ will be raised andjoined with believers who are still alive and who are caught up to be with Christ. The question iswhether this event is in reality two events divided by the Tribulation as taught by pretribulationists.In this scheme of events the saints are Raptured before the Tribulation when Christcomes for His saints and then seven years later they come with Christ to bring judgment on thewicked and consummate the end of the age.In Jesus' Olivet Discourse He outlined the course of this age and the age to come (Mt.24:4-14) as He spoke of the Great Tribulation, the coming of the Antichrist who is called "theAbomination of Desolation" (Mt. 24:15-25), and the glorious Second Coming of the Son of Man(Mt. 24:26-31). In this passage the only possible verse that may lend itself to reference to theRapture is verse 31:

127"And He will send His angels with a loud trumpet call, and they will gather Hiselect from the four winds, from one end of the heavens to the other."Similarly Paul said:"For the Lord Himself will come down from heaven, with a loud command, withthe voice of the archangel and with the trumpet call of God, and the dead inChrist will rise first" (I Thess. 4:16).The word "gather" (episunago) in Matthew 24:31 is the verb whose noun (episunagoge)is used in II Thessalonians 2:1 of "gathered" to Christ at the Rapture (parousia). If Jesus is notreferring to the Rapture of the church in this verse then He is completely silent concerning it inHis whole teaching of prophecy in the lengthy Olivet Discourse. This is claimed by pretribulationists,yet it seems strange that Jesus would not even mention the subject in His onlylengthy discussion of prophecy.Pretribulationism assumes that the Rapture occurs somewhere between verses 14 and 24of Matthew 24 since "this gospel of the kingdom" is understood by them to mean the announcementof the millennial, Davidic kingdom which is about to be established by the return of Christ,and whose establishment is to be preached throughout the whole world by a Jewish remnant afterthe church has been raptured. This is quite an assumption since there is no hint in the gospelrecord whatsoever of such a teaching.Paul predicts the coming of the Antichrist in II Thessalonians 2. But in this whole passagethere is no hint of a Rapture of the church that will precede these events. Likewise, Paul's teachingof the Rapture of the church in I Thessalonians 4 does not mention the Tribulation. Paul'sprophecy seems to point to the great apostasy and the appearance of the Man of Lawlessness (theAntichrist) as taking place before "the coming of our Lord Jesus Christ and our being gatheredto Him" (II Thess. 2:1).If the church is not to be in the world when the Man of Lawlessness appears, it seems thatPaul's argument is misdirected. Paul had taught these believers in his first letter that theresurrection of the dead and the Rapture of the church at the Second Coming of Christ. Nowheredid Paul instruct them that those events were to precede the Tribulation. Rather Paul's letter hadactually created a reaction, a misunderstanding that the Day of the Lord had already come andthat the end of the world was immediately near (II Thess. 2:2).If the Day of the Lord is tied to the Revelation of Christ at the end of the Tribulation, thenPaul's argument in this prophecy has omitted its most important point, that is, that the Rapture isthe first event which will take place. Furthermore, since the Rapture had not taken place and thebelievers at Thessalonica were still on earth, it was impossible that the Day of the Lord had come.

128Why would such things as apostasy and a Man of Lawlessness be of much interest if they were tobe caught up from the earth before any of those events were to take place? Why did Paul seem itnecessary, even urgent, to mention such things?It is quite clear that Paul mentions these things as a warning against possible deception bythe Antichrist (II Thess. 2:9-12) and he exults that God has chosen them and reassures them thatHe will be "saved through the sanctifying work of the Spirit and through belief in the truth"(II Thess. 2:13). This lengthy prophetic passage gives the reader the impression that the comingof the Lord, the gathering of the saints to Him, and the Day of the Lord are all one and the sameevent which will precede the apostasy and the coming of the Man of Lawlessness. Therefore,since the Man of Lawlessness had not come they could be assured that the Day of the Lord hadnot yet come either.Paul could have easily settled the question by pointing to the Rapture of the church tosettle the dispute among the Thessalonian believers concerning the timing of Christ's coming.After all, the Day of the Lord could not have taken place since the Rapture had not taken place.Why would Paul have left out such a key event in marshalling his argument?Another passage which pretribulationists appeal to for their position is Revelation 8-16.In this section we have the account of the Beast (Antichrist) and the horrible persecution heinflicts upon God's people, the sounding of the seven trumpets and the outpouring of the sevenvials which constitute the Great Tribulation. Nowhere is there any mention of a pretribulationRapture. The only accounts of the Second Coming of Christ in the book of Revelation are foundin chapters 1 (v. 7), 2 (v. 25) and 19 which speak of His visible and "glorious" coming.Some pretribulationists claim that references such as "the door opened in heaven" and thevoice which addressed John, "Come up here" (Rev. 4:1) refer to the Rapture of the church. Sucha claim, of course, is pure conjecture. The open door and the voice from heaven have nothing atall to do with the church but only with the experience of Paul.Pretribulationists also claim that the church is raptured between the close of chapter 3 andthe opening of chapter 4. They admit that while John does not mention the Rapture in any way inthis entire section, he does take it for granted. This is an argument from silence which is alwaysperilous. Is it not strange that in the very book that addresses the Tribulation, and specifically theGreat Tribulation, the most that there is no mention of the Rapture and thus it must be taken forgranted?Pretribulationists marshall the argument that the church must already be in heaven afterRevelation 4:1 since the viewpoint of the book that follows is heavenly. Such an argument,however, does not follow since John's heavenly viewpoint is prevalent throughout the book. Inchapter 10 while on earth John sees an angel "coming down from heaven" (v. 1; see also 18:1).In chapter 11 he measures the Temple while on earth. But in chapter 11 verses 14 through 18 heis in heaven again. In chapter 13 he is on earth as he sees the Beast "coming out of the sea" (v. 1)

129and in chapter 14 he sees "the Lamb, standing on Mount Zion, and with Him 144,000 who hadHis name and His Father's name written on their foreheads" (v. 1). In all probability this is areference to Jerusalem in the millennial kingdom.The scenes continually shift between heaven and earth as John finds himself in ecstasywitnessing visions given to him by the spirit of God. To try to find clues to the interpretation ofthe book from these subjective visions is next to impossible.Of the three passages that have mentioned the coming of the Antichrist and the GreatTribulation it has become obvious that none of them give any indication that the church will beraptured at the beginning of the Tribulation. To base such a teaching on these passages is purelyinferential.There is only one passage in all of the New Testament that describes the Rapture by name:I Thessalonians 4:14-17. The word "Rapture" comes from the Latin word rapio found in theLatin Bible in verse 17 and translated "caught up." This Rapture will occur at the Parousia ofChrist. Contrary to what pretribulationism teaches, the only aspect of the Parousia that Pauladdresses is the relationship of believers to the Second Coming. There is no reference to therelationship of the world to the Parousia. Here the object of the Parousia is Jesus' union with allbelievers, whether they are dead or living. The dead "in Christ," that is, believers, will be raised intheir resurrection (spiritual though physical) bodies and the remaining believers who are still alive,will be caught up (raptured) to meet the Lord in the air" and so together be with Him forever(I Thess. 4:17).Thus we see that there are two things emphasized about the Rapture. The first andprimary emphasis is union with the Lord—this is what is most emphasized. Here Paul does notmention the nature of the resurrection body; he only speaks of the union with Christ. Theemphasis of this glorious meeting is not the place—in the air. Yet pretribulationists place theemphasis here and argue that Jesus does not come to the earth. Such a point cannot be proven.It is possible that after this meeting Jesus continues His descent to the earth, but nowaccompanied by His saints. However, the point of the whole passage is our union with the Lordwhere we will be with Him forever whether in the air, in heaven, or on earth.The Parable of the Virgins (Mt. 25:1-13) illustrates this meeting—union—as ten virginswere waiting for the time of the wedding feast. When the bridegroom arrived, those prepared(only five) went out to meet him and then accompanied him to the wedding banquet. So theRapture is a meeting—a union—of Jesus with His believers as they together enjoy the MarriageSupper of the Lamb and spend eternity together.The other significant thing about the Rapture is the transformation of the bodies ofbelievers. When believers are united with Christ at the Rapture their bodies go through atransformation so that they receive resurrection or spiritual bodies. This is not merely a

130restoration to physical life, but a transformation into a new level of life which transforms the verybodily existence. At His coming Christ will "fashion anew" or "transform" (literally metamorphose)"our lowly bodies so that they will be like His glorious body" (Phil. 3:21). Pauldescribed our resurrection bodies as real, visible, recognizable without limitations as they havebeen redeemed from weakness, pain, decay, and death (I Cor. 15:42-44). The nature of ourresurrection bodies is more fully developed in the chapter on "The Resurrection."This transformation will occur for the dead saints at the first resurrection and it will occurfor the living saints at the Rapture. The Rapture, the catching up of living believers to meet theLord in the air is a sign that the living, as well as the dead, have put on the resurrection body.Thus the Rapture becomes the symbol of the redemption of the body that Paul prophesies about(Rom. 8:23). 4Paul calls this glorious event of the Rapture of the church as a "mystery" (I Cor. 15:51).A mystery, as Paul tells us, is a divine truth which was purposed by God but "hidden for long agespast, but revealed and made known through the prophetic writings by the command of theeternal God, so that all nations might believe and obey Him" (Rom. 16:25). Contrary to whatpretribulationism teaches, the mystery of the Rapture is not the time of the Rapture, but the factof the Rapture. After all, God had never before revealed what would be the nature of the bodiesof the saints at the end of the age. Although the doctrine of the resurrection had been taught(Dan. 12:2, etc.) as we have already seen (chapter 1), the fact that the living saints' bodies are tobe transformed into resurrection bodies at the moment of Christ's return without passing throughthe corridor of death and join the resurrected dead in the presence of Christ is revealed for thefirst time through Paul. Even though Jesus intimates this in His Olivet Discourse as He refers to"the angels gathering the elect from the four corners of the earth" (Mt. 24:31), there are no detailsas to how the elect are to be gathered together—that which makes the Rapture unique. 5The Bible is clear that the mystery of the Rapture is not the fact that the Rapture is tooccur before the Great Tribulation, but the fact that the living dead will be bodily transformedat Jesus' Parousia and as a result of the transformation will be caught up to meet the Lordin the air and so be ever with the Lord. 6THE RESURRECTION AND THE TRIBULATIONIf there is a pretribulation Rapture we should be able to find it taught in the passageswhere the doctrine of the resurrection is set forth since the resurrection of the righteous,according to pretribulationism, will occur before the Great Tribulation takes place. In fact, thisposition divides the resurrection into three parts in that the First Resurrection has two stagesto it:

1) The First Resurrection (Rev. 20:4-5)131a. The resurrection of the saints which is to occur at the coming of Christ for Hischurch at the beginning of the Great Tribulation;b. The resurrection of the tribulation martyrs at the end of the Tribulation;2) The Second Resurrection (Rev. 20:12-15)—The resurrection at the end of themillennium. 7The two stages of the first resurrection is strangely hidden in Scripture. Amillennialists notonly deny two stages of the first resurrection, they also deny two resurrections and thus onlyspeak of the General Resurrection of all the dead. Such an interpretation fails to see a bodilyresurrection of the same kind in the second resurrection as the first and thus spiritualizes the firstresurrection. The only way to do justice to the demands of the language of these passages (Lk.14:14; 20:35; Jn. 5:29; Acts 23:6; I Cor. 15:23; Phil. 3:11; Rev. 20) is to see two literal bodilyresurrections. For a fuller treatment on this subject see the chapter entitled "MILLENNIALISM."Concerning the timing of the resurrection which defines it there are only a few references.What we do know for sure is that the resurrection will occur at "the last day" (Jn. 6:39-40,44,54;11:24). Paul refers to the resurrection as he speaks of his "longing" for the transformation of thebody at the coming of Christ (Phil. 3:20-21). Yet he does not state the time. There are severalother references to the resurrection, but none of them indicate the timing as evidence that placesthe resurrection before the Tribulation (Acts 17:18; Rom. 6:5; 8:11; II Tim. 2:18; Heb. 6:2;11:35).In I Corinthians 15:23 Paul refers to the resurrection in a more temporal sense as it occursat the Parousia of Christ and in I Thessalonians 4:16 where the Parousia occurs when the Lorddescends from heaven. These passages, however, say nothing about the relationship of theresurrection to the Tribulation.Revelation 20 which is the only passage which explicitly locates the first resurrection is theonly passage which describes the resurrection of martyrs. But there is no mention or suggestion ofa resurrection earlier than the return of Christ at the end of the Tribulation. Both the "dead inChrist" (I Thess. 4:16) and those martyred by the Beast in the Great Tribulation come to life atthe same time in the first resurrection. To argue that this resurrection occurred back beforechapter 4 of Revelation is contradicted by the clear assertion of this passage that "they came tolive." The subject of the verb is clearly both groups—those seated on thrones and the martyrs.The resurrection of the saints and the martyrs take place at the Parousia of Christ.

132Other passages which pretribulationists have appealed to for their position such as Luke21:36, I Thessalonians 5:9 and Revelation 3:10 simply give no warrant for their position.In all the passages surveyed we find no evidence that the Rapture is to take place beforethe Tribulation. Rather, such a position forces us to all kinds of exegetical problems. TheScriptures give no clear signals concerning the timing of these prophetic events as they relate toeach other. The only passage that does provide indications of time is Revelation 20 and it placesthe resurrection at the end of the Tribulation at the coming of Christ in glory. Thus pretribulationismis not supported by Scripture, but is the result of various things such as wishfulthinking, after all, wouldn't it be nice if God rescued His people from the terrible things thatawait the time of the Parousia. Such a position is also based on presuppositions and sincere misunderstandings—ofwhich all of us are guilty no matter what our prophetic position may be. 8IMMINENCE AND THE TRIBULATIONOne of the most popular arguments pretribulationists use to give evidence for theirposition is the frequent exhortations to believers to watch for His coming. They reason thatJesus' return must be imminent if believers are so often exhorted to "watch." Thus it must occurbefore the Tribulation. After all, how can you watch for something which cannot occur for aperiod of time? If Christ is to return after the Tribulation has taken place, then it would beimpossible to watch out for His coming in a serious way since certain things in prophetic historyare to precede the coming of the Lord (we saw this in the chapter on "The Signs of the Times.").Thus the command to watch could only have relevance to saints going through the tribulationand not the church throughout the centuries. Yet we are repeatedly told to watch. We can watcheagerly only if His coming is imminent since imminence means that no prophetic event can blockHis return in that it must be fulfilled. Pretribulationism thus reasons that the next event on theprophetic calendar following the ascension of Christ must be His coming to rapture the church.The church, therefore, is to be raptured before the Tribulation takes place.Initially such an argument seems to have a lot of merit. But the question is, "DoesScripture teach that we are to watch for an event which can take place at any moment?" Is thatwhat imminence means?The Greek of the New Testament times has five different words which are translated"watch" by our English translations. Two of these words are tereo and paratereo which have theconnotation of keeping the attention focused upon the object of concern. 9 The following aresome examples of the usage of these words in the New Testament.• The soldiers at the cross were stationed there for the very purpose of "keeping watch"over Jesus (Mt. 27:36,54).• The Pharisees "watched" Jesus to see if He would perform a miracle on the Sabbath.(Mk. 3:2; Lk. 6:7; 14:1; 20:20)

133• The Jews "watched" the gates of Damascus that they might apprehend Paul when heattempted to leave the city (Acts 9:24).This act of riveting one's attention upon some object or person are never used in referenceto the Second Advent. 10Another Greek word for "watch" is nepho which means "to be sober." This meaningbecomes obvious as we look at I Peter 1:13 and I Peter 4:7. Nepho means to be sober of mindand character, not "to watch."The two words that are commonly used in exhorting believers to be "watchful" aregregoreo and agrupneo. These words have similar meanings in that agrupneo means "to besleepless," "watchful," or "awake" with the connotation of being vigilant. While the nounagrupnia occurs twice in the New Testament on both occasions it refers to loss of sleep and towakeful nights (II Cor. 6:5; 11:27). The verb form is used to refer to general spiritual vigilance(Eph. 6:18) and the vigilance of Christian leaders over their flock (Heb. 13:17).The verb is used on only two occasions in relation to the end of the age. On both of theseoccasions it was Jesus who used this word."Be on guard! Be alert! You do not know when that time will come" (Mk. 13:33)."Be always on the watch, and pray that you may be able to escape all that isabout to happen, and that you may be able to stand before the Son of Man."(Lk. 21:36)The phrase "all that is about to happen" which the believer is to escape are "what comingon the world" as referred to in verse 26 of the same chapter, that is, the judgments of the end timefrom which believers will be sheltered. In all probability these judgments will occur in the last partof the Great Tribulation. The reason this verse is not referring to a pretribulation rapture is thatthe context shows quite clearly that the people warned already find themselves in the midst of thatTribulation.Also, the Greek word used for "watch" (agrupneite) in the command, "Be always on thewatch" does not mean "to look for," but "to be awake." This is also true of the command in Mark13:33 when Jesus says, "Be on guard! Be alert!" The point Jesus is making is that those who arespiritually asleep, that is, the wicked, the ungodly, the unbelievers, they will all be caught in thesnare of God's judgment. Conversely, those who are spiritually awake will find themselves havingescaped God's judgment and thus ushered into His presence and fellowship at His coming. Thepretribulationist's position of a secret coming of Christ is nowhere to be found in this passage.

134The word gregoreo meant "to be awake." Therefore this was the word used by Jesus inthe Garden of Gethsemane as His soul was agonizing in facing the cross. He asked His disciplesto join Him in His spiritual battle by "watching" and "praying" (Mt. 26:38,40-41). Paul uses thissame word in the sense of "being alive" as opposed to being dead (I Thess. 5:10). In many placesthis word is used in the general sense of spiritual alertness. Paul used in on several occasions inexhorting his people to be spiritually alert (Acts 20:31; I Cor. 16:13; Col. 4:2; I Pet. 5:8; Rev.3:2-3). In all these passages spiritual vigilance is in view with no immediate reference to theSecond Coming of Christ.There are, however, nine uses of this word in relation to the impending end of the age.(Ladd108) We find Paul exhorting believers to watch in view of Christ's return only once. Theoccasion was his teaching the believers at Thessalonica. He had taught them the doctrine of theresurrection of the dead and the Rapture of the church at the Second Advent of Christ. When theissue of the timing of Jesus' return, Paul only said that it will come "unexpectedly":"While people are saying, 'Peace and safety,' destruction will come on themsuddenly, as labor pains on a pregnant woman, and they will not escape."(I Thess. 5:3)Then Paul adds:“But you, brothers, are not in darkness so that this day should surprise you likea thief. You are all sons of the light and sons of the day. We do not belong tothe night or to the darkness" (I Thess. 5:4-5).In the first section of this passage it is quite obvious that watching is essential, not becauseof the impending Rapture of the church, but because of the impending Day of the Lord, whichoccurs at the end of the Tribulation in pretrbulationist's prophetic calendar. To use this commandto watchfulness to prove an "any-moment" unexpected and secretive coming of Christ for whichthe believer is to eagerly watch simply is unwarranted since the Day of the Lord will come onlyafter definite signs such as the appearance of the Antichrist and the apostasy of the church haveoccurred as these and other events will signal to those who are watching that the end is near. 11The pretribulatist's argument is that exhortations to look for Christ's return would bemeaningless unless that event is an ever-present possibility. The verse most often used in such anargument is Titus 2:13:". . . while we wait for the blessed hope—the glorious appearing of our greatGod and Savior, Jesus Christ."

135This verse says nothing about looking for a secret coming of Christ before the Tribulation.Rather it is affirmation that we are eagerly looking for the glorious epiphany (appearance,presence) of Christ which more likely will take place at the end of the Tribulation. Such anepiphany cannot occur at any moment for it takes place following the Tribulation which must firstrun its course.The exhortation to watch is a warning to prepare believers for Christ's coming so they willnot get caught unprepared. In fact, Christ's coming will not be that unexpected to those who arewatching as they will be able to read the signs. As "sons of the light and sons of the day, who donot live in darkness" (I Thess. 5:4-5) says Paul, "this day should not surprise you like a thief"(I Thess. 5:4). While to those who are living on false hopes with their empty slogans of "peaceand safety" the Day of the Lord will come like an unsuspecting thief, to those who live "soberly"and who are vigilant, this day will be no great surprise. The whole context of this passage makesit clear that the "watching" refers to being spiritually awake in stark contrast to the world whichis sleeping in the darkness of sin:"So then, let us not be like others, who are asleep, but let us be alert and selfcontrolled.For those who sleep, sleep at night, and those who get drunk, getdrunk at night. But since we belong to the day, let us be self-controlled, puttingon faith and love as a breastplate, and the hope of salvation as a helmet."(I Thess. 5:6-8)The only unexpected coming is in reference to the world. Paul clearly states that believerswill not be surprised, not because they are watching for the coming of Christ to take place at anymoment, but because they are spiritually awake whenever it happens. 12There is an exhortation to be watchful in connection with the outpouring of the sixthbowl, an event which brings us to the climax of the Great Tribulation immediately preceding thereturn of Christ with His saints:"Behold, I come like a thief! Blessed is he who stays awake and keeps hisclothes with him, so that he may not go naked and be shamefully exposed."(Rev. 16:15)It is highly unlikely that Christ's coming "like a thief" here means that Christ will comeback completely unexpected, without any preceding signs. For according to pretribulationiststhemselves, the pouring out of the sixth vial finds us at the end of a period when the seventiethweek of Daniel comes to an end. In the middle of the week, Antichrist has broken his covenantwith the nation Israel and has launched upon a fearful persecution of the restored Jewish nation.God at that time will pour out the vials of His wrath upon the Beast and the worshipers of theBeast. Any believers who are on earth at that time, whether they be a part of the Jewishrestoration or Gentile believers, will be able to know almost the precise time of Christ's return by

136simply turning to Scripture which states that Christ will come back in majesty, power and glory atthe end of the three and a half years of the Tribulation (a period of time known as the GreatTribulation). Yet they are exhorted to watch because Christ is coming like a thief. Therefore it ismost likely that such an exhortation to watchfulness, is not in reference to a secret, any-moment,unexpected coming of Christ, but a call to spiritual vigilance. 13Key passages in our prophetic interpretation are found as Jesus speaks of the end time:"Therefore keep watch, because you do not know on what day your Lord willcome. But understand this: If the owner of the house had known at what timeof night the thief was coming, he would have kept watch and would not havelet his house be broken into. So you also must be ready, because the Son of Manwill come at an hour when you do not expect Him" (Mt. 24:42-44; see alsoparallel passage in Luke 12:37,39)."Be on guard! Be alert! (agrupneo) You do not know when that time willcome. It's like a man going away: He leaves his house in charge of his servants,each with his assigned task, and tells the one at the door to keep watch.Therefore keep watch because you do not know when the owner of the housewill come back—whether in the evening, or at midnight, or when the roostercrows, or at dawn. If he comes suddenly, do not let him find you sleeping.What I say to you, I say to everyone: 'Watch!'" (Mk. 13:33-37).At first glance these verses give the impression that the event described—Jesus' return—isto take place without any signs or warnings to indicate that it is near and thus, in light of its utterunexpectedness, people are warned to be alert. Thus it seems to lend support to an “any-moment”Rapture. However at closer examination, as we examine the rest of Scripture, we find there is nosupport for such a view since all these references to watchfulness have reference to the gloriousappearing of the Son of Man at the end of the Tribulation.The first passage cited is taken from Jesus' Olivet Discourse (Mt. 24:4-14) whichdescribes the nature or character of the end times as it reaches its consummation. Verses 15-28describe the fearful events which will immediately take place before the consummation of the ageto come. They consist of three events: the coming of the Antichrist (v. 15), the Great Tribulation(vv. 16-26), and the glorious coming of Christ (vv. 27-28). This is followed by a paragraph (vv.29-31) which enlarges upon verse 27 to describe in greater detail the revelation of Christ when Heshall come "on the clouds of the sky, with power and great glory." The rest of the chaptercontains the passages under discussion which is a spiritual application in calling God's people toalertness. 14

137What are we to be alerted about? Are we to be alerted about a secret coming of Christ?There is no mention or even intimation of such an event. The only coming in view is the gloriousRevelation of Christ which takes place at the end of the Great Tribulation. The only verse thatcould possibly be a reference to a rapture is verse 31:"And He will send His angels with a loud trumpet call, and they will gather Hiselect from the four winds, from one end of the heavens to the other."However, if this is the Rapture of the church, then it occurs at the end of the Tribulation.this means it is an event whose time can be approximately discerned. Thus pretribulationists, as awhole, have had to admit that at any-moment Rapture of the church is not revealed in the OlivetDiscourse. Rather it is a "mystery" which was revealed for the first time to Paul and is not foundanywhere in the gospels. 15Then does it make sense that Jesus exhorted believers to be alert to an event about whichHe said absolutely nothing? Wouldn't such an exhortation be empty of significance? Why wouldJesus warn people of alertness about something He did not teach them?Some pretribulationists have gone so far as to suggest that the commands of Matthew 24(and parallel passages) are addressed to the Jewish remnant in the Tribulation period. "They are towatch for the Son of Man while the church is to wait for the Lord" 16Similarly English argues,"This passage cannot be used as a proof text that the church will pass through thetribulation. It has to do with those who are on earth when Christ returns toearth—those taken will be those who have rejected God and His Christ; those leftwill be tribulation saints, Israel primarily, who will enter the earthly kingdom." 17If pretribulationism can use these words of Jesus as reference to the Jewish remnantduring the Tribulation, and at the same time admit that they are exhorted to watch for an eventwhich will happen at the end of the seventieth week of Daniel, although they "do not know theday or the hour" then they create a couple of exegetical problems that are very damaging to theiroverall prophetic scheme. If these exhortations to alertness do not apply to the church, but onlybelong to the Jewish remnant, this means that Jesus did not exhort the church to watch for anunexpected event. If this is so, then there is no evidence in the gospels, the epistles nor in thebook of Revelation that there is a teaching that the church is to watch for a sudden, any-momentcoming of Christ. The solution to the exegetical problem creates more problems than it solves.Such a position also shows that they end up practicing the very thing they accuseposttribulationists of doing, that is, giving exhortations of alertness without the possibility of anymomentfulfillment. This position of pretribulationism which Gaebelein and English purport

138teaches that anyone in the midst of the Tribulation whose end can be approximately known iscommanded to watch. How then can they object to the application of these same exhortations tothe church on the basis that it is impossible for believers to watch for an event whose time can beapproximately known? If the Jews who find themselves in the Tribulation period can te told to"watch" for an event which will take place three and a half years after Antichrist breaks covenantwith them (the great Tribulation), by what logic it be argued that for Christians to be told towatch for an event which will not take place until the end of the Great Tribulation is meaningless?To build the position of a secret, any-moment coming of Christ to rapture His church on theseexhortations is unreasonable.The pre-tribulation argument that the exhortations to be alert require an “any-moment”coming of Christ is not biblically based. Scripture does not command us to watch for Christ'sreturn. Rather, the thrust of Scripture is that in light of the uncertainty of the time of the end, weare to watch. Thus "watching," instead of having the idea of "looking for" an event, has the ideaof spiritual and moral alertness. Since we do not know exactly when the end will come, we areto be spiritually awake whenever it happens. Therefore, if we are alert and Christ comes today, weare ready. And this is true if we are awake and Christ does not come until tomorrow, or next yearor twenty years from now. The point is whenever the return of Christ happens, we must beready.There are, however, some injunctions to be alert which are combined with the idea oflooking for Christ's coming. These are the strongest case for the pre-tribulation position. The firstpassage is when Jesus exhorted His disciples not to be overly concerned with the cares andconcerns of their earthly existence so that the true character of their new life in Christ is lost:"Then Jesus said to His disciples: 'Therefore I tell you, do not worry about yourlife, what you will eat; or about your body, what you will wear. Life is morethan food, and the body more than clothes. Consider the ravens: They do notsow or reap, they have no storeroom or barn; yet God feeds them. And howmuch more valuable you are than birds!'" (Lk. 12:22-24).This saying is similar to that at the Sermon on the Mount (Mt. 6:25-31). The follower ofChrist, instead of finding his treasure on earth, is to invest his treasure in heaven (v. 34) since thispresent life is transitory. The only thing that makes sense in view of how transient life is then is tolive all of life in eager expectation of the return of Christ which will bring the present state oflife to its end. It is the life to come, not this life, is to be the focus of the disciple of Jesus. Thusthe believer is exhorted to look for Christ's return:"Be dressed ready for service and keep your lamps burning, like men waitingfor their master to return from a wedding banquet, so that when he comes andknocks they can immediately open the door for him. It will be good for thoseservants whose master finds them watching when He comes. I tell you the

139truth, he will dress himself to serve, will have them recline at the table and willcome and wait on them. It will be good for those servants whose master findsthem ready, even if he comes in the second or third watch of the night. Butunderstand this: If the owner of the house had known at what hour the thief wascoming, he would not have let his house be broken into. You also must beready, because the Son of Man will come at an hour when you do not expectHim'" (Lk. 12:35-40).The use of the word "looking for" does not have the idea of "any-moment" necessarily.We see this in several places in the New Testament where the word is usually translated "wait."For instance, Simeon was a godly and devout man who was "waiting for the consolation ofIsrael, and the Holy Spirit was upon him" (Lk. 2:25). Joseph of Arimathea was "waiting for thekingdom of God" (Lk. 23:51). In the case of these men they were both pious Jews who wereliving in constant expectation of a complex of events which would include the appearing ofthe Messiah, which in turn would mean the overthrow of the enemies of God and theinauguration of the kingdom of God—all events which we now know include the totality of allthat is involved in both advents of Christ. 18S. P. Tregelles makes the point that Jesus used a metaphor to describe His return in whicha sign preceded the actual event. Jesus said:"Be . . . like men waiting for their master to return from a wedding banquet, sothat when he comes and knocks they can immediately open the door for him."(Lk. 12:36)What Tregelles says is that Christ's coming does not exclude the fact that His knock shallfirst be heard. Thus Jesus' actual coming is preceded by this signal which announces that He is atthe door. 19To see in this passage an any-moment coming of the Lord is to miss the main thrust ofwhat Jesus is saying. Jesus' exhortation to be alert is not primarily so that Christ may come at anymoment, but that He may not come for some time. The main problem is Christ's delay. It may notcome until the second, or even third watch—late into the night (Lk. 12:38). Jesus is saying thatthe servant cannot say when his master will return. This is the reason why we all must be ready atany moment since we do not know when He will come.It is, therefore, because of the uncertainty of the time, not because of its imminence, thatwe are to be spiritually alert. The servants are always to be awake so they can be ready to openthe door for the master when He comes and attend to His needs (Lk. 12:37).It is Jesus Himself who suggests a delay:

140"But suppose the servant says to himself, 'My master is taking a long time incoming,' and he then begins to beat the menservants and women servants andto eat and drink and get drunk. The master of that servant will come on a daywhen he does not expect him and at an hour he is not aware of. He will cuthim to pieces and assign him a place with the unbelievers" (Lk. 12:45-46).The important thing is what is done with the interval during which the Lord delays Hisreturn. He who is alert is the faithful and wise steward is busy in his master's service (Lk. 12:42),while he who does not watch is the steward who begins to beat the servants and becomes drunk(Lk. 12: 45-46). "Being alert" therefore means being spiritually awake and faithful in service.Also the difference between those who are alert and those who are not is not between twoclasses of Christians—the worldly and the devoted—but between true servants and false servants.This is evident by the punishment given to those who were not alert: they were "cut in pieces"and "assigned to a place with the unbelievers" (v. 46). Delay did not make any difference to thetrue servant because he kept busy serving his master. He was continually on the alert whereas theLord's delay induced the false servant to a sinful course of action. Thus the Lord's delayrevealed the true nature of His servants. This was true whether His servants were genuinelyHis servants or were in fact false servants.There is, therefore, no need for an “any-moment” coming of Christ as a necessaryincentive to faithfulness in conduct and service. The issue at stake is devotion that comes fromthe heart which is always faithful in living for the Master whether He comes back immediately("first hour") soon ("second hour"), or late ("in the night"). Thus unexpectedness is directedprimarily toward the faithless servant since he is the one in Jesus refers to in His statement:"The master of that servant will come on a day when he does not expect him andat an hour he is not aware of. He will cut him to pieces and assign him aplace with the unbelievers" (Lk. 12:46).The coming of the Son of Man for which we are to be ready is not a secret coming at thebeginning of the Tribulation to rapture the church. Rather it is the event described by Jesus as Hepredicted the glorious appearing of the Son of Man on the clouds in the sky at the close of theTribulation (Mt. 24:27). There is no need to watch for a secret, any-moment coming of Christ toRapture the church since the commands to watch and be alert refers to the need to be spirituallyawake as we faithfully serve Him. This is what it means to be ready for His coming. Since we donot know exactly when Christ will return, we must be spiritually awake so that His SecondComing will not take us by surprise. 20

141CHAPTER 16 DOES UNITED STATES PLAY A ROLE IN BIBLICAL PROPHECY?

142In 1968 a book was entitled, Is the U.S.A. in Prophecy. In this book S. Franklin Logsdongive some reasonable evidences why U.S.A. may very well play an historic role in biblicalprophecy. While dogmatism on this issue is to be ruled out, a hypothesis may be in order.Logsdon believes it would be strange for God to overlook a nation in biblical prophecywhich has played such a key role in world history and which has been blessed "above all others."Thus he finds his reasons outlined in his book compelling and speaks of his motivation for writingthe book:"We launch into the subject of this book with the comfortable assumption that theomniscient God, looking down the corridors of time, and concerning Himself soprominently with the Gentile nations, did not overlook the one nation He hasblessed above all others." 1He then extracts primarily from the books of Isaiah and Revelation the descriptions of anunnamed nation as he carefully examines relationships, endeavors, accomplishments and characterrelative to God's dealings with nations, and specifically, this unnamed nation.Logsdon himself shows the way for caution in coming to this examination:"Because the details of this whole scriptural portrayal of an end-time nation bearssuch a striking and convincing resemblance to the U.S.A. one more courageousthan the author would forthrightly declare, 'She's the one.' However, we preferrestraint of dogmatism, in spite of deep and definite personal convictions, andsimply commend this thought-provoking treatise to the meditative reader'sprayerful consideration." 2Logsdon reminds us that Israel sowed to the wind and reaped the whirlwind (Hos. 8:7).3Will the same be true of America's "careless course"? Logsdon's arguments may or may not makethis apparent.Obviously United States is not mentioned by name in prophecy. But does this mean thatshe does not fit in the framework of biblical prophecy? Not necessarily. Although the followingscriptural references are universal in scope, and thereby embrace the United States, the question iswhether they also specifically pinpoint a certain nation in the history of the world.WHAT AWAITS THE NATIONS OF THE WORLD1. In a panoramic declaration of prophetic intention, God says,"This is the plan determined for the whole world . . ." (Isa. 14:26).

143Since the United States is part of "the whole world" she would of necessity be a part ofthe framework of prophecy.2. In the same projection of plans, God adds,". . . this is the Hand stretched out over all nations" (Isa. 14:26).her.Again, since United States is one of the "all nations" God's hand will be stretched out upon3. All nations beside Israel are scheduled to disappear."'I am with you and will save you,' declares the Lord. ‘Though I completelydestroy all the nations among which I scatter you, I will not completelydestroy you. I will discipline you but only with justice; I not will let you goentirely unpunished'" (Jer. 30:11).Him:Only Israel has been marked by God as a nation that has a special relationship with"You only have I chosen of all the families of the earth; therefore I will punishyou for all your sins" (Amos 3:2).Indications are that Israel, as a nation, after a long period of punishment and discipline,will be restored to God's blessings and usefulness. While the descendants of Jacob are scatteredamong many nations, all the other nations will come to an "end." As one of those nations, UnitedStates will cease to exist as a nation one day as a result of God's judgment.4. The hand of divine judgment will strike when idolatry and apostasy shall havereached its universal saturation point:"I will take vengeance in anger and wrath upon the nations that have not obeyed Me."(Mic. 5:15)The context (Mic. 5:12-13) makes it clear that these people were guilty of idolatry andwitchcraft—apostasy. Such a description certainly characterizes United States as it does manyother nations.5. Again God's judgment includes all nations:"I will display My glory among the nations, and all the nations will see thepunishment I inflict and the hand I lay upon them" (Ezek. 39:21).

144There is no reason to think that United States will be spared God's judgment. As Logsdonputs it:"Where is there the slightest glimmer of assurance that our country can possiblyescape the fearful consequences of forgetting and forsaking God who haslavished upon us His abounding goodness and lovingkindness?" 46. The Bible is clear: there are no exceptions to God's judgment:"The day of the Lord is near for all nations. As you have done, it will be done toyou; your deeds will return upon your own head" (Obad. 15).7. This prophecy of God's destruction of the nations is obviously still in the future:"I will overturn royal thrones and shatter the power of the foreign kingdoms.I will overthrow chariots and their drivers; horses and their riders will fall, eachby the sword of his brother" (Hag. 2:22).8. Not a single nations will be exempt from God's judgment:"'Here is My servant, whom I uphold, My chosen one in whom I delight; I willput My Spirit on Him and He will bring justice to the nations'" (Isa. 42:1).9. Prevailing lawlessness and rampant godlessness characterize these nations bent ondestruction:"A lion has come out of his lair, a destroyer of nations has set out" (Jer. 4:7).This lawlessness and godlessness signals the soon return of Christ to put down allrebellion. Then He will "destroy" the nations. As a rebellious nation the United States wouldshare in such an awesome fate.10. The sovereign Lord of the universe will have His way and laugh as peoples andnations arrogantly rebel against Him and try to usurp His authority:"Why do the nations rage and the peoples plot in vain? . . . The One enthronedin heaven laughs; the Lord scoffs at them" (Ps. 2:1,4).Commotion, restlessness, noise and trouble—rebellion—characterizes the nations of theworld. This is no less true of United States which will, therefore, share the same fate as all theseother godless nations.

145In light of such Scriptures Logsdon asks, "Is logical that the God who knows the end fromthe beginning would pinpoint such small nations as Libya, Egypt, Ethiopia and Syria in Hisprophetic proclamations and overlook the wealthiest and the most powerful nation on the earth?" 5CHARACTERISTICS OF POLITICAL BABYLONBabylon plays an historic place in history. Beginning with the days of Nimrod in the earlychapters of the Bible and continuing through the Scriptures to the heavenly chorus singing"alleluias" of the final defeat of Satan, the False Prophet, and the Antichrist (Rev. 19), Babylonplays an impressive role.The word "Babylon" is synonymous with confusion and Satan is its author (I Cor. 14:33).Babylon represents a diabolical attempt to contradict all that God says and to counteract allthat He does.Jeremiah speaks of "The Daughter of Babylon" (Jer. 51:33). Who or what does thatexpression mean? Since the Babylon Empire had no offspring, no prophesied successor, it mostlikely refers to the outgrowth of historic Babylon—"that system of the ages with its Godrejectingtendencies and sacrilegious influences which, in the end time, will eventuate in twoimposing branches namely, religious Babylon, the ultimate of organized religious systems, andpolitical or economic Babylon, a nation of impressive and superior characteristics." 5 The contextmakes it evident that the "daughter" referred to is the political offspring, the end time nationbeing described.THREE TYPES OF BABYLONThere are three types of Babylon in Scripture:1) Historic Babylon (Gen. 11)--To be manifested in two imposing branches: the falsechurch and a powerful God-forsaking nation. These will suffer defeat at the hands of Him whowill not tolerate ungodly usurpation of His divine rights and prerogatives.The devious goal is a common language—a cohesion of people.God dealt with this Babylon as He destroyed the tower, confounded the languages, andscattered the people all over the earth.2) Ecclesiastical Babylon (Rev. 17)—A mystical woman whose devious goal is acommon worship—a co-mingling of churches.The Beast (Antichrist) will hate the harlot and thus outlaw religion and eventually killthe "woman." This means that he will destroy the final development of organized religion.

1463) Political Babylon (Rev. 18)—A nation that will exercise great influence and powerand whose devious goal is a common privilege—one speech, one church, one society.Trials will plague the earth as the power of the politicians come to nothing (Rev.18:9,10), the economy will crash because there will be no more people to buy their goods andservices (Rev. 18:11-17), and the common laborers weep because they will never be employed inthe world again (Rev. 18:17-19). Thus the great city will become desolate (Rev. 18:1-2,8).The objective of each respective Babylon then is a confluence of power—to staytogether, to worship together, to excel all others.The first issue to determine in finding the identity of Babylon is whether it is a city, and ifso, whether it is only a city or whether it is also a nation. Is prophetic Babylon a city, a nation, orboth?It appears that in Revelation 18 Babylon is presented as a city while in Jeremiah 50 and 51it seems to be presented as a nation. Is this a contradiction? Not at all, for it is quite common fornations to be referred to by their chief or capital city. For example, we speak of Washington forUnited States and London for England, etc.When Jesus cried out, "O Jerusalem, Jerusalem!" He obviously meant the nation. Thesame is true of Babylon:"Therefore this is what the Lord Almighty, the God of Israel, says: 'Therefore Iwill punish the king of Babylon and his land as I punished the king of Assyria.'"(Jer. 50:18)"How broken and shattered is the hammer of the whole earth! How desolate isBabylon among the nations!" (Jer. 50:23)."I will send foreigners to Babylon to winnow her and to devastate her land" (Jer. 51:2)."Her towns will be desolate, a dry and desert land, a land where no one lives,through which no man travels" (Jer. 51:43).Another issue is whether the biblical references to Babylon are historical, prophetic (in thesense of future fulfillment), or both. As Logsdon points out, much of prophecy has a near anddistant application. Therefore, the question is whether all references to Babylon in the Biblegenerally—and in Jeremiah 50 and 51 specifically—are historical in character and thus havealready been fulfilled. A couple of examples in chapter 50 give evidence that some of theseprophecies are remote:

147"'In those days, at that time,' declares the Lord, 'the people of Israel and thepeople of Judah together will to in tears to seek the Lord their God'" (Jer. 50:4)."'In those days, at that time,' declares the Lord, 'search will be made for Israel'sguilt, but there will be none, and for the sins of Judah, but none will be found, forI will forgive the remnants I spare'" (Jer. 50:20).It is obvious that these prophecies belong to future fulfillment when the promisedregathering and restoration will find Israel and Judah (for so long divided) reunited andreconciled to God in the land which was promised to them through their father Abraham.DESCRIPTIONLogsdon provides numerous descriptions of this "daughter of Babylon."BABYLON'S MOTHER1. She is the offspring of a kingdom which will deteriorate from a position of worldleadership:"Your mother will be greatly ashamed; she who gave you birth will be disgraced.She will be the least of the nations—a wilderness, a dry land, a desert.Because of the Lord's anger she will not be inhabited but will be completelydesolate" (Jer. 50:12-13).If this daughter accurately describes United States, then the "mother" referred to here isBritain whose empire has virtually disappeared. It used to be said of the British Empire, "The sunnever sets on her possessions." Hardly true any more!THE YOUNGEST NATION2. She is the latest or youngest of nations, said to be "the least":"She will be the least of all nations—a wilderness, a dry land, a desert" (Jer. 50:12).This word "least" in Hebrew not only refers to the idea of being few, but also of being themost "recent, the youngest" of nations. This certainly fits our own young nation. It hardly fits thehistoric Babylon because although the Babylonian Empire was subdued by the Medes andPersians, it did not become a "wilderness, a dry land, a desert."

148PRESTIGIOUSLY GREAT3. She is the most powerful nation and termed "the hammer of the whole earth!":"How broken and shattered is the hammer of the whole earth! How desolate isBabylon among the nations" (Jer. 50:23).Logsdon points out that the verb form for the Hebrew word for "hammer" means "toformulate, so shape or to create as if by hammer strokes; to force or drive as if by repeated blows;to overpower, to overwhelm, or to overrule by persistent force or influence." 7 It is Logsdon'scontention that this word "hammer," while connoting force or power, in this context does notindicate destructiveness, but influence. He points out that a hammer is not a weapon, but a tool.Thus this very powerful nation will be destroyed, not so much through the weapons of terror asthrough the weapons of diplomacy. As Logsdon points out, "The hammer of diplomacy canregister telling blows when wielded by a great political power.” 8 Thus it is Jeremiah's messagethat a nation so mighty and so powerful will one day be cut off and become an utterly desolate.COSMOPOLITAN COUNTRY4. She has a cosmopolitan population—a "mingled people":"A sword against her horses and chariots and all the foreigners in her ranks!They will become women. A sword against her treasures! They will beplundered" (Jer. 50:37).The word "mingled" in the Hebrew means "mixture" or "mongrel" which has the idea ofmixed parentage, mixed origins, or formed of elements from different languages. Although UnitedStates certainly fits this cosmopolitan characteristic, many other countries as well would fit thisdescription. United States is truly one from many. In fact, all except for the American Indianshave come from some other country, directly or indirectly in recent times. After all, every peoplegroup have migrated to another area of the world at some time since the Tower of Babel whenpeople were scattered by God. In recent history, however, United States has been called "themelting pot" because of the innumerable amount of different peoples who have inhabited her land.FOREIGN AID5. She is singularly and lavishly generous in foreign aid:"A sword against her horses and chariots and all the foreigners in her ranks!They will become women. A sword against her treasures! They will beplundered" (Jer. 50:37).

149"'For all the nations have drunk the maddening wine of her adulteries. Thekings of the earth committed adultery with her, and the merchants of the earthgrew rich from her excessive luxuries'" (Rev. 18:3).The word translated "excessive luxuries" has the idea of the kind of insensible generositywhich a drunken person has whereby such a person wants to treat everyone regardless of thenumber of people, the cost, or his ability to pay the bill.The expression "the kings of the earth" has the thought of the extensive outreach of suchliberality. The merchants of the earth would become rich through the excessive or voluptuousluxuries and great generosity of an end-time nation, spiritually called Babylon. What nation betterfits this description than United States?DISPOSSESSEDgold:6. The "unsinkable titanic" of nations is slowly, subtly and surely stripped of her"'A sword against the Babylonians!' declares the Lord--'against those who livein Babylon and against her officials and wise men! A sword against her falseprophets! They will become fools. A sword against her warriors! They willbe filled with terror. A sword against her horses and chariots and all theforeigners in her ranks! They will become women. A sword against hertreasures! They will be plundered. A drought on her waters! They will dryup'" (Jer. 50:35-38).The word "sword" in all probability is not referring to an ancient warrior's weapon, but to"being devoured" (katestheeo). As Logsdon puts it, "What other country has seen so many of theworld community ravenously devouring her [United States] wealth?" 9Logsdon continues:"Our alarmingly diminishing gold reserves, our deficit spending, our constantgiving of what we do not possess, our expensive undeclared wars, ourunresponding debtors, the resulting inflation—all lends itself to the divinedescription in a very telling manner." 10The verses above show that this particular nation will not only be devoured economically,but in every other way as well. Nothing is left intact. Everything comes under the scrutinizing eyeof God and found wanting. Thus His Hand of judgment will fall mercilessly.

150Sixteen characteristics have been presented in an effort to identify this "daughter ofBabylon." Such descriptions give an enlightening glimpse of an end-time nation God has in mind.Is such a nation the political Babylon? If so, could it be that it is, in fact, United States? We donot know for sure. But the foregoing descriptions give us fairly strong evidence for answering thequestion in the affirmative.Such a conclusion is an awesome and terrifying prospect that should make us all wary ofaligning ourselves in blind devotion and loyalty with any particular country. This is not to say thatwe are to be good citizens for even Jesus and Paul made it clear that this is our duty, but that weshould hold our earthly citizenship lightly in view of our eternal citizenship awaiting Christ's soonreturn.BLATANT COVETOUSNESS7. She has the highest standard of living, even of an epicurean character:"A drought on her waters! They will dry up. For it is a land of idols, idolsthat will go mad with terror" (Jer. 50:38).This is a nation that is idolatrous and obsessed with her lusts. Paul identifies idolatry as"covetousness" or "greed" in Colossians 3:5. "Mad with terror" speaks of an insane pressing forgratification of every conceivable form of lust. Such an obsession results in the obliteration of allrestraints producing "a moral and spiritual breakdown like Sodom and Gomorrah." 11With the two thousand cults and the rising tide of the occult our nation has truly become a"pluralistic society" in which every conceivable idol is tolerated, and even affirmed. Our "morallycorrect" mentality is that every imaginable lustful thoughts and actions are legitimate as they aremerely "an alternate lifestyle." Thus everything is tolerated in the name of "FREEDOM." Is such"freedom," really freedom, or is it another form of bondage? And is such bondage the very thingthat will bring a "drought" upon our nation? Another description by the divine Artist thataccurately portrays United States.CUP OF GOLD8. She at one time was a cup of gold in the Lord's hand--a monetary instrument inthe promotion of God's work:"Babylon was a gold cup in the Lord's hand; she made the whole earth drunk.The nations drank her wine; therefore they have now gone mad" (Jer. 51:7).

151It will become evident with further descriptions that this nation has been exceptionallyblessed of God. The "gold cup" probably refers to a "God-blessed nation of unprecedented wealthin the whole history of mankind." 12The expression "in the Lord's hand" may refer to resources (people and things--such asmoney) used by God through a specific nation. No other nation has rivaled United States insending money, Bibles, and missionaries to the ends of the earth. With the spiritual declensiontaking place this is becoming less and less true of our nation.Logsdon argues that this description cannot refer to historic Babylon:"Where in either sacred or profane history is there any notice of Babylon the empire orBabylon the city pouring money into missionary endeavor? Babylon hindered rather than helpedthe people of God. It was Babylon which overran the Holy Land and raped it of its treasures. Itwas Babylon that sadistically gouged out the eyes of Zedekiah, the last king of Judah, but notuntil they had killed his sons in cold blood before him (Jer. 52:9-10). It was Babylon that causedthe Jewish refugees to sit along its rivers and weep (Ps. 127:1). This was, rather, 'death in the pot'(II Kgs. 4:40)." 13Logsdon reasons that "there must be some other Babylon in view, or some other nation orkingdom that is spiritually called Babylon which fulfills the implications of the statement made.” 14WORLD INVOLVEMENTS9. She involves herself in global affairs:"You who live by many waters and are rich in treasures, your end has come,the time for you to be cut off" (Jer. 51:13).The idea conveyed by "live" is "to set up" or "to establish oneself." The word "waters" inall probability refers to "peoples, multitudes, nations and languages" (Rev. 17:15). In referring toecclesiastical or religious Babylon, John explained that an angel came to him and said:"'Come, I will show you the punishment of the great prostitute, who sits on manywaters" (Rev. 17:1).John goes on and says that an angel came to him and interpreted what he meant by "manywaters":"Then an angel said to me, 'The waters you saw, where the prostitute sits, arepeoples, multitudes, nations, and languages'" (Rev. 17:15).

152The expression "by many waters" in all likelihood means that this political Babylon is anend-time nation which has "established herself in many nations." 15Is there any other nation on earth which has so established herself in virtually all regions ofthe globe as United States?A NATION OF WEALTH10. She is an exceedingly wealthy country--"rich in treasures":"You who live by many waters and are rich in treasures, your end has come, thetime for you to be cut off" (Jer. 51:13).The word for "treasures" is a Hebrew word (aw-tsar) which means "a depository, anarmory, a granary." Thus the word has the idea of a storehouse containing valuable commodities,rather than the commodities themselves. This is a way of picturing a tremendous amassing offortunes, and indicates that the nation about which God is speaking is the wealthiest of all nations.As an extremely wealthy nation United States has forgotten God. Therefore she faces thejudgment of God. Jeremiah warned:". . . your end has come, the time for you to be cut off" (Jer. 53:13).A nation no longer worthy of divine blessings! A nations that shall cease to exists!AMAZING ATTAINMENTS11. Her scientific achievements excel all other nations:"Even Babylon reaches the sky and fortifies her lofty stronghold, I will senddestroyers against her" (Jer. 51:53).Logsdon expresses the achievements of this nation this way:"With enormous technological advances, with abounding natural resources, theincrease of productivity and scientific break-throughs, the nation, spirituallycalled Babylon, will excel all other countries in attaining an exalted positionamong the peoples of the earth." 16The expression "fortifies her lofty stronghold" sounds similar to Satan, the instigator ofBabylon, who claimed,

153"I will ascend to heaven; I will raise my throne above the stars of God; I willsit enthroned on the mount of assembly, on the utmost heights of the sacredmountain; I will ascend above the tops of the clouds . . ." (Isa. 14:13-14).It also sounds similar to Nimrod, Satan's "advance man," who led his people to declare:"Come, let us build ourselves a city, with a tower that reaches to the heavens,so that we may make a name for ourselves and not be scattered over the face ofthe whole earth" (Gen. 11:4).With the horrendous technological breakthroughs in the extremely sophisticated militaryweaponry, the exploration of space and medicine (such as gene therapy), for instance, the peoplesof United States have created a society which spawns independence, pride, haughtiness andforgetfulness of God--the very characteristics that is a stench in the "nostrils of God."The sophistication and complexity of our present weapons and other being developed readlike science fiction. The irony of the nuclear arms race is that its every escalation, its everyawesome achievement, does not give us more security but less. Every new product of our nucleararms technology makes more and more likely our nuclear self-destruction. Every step takes usnearer the time when one person flipping one switch would ignite a global doomsday.Who would do such a thing? Remember how many of history's wars originated either in anaccident or in a twisted mind. "But," some optimists argue, "We have intricate "fail-safe" systemsfor such eventualities." When has anything devised by human ingenuity been safe from failure?When the nature of our weapons has reduced our reaction time we have only made our world thatmuch more dangerous!EXCELLENT FORTIFICATIONS12. She has established unprecedented national defenses:"Even as Babylon reaches the sky and fortifies her lofty stronghold, I will senddestroyers against her" (Jer. 51:53).Historic Babylon was inaccessible by height and by the thickness of the walls thatsurrounded the ancient city. Her high walls were strong enough to withstand the continualbombardment of the battering rams and too high for the enemy to vault. Its security was soimpressive that she constituted one of the wonders of the world.Logsdon sees the above prophecy as applying beyond the historic city:

154"The intimations of the above prophecy, however, go far beyond stone walls, forprophetical Babylon will be concerned, not about foot soldiers, but about outerspace attacks of hostile forces. Thus, she will "mount up to heaven" to thefullest extent of her ingenuity and to the ultimate of her resources." 16With our avowed enemies possessing devastating weapons in formidable quantities, thefear of attack is ever present, and our government has gone to unprecedented means to establishwhen it hopes will be impenetrable defense systems. Yet no matter how sophisticated suchsystems may be, this political Babylon will be destroyed.VOICE OF INFLUENCE13. She speaks with an influential voice in the world community:"The Lord will destroy Babylon; He will silence her noisy din. Waves ofenemies, will rage like great waters; the roar of their voices will resound."(Jer. 51:55)The nation in view speaks with a great voice. Her pronouncements may very well elicitwide attention and her suggestions can tip the balance in the direction of her wishes.As Logsdon puts it:"As a bullet from an assassin's gun can still in a moment the voice of a greatleader, even so the judgment from the hand of the Lord will end the voice of thegreat nation. . . . the final articulation of the nation in view will not be that of afamous political power, that for so long sounded forth gloriously in the earth,swaying kings and kingdoms with the hammering strokes of preponderantinfluence, but, sadly indeed, the roaring cries of a writhing, perishing peoplewhose might will serve as no deterrent in the hour of doom and desolation. Thisis the inevitable end of the nation about which God has taken counsel." 17DESCRIPTIONS OF BABYLON AT LARGE(Emphasis added)Logsdon includes the following three descriptions as specifically applying to this politicalBabylon. I do not believe that Scripture supports this except in the more general sense since thesepassages refer to Babylon at large, that is, the City of Man as opposed to the City of God.Therefore these descriptions fit most, if not all, nations.

155EPICUREAN DECADENCE14. She becomes a spiritual renegade, lapsing into idolatry and covetousness:"Give her as much torture and grief as the glory and luxury she gave herself.In her heart she boasts: 'I sit as queen; I am not a widow, and I will nevermourn" (Rev. 18:7).This description points out that the intended nation has "boasted" or "glorified herself" insimilar fashion to the people of historic Babylon when they affirmed, "Let us make a name forourselves" (Gen. 11:4). Such independence and self-sufficiency makes her feel that she isinvincible:"I sit as queen; I am not a widow, and I will never mourn."This is the stolid indifference and blatant rebellion that the people of Jeremiah's andEzekiel's time manifested:"This is what the Lord Almighty says: 'To whom can I speak and give warning?Who will listen to Me? Their ears are closed so they cannot hear. The wordof the Lord is offensive to them; they find no pleasure in it'" (Jer. 6:10).Therefore God warned them:"But I am full of the wrath of the Lord, and I cannot hold it in" (Jer. 6:11).Similarly Ezekiel pleaded:"Say to them, 'As surely as I live, declares the Sovereign Lord, I take no pleasurein the death of the wicked, but rather that they turn from their ways and live.Turn! Turn from your evil ways! Why will you die, O house of Israel?'"(Ezek. 33:11)"Therefore say to the house of Israel, 'This is what the Sovereign Lord says,Repent! Turn from your idols and renounce all your detestablepractices" (Ezek. 14:6).The prosperity of this nation led to her pride which spawned "an intemperance, anincontinence, even a moral ruthlessness" 18 which will, against her boastful protestation, make her"a widow" who will eventually "mourn" as she suffers the consequences of her ungodly attitudesand behavior.

156SPIRITUAL DECADENCE15. She becomes a morally decadent society manifested by her vileness andshamelessness because of her unrestrained permissiveness:". . . for her sins are piled up to heaven, and God has remembered her crimes.Give back to her as she has given; pay her back double for what she has done.Mix her a double portion from her own cup" (Rev. 18:5-6).Sin, states the Bible, is not only a "reproach to any people;" it is also an offense to God.The statement "her sins are piled up to heaven" is intimation that a thrice-holy God'slongsuffering is being taxed to the breaking point. She is bold in sinning before God's all-seeingeyes. Such brazenness will lead to her suffering a "double portion" of God's wrath.In the increasingly permissive society of the United States the Ten Commandments areviewed either as mere suggestions or they are seen as outmoded entirely and hopelessly irrelevant.Most of the Decalogue is casually violated by a people preoccupied with the fantasies of personalsensual indulgence.There seemed to be a spiritual and moral shift in our nation in the 1960's with the SupremeCourt decision that outlawed the reading of the Bible and the use of the Lord's Prayer in thepublic schools because these were in violation of the Constitution of the United States.The significant thing is probably not the decision itself as much as the attitude representedby this decision which affirmed that since we are a pluralistic society no one religion ought toimpose its beliefs. After all, we are protected by the separation of church and state. The FirstAmendment of the constitution, or the First Article of the so-called "Bill of Rights," states:"Congress shall make no law respecting an establishment of religion, orprohibiting the free exercise thereof."The separation of church and state! Yet the indication in the last thirty years is that thishas come to be applied in such a way that it communicates the message of the separation of thechurch from the state.This decision in 1963 was part of the moral landslide that took off in the 60's as our nationbecame polarized by the war in Vietnam. The 1960s was a decade when our nation lost hermoral innocence (relatively speaking). The floodgates were opened to every imaginabledepravity in the name of "freedom."

157A decade later we see the Supreme Court legalizing murder by legalizing abortion -ondemandwith its Roe v. Wade decision in 1973. Since then over thirty million babies (1.2 millionper year) have been discarded as nothing more than a piece of tissue.Recently the Supreme Court ruled that posting the Ten Commandments in public schoolsis unconstitutional. Under the guise of "separation of church and state," the Supreme Court hasremoved the biblical base that once undergirded American society.With the onslaught of gods from the East, like Israel, we have become a pluralistic oridolatrous nation. We no longer find ourselves under any one God, but a god for everyone as theywish.We have become a nation guilty of spiritual recklessness as we have invited other gods toour shores. God's of materialism, pleasure, and on a cataclysmic scale: the occult. This lastsummer (1994) on channel 11 on TV they said that there are now two million witches in UnitedStates. In the program, A Step Beyond they pointed out that• 1 in ever 4 Americans have been involved in the occult• 1 in every 6 Americans have tried to communicate with the dead.• 7,000 people (399 per minute) call the 900 Psychic Hotline• One person had a phone bill of $17,000 because she found such helpful advice fromthe Psychic Hotline.It was the Southern preacher, Vance Havner, who lamented:"At the rate America is decaying morally, we shall have to change our nationalsymbol from an eagle to a vulture." 19EGOTISTICALLY BLIND16. She develops pride and haughtiness through egotistical bias:"In her heart she boasts, 'I sit as queen; and I will never mourn" (Rev. 18:7).United States, unlike other major nations such as Japan, Germany, England has never feltthe sting of devastating bombs. Such "safety" from suffering in her own borders have led her tofeel "like a queen"--powerful and privileged--"the best." The confident, boastful claim, "I willnever mourn" expresses the attitude so prevalent in our society, "It can't happen here." Israel andJudah—God's special people, the "apple of His eye"--learned the hard way that no nation orpeople are safe in sin.

158Logsdon surmises:"We should recall how Israel, in her jubilant but sinful orgies, was warned by theprophet not to rejoice (Hos. 9:1). Disaster for the nation was imminent, andGod's servant was trying to turn the people from silliness to sobriety, fromfoolishness to faith. He was met with despicable disregard. How utterly impossibleit seems to be to de-escalate the increasing momentum of a nation toward inevitablecatastrophe. This is America today. Because it hasn't happened, we seem to think itcannot happen.” 21Someone will complain, “Why look for disaster?” The simple fact is we do not need tolook for disaster. It lurks ominously at the end of the wrong course.

159CHAPTER 17 WHY? PURPOSES

160BRINGING EVENTS TO ITS CULMINATIONThe issue of the purposes of Christ's Second Advent is multi-faceted since such animportant event cannot be a mere happening by chance, but directed to some special end. Thefollowing are some of the purposes that serve the greater purpose of bringing everything to itsculmination.Receive His Own People to Himself"And if I go and prepare a place for you, I will come back and take you to bewith Me that you also may be where I am."(Jn. 14:3; see also 17:24; I Thess. 4:16-17)Give Believers Glorified Bodies As His Own People"But our citizenship is in heaven. And we eagerly await a Savior from there, theLord Jesus Christ, who, by the power that enables Him to bring everything underHis control, will transform our lowly bodies so that they will be like Hisglorious body" (Phil. 3:20-21; see also I Cor. 15:35-54).Reward His Servants"After a long time the master of those servants returned and settled accounts withthem" (Mt. 25:19)."For we must all appear before the judgment seat of Christ, that each one mayreceive what is due him for the things done in the body, whether good or bad."(II Cor. 5:10; see also II Tim. 4:8; I Pet. 5:4; Rom. 14:10-12)Reward Every Person According To His Deeds"For the Son of Man is going to come in His Father's glory with His angels, andthen He will reward each person according to what he has done" (Mt.16:27).Rescue His Saints". . . and to wait for His Son from heaven, whom He raised from the dead--Jesus,who rescues us from the coming wrath" (II Thess. 1:10).

161Be United In Marriage With His Bride (the Church)"'Let us rejoice and be glad and give Him glory! For the wedding of the Lambhas come, and His bride has made herself ready. Fine linen, bright and clean,was given her to wear.' (Fine linen stands for the righteous acts of the saints.)Then the angel said to me, 'Write: 'Blessed are those who are invited to thewedding supper of the Lamb!' And he added, 'These are the true words ofGod'" (Rev. 19:7-9; see also Mt. 25:10).To Reign As King"'The days are coming,' declares the Lord, 'when I will raise up to David arighteous Branch, a King who will reign wisely and do what is right in theland. In His days Judah will be saved and Israel will live in safety. This is thename by which he will be called: The Lord our Righteousness'" (Jer. 23:5; seealso Ps. 2:6; Zech. 14:9; Is. 9:6,7; Dan. 2:44-45; Mt. 25:31; Rev. 11:15; 20:4).Deliver Israel At The Culmination Of Her Trials And Sufferings"A day of the Lord is coming when your plunder will be divided among you. Iwill gather all the nations to Jerusalem to fight against it; the city will becaptured, the houses ransacked, and the women raped. Half of the city will gointo exile, but the rest of the people will not be taken from the city. Then theLord will go out and fight against the nations, as He fights in the day ofbattle. On that day His feet will stand on the Mount of Olives, east ofJerusalem, and the Mount of Olives will split in two from east to west, forming agreat valley, with half of the mountain moving north and half moving south.You will flee by My mountain valley, for it will extend to Azel. You will flee asyou fled from the earthquake in the days of Uzziah king of Judah."(Zech. 14:1-5)Come In Glory With His Saints"Then the Lord my God will come, and all the holy ones with Him. . . . TheLord will be king over the whole earth. On that day there will be the Lord,and His name the only name" (Zech. 14:5,9).Gather The Outcasts Of Israel From East And West Into Jerusalem"In that day the Root of Jesse will stand as a banner for the peoples; the nationswill rally to Him, and His place of rest will be glorious. In that day the Lordwill reach out His hand a second time to reclaim the remnant that is left of

162His people from Assyria, from Lower Egypt, from Upper Egypt, from Cush,from Elam, from Babylonia, from Hamath and from the islands of the sea. Hewill raise a banner for the nations and gather the exiles of Israel; He willassemble the scattered people of Judah from the four corners of the earth . . ."(Isa. 11:10-12; see also Ez. 36:24; 37:21; Zech. 8:3,7-8)Refine And Purify His People"'See, I will send My messenger, who will prepare before Me. Then suddenly theLord you are seeking will come to His temple; the messenger of the covenant,whom you desire, will come,' says the Lord Almighty. But who can endure theday of His coming? Who can stand when He appears? For He will be like arefiner's fire or a launderer's soap. He will sit as a refiner and purifier ofsilver; He will purify the Levites and refine them like gold and silver. Thenthe Lord will have men who will bring offerings in righteousness, and theofferings of Judah and Jerusalem will be acceptable to the Lord, as in days goneby, as in former years" (Mal. 3:1-4).Execute Judgment Upon All"When the Son of Man comes in his glory and all the angels with him, He willsit on His throne in heavenly glory" (Mt. 25:31-32)."Then I saw a great white throne and Him who was seated on it. Earth and skyfled from his presence and there was no place for them. The sea gave up thedead that were in it, and death and Hades gave up the dead that were in them,and each person was judged according to what he had done" (Rev. 20:11-13)."Enoch, the seventh from Adam, prophesied about these men: 'See, the Lord iscoming with thousands upon thousands of His holy ones to judge everyone, andto convict all the ungodly acts they have done in the ungodly way and of all theharsh words ungodly sinners have spoken against Him'" (Jude 14-15)."And give relief to you who are troubled, and to us as well. This will happenwhen the Lord Jesus is revealed from heaven in blazing fire with his powerfulangels. He will punish those who do not know God and do not obey the gospelof our Lord Jesus. They will be punished with everlasting destructionand shut out from the presence of the Lord and from the majesty of hispower" (II Thess 1:7-9; see also II Tim. 4:1 and Is. 26:21).

163Slay The Lawless One"And then the lawless one will be revealed, whom the Lord Jesus will overthrowwith the breath of His mouth and destroy by the splendor of His coming."(II Thess.2:8)Establish A Universal Reign Of Righteousness And Godliness On The Earth"A shoot will come up from the stump of Jesse; from his roots a Branch will bearfruit. The spirit of the Lord will rest on Him—the Spirit of wisdom and ofunderstanding, the Spirit of counsel and of power, the Spirit of knowledge andthe fear the Lord--but with righteousness He will judge the needy with justiceHe will give decisions for the poor of the earth. He will strike the earth with therod of His mouth; with the breath of His lips He will slay the wicked.Righteousness will be his belt and faithfulness the sash around His waist . . .They will neither harm nor destroy My holy mountain for the earth will be full ofthe knowledge of the Lord as the waters cover the sea" (Isa. 11:1-2,4-5,9)."Then I saw a new heaven and a new earth, for the first heaven and the first earthhad passed away, and there was no longer any sea. I saw the Holy City, the newJerusalem, coming down out of the heaven from God, prepared as a bride,beautifully dressed for her Husband. And I heard a loud voice from the thronesaying, 'Now the dwelling of God is with men, and He will live with them. Theywill be His people and God Himself, will be with them and be their God. Hewill dry very tear from their eyes. There will be no more death or mourning orcrying or pain, for the old order of things has passed away. He who was seatedon the throne said, 'I am making everything new! Then he said, 'Write thisdown for these words are trustworthy and true.' He said to me: 'It is done. I amthe Alpha and the Omega, the Beginning and the End. To him who is thirsty Iwill give to drink without cost from the spring of the water of life. He whoovercomes will inherit all this, and I will be his God and he will be My Son.'"(Rev. 21:1-7; see also Rev. 21:9-26; II Pet. 3:13; Rev. 20)

164CHAPTER 18 THE RESULTS OF CHRIST'S SECOND COMING

165What are the results of Christ's Second Coming?The Glory of the Lord shall be Revealed"And the glory of the Lord will be revealed, and all mankind together will see it.For the mouth of the Lord has spoken" (Is. 40:5).The Earth Shall Be Full Of The Knowledge Of The Lord". . . for the earth will be full of the knowledge of the Lord as the waters coverthe sea" (Isa. 11:9).Believers Shall Be Made Like Him And See Him As He Is"Dear friends, now we are children of God, and what we will be has not yet beenmade known. But we know that when He appears, we shall be like Him, forwe shall see Him as He is" (I Jn. 3:2).Believers Who Love Christ's Appearing Will Be Rewarded"Now there is in store for me a crown of righteousness, which the Lord, therighteous Judge, will award me on that day—and not only to me, but also to allwho have longed for His appearing" (II Tim. 4:8).Faithful Shepherds (Pastors) Shall Be Rewarded"And when the Chief Shepherd appears, you will receive a crown of glory thatwill never fade" (I Pet. 5:4).Righteousness and Justice Will Reign Supreme"The Spirit of the Lord will rest on Him--the Spirit of wisdom and understanding,the Spirit of counsel and power, the Spirit of knowledge and of thefear of the Lord—and He will delight in the fear of the Lord. “He will not judgeby what He sees with His eyes, or decide by what He hears with His ears; butwith righteousness He will judge the needy, with justice He will givedecisions for the poor of the earth. He will strike the earth with the rod ofHis mouth; Righteousness will be His belt and faithfulness the sash aroundHis waist" (Isa. 11:2-5).

166The Nation Israel, As A Whole, Will Be Saved"I do not want you to be ignorant of this mystery, brothers, so that you may notbe conceited: Israel has experienced a hardening in part until the full numberof the Gentiles has come in. And so all Israel will be saved . . ."(Rom. 11:25-26)Creation Itself Will Be Redeemed"The creation that will be revealed in us. The creation waits in eager expectationfor the sons of God to be revealed. For the creation was subjected to frustration,not by its own choice, but by the will of the one who subjected it in hope that thecreation itself will be liberated from its bondage to decay and brought intothe glorious freedom of the children of God" (Rom. 8:19-21)."Instead of the thornbush will grow the pine tree, and instead of briers the myrtlewill grow. This will be for the Lord's renown, for an everlasting sign which willnot be destroyed" (Isa. 44:13; see also 32:15; 35:1-2).Satan Will Be Bound For A Thousand Years"The God of peace will soon crush Satan under your feet" (Rom. 16:20)."And I saw an angel coming down out of heaven, having the key to the Abyss andholding in his hand a great chain. He seized the dragon, that ancient serpent,who is the devil, or Satan, and bound him for a thousand years. He threwhim into the Abyss, and locked and sealed it over him, to keep him fromdeceiving the nations any more until the thousand years were ended.After that, he must be set free for a short time"(Rev. 20:1-3, see also 20:7-10)The Nations Judged". . . and give relief to you who are troubled, and to us as well. This will happenwhen the Lord Jesus is revealed from heaven in blazing fire with His powerfulangels. He will punish those who do not know God and do not obey the gospelof our Lord Jesus. They will be punished with everlasting destruction and shutout from the presence of the Lord and from the majesty of His power on the dayHe comes to be glorified in His holy people and to be marveled at among all thosewho have believed. This includes you, because you believed our testimony to you"(II Thess. 1:7-10).

167"When the Son of Man comes in His glory, and all the angels with him, He willsit on his throne in heavenly glory. All the nations will be gathered before Himand He will separate the people one from another as a shepherd separates thesheep from the goats" (Mt. 25:31-32)."For He has set a day when He will judge the world with justice by the Man Hehas appointed. He has given proof of this to all men by raising Him from thedead" (Acts 17:31; see also Joel 3:11-17).United In Marriage With The Church, His Betrothed Bride"For the husband is the head of the wife as Christ is the Head of the church, Hisbody, of which He is Savior. . . this is a profound mystery—but I am talkingabout Christ and the church" (Eph. 5:23,32).

168CHAPTER 19 THE JUDGMENT

169The idea of a final judgment does not sit well with modern thought. After all, how can aGod of love be a judge? How can a God, whose very nature and character is love ("God is love"--I Jn. 4:8,16), send part of His creation (unbelievers) to hell where there is torment forever?UniversalismUniversalism is popular because it teaches that eventually everyone will be saved.During the second century a form of universalism held that salvation would come after atemporary period of punishment in which the sinner was purified in order to be fit for heaven.Universalism today holds that all people are now saved even though all may not realize it. It is,therefore, the ministry of the preacher and the missionary to announce to people that they arealready saved.Karl Barth, along with many evangelicals, teach universal election—that all have beenchosen in Christ—yet he does not go so far as to say that all will eventually be saved. Othersteach that God (the Hound of Heaven) so persistently pursues people that eventually all are saved.Universalists appeal to a host of verses:"But I, when I am lifted up from the earth, will draw all men to Myself" (Jn. 12:32)."For as in Adam all die, so in Christ all will be made alive" (I Cor. 15:22)."Therefore God exalted Him to the highest place and gave Him the name that isabove every name, that at the name of Jesus every knee should bow, in heavenand on earth and under the earth, and every tongue confess that Jesus Christis Lord, to the glory of the Father" (Phil. 2:9-11)."This is good, and pleases God our Savior, who wants all men to be saved andto come to the knowledge of the truth" (I Tim. 2:3-4)."He is patient with you, not wanting anyone to perish, but everyone to come torepentance" (II Pet. 3:9).A close look at the context of these utterances will show that they do not teach that allpeople will ultimately be saved. The emphasis of John 12:32 is the fact that the cross of Christmakes salvation possible to both Jew and Gentile. This is evident by what Jesus says in the versethat follows His statement: "He said this to show the kind of death He was going to die" (Jn.12:33). In fact, in the same passage Jesus warns of judgment for those who reject Him (v. 48).

170The point that Paul makes in I Corinthians 15:22 is that "all who are in Christ"(conditional) will be raised. Not that all will automatically be raised. Philippians 2:9-11 assures usthat someday all people will acknowledge Jesus as Lord as they will have to recognize that He issovereign as He reveals Himself when He comes again in His full and awesome splendor andmajesty. This, however, does not necessarily mean that all people will acknowledge Him asSavior.First Timothy 2:4 and II Peter 3:9 express God's desire that all will be saved, but this isnot a promise that all will be saved. Scripture is replete with statements about God's desire andwill which in no way guarantee that that is realized.The following are a few verses that make eternal punishment a biblical doctrine:"Then they will go away to eternal punishment, but the righteous to eternal life."(Mt. 25:46)"Whoever believes in the Son has eternal life, but whoever rejects the Son willnot see life, for God's wrath remains on him" (Jn. 3:36)."For the message of the cross is foolishness to those who are perishing, but tous who are being saved it is the power of God" (I Cor. 1:18)."He will punish those who do not know God and do not obey the gospel of ourLord Jesus. They will be punished with everlasting destruction and shut outfrom the presence of the Lord and from the majesty of His power on the dayHe comes to be glorified in His holy people and to be marveled at among allthose who have believed" (II Thess. 1:8-10).Numerous verses that follow on this issue of judgment will show that God's promises ofsalvation are conditional. In fact, the whole concept of judgment becomes meaningless ifuniversalism is true.HellTo the question, "Is there a hell?" The answer is a clear "Yes!" In the Old Testament theword "Sheol" is used 65 times and is translated "grave, pit, underworld, hell," etc. At times it isused to indicate "death" or "dead" with no indication as to place, state, or condition. For instance:"I shall do down to Sheol to my son [Joseph], mourning" (Gen. 37:35).In other passages Sheol is portrayed as a place of darkness (Job 17:13), a place of sorrows(Ps. 18:4-6), and a place where there is no knowledge of God (Ps. 6:5).

171During the Intertestamental Period there was the development of the two divisions ofSheol in which there was the "upper Sheol" as the waiting place of the righteous dead and the"lower Sheol" as the region for the wicked dead (Enoch 22:1-14). This view was probablyinferred from the promises in the Hebrew Scriptures that God will deliver the righteous (Ps.16:10; 30:3; 49:15) and that He will punish the wicked with the pit ( Ps. 88:3-4) and withdestruction (Prov. 15:11). This division of the place of the dead is reflected in Jesus' story or theParable of Lazarus and the Rich Man (Lk. 16:19-31. There is disagreement among biblicalscholars as to whether this is a parable or not). In Rabbinic literature, Ge-Hinnom ("Gehenna, theValley of Hinnom"), is the place to which are banished and Gan-Eden ("The Garden of Eden,Paradise") is the place for the righteous.In the New Testament the word Hades ("hell") comes from a classical Greek wordwhereas Geenna ("Gehenna," "hell") comes from the Hebrew ge'hinnom.The English word "hell" originally meant "an enclosed or concealed place." This wordcame to be associated with burning fire, eternal suffering, damnation, and related concepts. Thevalley of Hinnom was located south of Jerusalem and was a place where trash and dead bodies ofanimals and criminals were burned. The word geenna is used 12 times in the New Testament,usually by Jesus, to describe "a place of fire" (Mt. 5:22; 18:9; Mk. 9:43) and "a place ofdestruction of body and soul" (Mt. 10:28). The word Hades occurs 10 times and typically conveysthe idea of "the place of the dead." It is used only once as a place of torment (Lk. 16:23). This isthe word John used in the book of Revelation when he talks about "death and Hades" (Rev. 1:18;6:8; 20:13-14). John points out that Jesus has "the key to death and Hades" (Rev. 1:18) and“death and Hades are finally to be cast into the lake of fire" (Rev. 20:13-14).Toward the closing chapters of the book of Revelation John refers to the term "lake offire," which is also called the "second death" (Rev. 20:14; 21:8). He points out that this lake"burns with fire and brimstone" (Rev. 19:20; 20:10; 21:8) and is the place into which the "beast"(Antichrist) and the "false prophet" are cast before the millennial reign of Christ (1000 years) andit is also the place where Satan, for whom this lake was designed (Rev. 20:10), "death and Hades"(Rev. 20:14), and all those "whose names are not written in the book of life" (Rev. 20:15; 21:8)are cast after the millennium and the final judgment.How long does hell last? Jesus appears to teach that hell is a place of eternal suffering:• "the eternal fire" (Mt. 18:8)• "unquenchable fire" (Mk. 9:44)• "where their worm does not die, and the fire is not quenched" (Mk. 9:48)• "where there will be weeping and gnashing of teeth" (Mt. 13:42)

172• "eternal punishment" (Mt. 25:46)Some have argued that the word "eternal" in these passages means merely "age-long" or"life-long." The problem with this interpretation is that if that is so, then when Jesus and othersuse the word "eternal" in referring to "eternal life" or the glories of heaven that too would mean"age-long." Such an interpretation simply does not hold water for no one claims that salvation--eternal life—only lasts a season and that the enjoyment of heaven is only "age-long."Others teach annihilation by arguing that since God makes "all things new" (Rev. 21:5),the first heaven and the first earth will pass away (Rev. 21:1), and thus the "lake of fire" must be"the second death," which implies that the wicked will merely "cease to exist." Scripture,however, is very clear that these biblical passages teach an undesirable state of existence andnot a cessation of existence.It is not God's desire, God's will, that any should be condemned. And He has madeprovision for salvation by the sacrifice of His One and only Son. Although Christ's sacrifice issufficient to atone for all the sins of all people, no one is forced to accept this sacrifice. Thuspeople have the choice of acceptance and rejection. But God, who first comes to us in forebearenceas Savior will eventually come to us as Judge, warns that choice will have eternalconsequences: heaven or hell. Thus in his closing chapter of the last book in the New Testamentto be written—Revelation—John points to the fixity of human nature:"Let him who does wrong continue to do wrong; let him who is vile continue tobe vile; let him who does right continue to do right; and let him who is holycontinue to be holy" (Rev. 22:11).The Punishment Must Fit the CrimeSince the torment in hell is described as lasting "forever," universalists also argue that ajust God would not mete out infinite punishment for finite sin. The problem with this argumentis that it ignores the principle that the punishment must fit the crime—and that the seriousnessof any given crime is dependent on the object against whom it is committed as well as on thesubject who commits it. Therefore if a crime is committed against an infinite God, only an infinitepunishment would be appropriate to the seriousness of the crime.God and Believers Take No Delight in the Punishment of WickedPeople have objected to the concept of hell with the question of whether it will be possiblefor believers to be without tears, even joyful, in heaven with the knowledge that some people theyhave known, possibly even family members, will be in hell. The answer is a definite "yes" for thebelievers' perspective will be so changed that they will realize the serious consequences of sin (Is.66:24).

173This does not mean that there will be any delight in the punishment of the wicked. TheBible is clear that God Himself takes no delight in the fate of the wicked. Rather such a fact isto motivate God's people to be zealous and fervent in their attempt to persuade others to followGod.Is There Judgment For Believers?Many object to the concept of judgment for believers as they ask the question, "Doesn'tthe Bible make the promise to believers that they will never have to be judged?" "Are suchattitudes as anger and vengeance right for God even though they are wrong for human beings?"GOVERNMENTAL JUDGMENTJudgment is a necessary part of civilization. Governmental authority has been ordained ofGod to keep order and justice in society (Rom. 13:1-5). Where governments have failed toapply firm standards of judgment, there has been a rising crime at the local level and widespreadterrorism and even anarchy on the national and international scene.GOD IS A JUST AND RIGHTEOUS GODThe God of the Bible is a righteous and just God whose basis and standard of Hiseternal kingdom is righteousness. Since God does not always apply the demands of justice atonce, but has reserved final judgment to the last day, many do not believe that God insists onrighteousness and justice as His standard. Of course, if God did mete out ultimate judgment forevery sin at once, no one would be left alive.The Bible shows how that God has always meted out judgment in dealing with mankind.But the Bible is also clear that not only is God a God of righteousness and justice, but that He isalso a God of mercy and compassion. This mixture of virtues in His nature—justice and mercy—is evident in God's application of judgment in this life on earth.After the fall of man, God banished Adam and Even from the Garden of Eden and forbidaccess to the tree of life (Gen. 3). If God had not done so, then the Kingdom of God wouldeternally have been under the dominion of sin. Yet God did not fully punish Adam and Eve astheir physical lives were spared.Similarly, the punishment of Cain for his murder of his brother Abel was also a judgmentfrom God (Gen. 4). Cain, like Adam and Eve, was not punished with physical death immediatelyas his life was spared. In fact, God even promised protection for his physical well being andwarned anyone that might be tempted to harm him (Gen. 4:1). The antedivulian world wasdestroyed by God because of "the greatness of man's wickedness on the earth" whose "every

174inclination of the thoughts of his heart was only evil all the time" (Gen. 6-9). Pharaoh whooppressed God's people, the Hebrews, experienced severe judgment from God as his heart washardened by God and as various diseases, even death, occurred among his people (Ex. 7-11).ways:The judgment of God also came upon God's chosen people at various times and in various• During the days of the Judges where the Israelites were heavily involved in idolatry.(Judg. 3:7-8,12)• The destruction of Israel, the Northern Kingdom, by the Assyrians (II Kgs. 17:6-7).• The destruction of Jerusalem, the Southern Kingdom—Judah, by the Babylonians.(Jer. 1:13-16; Ezek. 23)The judgments that God meted out to His people were based upon His demand forrighteousness. Amos put it:"You only have I known of all the families of the earth, therefore I will punishyou for all your iniquities" (Amos 3:2).The prophets continually thundered to God's people that God demanded righteousness,that His laws were to be obeyed, and that they were to practice justice in dealing with each otherand with other peoples (Isa. 1:16-17; Amos 2:6-7; Jer. 35:8-22).Paul's stern words toward his people were motivated not only by his concern for the wellbeing of his people, but also because of the harm this would do to the witness of those who claimto be God's people to the rest of the world (Rom. 2:24).Thus the concept of judgment runs throughout all of human history.FINAL JUDGMENTThe prophets continually warned those who opposed God that they would one day meetthe God of justice and judgment. It is not always easy to figure out which is judgment and whichrefers to the Last Judgment. The reason for this is because there is in Old Testament prophecy ablending of the near and the distant which has been referred to as "prophetic perspective" or"compenetration." Some prophecies are fulfilled in part in the first coming and in part in thesecond advent of Christ.The concept of a final judgment is found throughout Scripture. We find it in the teachingsof Paul:

175". . . a day on which He will judge the world in righteousness by a Man whomHe has appointed" (Acts 17:31)."God has not destined us for wrath, but to obtain salvation through our LordJesus Christ" (I Thess. 5:9)."This will happen when the Lord Jesus is revealed from heaven in blazing firewith His powerful angels" (II Thess. 1:7).Paul spoke of "the judgment seat of God" (Rom. 14:10) and of "the judgment seat ofChrist" (II Cor. 5:10). He also makes references to phrases which imply the Last Judgment suchas "the day of our Lord Jesus Christ" (I Cor. 1:8), "the day of redemption" (Eph. 5:6), "that Day"(II Tim. 1:12; 4:1,8), "the day of wrath" (Rom. 2:5), and "because of these the day of wrath iscoming" (Col. 3:6).The writer to the Hebrew Christians pointed out: "It is appointed for men to die once, butafter that comes judgment" (Heb. 9:27). This is most likely referring to final judgment since thisverse appears to be joined by the following verse which refers to the Second Coming of Christ.In reference to injustices practiced by the rich, James warns of "the last days" and "thecoming of the Lord" (Jas. 5:3,7) and makes reference of "the judge" that is "standing at the doors"(Jas. 5:9). Peter obviously refers to final judgment as he warns about "the day of judgment"(II Pet. 2:4-10; 3:8-10) and Jude refers to it as he speaks of "the judgment of the great day" (Jude6) and as he quotes Enoch: "Behold, the Lord came with His holy myriads, to execute all theungodly of all their deeds of ungodliness which they have committed in such an ungodly way"(Jude 14-15 and Enoch 1:9). John points out that the One who has "the keys of Death and Hades"(Rev. 1:18), who sends His messages to the seven churches of Revelation, includes judgment asbeing an essential part of His messages.THE JUDGEJesus claimed that judgment had been given to Him by His Father:"The Father judges no one, but has given all judgment to the Son" (Jn. 5:22)."And He has given Him authority to judge because He is the Son of Man" (Jn. 5:27).Jesus made the claim that His judgment was just "because I seek not My own will butthe will of Him who sent Me" (Jn. 5:30).Jesus claimed that He had the right to pronounce judgment as it was He who did nothesitate to pronounce woes on cities which had rejected His works:

176"It shall be more tolerable on the day of judgment for Tyre and Sidon than foryou" (Mt. 11:22; Lk. 10:13-14).Many of the Parables of the Kingdom that Jesus told such as the Parable of the Wheat andthe Weeds (Mt. 13:39-42), The Parable of the Fishing Net (Mt. 13:49-50), and The Parable of theVineyard (Mt. 21:33-41) included judgment.In Jesus' "Olivet Discourse" He spoke of impending judgment and intimated His own roleas Judge (Mt. 24:30-31). He likened the coming of the Son of Man to the judgment during thedays of Noah (Mt. 24:36-39). The Parable of the Talents (Mt. 25:14-30) culminates in a finaljudgment and is immediately followed by the scene of the Son of Man and His holy angelsconducting the judgment of the nations (Mt. 25:31-46).TIMING: WHEN?While we cannot place the final judgment with precision on the eschatological timetable, itis clear that it will occur at the end of the present age. Peter informs us that the heavens and earthwhich now exist are being "kept until the day of judgment" (II Pet. 3:7), implying that the newheavens and the new earth will come into existence after the judgment (v. 13). In the Parable ofthe Tares Jesus points out that the execution of the final destinies of people, which is an aspect ofthe final judgment, will occur at the close of the age (Mt. 13:40-43). Many other biblical passagesindicate that final judgment will take place at the Second Coming of Christ.Jesus said:"When the Son of Man comes in His glory, and all the angels with Him, then Hewill sit in His glorious throne. Before Him will be gathered all the nations,and He will separate them one from another."(Mt. 25:31-32; see also II Thess 7:10)THE VARIOUS JUDGMENTSScripture is not clear as to how many judgments there are. What we do know is that theend of the age has already come upon mankind with the first coming of Christ and that that end ofthe age will culminate with the Second Coming of Christ. Therefore, judgment has already comeinto this world (Jn. 9:39; 12:31; 16:11), it continues through this age (I Cor. 11:31-32;Heb.12:7), and it reaches its final stage with the return of Christ.The Judgment of Satan, Anti-Christ, the False Prophet and Fallen AngelsScripture seems to indicate that Satan and his angels (demons) will be judged at theconclusion of the millennial kingdom. Although Satan has had other sentences passed on him, thiswill be the final judgment which confines him forever in the "lake of fire":

177"Then He [Jesus] will say to those on His left, 'Depart from Me, you who arecursed, into the eternal fire prepared for the devil and his angels" (Mt. 25:41)."And the devil, who deceived them, was thrown into the lake of burning sulfur,where the beast and the false prophet had been thrown. They will betormented day and night for ever and ever" (Rev. 20:10).The angels who are judged at this time also will experience the same fate (Jude 6,7).Apparently believers will be associated with Jesus in judging these (I Cor. 6:3).Great White Throne JudgmentAt the end of the millennial reign of Christ all unbelievers throughout the ages will beraised and judged as they will stand before a Great White Throne (Rev. 20:11-15). Theirresurrection is the resurrection unto judgment (Jn. 5:29). Their Judge is Jesus Christ (Jn. 5:22,27).Those who will be judged are referred to as "the dead" in contrast to "the dead in Christ"which refers to believers. The purpose of this judgment is not to separate believers fromunbelievers since all who will experience this judgment will have made that choice of rejectingGod during their lifetime. "The Book of Life" that will be opened at the Great White ThroneJudgment will not contain any name of those who will be in that judgment. The books of workswhich will be opened will show that all who are being judged deserve eternal condemnation.This book of works is also probably used to determine degrees of punishment. It is not that alltheir works were evil, but all were dead works since they were accomplished by people who werespiritually dead. The record of their own deeds will convince them that they deservecondemnation. After their record is examined they will be cast into the lake of fire forever.THE BASIS OF JUDGMENTThere is much confusion concerning the basis of judgment. The confusion is over "faith"and "works." After all, as good Protestants, are we not "saved by grace through faith” (Eph.2:8-9)? Such a question is simplistic in that it fails to take into account the numerous passagesthat tie works to faith and vice versa. Paul follows up this statement of grace through faith bypointing out that while we are not saved by works, we are saved unto works:"For we are God's workmanship, created in Christ Jesus to do good works,which God prepared in advance for us to do" (Eph. 2:10).James put it:". . . faith without works is dead" (Jas. 2:20).

178Martin Luther strongly objected to this and taught that the book of James was "a book ofstraw." And many Protestants have followed in Luther's vein as they have emphasized one truth tothe neglect of another truth.John Calvin understood the relationship between faith and works as he taught that"It is . . . faith alone which justifies, and yet the faith which justifies is not alone."Paul wrote to the believers at Galatia:"For in Christ Jesus neither circumcision nor uncircumcision has any value. Theonly thing that counts is faith expressing itself through love" (Gal. 5:6).Like James and Paul, Jesus warned:"Not everyone who says to Me, 'Lord, Lord,' shall enter the kingdom of heaven,but he who does the will of My Father who is in heaven" (Mt. 7:21)."Why do you call Me 'Lord, Lord,' and do not do what I say" (Lk. 6:46)."You call Me 'Teacher' and 'Lord' and rightly so, for that is what I am. . . . Nowthat you know these things, you will be blessed if you do them" (Jn. 13:13-17)."If you obey My commands, you will remain in My love, just as I have obeyedMy Father's commands and remain in His love" (Jn. 15:10).While we are saved by the grace of God, the last judgment will be based on "the books"and "the book of life" (Rev. 20:12). John points out that the books contain the record of what thedead have “done" in their lifetimes (Rev. 20:12). Then "the book of life," the book which is basedon the grace of God and the atoning death of His Son Jesus Christ, will be consulted. Only thosewhose names appear in this Lamb's book of life are saved and will enter the Holy City (Rev.21:27). All others were "thrown into the lake of fire" (Rev. 20:15). Thus no one is saved by whatis written in the other books.God's Revealed WillAlthough the standard for God's judgment is His revealed will, this will not be the samefor everyone. The Bible is clear that the judgment will be based on the amount of revelation aperson has and how that person responds to that revelation:

179"Then Jesus began to denounce the cities in which most of His miracles had beenperformed, because they did not repent. 'Woe to you, Korazin! Woe to youBethsaida! If the miracles that were performed in you had been performed in Tyreand Sidon, they would have repented long ago in sackcloth and ashes. But I tellyou, it will be more tolerable for Tyre and Sidon on the day of judgment thanfor you. And you, Capernaum, will you be lifted up to the skies? No, you willgo down to the depths. If the miracles that were performed in you had beenperformed in Sodom, it would have remained to this day. But I tell you that it willbe more bearable for Sodom on the day of judgment than for you."(Mt. 12:20-24).Those who have received the full revelation of God's will, will be judged by their fullknowledge whereas those who have received a partial revelation of God's will, will be judged bythat more limited knowledge.The Knowledge of the Light of TruthIn the case of those who have not received the light of God's will from either the OldTestament or the New Testament will be judged according to the light they have received.Even those who only have the light of the revelation of God in nature is without excuse if they failto honor God as a divine and powerful Being:"The wrath of God is revealed from heaven against all the godlessness and wickednessof men who suppress the truth by their wickedness, since what may beknown about God is plain to them, because God has made it plain to them.For since the creation of the world God's invisible qualities—His eternal powerand divine nature—have been clearly seen, being understood from what hasbeen made, so that men are without excuse" (Rom. 1:18-20).From Romans 2 Paul makes it clear that people who did not have a full revelation of God'swill, will be judged on the basis of their response to "the work of the law written on theirhearts":"All who sin apart from the law will also perish apart from the law, and all whosin under the law will be judged by the law. For it is not those who hear the lawwho are righteous in God's sight, but it is those who obey the law who will bedeclared righteous. (Indeed, when Gentiles, who do not have the law, do by naturethings required by the law, they are a law for themselves, even though they do nothave the law, since they show that the requirements of the law are written on

180their hearts, their consciences also bearing witness, and their thoughts nowaccusing, now even defending them.) This will take place on the day when Godwill judge men's secrets through Jesus Christ, as my gospel declares" (Rom. 2:12-16).People will be judged on the basis of the light they have had, not by the light they have notreceived. Those who have had greater light of God's revelation will be held more responsible thanthose who have had a minimum of light. Therefore there will be "gradations" or "degrees" ofsuffering and reward:"That servant who knows his master's will and does not get ready or does not dowhat his master wants will be beaten with many blows. But the one who doesnot know and does things deserving punishment will be beaten with few blows.From everyone who has been given much, much will be demanded; and fromthe one who has been entrusted with much, much more will be asked."(Lk. 12:47-48)Belief Concerning Jesus ChristFor those who have received the full light of God's revelation the basis of their judgment istheir belief concerning the Person of Jesus Christ:"I told you that you would die in your sins; if you do not believe that I am theOne I claim to be, you will indeed die in your sins" (Jn. 8:24)."Whoever believes in Him is not condemned, but whoever does not believestands condemned already because he has not believed in the name of God'sone and only Son" (Jn. 3:18)."I tell you the truth, whoever hears My word and believes Him who sent Me haseternal life and will not be condemned; he has crossed over from death to life."(Jn. 5:24)"Therefore there is now no condemnation for those who are in Christ Jesus."(Rom. 8:1)Commitment to Do the Will of GodThis does not only mean objective belief—intellectual assent—but also subjectiveresponse—trust—by following Him and living for Him:

181But Jesus reveals His identity only to those who are serious about doing His will:"If anyone chooses to do God's will, he will find out whether My teaching comesfrom God or whether I speak on My own" (Jn. 7:17).In the two previous verses we see that God requires objective belief—intellectual assent—and subjective response—trust.The basis for judgment, therefore, will be twofold:• What they believe about the Person of Jesus Christ• Whether they follow and obey Jesus ChristTHE JUDGMENT SEAT OF CHRISTWhen John says that God will "wipe every tear from [our] eyes" (Rev. 21:4) as we areabout to enter the New Jerusalem, the Holy City, the New Heaven and the New Earth, could it bethat some of those tears are those shed when we, as believers, stand before the judgment seat ofChrist and realize who we could have been and what we could have done by the grace of God ifwe had allowed God full reign in our lives?Only believers will stand in this judgment for Paul makes clear that it relates to those whohave built on the foundation--Jesus Christ (I Cor. 3:11-12).What will be judged at the judgment seat of Christ? Everything that has been done duringthis present life:"For we must all appear before the judgment seat of Christ, that each one mayreceive what is due him for the things done while in the body, whether goodor bad" (II Cor. 5:10)."You, then, why do you judge your brother? Or why do you look down on yourbrother? For we will stand before God's judgment seat. It is written:'As surely as I live,' says the Lord, 'every knee will bow before Me;every tongue will confess to God.'So then, each of us will give an account of himself to God" (Rom. 14:10-12).Since everything we think, say, and do is an expression of the condition of our heartsthese things will be taken into an account on the Day of Judgment.

182Think"I want you to be wise about what is good, and innocent about what is evil."(Rom. 16:19)"(Indeed, when Gentiles, who do not have the law, do by nature things required bythe law, they are a law for themselves, even though they show that the requirementsof the law are written on their hearts, their consciences also bearing witness, andtheir thoughts now accusing, now even defending them.) This will take place onthe day when God will judge men's secrets through Jesus Christ, as My gospeldeclares" (Rom. 2:14-16)."For the word of God is living and active. Sharper than any double-edged sword, itpenetrates even to the dividing soul and spirit, joints and marrow; it judgesthe thoughts and attitudes of the heart. Nothing in all creation is hidden fromGod's sight. Everything is uncovered and laid bare before the eyes of Him towhom we must give account" (Heb. 4:12-13).Say"But I tell you that men will have to give account on the day of judgment forevery careless word they have spoken. For by your words you will be acquitted,and by your words you will be condemned" (Mt. 12:36-37).Do"God is not unjust; He will not forget your work and the love you have shownHim as you have helped His people and continue to help them" (Heb. 6:10)."Since you call on a Father who judges each man's work impartially . . ." (I Pet. 1:7)."Another book was opened, which is the book of life. The dead were judgedaccording to what they had done" (Rev. 20:12)."Behold, I am coming soon! My reward is with Me, and I will give to everyoneaccording to what he has done" (Rev. 22:12; see also Mt. 25:35-40 and I Cor. 3:8).Motives"Therefore judge nothing before the appointed time, wait till the Lord comes. Hewill bring to light what is hidden in darkness and will expose the motives of men'shearts. At that time each will receive His praise from God" (I Cor. 4:5-6).

183Some claim that the sins of believers will not be mentioned or dealt with on the Day ofJudgment since they have been pardoned—blotted out, cast into the sea of God's forgetfulness. Ifthis were true then there is nothing hidden which will not then be revealed. But if the judgment isto be concerned about all our thoughts (even motives), words and deeds then the sins of believersmust also be revealed on that day.Since the Bible is clear that even the very best deeds of believers are infected by sin (our"righteousness are as filthy rags"—Isa. 64:6; see also Rom. 2:23 and Jas. 3:2), then how can anydeeds of believers be revealed without some recognition of sin and imperfection? Paul makes itvery clear that the works of believers, that is, the works performed by believers since they haveembraced Jesus Christ as Savior and Lord, differs significantly:"By the grace of God given me, I laid a foundation as an expert builder, andsomeone else is building on it. But each one should be careful how he builds.For no one can lay any foundation other than the one already laid, which isJesus Christ. If any man builds on this foundation using gold, silver, costly stones,wood, hay or straw, his work will be shown for what it is, because the Day willbring it to light. It will be revealed with fire, and the fire will test the qualityof each man's work. If what he has built survives, he will receive his reward. If itis burned up, he will suffer loss; he himself will be saved, but only as one escapingthrough the flames" (I Cor. 3:10-15).Those believers who build upon their foundation—Jesus Christ-with inferior material suchas wood, hay and straw will be saved, yet they will "suffer loss"—the loss of rewards. The failuresand shortcomings of believers will be treated as forgiven sins—whose guilt has been covered bythe blood of Christ—thus they themselves will be "saved" (I Cor. 3:15). While on the one handChristians have nothing to fear in terms of being banished to hell at the judgment seat of Christ,the fact that they will have to give an account of their thoughts, words, actions, and motives asJesus will reward them accordingly, and this is to give them an incentive to fight against sin andlive a consecrated life.Rewards are Based on MeritRewards are given for faithful service. Just as parents reward their children and masterstheir servants to encourage and stimulate them in their work and to express appreciation for thework done, so God rewards His children and servants.Rewards are sometimes promised in advance and sometimes given as a surprise, but theyare based upon the services rendered or the sacrifices made. And the nature of the reward isusually based on the generosity of the Rewarder.

184Rewards and gifts differ in that a gift is an expression of love and thus can never beclaimed or taken credit for. A reward is given because of labor performed and therefore can beclaimed if it was promised.Since salvation is a gift it can never be merited. It is given by grace to those whoacknowledge that they are unworthy recipients—sinners. Rewards are promised by God to thosewho are saved by grace and given according to the believer's works after they are saved. Just asthe fruit of a fruit tree is evidence that there is life in the tree, so good works are evidence ofsaving faith (Eph. 2:10). While the fruit does not produce life in the tree, the life of the treeproduces the fruit.Rewards, like wages, are based on merit--the deeds done, the work performed (Mt. 5:12;10:41-42; II Jn. 8). The difference is that wages are the direct result of the deeds done and areusually received in this life, while rewards are usually given in the future in recognition of thework done in this life.Christians are repeatedly told in Scripture that they are to be devoted to God and to Hiswork and that such devotion is highly honored and rewarded by God:". . . since you know that you will receive an inheritance from the Lord as areward. It is the Lord you are serving" (Col. 3:24).". . . and into an inheritance that can never perish, spoil or fade—kept in heavenfor you, who through faith are shielded by God's power until the coming of thesalvation that is ready to be revealed in the last time" (I Pet. 1:4)."Watch out that you do not lose what you have worked for, but that you may berewarded fully" (II Jn. 8).Fervency of love, steadfastness in faith, faithfulness in service, victorious in resisting thetemptations of the flesh, the world, and the devil, eager anticipation of Christ's Second Coming--all these are rewarded by Jesus Christ, the Judge.CrownsThere are five crowns mentioned in the Bible which are promised to God's peopleaccording to how they have run the Christian race.The Incorruptibe CrownThis crown is given to those who do not indulge the appetites of the body, but who aredisciplined and trained so they can minister with integrity:

185"Do you not know that in a race all the runners run, but only one gets the prize?Run in such a way as to get the prize. Everyone who competes in the games goesinto strict training. They do it to get a crown that will not last; but we do it toget a crown that will last forever. Therefore I do not run like a man runningaimlessly; I do not fight like a man beating the air. No, I beat my body and makeit my slave so that after I have preached to others, I myself will not be disqualifiedfor the prize" (I Cor. 9:24-27).The Crown of RejoicingThose who receive this crown are those who are zealous in winning people to Christ:"For what is our hope, our joy, or the crown in which we will glory in the presenceof our Lord Jesus when He comes? Is it not you? Indeed, you are our glory andjoy" (I Thess. 2:19-20).Solomon states:"He who wins souls is wise" (Prov. 11:30).Similarly Daniel put it:"Those who are wise will shine like the brightness of the heavens, and those wholead many to righteousness, like the stars for ever and ever" (Dan. 12:3).The Crown of GloryThis is a crown which is given to faithful pastors in shepherding their flocks:"To the elders among you, I appeal as a fellow elder, a witness of Christ's sufferingsand one who also will share in the glory to be revealed: Be shepherds of God'sflock that is under your care, serving as overseers—not because you must, butbecause you are willing, as God wants you to be; not greedy for money, but eagerto serve; not lording it over those entrusted to you, but being examples to theflock. And when the Chief Shepherd appears, you will receive a crown of glorythat will never fade away" (I Pet. 5:1-4).These are pastors who practice what they preach.

186The Crown of RighteousnessThose who receive this crown are those who have longed for Christ's appearing:"Now there is in store for me the crown of righteousness, which the Lord, therighteous Judge, will award me on that day—and not only to me, but also to allwho have longed for His appearing" (II Tim. 4:8).Paul tells the Christians at Thessalonica to comfort and encourage each other with thereminder that Jesus is coming again (I Thess. 4:13-17).The Crown of LifeThis crown is rewarded to those who love Christ and thus persevere under trial even tothe point of death:"Blessed is the man who perseveres under trial, because when he has stood thetest, he will receive the crown of life that God has promised to those who loveHim" (Jas. 1:12)."Do not be afraid of what you are about to suffer. I tell you, the devil will putsome of you in prison to test you, and you will suffer persecution for ten days.Be faithful, even to the point of death, and I will give you the crown of life."(Rev. 2:10)John refers to those who "did not love their lives so much as to shrink from death" (Rev.12:11). All the disciples, except John, suffered martyrdom and thus await this crown of life.Other rewards mentioned in Scripture:Other Rewards• A white stone with a new name written upon it (Rev. 3:12).• Authority over the nations for faithful service (Mt. 25:32).• Arrayed in white garments (Rev. 3:4).• Seated with Christ on His throne (Rev. 3:21).Samuel Hoyt compares the Judgment Seat of Christ to a commencement ceremony:

187"At graduation there is some measure of disappointment and remorse that one didnot do better and work harder. However, at such an event the overwhelmingemotion is joy, not remorse. The graduates do not leave the auditorium weepingbecause they did not earn better grades. Rather, they are thankful that they havegraduated, and they are grateful for what they did achieve. To overdo the sorrowaspect is to make faithfulness inconsequential." 1John exhorts all believers to hold on to their crowns:"I am coming soon. Hold on to what you have, so that no one will take your crown"(Rev. 3:11)These crowns are not given for self-exultation, but they will be laid at the feet of Christ(Rev. 4:10) who alone is worthy of honor, praise, and glory.

188CHAPTER 20 OUR FUTURE STATE: A NEW HEAVEN AND A NEW EARTH

189The final state of the coming of our Lord is believers being ushered into their future statemost commonly referred to as "heaven." Heaven, above everything else, is where God is. God'spresence is what makes heaven, heaven!The problem of expressing the infinite—the wondrous reality of God's place, heaven—tofinite human beings led God to use symbolism to convey truth.The word "heaven" means "that which is above." The word is used in the Bible in athreefold sense:• The atmospheric heavens—the air around us.• The celestial or starry heavens—the stars above.• The dwelling of God—above everything else, is the place where God lives. His throneis in the heavens.The eternal dwelling place for believers is called various names.A New Heaven and a New EarthWhen the Bible speaks of "a new heaven and a new earth," is God going to destroy thepresent universe and replace it with another? Or does it mean that all matter is going to be ended,with only spiritual or nonmaterial existence continuing? Or is this just another way of saying thatthe present character of the age is to be changed, either by divine or by human action, to give usan ideal world?Philosophers and the Idealist School of thought have generally taught that matter is evil,unreal or temporary. Secular humanists hold that a new earth can be achieved only by humanefforts. Thus divine activity, and even divine existence, is rejected.Since we are dealing with divine categories—eons either before or after this historicalage—God is obviously speaking in a language of this space-time age. It is, therefore, foolish topress for literal or photographic details since, as Paul points out (as he quotes Isaiah 64:4):"No eye has seen, no ear has heard, no mind has conceived what God hasprepared for those who love Him" (I Cor. 2:9).That which lies beyond our earthly experience baffles our minds. We are thus limited inour understanding of these divine categories.

190Job used the expression, "till the heavens are no more" (Job 14:12). But it was the prophetIsaiah who was the first to mention this concept of "a new heaven and a new earth":"For behold, I create new heavens and a new earth; and the former things shallnot be remembered" (Isa. 65:17).Isaiah continues to paint this futuristic picture by mentioning that God will "createJerusalem which will rejoice" (Isa. 65:18) and refers to "my people" (Isa. 65:19) as he speaks of"the child that shall die a hundred years old" and "the sinner that "shall be accursed" (Isa. 65:20),of building houses, and planting vineyards (Isa. 65:21), of child-bearing (Isa. 65:23), and of thewolf and the lamb feeding together (Isa. 65:25).This picture of the new earth seems very similar to the present earth except that there willnot be any weeping, distress, pain, frustration and destruction. This after-life is not a worlddenyingNirvana that downplays the material aspect of life, nor is it a vague, shadowy existence,but life in an environment where the most precious things we experience on earth—such asrelationships, beauty, growth and development, and communication—can continue. C. S. Lewis inhis book The Great Divorce encourages us to imagine heaven not as something remote and lessreal than this life. He correctly describes heaven where everything is solid, more real than onearth, rather than assuming that what we now experience is the only solid reality. 1Peter mentions "new heavens and a new earth" (II Pet. 3:13) in the context of the comingof the day of the Lord when the heavens will be dissolved (II Pet. 3:10,12). He has alreadypointed out that "the present heavens and earth are reserved for fire, being kept for the Day ofJudgment and destruction of ungodly men" (II Pet. 3:7). This is similar to Isaiah's description ofa prophecy against Edom: "All the stars of the heavens will be dissolved and the sky rolled uplike a scroll; all the starry host will fall like withered leaves from the vine, like shriveled figs fromthe fig tree" (Isa. 34:4). This passage appears where God is emphasizing that His salvation will beforever and ever and His deliverance will be never-ending.Throughout the Bible, the ultimate destiny of God's people is an earthly destiny. It isfound not in an heavenly realm removed from earthly existence."The wolf will live with the lamb, the leopard will lie down with the goat, the calfand the lion and the yearling together; and a little child will lead them. The cowwill feed with the bear and their young will lie down together and the lion will eatstraw like the ox. The infant will play near the hole of the cobra and the youngchild put his hand into the viper's nest. They will neither harm nor destroy on allmy holy mountain for the earth will be full of the knowledge of the Lord as thewaters cover the sea" (Isa. 11:6-9).

191"But in keeping with his promise we are looking forward to a new heaven and anew earth, the home of righteousness" (II Pet. 3:13).The material universe was created by God (Gen. 1:1) and He was pleased with His work(Gen. 1:31). Therefore any system of thought that is built on the premise that matter is evil is tobe rejected. It is the use of matter, not mater itself, may be good or evil. Human beings werecreated in God's image (Gen. 1:26-27) and were "good" until the Fall. And the redemptive workof God will result in a new person, but not one whose creatureliness is without material existence,but a being with a resurrection body, fit for life in the new heavens and the new earth.House"Do not let your hearts be troubled. Trust in God, trust also in Me. In My Father'shouse are many rooms; if it were not so, I would have told you. I am going thereto prepare a place for you. And if I go and prepare a place for you, I will comeback and take you to be with me that you also may be where I am. You know theway to the place where I am going" (Jn. 14:1-4).A Better CountryOur future state is in that country that is a heavenly homeland where we will be forever."Instead, they were longing for a better country—a heavenly one, therefore Godis not ashamed to be called their God, for he has prepared a city for them.”(Heb. 11:16)The New JerusalemThe concept of heaven as a city is prominent in the Bible."For he was looking forward to the city with foundations, whose architect andbuilder is God" (Heb. 11:10)."I saw the Holy City, the new Jerusalem, coming down out of heaven fromGod, prepared as a bride, beautifully dressed for her husband" (Rev. 21:2)."The city does not need the sun or the moon to shine on it for the glory of Godgives it light and the Lamb is its lamp" (Rev. 21:23)."Then the angel showed me the river of the water of life, as clear as crystal,flowing from the throne of God and of the Lamb" (Rev. 22:1).

192John has given the most details in his description of the New Jerusalem (Rev. 21:2-22:5).It is a city but not the kind built by natural man. It is a holy city, "coming down out of heavenfrom God" (Rev. 21:2). Thus it is the ultimate fulfillment of the promise made to Abraham who"looked forward to the city with foundations, whose architect and builder is God" (Heb. 11:10)called "the heavenly Jerusalem, the city of the living God" (Heb. 12:22).The city is depicted as "coming down from heaven." John uses the present participleswhich suggests that this city is poised above earth (Rev. 3:12; 21:2,10). It is gigantic in size forJohn tells us that it is "12,000 stadia" which is equivalent to 1500 miles (2500 kilometers). Its"length and breadth and height are equal" (Rev. 21:16). This is hardly the Jerusalem as we know itsince 1500 miles would cover an area extending from Iran to Crete and from the Black Sea toLuxor. Some argue that the city is a cube in height while others see it having a square perimeter(1,500)1500 miles high since a four sided pyramid can have a square base and an altitude equal toone of its sides. There is a river that flows through the city (Rev. 22:1-2) whose source is thethrone of God and of the Lamb (Ezek. 47:1,6-12). It is "the water of life" (Rev. 22:1) and the treeof life grows on its banks (Rev. 22:2) providing fruit continually as its leaves provide "healing ofthe nations" (Rev. 22:2). John points out that this city is "hanging down" from heaven, like a smallsatellite above the earth.As John describes this heavenly city it seems that he has difficulty describing it in earthlylanguage. He describes it as being radiant "like a most rare jewel" (Rev. 22:11). It had a "greathigh wall, with twelve gates" (Rev. 22:12). The wall was built of "jasper" and the city was "puregold, clear as glass" (Rev. 22:18) with foundations "adorned with every jewel" (Rev. 22:19). Thegates were "twelve pearls, each of the gates made of a single pearl, and the street of the city waspure gold, transparent as glass" (Rev. 22:21).John does not explain why this city needs a great, high wall and gates since its gates "shallnever be shut by day" and since there is no night (Rev. 22:25).There is no temple in the city, for the Lord God Almighty and the Lamb constitute thetemple. The temple, after all, like the tabernacle, was merely a symbolic representation of thepresence of God, a type to be replaced by its antitype—God. There is obviously no need forsymbols when the real is present (I Cor. 13:10).There is no need for sun or moon since "the glory of God is its light" (Rev. 21:23) and thesplendor "of the glory of the God" provides the light in which the nations shall walk.The best is saved for last as John brings worship into view as he sees the Lord's servants"behold His face" (the beautific vision) as they render the highest form of service possible. On thegates of the city were inscribed "the names of the twelve tribes of the sons of Israel" and on thefoundations "the twelve names of the twelve apostles of the Lamb" (Rev. 21:12,14).

193As John almost falls at the feet of an angel who showed him this holy city, the angelwarned: "You must not do that! I am a fellow servant with you and your brothers the prophets,and with those who keep the words of this book" (Rev. 22:9). Then John points out thatIsraelites, apostles, prophets, and angels, and "all who wash their robes" (Rev. 22:14) have theright to enter that holy city and worship God (Rev. 22:9).Heaven is a home where there will be reverent and exuberant worship, joyous serviceand loving companionship. For His bride—the church, Christ—the Bridegroom, is preparing notservant's quarters, but a bridal suite.Things Absent In HeavenThe expression "there was no longer any sea" (Rev. 21:1) indicates how radicallydifferent "the new" heaven and earth will be since in ancient times "the sea" was often pictured asdark and mysterious—an enemy, not a friend.In preparing our eternal home for us, our ascended Lord removes all that would spoil ourenjoyment, the things that cause us most pain and distress in our earthly environment.1. Tears: "And He shall wipe away every tear from their eyes" (Rev. 21:4). God will takeHis "handkerchief and wipe away tears caused by sin, failure, pain, sorrow and bereavement.2. Death: "There will be no more death' (Rev. 21:4). Although Christ extracted the stingfrom death (its fear and power) by His death and resurrection, now it is forever banished from theuniverse, that "last enemy to be destroyed": "then death and Hades were thrown into the lake offire" (Rev. 20:14).3. Mourning: "There will be no more . . . mourning" (Rev. 21:4). The ravages of sin andthe poignancy of bereavement will be completely erased from our lives.4. Pain: "There will be no more . . . pain" (Rev. 21:4). The worst part about illness forboth the patient and the onlookers is often the excruciating pain that accompanies it. In heaventhere will no longer be any need for the painkilling drugs that often are so welcome to sufferinghumanity.5. Sickness: "Then the angel showed me the river of the water of life, as clear as crystal,flowing from the throne of God . . . And on either side of the river was the tree of life . . . and theleaves of the tree were for the healing of the nations" (Rev. 22:1-2).6. Hunger: "Never again will they hunger" (Rev. 7:16). Every day 6,000 people die ofhunger in the world. In heaven we will no longer need food, and if we did, there would be no lackof it.

1947. Night: "There will be no more night" (Rev. 22:5). The night represents the time whenour bodies get rest and are renewed. In heaven the body will no longer need this recuperativeprocess, for we will not experience weakness, fatigue or exhaustion. There will be no limitationsto our glorified bodies.8. Temple: "I did not see a temple in the city, because the Lord God Almighty and theLamb are its temple" (Rev. 21:22). Buildings set apart for worship and service will no longer beneeded since we will be dwelling in the immediate presence of God Himself.9. Curse: "No longer will there be any curse" (Rev. 22:3). The Bible comes full circle inthat it ends where it began. Our first parents were expelled from the Garden of Eden with its riverand the tree of life as God pronounced a curse on them. Through our Savior's death on the cross,the curse was removed and our place in the heavenly garden was secured with its crystal river andits tree of life. The paradise that was lost through Adam and Eve was regained through JesusChrist.10. Evil: "Nothing impure will ever enter it, nor will anyone who does what isshameful or deceitful" (Rev. 21:27). If evil and evil people were allowed into heaven, heavenwould no longer be heaven. It would be earth again.John, the seer, sums up the final defeat of the powers of evil with the declaration that"And the devil, who deceived them, was thrown into the lake of burning sulfur, wherethe beast and the false prophet had been thrown. They will be tormented day and nightfor ever and ever" (Rev. 20:10).Positive Characteristics in HeavenThe following will characterize our heavenly home:1. Glory: "Father, I want those you have given Me to be with where I am, and to see Myglory" (Jn. 17:24). "The city does not need the sun or the moon to shine on it, for the glory ofGod gives it light, and the Lamb is its lamp" (Rev. 21:23).2. Holiness: "I live in a high and holy place" (Isa. 57:15). "Nothing impure will everenter it, nor will anyone who does what is shameful or deceitful" (Rev. 21:17).3. Beauty: "From Zion, perfect in beauty, God shines forth" (Ps. 50:2). In heaven everyaesthetic desire and aspiration will find complete fulfillment and satisfaction.

1954. Light: "they will not need the light of a lamp or the light of the sun, for the Lord Godwill give them light" (Rev. 22:5). While God dwells in the light that is unapproachable by man inhis earthly state, this will not be so as he receives his glorified body which enables him to see Godand dwell with Him eternally.5. Unity: "My prayer is not for them alone. I pray also for those who will believe theirmessage, that all of them may be one as we are one" (Jn. 17:20-22). The unity and harmony thatexists among the members of the Godhead will also be true of all who make their residence inheaven.6. Perfection: "For we know in part and we prophesy in part, but when perfectioncomes, the imperfect disappears" (I Cor. 13:9-10).". . . being confident of this, that He who began a good work in you will carry iton to completion until the day of Christ Jesus” (Phil 1:6).In heaven we all will attain completion or full maturity.7. Joy: "You have made known to me the path of life; You will fill me with joy in Yourpresence, with eternal pleasures at Your right hand" (Ps. 16:11). John adds:"Then the angel said to me, 'Write: 'Blessed are those who are invited to the weddingsupper of the Lamb!'" (Rev. 19:9).Dante describes his final arrival in Paradise with heavenly choirs singing praises to thetriune God and adds: "It seemed like the laughter of the universe."To be in the presence of God is to experience the fullness of joy.8. Satisfaction: "And I--in righteousness I will see your face; when I awake, I will besatisfied with seeing Your likeness" (Ps. 17:15).In heaven no holy desire or aspiration will remain unsatisfied. And the greatest satisfactionwill be in seeing God for who He truly is.9. Love: "And now these three remain: faith, hope and love. But the greatest of these islove" (I Cor. 13:13).Since God in His very nature is love, then love will reign supreme where He dwells."Love never fails" (I Cor. 13:8). Love is the one fruit that endures forever. It will be theatmosphere of heaven.

196The Activities of HeavenWhat will Christians be doing in eternity as they dwell with God in heaven?Worship"Day and night they never stop saying: 'Holy, holy, holy is the Lord God Almighty,who was, and is to come.'Whenever the living creatures give glory, honor and thanks to Him who sits onthe throne and who lives for ever and ever, the twenty-four elders fall downbefore Him who sits on the throne, and worship Him who lives for ever and ever.They lay down their crowns before the throne and say:'You are worthy, our Lord and God, to receive glory and honor and power,for You created all things and by Your will they were created and havetheir being'" (Rev. 4:8b-11)."Great are Your deeds, O Lord God Almighty!Just and true are Your ways, O King of the ages!Who shall not fear and glorify Your name, O Lord?For You alone are holy.All nations shall come and worship before You,for Your judgments have been revealed" (Rev. 15:3-4).There will be no need for preaching and teaching in heaven since we will know everything.But that knowledge will be focused on God Himself as we find our delight in the adoration ofHim. Worship will be central to all our activities in heaven.FellowshipFew things on earth is more meaningful, rewarding and beautiful than the fellowshipenjoyed by those of the same mind and heart. Since there will be no sin in heaven, dissensionand discord will be eliminated in relationships and we will all have a close and intimaterelationship with each other. There will be ample "time" and leisure to cultivate new friendshipswith the saints of all ages.ReunionPaul states that in the very act of meeting Jesus, we as believers, will be "caught uptogether with the Lord in the air." Together! That is another way of saying reunion. In the OldTestament we read:

197• "Abraham died and was gathered to his people" (Gen. 25:8).• "Isaac died and was gathered to his people" (Gen. 35:29).• "Jacob died and was gathered to his people" (Gen. 49:33).• "The Lord said to him [Moses], 'Go up to the mountain and die there, and begathered to your people" (Dt. 32:50)."Gathered to his people" can hardly mean burial with his people, for the burial ismentioned after it. It comes between the dying and the burial. This is a foretaste of the finalreunion that will take place in the new heaven and the new earth.The question is constantly asked, "Will we know each other in heaven?" Of course, sincewe will know more, not less, in heaven. Mary recognized the risen Christ by His voice when hesaid, "Mary!" The disciples on the Emmaus road recognized the risen Christ as they ate together.In our Lord's parable in Luke 16 the rich man, Abraham, and Lazarus are referred to asrecognizing each other. On the Mount of Transfiguration, Peter, James and John knew Moses andElijah.We have every reason to believe that in heaven every holy and spiritual relationship onearth will continue in a purified form. Loving relationships nurtured on earth will not be broken.While conjugal relations are not the same in heaven as here on earth (Lk. 20:35-36), this does notmean that there is no relation. Since there is no death there is no longer the need for procreationfor the continuance of the human race. All will be immortal. Even the most intimate relations weexperience on earth (i.e. as in marriage and family relations) will seem infinitely inferior to therelations we will have with everyone in heaven since perfect love will rule.Service"Therefore, they are before the throne of God and serve Him day and night in Histemple" (Rev. 7:15)."The throne of God and of the Lamb will be in the city, and His servants willserve Him" (Rev. 22:3).We will have resurrection or glorified (spiritual) bodies as Jesus has which will have nolimitations associated with time and space as we now experience. In our perfect bodies we willserve our Lord effortlessly and unceasingly throughout the eons of eternity.In our heavenly state there will be degrees of responsibility relegated to us as servants asa reward of faithfulness in our service on earth:

198"And He said to him . . . take charge of ten cities . . . The second came and said . . .The master answered, 'You take charge of five cities’" (Lk. 19:17-19).Part of service is our reigning with Christ:"You have made them to be a kingdom and priests to serve our God, and they willreign on the earth" (Rev. 5:10)."And they will reign for ever and ever" (Rev. 22:5).The idea of a kingdom means that the redeemed will not merely be God's people overwhom He reigns; we will actually be granted the privilege of sharing God's reign. Jesuspromised that the meek would inherit the earth (Mt. 5:5), and Paul's message included thepromise that the saints would one day reign (I Cor. 4:8).The Bible does not say whom we will reign over, nor is it important. The important thingis that we shall share the royal office of Christ Himself.

199CHAPTER 21 THE SECOND ADVENT AND MISSIONS

200What keeps Christ from coming again? As centuries have passed there has been an everincrease of evil on this earth. Nations groan under the weight of moral disintegration, economicinjustice and political tyranny. The spirit of gloom and doom has become endemic as it has takenroot in the American psyche. While our world is spinning in an expanding galaxy of information, itfinds that it has no answers. Is there any hope left? Why has Jesus not come yet?The eleven disciples were eagerly discussing the future of their land. They were intenselyinterested in a revival of independence and glory of their nation. Therefore they speculated ofwhat would be the next event in God's prophetic program. And so they asked Jesus:"Lord, are You at this time going to restore the kingdom of Israel?" (Acts 1:6).They imagined the wonderful freedom of having the Roman yoke lifted from theirshoulders. No longer would they be an occupied and subjugated country suffering under thehumiliation of a ruthless oppressor.WORLD EVANGELISMBut Jesus did not seem so concerned about a national revival for the nation of Israel at thistime. Rather His heart was bursting with a passionate desire to see the salvation of a lost world—a world for which He had just poured out His blood. This is why Jesus seemed impatient with theJews' absorption in dreams of worldly glory. His reply comes across somewhat abrupt and stern asHe calls them to a path of duty:"It is not for you to know the times or dates the Father has set by His own authority.But you will receive power when the Holy Spirit comes on you; and you will be Mywitnesses in Jerusalem, and in all Judea and Samaria, and to the ends of theearth" (Acts 1:7-8).World evangelism, not national liberation for the Jews, was Jesus' consuming concern.And this must be the supreme objective of the church. Not national liberation, not materialprosperity, not an ungodly curiosity about coming events, not a selfish desire to escape the trialsand tribulations that might lie ahead, but a passion to carry the gospel to every creature—suchis the charter of the church of Jesus Christ.THE MISSIONARY AGEThis period between Christ's first coming and second coming is the missionary age. Inthe Great Commission this sign takes the form of a command:"Go therefore and make disciples of all nations" (Mt. 28:19).

201The promise which follows indicates that this missionary command is to be carried outthroughout this age:"And surely I am with you always, to the very end of the age" (Mt. 28:20).This sign of the times, therefore, should be a great incentive for missions. It places onevery generation since Pentecost, when the period of "the last days" began, the awesome duty andprivilege of bringing the gospel to every nation.Samuel Zwemer, missionary to Moslems, said,"It is not remarkable that those who look eagerly for Christ's Second Advent arebusy to complete the task of evangelism. This gospel must first be preached of allnations. The law of priority always produces a crisis." 1Love for Christ's appearing leads us to an urgency regarding the Great Commission.In 1792, William Carey ignited the spreading flames of modern missions with theprophetic hope of Isaiah 54:2-3 as his text."Enlarge the place of your tent, stretch your tent curtains wide, do not hold back;lengthen your cords, strengthen your stakes. For you will spread out to the rightand to the left; your descendants will dispossess nations and settle in their desolatecities." 2Alexander Duff finished college and sailed to India in 1828. His enterprising spirit set afire which blazed into a powerful missions movement called "The Student Volunteer Movement"in 1888. He challenged his generation with these prophetic hopes:"Oh what promises are ours, if we had only faith to grasp them! What a promise isthat in the Great Commission. We go forth amongst the hundreds of millions ofthe nations, we find gigantic systems of idolatry and superstition consolidated for3000 years, heaped up and multiplied for ages until they tower as high mountains,mightier than the Himalayas. But what does faith say? Believe and it shall be. Andif any church on earth can realize that faith, to that church will the honor belongof evangelizing the nations and bringing down the mountains." 3This torch of Duff's missionary fervor ignited 25,500 students to volunteer their lives tosacrificially proclaim the gospel on mission fields all over the world.

202Faith comes by hearing the Word. But the church, as a whole, has lost much of thatmissionary fervor that characterized those early years of the era of modern missions. And thechurch will not make the sacrifice necessary apart from a divine outpouring of spiritual love forboth Christ's glory and for people's souls.Is there any biblical foundation to the hope that God will send a revival of spiritual love toempower the church for the fulfillment of the Great Commission? Not only that, but how do wereconcile this hope with the increase of evil in the last days, especially the latter part of the lastdays as foretold in Scripture?ALL NATIONS MUST HEAROur hope for the spreading flame begins with the original messianic promise to Abram:"All nations on earth will be blessed through you" (Gen. 18:18).Centuries later David envisioned global outreach and universal response as he prayed:"All the nations You have made will come and worship You, O Lord" (Ps. 86:9).God through Isaiah, the prophet, pleaded with the people:"Turn to Me and be saved, all you ends of the earth; for I am God, and there is noother" (Isa. 45:22).Such a plea shows that the gospel was intended for Gentiles as well as Jews.Isaiah promised:"The Lord will lay bare His holy arm in the sight of all the nations, and all theends of the earth will see the salvation of our God" (Isa. 52:10)."As a garden causes seeds to grow, so the sovereign Lord will make righteousnessand praise spring up before all nations" (Isa. 61:11).Isaiah predicted that God would give His servant not only as a covenant to the people butalso as a light to the nations (Isa. 42:6), and that all flesh would see the glory of the Lord(Isa. 40:5).

203Prophet Joel foretold that, when the last days would be ushered in, the Spirit would bepoured out on all flesh (Joel 2:28). And this prophecy was fulfilled, in part, on the day ofPentecost. In part, because it has not been fully realized as there are still peoples on whom God'sSpirit has not been poured out.Jesus spoke of the same promise as He stated in parabolic terms:"He told them another parable: 'The kingdom of heaven is like a mustard seed,which a man took and planted in his field. Though it is the smallest of all yourseeds, yet when it grows, it is the largest of garden plants and becomes a tree,so that the birds of the air come and perch in its branches’" (Mt. 13:31-32).Abraham's blessing will be fulfilled in Jesus' commission:"Then I saw another angel flying in mid-air, and he had the eternal gospel to proclaimto those who live on the earth, every nation, tribe, language, and people."(Rev. 14:6)What God has commissioned His people to do, He will supply the resources to completeWHY THE DELAY?Since Christ has not returned, is it reasonable to assume that it is, in part at least, becausethe supreme task entrusted to the church has not been completed? Is the Lord delaying Hiscoming until His church obeys His last command?The apostle Peter says that Christ is patiently waiting for all of us to come torepentance:"The Lord is not slow in keeping His promise, as some understand slowness. Heis patient with you, not wanting anyone to perish, but everyone to come torepentance" (II Pet. 3:9).In Jesus' words,"And this is the will of Him who sent Me, that I shall lose none of all that He hasgiven Me, but raise them up at the last day" (Jn. 6:39).Christ will not return until every one of His elect is brought safely into grace. He haspurchased with His blood "people for God from every tribe and language and people andnation" (Rev. 5:9).

204That the gospel must continue to be proclaimed to the Jews until Christ returns is impliedin Jesus' words to His disciples:"I tell you the truth, you will not finish going through the cities of Israel beforethe Son of Man comes" (Mt. 10:23).The missionary explorer, David Livingstone, lived and died believing the words nowinscribed on his grave in Westminster Abby:"I have other sheep that are not of this fold; them also I must bring in" (Jn. 10:16).Somehow God has tied Jesus' return to the fulfillment of the Great Commission. In the socalledOlivet discourse, Jesus taught that the gospel must be preached to all the nations beforethe Parousia will occur:"And this gospel of the kingdom will be preached in the whole world as a testimonyto all nations, and then the end will come" (Mt. 24:14; Mk. 13:10).What did Jesus mean by the gospel having to be preached to "all nations." Since in theGreek the word "nations" is preceded by a definite article (pasin tois ethnesin), the phrase couldbe translated "to all the nations." Jesus does not mean that every last person on earth must beconverted before the Parousia, since it is clear from the rest of Scripture that this will never takeplace. Neither does Jesus mean that every individual on earth must hear the gospel before Hecomes again. What He does mean is that the gospel must be preached throughout the world as atestimony (eis martyrion) to all the nations."A testimony to all nations" in all probability means that the gospel will be to all nations awitness which calls for a decision. The gospel must become a force to be reckoned with by thenations of the world. It is not implied that every member of every nation will hear the gospel, butrather that the gospel will become so much a part of the life of every nation that it cannot beignored. While it is the purpose of the gospel to arouse faith, if it is rejected, it will testify againstthose who reject it. The preaching of the gospel to every nation, therefore, will emphasize theresponsibility of every nation to respond to the Good News of the gospel of Jesus Christ.How can we tell whether the gospel has become a testimony to a nation? How manymembers of a nation must be evangelized before we can say that the gospel is a testimony to thatnation?

205The Bible is not clear. In the final analysis only God knows when this sign will have beencompletely fulfilled. The fact that the gospel is being preached throughout the world is a sign thatChrist has come and that He is coming again. Since missions will continue to be a characteristic ofthis age until the Parousia, the gospel must be faithfully and aggressively translated in more andmore languages so that it can be preached to every people group.Peter, like Jesus, says that we as human beings can actually "speed Christ's coming":"Since everything will be destroyed in this way, what kind of people ought you tobe? You ought to live holy and godly lives as you look forward to the day of Godand speed its coming" (II Pet. 3:11-12).These verses (Mt. 24:14 and II Pet. 3:11-12) seem to imply that the time of Christ'sreturn is not so inflexibly fixed that the church cannot hasten it on by more rapid worldwideevangelism. The staggering thought is that each believer can do something to speed the Lord'sreturn. By implication, we are either speeding it on or hindering it.These verses motivated A. B. Simpson to found a missionary society (the Christian andMissionary Alliance) that would emphasize pioneer work so that unreached peoples would bereached with the gospel of the kingdom. By so doing Simpson believed that he could have a partin "bringing back the King."Writing in The Alliance Weekly (a bimonthly magazine of the Christian and MissionaryAlliance), the medical missionary R. A. Jaffrey echoed A. B. Simpson's sentiments:"I am convinced that the one thing of first importance for which the Lord is waitingbefore he can return is the preaching of the gospel to every nation of the worldas a witness. This must be done in order to bring back the King." (Emphasis added)Does this make Christ's return dependent on man's effort rather than on God's sovereigngrace? The answer is that God in His sovereign wisdom has always made use of people andearthly means in accomplishing His purpose. Otherwise, why pray? God does not necessarilyconsider time arbitrarily as we do, in terms of day, months and years. Rather He sees time fromthe perspective of conditions and developments which are related to the fulfillment of the plans Hehas in mind.God foresaw the disobedience of the church in failing to fulfill His Great Commission andthe apparent delay of His Son's Second Coming does not invalidate His promise. His promise wasgiven with that previous knowledge.

206CONTINGENCYthings.It seems that God in His sovereign wisdom has made His advent contingent on threeIn the book of Revelation John states:The Readiness of the Church"Let us rejoice and be glad and give Him glory!For the wedding of the Lamb has come,And His bride has made herself ready" (Rev. 19:7).Similarly Peter told fellow believers:"So then, dear friends, since you are looking forward to this [that is, the SecondComing], make every effort to be found spotless, blameless and at peace withHim" (II Pet. 3:14).In his first epistle John makes the statement:"Dear friends, now we are children of God, and what we will be has not yet beenmade known. But we know that when He appears, we shall be like Him, for weshall see Him as He is. Everyone who has this hope in him purifies himself, justas He is pure" (I Jn. 3:2-3).It is the activity of the bride herself—the church—that is in view, not the activity of God.There is something that the bride (believers) must do in anticipation of the Bridegroom's (Christ's)return. Here we see that there is to be a purging, a purifying of the church before Christ returns.The Completeness of the ChurchBefore Christ will return the church must be complete, for Christ will not be united to anincomplete bride:"You are worthy to take the scroll and to open its seals, because You were slain,and with Your blood You purchased men for God from every tribe and languageand people and nation" (Rev. 5:9)."After this I looked and there before me was a great multitude that no one couldcount, from every nation, tribe, people and language, standing before the throneand in front of the Lamb" (Rev. 7:9).

207The Holy Spirit was given the task of finding the bride for Christ. When our Lord's earthlyministry came to its close, he reported to His Father:"I have finished the work You gave Me to do" (Jn. 5:36).On the fulfillment of His task the Holy Spirit will give a similar report, but as yet Hecannot do so, for He awaits the church's full cooperation and obedience.The Church Must Finish Her TaskEven though church historian K. S. Latourette claims that today Christianity is morewidely distributed, more deeply planted, more closely united, and exerting a wider and more vitalinfluence than ever before in history, yet since our Lord has not yet returned, the implication isclear that the task has not been completed.The last stone has yet to be laid in the heavenly building as Jesus Himself is building Hischurch. The last person has yet to be reached with the Good News.What a powerful incentive for intense and earnest missionary endeavor. It was so forHudson Taylor who testified:"If the Lord is coming soon, is it not a very practical motive for greater missionaryeffort? I know of no other that has been so stimulating?"The task is clear! The mission must be forwarded. The goal of reaching every peoplegroup must be realized.Prophetic hope—our "blessed hope"—has gripped the church before and during everyspiritual awakening. And it is such hope that invigorates God's people to encounter dangers,endure hardships, and surmount innumerable difficulties in order to accomplish God's task ofreaching the lost with the Good News. This is why missionary Adoniram Judson, imprisoned in acell in Burma, could testify:"The prospects are as bright as the promises of God."

208Annie Johnson Flint wrote,"We wait for the Lord, our Beloved,Our Comforter, Master and Friend,The substance of all that we hope for,Beginning of faith and its end;We watch for our Savior and Bridegroom,Who loved us and made us His own;For Him we are looking and longing:For Jesus and Jesus alone."

209CHAPTER 22 THE INTERVAL: HOW ARE WE TO LIVE IN THE MEANTIME?

210What are Christians to do in the interval between Christ's First and Second Coming?Many have become gun-shy from past prophetic speculations and annoyed, and even angry, atthe escapism of some who stand gazing into heaven occupied with His coming instead of"occupying until He comes."These prophetic speculations have usually coincided with economic crisis, internationalbad news or prophetic schematics based on mathematic precision stemming from the founding ofthe State of Israel in 1948 (witness the surge in the 1960s, the two big surges in the 1970s and1980s). The result has been an over-reaction that has led many Christians to having virtuallyjettisoned this whole doctrine of eschatology. This, of course, is throwing the baby out with thebathwater. What should our response be?Almost 2000 years ago, Peter the apostle said,"The end of all things is near" (I Pet. 4:7).Paul said,"The Lord is near" (Phil. 4:5).Similarly James said,"The Lord's coming is near" (Jas. 5:8).John put it,"Dear children, this is the last hour" (I Jn. 2:18).And we hear the risen Christ in the book of Revelation saying,"Behold, I am coming soon!" (Rev. 22:7).Are all these believers, and even Christ Himself, mistaken? No! From God's point of view,the end has always been near. Mankind has always been a mere heartbeat away from either deathor the Lord's return. And now we are nearer still!By "all things" then, Peter is probably referring to two things: death and Jesus' return.The scattered believers (I Pet. 1:1) whom Peter was addressing were undergoing persecution andthus understood in a very real way the possibility of facing death every moment of their lives.They were also told that their Lord and Master may come at any moment thereby bringing to anend this age of grace. And thus Peter implies that we are to live every day as if it were the last dayof our lives. In fact, the early church had a saying that reminded them of this which stated:

211"Live as though Christ died yesterday, rose again today, and is coming back tomorrow!"Peter then uses the word "therefore," as a way of saying, "Because of this [that is, thesoon return of Christ], God expects you to do certain things." He mentions four specific things:prayer, love, hospitality, and spiritual gifts.PrayerThe first thing Peter calls his people to is prayer. He told his readers to be "clear-mindedand self-controlled" so they could "pray" (I Pet. 4:7). Kenneth Wuest in his translation rendersthis: "Be calm and collected in spirit with a view to giving yourselves to prayer." Peter is tellingthese fellow believers to preserve their sanity and not lose their mental and moral balance in viewof the nearness of the end times.As they evaluate things in the light of eternity they will realize that instead of giving in toexcessive frivolity or fear, they can live in calmness of spirit as they regularly approach the Lord inprayer. Prayer is a powerful antidote to a mind that is crowded with fears, anxiety and tension.While they need to keep alert and be aware of conditions in their world, they do not need to bethrown off-balance or give way to panic.LoveThen Peter mentions the second thing his fellow believers are called to in light of possibledeath or impending return of their Lord:"Above all, love each other deeply, because love covers over a multitude of sins."(I Pet. 4:8)Notice, Peter begins his statement with the phrase "above all." That is, "of firstimportance." Love is to take priority over everything else since it "covers over a multitude ofsins." Instead of publicizing the sins of others, love does not easily see the sins of others, andwhen it does, it forgives and forgets.The word "fervency" comes from a Greek word (ektenes) which means "stretching out asa runner stretches out." The picture is that of a runner who stretches out with every fibre of hisbeing in an effort to break the tape before his opponents do as he nears the end of the race.Similarly, as believers we are to stretch ourselves out in love for one another, extending ourselvesto the maximum in meeting each other's needs, in ministering to each other.HospitalityThe third thing Peter calls these believers to is hospitality:

212"Offer hospitality to one another without grumbling" (I Pet. 4:9).The Greek word for "hospitable" (philxenoi) means "be friendly to strangers." Not onlyare we called to love our fellow Christians whom we know, but we are to be friendly to people wedo not know, to the point of looking out for their needs whatever they may be, even to the pointof entertaining them in our homes and feeding them when necessary.History gives evidence that these early believers practiced hospitality in their missionaryoutreach. As God's servants left their homes to spread the gospel in distant places they found thepagan world hostile and the inns (hotels and motels) exorbitant in price. If it had not been forChristians who were hospitable, these messengers would have been greatly limited in theiroutreach.Spiritual GiftsThe fourth and last of the "things" Peter calls these believers to in light of their possibledeath or impending return of their Lord, is a call to exercise spiritual gifts:"Each one should use whatever gift he has received to serve others, faithfullyadministering God's grace in its various forms. If anyone speaks, he should doit as one speaking the very words of God. If anyone serves, he should do it withthe strength God provides, so that in all things God may be praised throughJesus Christ. To Him be the glory and the power for ever and ever. Amen."(I Pet. 4:10-11)In this passage ("each"—v. 10), as in other passages (Eph. 4:7; Rom. 12:6), we find thatevery Christian has been given at least one spiritual gift. Also spiritual gifts here arecategorized into two primary functions: speaking gifts and serving gifts. Speaking gifts wouldbe gifts such as preaching, teaching, prophecy, evangelism, exhortation, etc. while serving giftswould be gifts which minister to human need on the physical level such as hospitality,administration, helps, mercy, etc. (v. 11). Peter also points out that the purpose of spiritual giftsis not to bring self-glorification, but they are to be used to praise God so that He, and He alone,receives the glory and the power of which He is worthy (v. 11). When he does this he will oneday hear his Master say, "Well done, you good and faithful servant."As Christians, according to Peter, we are to think clearly, pray earnestly, show love andhospitality, and fervently and faithfully serve God.

213SERVICE/WORKThis theme of service is emphasized several times in reference to Christ's Second Coming.In the gospel of Luke we have an account of Jesus telling the people what has become known as"The Parable of the Ten Minas":"While they were listening to this, He went on to tell them a parable, because Hewas near Jerusalem and the people thought that the kingdom of God was going toappear at once. He said: 'A man of noble birth went to a distant country to havehimself appointed king and then to return. So he called ten of his servants andgave them ten minas. 'Put this money to work,' he said, 'until I come back.''But his subjects hated him and sent a delegation after Him to say, 'We don't wantthis man to be our king.''He was made king, however, and returned home. Then he sent for the servants towhom he had given the money, in order to find out what they had gained with it.'The first one came and said, 'Sir, your mina has earned ten more.''Well done, my good servant!' his master replied. 'Because you have been trustworthyin a very small matter, take charge of ten cities.''The second came and said, 'Sir, your mina has earned five more.''His master answered, 'You take charge of five cities.''Then another servant came and said, 'Sir, here is your mina; I have kept it laidaway in a piece of cloth. I was afraid of you, because you are a hard man. Youtake out what you did not put in and reap what you did not sow.''His master replied, 'I will judge you by your own words, you wicked servant!You knew, did you, that I am a hard man, taking what I did not put in, and reapingwhat I did not sow? Why then didn't you put my money on deposit, so that when Icame back, I could have collected it with interest?''Then he said to those standing by, 'Take this mina away from him and give it to theone who has ten minas.''Sir,' they said, 'he already has ten!'

214'He replied, 'I tell you that to everyone who has, more will be given, but as forthe one who has nothing, even what he has will be taken away. But thoseenemies of mine who did not want me to be king over them—bring them here andkill them in front of me'" (Lk. 19:11-27).A "mina" in those days was about a hundred day's wages. The owner gave his slaves ten ofthose coins as he instructed them to "invest" while he was away.It was the owner's desire that his servants do business by investing what he gave them sothey could earn interest for him on that investment until he returned. But they failed to do as Hehad commanded.When the owner returned, he immediately asked what they had done with their money.Only two had followed the owner's instructions. The first one had multiplied his investmenttenfold while the second one had multiplied his investment fivefold. The owner was pleased withtheir investments. The rest had failed to invest during his absence and thus suffered theconsequences.Since the owner was Jesus we see that during His absence He expects His followers tolive responsibly: work diligently, plan wisely, think realistically, and invest carefully but boldly.Historically too often Christians have rationalized laziness because of the belief in the soonreturn of Christ. Such spiritual sounding phrases as "walking by faith" or "trusting the Lord" havebeen used in justifying lack of discipline and diligence. In fact, Paul specifically addressed thistendency which had become a full blown problem among the believers at Thessalonica:"In the name of the Lord Jesus Christ, we command you, brothers, to keep awayfrom every brother who is idle and does not live according to the teaching youreceived from us. For you yourselves know how you ought to follow our example.We were not idle when we were with you, nor did we eat anyone's food withoutpaying for it. On the contrary, we worked night and day, laboring and toilingso that we would not be a burden to any of you. We did this not because we donot have the right to such help, but in order to make ourselves a model for you tofollow. For even when we were with you, we gave you this rule: "If a man willnot work, he shall not eat" (II Thess. 3:6-12).Only those who are capable and willing to work have a right to work. The imminent returnof Christ is no excuse for not working. In fact, it is no more an excuse than not eating would be.Neither one makes any sense since we do not know exactly when He will return. Rather we havebeen called to live responsibly by working hard and investing carefully and boldly in the work ofGod's kingdom.

215STEADFASTNESSThe Bible is clear that one of the reasons why God told us of His future plans is that whenwe know things will work out--"according to His plan and purpose" (Rom. 8:28b)--we will beable to stand firm when troubles come:"But we ought always to thank God for you, brothers loved by the Lord, becausefrom the beginning God chose you to be saved through the sanctifying work ofthe Spirit and through belief in the truth. He called you to this through our gospel,that you might share in the glory of our Lord Jesus Christ. So then, brothers,stand firm and hold to the teachings we passed on to you, whether by word ofmouth or by letter" (II Thess. 2:13-15).This injunction follows Paul's lengthy discussion of the coming victory of Christ when Hereturns to this earth (II Thess. 2:1-12).PURITYPurity is another aspect of preparing for Christ's Parousia. Paul put it:"For the grace of God that brings salvation has appeared to all men. It teaches usto say 'No' to ungodliness and worldly passions, and to live self-controlled,upright and godly lives in this present age, while we wait for the blessedhope—the glorious appearing of our great God and Savior, Jesus Christ, whogave Himself for us to redeem us from all wickedness and to purify forHimself a people that are His very own, eager to do what is good" (Titus 2:11-14).An emphasis on the Second Coming of Christ and a godly life go hand in hand. Personalpurity is essential in preparing for the coming of the Lord since Jesus says He will present to Godthe Father "a radiant church, without stain or wrinkle or any other blemish, but holy andblameless" (Eph. 5:27).John gave the same emphasis as Paul in speaking of the Lord's return:"How great is the love the Father has lavished on us, that we should be calledchildren of God! And that is what we are! The reason the world does not knowus is that it did not know Him. Dear friends, now we are children of God, andwhat we will be has not yet been made known. But we know that when Heappears, we shall be like Him, for we shall see Him as He is. Everyone whohas this hope in Him purifies himself, just as he is pure" (I Jn. 3:1-3).

216The prospect, the hope, of what we will become has a purifying effect on believers. Thecontinual reminder that Jesus is coming back soon has a way of arresting our attention from thethings of this life, from getting bogged down in the dirt and mire of this dark and evil world andchanges our focus to our eternal prospect. This reminds us to judge ourselves so we will not bejudged and thus have a "clear conscience" (I Pet. 3:16) or "good conscience and a sincere faith"(I Tim. 1:5,19).WORSHIPPaul makes a reference to the Second Coming of Christ in his teaching on the observanceof the Lord's Supper:"For I received from the Lord what I also passed on to you: The Lord Jesus, onthe night He was betrayed, took bread, and when He had given thanks, He brokeit and said, 'This is My body, which is for you; do this in remembrance of Me.' Inthe same way, after supper He took the cup, saying, 'This cup is the new covenantin My blood; do this, whenever you drink it, in remembrance of Me.' For wheneveryou eat this bread and drink this cup, you proclaim the Lord's death until Hecomes" (I Cor. 11:23-26).At the Passover Feast the Jew was encouraged to look forward in hope as he waited inanticipation for the messianic age when Messiah would return and free His people. This would bethe time when God's purposes for Israel would be fulfilled. An extra place would be set at thetable represented by an empty chair to show their anticipation and expectation of the coming ofElijah, the forerunner of the Messiah.In the passage above we see that at the Communion Table Christians are encouraged tolook forward as well. Paul makes the point that we as believers are to participate in worship"until He comes" (I Cor. 11:26). Thus every time that we worship and gather around the Lord'sTable we are reminding ourselves of Christ's Second Coming and testifying to that reality to theoutside world. Every meal that we as Christians eat at His Table is another reminder that Hiscoming is nearer.Communion is an expression of hope as we commit ourselves to the future with Christ,confident of what He will do with us in the days that lie ahead. Communion is an affirmation ofthe church's faith in the Second Advent of our Lord: her "blessed hope—the glorious appearingof her great God and Savior, Jesus Christ" (Titus 2:13).In Matthew's account of Jesus' celebration of the Passover Meal, Jesus had said to Hisdisciples:

217"While they were eating, Jesus took bread, gave thanks and broke it, and gave itto His disciples, saying 'Take and eat; this is My body.' Then He took the cup,gave thanks and offered it to them, saying, 'Drink from it, all of you. This is Myblood of the covenant, which is poured out for many for the forgiveness of sins.I tell you, I will not drink of this fruit of the vine from now on until that daywhen I drink it anew with you in My Father's kingdom" (Mt. 26:25-29).With the assurance of Christ's living presence, the Christian community can rejoice thatthe reign of Christ has already begun. It can therefore look forward, full of confidence and hope,to the marriage feast of the Lamb where we shall share the heavenly fellowship meal with allbelievers of all ages."People will come from east and west and north and south, and will take their placesat the feast in the kingdom of God" (Lk. 13:29).It will be one table—the Lord's Table—to which all those who have entered into the newcovenant of grace will be an invited guest.This meal then, is a meal of recollection, thanksgiving, love, and fellowship as the churchlooks back at the sacrifice of the Cross in which Christ offered Himself as an atoning sacrifice onbehalf of a sinful and rebellious people. But this meal is also an anticipation of the eschatologicalmeal as the church looks to the future with confidence waiting the time when all believers of allages will enjoy the heavenly feast as they celebrate their riches in Christ around His Table.ALLEGIANCE TO THE CHURCH—THE CORPORATE BODY OF CHRISTThe existence of the church is a present sign of God's ultimate purpose in the future:"to bring all things in heaven and earth together under one Head, even Christ" (Eph.1:10).This purpose has already begun as Christ has "destroyed the barrier, the dividing wall ofhostility" between Jew and Gentile (Eph. 2:14) and "has made the two, one new man out of thetwo, thus making peace, and in this one body to reconcile both of them to God through thecross" (Eph. 2:14,16a). Paul obviously is not talking about individual Christians; he is talkingabout a corporate "body" of believers. To neglect this body, the church, is to deny God's intentionfor His people and actually place oneself outside and against God's redemptive purposes whichare all worked out in the context of His church.God has only one people—those redeemed by the blood of Christ. To belong to Christ, bydefinition, is to belong to His body, the church. To attempt to live in isolation of fellow believersis a complete distortion of the Christian faith which is corporate as well as personal.

218The previous section on worship with its emphasis on the Lord's Table shows us thecorporate nature of worship and thus the church. Communion, by definition, is something aperson cannot do in isolation. Paul put it:"Is not the cup of thanksgiving for which we give thanks a participation in theblood of Christ? And is not the bread we break a participation in the body ofChrist? Because there is one loaf, we, who are many, are one body, for we allpartake of the one loaf" (I Cor. 10:16-17).Because we belong to Christ "the one loaf" we are united to each other as members of"one body"—the church. Thus devotion to Christ means devotion to His church.WATCHFULNESSJesus points out that in light of the fact that no one knows when Christ will return, we allmust be ready at any time:"Heaven and earth will pass away, but My words will never pass away. 'No oneknows about that day or hour, not even the angels in heaven, nor the Son, butonly the Father. Be on guard! Be alert! You do not know when that time willcome. It's like a man going away: He leaves his house in charge of his servants,each with his assigned task, and tells the one at the door to keep watch. Thereforekeep watch because you do not know when the owner of the house will comeback—whether in the evening, or at midnight, or when the rooster crows, or atdawn. If he comes suddenly, do not let him find you sleeping. What I say toyou, I say to everyone: Watch!'" (Mk. 13:31-37).Maintaining balance is difficult to do. Either we tend to ignore Christ's imminence as wego about our everyday lives with little, if any, thought to His soon return, or we become sopreoccupied and obsessed with His coming that that truth is emphasized to such an extent thatother truths of the Christian faith are overlooked and lost.ANTICIPATIONThis last aspect of preparation for the soon return of Christ is closely related to theprevious one. They are only slightly different. The last days, as we have seen, begun with thesupreme event of history—the Coming of Jesus Christ. As one perceptive writer reasoned, "Allsubsequent history is but epilogue" as people are given the opportunity to respond to that GOODNEWS.

219One writer stated it:"Jesus fought His Waterloo at Calvary and won. We are now engaged in merely themopping-up exercises."Jesus is going to win His final victory because He has already won His decisive victory atCalvary. We wait to see all things put under His feet as we look toward His ultimate triumph.John Calvin stated:"From the time when Christ once appeared, there is nothing left for the faithful butwith suspended minds ever to look forward to his second coming. To watch forhis coming with a proper eagerness and a proper sense of urgency is indeed thewhole duty of Christians throughout the last times." 1"A proper eagerness and a proper sense of urgency" says Calvin, is to be evidencedin the lives of Jesus' followers as they "look forward to his second coming." 2While in the past it may have been appropriate to characterize many people as being "soheavenly minded they are no earthly good," in recent years such an indictment has been reversedto where now people are "so earthly minded that they are no heavenly good." Life on this earthhas so captured many believers that the prospect of a future life with God holds little, if any,attraction.A. W. Tozer, the twentieth century prophet, warned:"It should be noted that there is a vast difference between the doctrine of Christ'scoming and the hope of His coming. The first we may hold without feeling atrace of the second. Indeed there are multitudes of Christians today who hold thedoctrine of the second coming. What I have talked about here is that overwhelmingsense of anticipation that lifts the life onto a new plane and fills the heartwith rapturous optimism. This is what we today lack." 3Paul says that there is a special crown—the crown of righteousness—for those who yearnfor Christ's Parousia (II Tim. 4:8). The attitude Jesus' is looking for is that attitude that is truly"waiting for the blessed hope—the glorious appearing of our great God and Savior, Jesus Christ"(Titus 2:13).The book of Revelation is a book filled with confusing symbols and complicated pictures.It is a most dazzling scenario of future events ever written. Eye-dazzling colors and mindbogglinggrandeur fill its pages. The horrors and glories will one day become a visible pageant asbeasts and seals, scorpions and dragons, the religious and political Babylon, those who are

220marked with the number 666, Gog and Magog, earthquakes and falling stars, Antichrist, the FalseProphet and Satan, The New Jerusalem, The New Heaven and Earth, the River of Life and JesusChrist Himself on His throne will all one day appear on the scene of human history as it is broughtto its climactic ending when every knee shall bow and every tongue confess that "Jesus is Lord."The message of prophecy is clear:"Jesus is Lord!" "Jesus is Victor!" "God Triumphs!"To the question, "Who is in control?" comes the triumphant reply:"For our Lord God Almighty reigns" (Rev. 19:6).God has not abandoned history to the powers of evil. God has not left mankind to fighther own battles. God has acted in history. At the center of history stands the cross of aslaughtered Lamb, the Lamb who has conquered by His love, and who says to mankind even now:"Do not be afraid. I am the First and the Last. I am the Living One; I was dead,and behold I am alive for ever and ever! And I hold the keys of death and Hades."(Rev. 1:17)This reigning Lord promises His followers that He is "coming soon" (Rev. 22:7,12,20)and that He will usher in "a new heaven and a new earth" in which He and His loved ones will liveforever. To such a promise and prospect the only fitting response is:"Amen [So be it]. Come, Lord Jesus!" (Rev. 22:20).

2211954, 7.NOTESPREFACE1Emil Brunner, Eternal Hope, trans. Harold Knight (Philadelphia: Westminster Press,INTRODUCTION1U. S. World & News Report (December 19, 1994).CHAPTER 21George Muller, The Autobiography of George Muller (Whitaker House, 1984), 31.2Stephen Travis, The Jesus Hope (Word Books, 1974), 75.CHAPTER 31Hal Lindsay, The Late Great Planet Earth (Zondervan, 1970), ii.2Charles Hodge, Systematic Theology, III (Henrickson, 1999), 790.3Ibid.4Anthony A. Hoekema, The Bible and the Future (Eerdmans, 1984),133.5Joel B. Green, His (July/August, 1985), 32.6Ibid.7Ibid.8Ibid.9Ibid., 34.10Ibid.11Ibid.

22212R. Douglas Stuart, Bible Reading for All Its Worth (Zondervan, 2003).13Green, HIS, 35.14Ibid.15Ibid.16Ibid.18Ibid., 391.19Gilbert Bilezikian, Christianity 101 (Zondervan, 1993), 254-255.1Bilezikian, Christianity 101, 250-252.2Ibid.3Ibid., 255-257CHAPTER 8CHAPTER 91Lindsey, The Late Great Planet Earth (Zondervan, 1970), 95.2Ladd, The Blessed Hope (Eerdmans, 1956), 95.3Ibid.4Ibid.5Ibid.6Ibid.7Ibid.

223CHAPTER 101Robert Ligtner, "When does the Bible say Armageddon will be?" (Spring, 1991), 3.CHAPTER 121G. F. Moore, Judaism in the First Centuries of the Christian Era, 2:313f.CHAPTER 141G. C. Berkouwer, The Return of Christ (Eerdmans, 1972), 302.2Ibid.CHAPTER 151George Ladd, The Blessed Hope, 19-60.2Ibid.3Ibid.4Ibid., 79.5Ibid., 80.6Ibid.7Ibid., 81.8Ibid., 889Ibid., 106.10Ibid., 109.11Ibid., 110.12Ibid.

22450.13Ibid., 110-111.14Ibid., 112.15Ibid., 113.16A. C. Gaebelein, The Gospel of Matthew, Vol. II(Gospel Publishing House, 2007), 217.17E. Schuyler English, Rethinking the Rapture (Southern Bible Book House, 1954), 49-18Ladd, The Blessed Hope, 116.19Ibid.20Ibid., 118.CHAPTER 161Logsdon, Is U.S.A. in Prophecy? (Zondervan, 1968), Preface.2Ibid.3Ibid.4Ibid., 8.5Ibid., 9.6Ibid., 15-16.7Ibid., 31.8Ibid.9Ibid., 41.10Ibid., 48.11Ibid., 41.

22512Ibid., 25.13Ibid., 26.14Ibid.15Ibid., 32.16Ibid., 37.17Ibid., 33.18Ibid., 42.19Vance Havner, The Vance Havner Quotebook (Baker Book House, 1986), n. p.20Logsdon, Is U.S.A. in Prophecy? 46.21Ibid.CHAPTER 191Samuel L. Hoyt, "The Negative Aspects of the Christian's Judgment," BibliothecaSacra (Journal of Dallas Theological Seminary), 137:129-130 (April-June, 1980), 131.CHAPTER 201C. S. Lewis, The Great Divorce (MacMillan, 1959), n. p.CHAPTER 211“The Return of Our Lord And Worldwide Evangelism” sermon index.NEThttp://www.sermonindex.net/modules/articles/index.php?view=article&aid=20317 (12/29.2010),Page 1 of 2.2“UBF Bonn – Universitat Bibel Freundschaft Bonn – Gemeinde in Bonn”http://www.bonnubf.org/2010/06/enlarge-the=place-of-your-tent-isaish-542 (12/29/2010), Page 1of 6.

2263“A World to win” Frontline Fellowship http://www.frontline.org.za/articles/worldtowin.htm (12/29/2010), Page 4 of 4.CHAPTER 221John Calvin, Commentary on I Peter cited in “1 Peter 4:6 For it is with this end in viewthat” Biblos http://www.biblebrowser.com/1 peter/4-6.htm (12/29/2010), Page 3 of 16.2Ibid.3A. W. Tozer, An Anthology (Camp Hill, PA: Christian Publications, 1984), 23.

227BIBLIOGRAPHY“A World to win” Frontline Fellowship http://www.frontline.org.za/articles/world towin.htm12/29/2010.Berkouwer, G. C. The Return of Christ. Eerdmans, 1972.Bibliotheca Sacra, Journal of Dallas Theological Seminary. 137:129-130. April-June, 1980.Bilezikian, Gilbert. Christianity 101. Grand Rapids: Zondervan Publishing Company, 1993.Brunner, Emil. Eternal Hope, trans. Harold Knight. Westminster Press, 1954.Calvin, Commentary on I Peter cited in “1 Peter 4:6 For it is with this end in view that” Bibloshttp://www.biblebrowser.com/1 peter/4-6.htm 12/29/2010.English, E. Schuyler. Rethinking the Rapture. Southern Bible Book House, 1954.Gaebelein, A. E. The Gospel of Matthew, Vol. II. Gospel Publishing House, 2007.Green, Joel B. His. July/August, 1985.Havner, Vance. The Vance Havner Quotebook. Baker Book House, 1986.Hodge, Charles. Systematic Theology, III. Henrickson, 1999.Hoekema, Anthony A. The Bible and the Future. Eerdmans, 1984.Ladd, George. TheBlessed Hope. Eerdmans, 1956.Lewis, C. S. The Great Divorce. MacMillan, 1959.Ligtner, Robert. "When does the Bible say Armageddon will be?" Spring, 1991.Lindsay, Hal. The Late Great Planet Earth. Zondervan, 1970.Logsdon, Franklin. Is U.S.A. in Prophecy? Zondervan, 196Moore, G. F. Judaism in the First Centuries of the Christian Era, 2:313f.Muller, George. The Autobiography of George Muller. Whitaker House, 198“The Return Of Our Lord And Worldwide Evangelism” sermon index.NEThttp://www.sermonindex.net/modules/articles/index.php?view=article&aid=2031712/29.2010.Stuart, R. Douglas. Bible Reading for All Its Worth. Zondervan, 2003.Tozer, A. W. An Anthology. Christian Publications, 1984.Travis, Stephen. The Jesus Hope. Word Books, 1974.“UBF Bonn – Universitat Bibel Freundschaft Bonn – Gemeinde in Bonn”http://www.bonnubf.org/2010/06/enlarge-the=place-of-your-tent-isaish-542 12/29/2010.U. S. World & News Report. December 19, 1994.

Recommended Reading228Barker, Kenneth; Burdick, Stek, et. al. “The Time between the Testaments” NIV Study Bible.1973, 1978, 1984 by International Bible Society, Zondervan, Grand Rapids, MI.Fee, Gordon D. and Douglas Stewart “The Gospels: One Story, Many Dimensions.” How toRead the Bible for All Its Worth. second edition, 1993; Zondervan, Grand Rapids, MI.Gaebelein, Frank E., Gen. Ed. “The Apocrypha and Pseudepigrapha.” The Expositor’s BibleCommentary, Volume 1. 1979; Zondervan, Grand Rapids, MI.LaSor, William S. The Dead Sea Scrolls and the New Testament. Grand Rapids: Eerdmans, 1972.Marshall, I. Howard; Millard, Packer “Pseudepigrapha” New Bible Dictionary. third edition,1996; Intervarsity, Downers Grove, IL.Richards, Lawrence O. “Apocrypha” Richards Complete Bible Dictionary. 2002; World BiblePublishers, Iowa Falls, IO.__________________. “Ezra” Richards’ Complete Bible Handbook. 1987; Word, Inc., Dallas,TX.