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BIBLICAL PROPHECY Are You Tired and Fedup With Sensational Prophetic Guesswork? Then Turn To A Book That Will Show You What The Bible Teaches Lars Wilhelmsson

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

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

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PREFACE

Cartoonists have had a heyday portraying prophecy with an eccentric man with ungroomed hair, a wild look in his eyes, weird clothing barely covering his bony body, carrying a sign that reads "THE END IS COMING!"

Since the days of Amos when the prophet zealously and faithfully thundered, "PREPARE TO MEET YOUR GOD!" we now have scientists, philosophers, educators, and politicians who have become self-appointed messengers of doom and gloom as they have been shocked by the horrific pace of change that is taking place as "Future Shock" has arrived.

Thus in recent years there has been a revival of interest in prophecy as millions of people around the world are caught up in a desperate attempt to know the future. LACK OF HOPE

Why? Because life in the twentieth century ended with little real hope or sense of permanent worth. As we have entered the third millennium it is evident that our age is one of haunting doubt about the past and about the eternal. The barren hope that remains is tainted with atheism, agnosticism, secular materialism (scientism), and occultism.

Emil Brunner in his book Eternal Hope stated categorically:

"What oxygen is for the lungs, such is hope for the meaning of human life. Take oxygen away and death occurs through suffocation, take hope away and humanity is constricted through lack of breath; despair supervenes, spelling the paralysis of

intellectual and spiritual powers by a feeling of the senselessness and purpose- lessness of existence. As the fate of the human organism is dependent on the supply of oxygen, so the fate of humanity is dependent on its supply of hope."1

The signs are found everywhere to indicate that Western humanity has entered a time when it is feeling an acute and distressing need of breath through the disappearance of hope. Contemporary literature and philosophy provide obvious examples of the lack of authentic hope. Modern civilization has reached a critical stage and modern science, modern philosophy, and modern theology has failed to kindle real hope.

Violence and anarchy have devastated "The American Dream." This dream has been the last vestige of hope for many in a world which hungers for stability in government and human relations, solidarity in purpose, and a sense of meaning and fulfillment in people's personal lives.

The attempts to bolster faltering spirits with brave words have had a hollow ring. The world has grown callous from a bombardment of commercialized claims which have left in their wake the hollow disillusionment of false hopes and unrealized fulfillment.

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People have become desperate, distraught, defiant, demanding, despondent. Cynicism, materialism, and "spirituality" have replaced biblical faith and devotion. The five thousand cults and the revival of the occult prove the interest in "spirituality" in U.S.A.

All too often the church of Jesus Christ has been caught up in the spirit and mood of the day. Like Job of old, there are believers wringing their hands and crying, "My days come to their end without hope."

"Hope springs eternal in the human breast," and man is still searching for that eternal reality which alone can satisfy. This is part of the reason why we see such a resurgence of interest in prophecy as it addresses the issue of eternal hope.

In the midst of a multitude of books on prophecy, especially the incredibly popular series Left Behind, with its particular prophetic viewpoint (not shared by most scholars, even evangelical scholars), it is important to come back to the foundations of biblical prophecy. As the title of this book asks, “Are you tired and fedup with Sensational Prophetic Guesswork?” It then prescribes the 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 of Scripture, but to approach it in a scholarly, sensible, balanced and thus meaningful way. We must leave it to the sect and cult leaders to make it mean what they want it to mean and to use such a doctrine as a scare tactic to frighten people into their particular style of belief and lifestyle. We, on the other hand, must modestly and humbly decipher the signs of the times in order to attempt to deter people from sin by warning of God's judgment, and by encouraging Christians who are undergoing trial to persevere.

It is further crucial that we see Christ's return not only as a doctrine, but as a personal and corporate hope—our "blessed hope." The logical response of such a hope is grateful worship and selfless service.

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INTRODUCTION

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As the new millennium approached there was increasing interest in End time events among the populace and the unleashing of the flood of doomsday prophecies, not only from Christians who already are convinced of Jesus' soon return, but also from those who are culturally and religiously far removed from Christian belief. The following statistics from December 19, 1994 issue 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 believe Jesus 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 percentage who 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. Of

those, 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%1

With the horrific evil of mass terrorism evidenced September 11, 2001 in which our

country suffered the greatest onslaught of deaths in its history apart from military wars, there may be the unleashing of mass terrorism in increasing numbers. On this day I was asked by a young woman, “Do you think this is the beginning of the end?” It may be. At least it will probably encourage others to commit similar acts since even the greatest military power in the world is vulnerable to such attacks. Such a monumental event in the history of our nation is likely to awaken in many the prospect of the end of the world

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THE LIBERAL DISDAIN FOR PROPHECY For the most part prophecy has, and continues to be, ignored and cynically referred to

only by the liberal faction of Christianity. Part of this attitude is understandable in light of the excessive interest (preoccupation and obsession) in Christ's return as fundamentalists, evangelicals, and Jehovah's Witnesses have made fools of themselves as they have stepped over each 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 try to figure out each detail of Christ's Second Coming like a crossword puzzle. These misguided individuals have persisted in trying to determine dates, predict events, and find significance in every headline. Others use their prophetic views as a club, assaulting everyone they encounter with their particular view and scorning those who see things differently.

False Prophecies

These 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 by

guessing 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 an intense belief in Christ's return. He was notorious for setting dates. Some of these dates were: March 21, 1842; March 21, 1843; August 12, 1844; between October 20 and 22 in 1844. Some of Miller's followers dressed in white robes and waited on 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 and founded a new denomination: the Seventh-Day Adventists--who now refer to Miller's failed predictions as "the Great Disappointment."

• Other popular dates set by cults, fundamentalists and evangelicals have been: July

7, 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

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Liberals have also shown a disdain for prophecy as a whole because they have taught that St. Paul erred in his understanding of prophecy and also because they find prophecy to be "too nebulous." Thus to them it has no practical consequences. Therefore one would be hard pressed to 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 whole of the Bible, especially the New Testament? UNSCRIPTURAL INTERPRETATIONS

Some 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 presence is a reality, it is distinct from His visible Second Coming. If His Second Coming is spiritual, then the 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 not descend 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 by Paul in I Thessalonians 4:14-17, take place until Christ returns. Therefore, the Second Coming cannot mean death.

Some believe that conversion is Christ's Second Coming. Jesus pointed out to Nicodemus that the regeneration of a sinner—being born again—is as the wind: "The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with 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 our Lord.

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 that the 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 after the Day of Pentecost when the Holy Spirit came in His fullness. But none of the events of I Thessalonians 4:14-17 occurred on the Day of Pentecost. On that momentous day there was no resurrection 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 come personally, bodily, and thus visibly. This coming will be more startling than the scenes of Pentecost, more momentous than the fall of Jerusalem (A.D. 70), more significant than any other great event we have witnessed so far in human history.

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OUR "BLESSED HOPE"

Orthodox Christianity has held that Christ Himself will return to this earth to judge the living ("quick") and the dead, and to reward His bride as she is united (married) to her Bridegroom for all eternity.

Church history is thus a testimony to the "blessed hope" of Christ's return (Titus 2:13) as reflected by Christians in their songs, creeds, and confessions. These creeds and confessions are affirmed 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 come to 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, the Augsburg Confession (which deals with it at length), and into the thirty-nine Articles of the Church of England, the fourth of which says,

"He ascended into heaven and there sitteth until He returns to judge all men at 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 simply

cannot escape it as it is found everywhere whether we turn to the hymns, the creeds, or the Bible itself. THE END-TIME PHENOMENA

With most people we see a phenomenal rise in the sale of crystals, crystal balls, ouija boards and fortune tarot cards, and the daily reading of the horoscope in the newspapers as people are curiously and desperately groping and attempting to peer into the future.

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Many secular as well as religious authorities write about the end time. The Chicago Tribune ran a front-page story about the end times in a Sunday edition. A New York Times book review began with the words, "some 50 million Americans share a belief that these are the last days." 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 the atom is. It is my belief when science reaches that stage, God will come down to

earth 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 genetic research which opens up a whole world of wonderful and monstrous possibilities. When will man go too far? Only God knows! But it seems, as we have entered the third millennium, that we are extremely close.

A KINGDOM NOT OF THIS WORLD

"I shall return!" Those were the historic words of General Douglas Mac Arthur as he evacuated the Philippine Islands during World War II. After challenging the people of those islands 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 a Kingdom 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).

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CHAPTER 1 THE PROMINENCE OF HIS COMING

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This promise of Jesus' coming is repeated over and over again in Scripture. One out of every 30 verses in the Bible mentions the subject of Christ's return or the end of time. The apostle Peter 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 PROMISES

This 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 the minor 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)

Undoubtedly it was of the Lord's return that Jacob spoke in his famous last words to his

sons:

"The scepter [which means "He to whom it belongs"] shall not depart from Judah until Shiloh comes, whom all people shall obey" (Gen. 49:10).

Numerous times throughout the Old Testament we read of "the last days," "the latter

times," 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.

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NEW TESTAMENT PROMISES

Although our Lord's Second Coming is seen in the Old Testament, it becomes clear only as 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 of

Jesus 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 the first 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 their belief in the Second Coming of Christ.

NAMES OR EXPRESSIONS

There are numerous expressions in the New Testament which refers to Christ's Second Coming:

• "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)

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• "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 heaven forever.

After Jesus was crucified and risen, and after 40 days had passed, and just before He ascended 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, when suddenly 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 been

taken from you into heaven, will come back in the same way you have seen Him go into heaven'" (Acts 1:10-11).

Jesus' message made such an impression on the minds and hearts of His followers that as

they wrote their gospels and epistles they referred to the assurance of Christ's imminent return with such a sense of expectation that they exhorted Christians to live as though Christ died yesterday, rose again today, and were coming to receive and reward His own tomorrow. HUMAN HISTORY

The church's expectation for the future then is very different from the world's. The Bible is clear about certain things concerning the future:

1. There will be an end. History is not merely cyclical as taught by the Greeks. It is not the 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 to the realm of man's spirit believe in a gradual moral and spiritual progress. Christianity, on the other hand, while it acknowledges progress, also teaches regress and knows that the end will be sudden.

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3. This sudden end will be a divine act. God will step into human history and bring it to

a close. Jesus Christ will return and take over. Thus while worldly hope centers on man's progress, Christian hope focuses on Christ's return. Thus the contrast is that between an endless evolution accomplished through the wisdom of man and a sudden intervention accomplished by the will of God.

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CHAPTER 2 THE PRACTICAL IMPLICATIONS OF HIS COMING

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MOTIVATION

The coming of Christ is our motivation for holy living and active service. As Christians we 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's house are many rooms; if it were not so, I would have told you. I am going to prepare a place for you. And if I go and prepare a place for you, I will come back and take you to be with Me that you also may be where I am. You know that way to 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. Now

there is in store for me the crown of righteousness which the Lord, the righteous Judge, will award to me on that day—and not only to me, but also to all who have

longed 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 to

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 blessed hope—

the glorious appearing of our great God and Savior, Jesus Christ who gave Himself for us to redeem us from all wickedness and to purify for Himself a people that are

his 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 made known. But we know that when He appears, we shall be like Him, for we shall see Him as He is. Everyone who has this hope in Him purifies himself just as he is pure."

(I Jn. 3:2-3)

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Death 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 those who liveaccording to the pattern we gave you. For as I have often told you before 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 their shame. Their mind is on earthly things. But our citizenship is in heaven and we eagerly await a Savior from there, the Lord Jesus Christ, who by power that enables Him to bring everything under His control, will transform our lowly bodies so 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 about anything, but in everything, by prayer and petition, with thanksgiving present your requests to God" (Phil. 4:5).

Increase in Love

"May the Lord make your love increase and overflow for each other and for everyone else, just as ours does for you. May He strengthen your hearts so that you will be blameless and holy in the presence of our God and Father when our 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 be confident 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 for the land to yield its valuable crop and how patient he is for the autumn and spring rains. You too, be patient and stand firm, because the Lord's coming is near.

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Don't grumble against each other, brothers, or you will be judged. The Judge is standing 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 consider blessed those who have persevered. You have heard of Job's perseverance and have seen what the Lord finally brought about. The Lord is full of compassion and

mercy" (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 nations of the earth will mourn. They will see the Son of Man coming on the clouds of the sky with power and great glory. And He will send his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of the heavens to the other. Now learn this lesson from the fig tree: As soon as its twigs get

tender and its leaves come out, you know that summer is near. Even so, when you see all these things, you know that it is near, right at the door. I tell you the truth, this generation will certainly not pass away until all these things have happened. 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 the Son, but only the Father. As it was in the days of Noah, so it will be at the coming of the Son of Man. For in the days before the flood, people were eating and drinking, 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 took

them 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 not know on what day the Lord will come. But understand this: If the owner of the house had known at what time of night the thief was coming he would have kept watch and would not have let his house be broken into. So you also must be ready

because 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 the

servants in his household to give them their food at the proper time? It will be good for 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 wicked and says to himself, 'My master is staying away a long time, and then he begins to beat his fellow servants and to eat and drink with drunkards. The master of that servant

will come to pieces and assign him a place with the hypocrites where there will be weeping 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).

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OTHER MOTIVATING FACTORS The following are other prophecies of His coming that Jesus and the apostles used as a motive to 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.

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• To the hope of a rich reward: Mt. 19:2,28. • To assure the disciples of a time of rejoicing: II Cor. 1:14; Phil 2:16; I Thess. 2:19.

Such are some of the uses made of this doctrine of the Second Coming of Christ in the

New Testament.

EFFECT OF BELIEF IN THE SECOND ADVENT Effect on Soul-Winning

George Muller, the great man of faith who established orphanages in England, testified that the effect the Second Advent produced in Him was significant: "From my inmost soul I was stirred up to feel compassion for perishing sinners and

for the slumbering world lying around us in the wicked one. Ought I not to do what I can to win souls for the sleeping church. I determined to go from place to place to

preach the gospel, and arouse the church to look and wait for the second advent of our Lord from heaven. For fifty-one years my heart had been true to these two points."

D. L. Moody, an American evangelist through whom it has been estimated that one million people came to Christ, was a firm believer in Christ's imminent return and testified to its effect on his life:

"I have felt like working three times as hard since I came to understand that my Lord is coming again. I look upon this world as a wrecked vessel. God has

given me a lifeboat, and said to me, 'Moody, save all you can.'. . . This world is getting darker and darker; its ruin is coming nearer and nearer. If you have any

friends on this wreck unsaved, you had better lose no time in getting them off." Effect on Hope and Preaching

Wilbur Chapman, the famous American evangelist, wrote: "The truth of our Lord's premillennial return has worked out in my life in a very

practical and helpful way. It has increased my desire to serve Him. It has given me an optimistic spirit concerning the advancement of the cause of Christ, and it has given me an ever-increasing joy in preaching."

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The Effect on Faith

Anderson-Berry, of Scotland, the son of a minister, who became an atheist, wrote that one night a friend asked him to go to a religious meeting where the return of the Lord was being discussed. What he heard led to his conversion. He testifies, "The Lord brought me to Himself and prepared me for His coming by revealing to me the truth about His coming." The Effect on Bible Study

Arthur 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 is

the pivot of every epistle of the New Testament. Two-thirds of the Bible which had been sealed to me were opened by this key, and I was permitted to enter and walk through the marvelous chambers of mystery."

The Effect on Life

Missionary J. Hudson Taylor, founder of the China Inland Mission, wrote, "I believe that the ignorance of native Christians generally of the fact that Christ is

coming again is one reason for the selfishness and worldliness to be found in some branches of the Church in China. Well do I remember the effect when God was pleased to open my own heart to this great truth that the Lord Jesus was coming again and might at any time. Since He may come any day, it is well to be ready every day. I do not know of any truth that has been a greater blessing to me thought life than this."

The Effect on Holiness

Biblical 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 got hold of me, of a personal, visible, glorious, imminent return of our Lord. It lifted me 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 was well-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 my Lord, who might come at any time and to please him at any cost."

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The Effect on Service

A. J. Gordon, one of the gifted Bible teachers and ministers of the past half-century who founded Gordon College, wrote,

"If we believe that the renovation of the world is contingent upon the return of Christ, and that the time of His return will be determined as far as the Church is concerned, by witnessing to the gospel of the Kingdom among all peoples, no expression of doubt as to the permanent value of missionary work among non-Christian peoples can deter us from any self-sacrifice which may hasten that consummation."

The Effect on Thought and Social Action

Lord Shaftesbury, a British politician and reformer whose energetic influence helped stop

exploitation of child labor in the early nineteenth century, wrote,

"I do not think that in the last forty years I have lived one conscious hour that was not influenced by the thought of the Lord's return."

The Effect on Missionary Motive

Arthur T. Pierson, for many years editor of the "Missionary Review of the World," wrote,

"From the first day when I saw the hope of our Lord's Return as imminent, new courage came into my soul, and new iron into my blood, and I have been laboring under the divinely inspired expectation of the successful completion of Christ's body, the Church, an expectation that is confirmed and established both by experience and observation."

Motivating Goal

Stephen Travis explains why this doctrine of eschatology has been so influential in the thoughts and behavior of so many:

"People who try to improve the present situation without any ultimate purpose in view can easily become like brilliant footballers, dribbling their way round every

obstacle on the field, but achieving little because there are no goalposts at the other end."2

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Our visions, burdens, and achievements in the present are heavily influenced by our ultimate goals. That is why people with the keenest anticipation of the Last Things have often been most concerned with holiness in their own lives, it is why they have dealt most energetically with current problems, and it is why they have been so involved in reaching others with the Good News.

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CHAPTER 3 INTERPRETING PROPHECY

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Interpreting prophecy is fraught with obstacles. This is why there are significant differences of opinion (though many claim these as convictions) on how to interpret prophecy even among those who share very similar views of the inspiration of Scripture.

The cardinal problem is Failure to Understand the True Design of Prophecy

Dispensationalists make the fundamental mistake of seeing the knowledge of the future as analogous to that which history gives us of the past. Hal Lindsey represents this view when he claims:

"They [the Hebrews prophets] predicted that as man neared the end of history as we know it there would be a precise pattern of events which would loom up in history."1

This is simply not true. Prophetic literature is anything but precise in providing a "pattern

of events which loom up in history." It is not uncommon for one verse to present two or more unrelated 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. The verse 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 very selective 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). The first part was the only part of that Scripture that was relevant to what Jesus was communicating at that particular juncture.

Princeton theologian Charles Hodge makes the point that prophecy is very different from history. Therefore "it is not intended to give us a knowledge of the future analogous to that which history gives us of the past."2 To prove this point Hodge notes that though many prophecies were given by the Hebrew prophets about the First Advent of Christ, no one knew exactly 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 such as no man expected; He was a priest, but the only priest that ever lived of whose priesthood He was Himself the victim; He did establish a kingdom, but it was not of this world."3

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Some may argue that the reason why many of the contemporaries of Christ did not recognize Him as the one who fulfilled Old Testament prophecies about the Messiah because they failed to look upon Him with the eyes of faith. Although this is true, it does not answer the issue since many of those who did believe on Christ had difficulty in seeing how He fulfilled Old Testament predictions.

Probably the best example is John the Baptist, the forerunner of Jesus and whom Jesus said was the greatest person who had lived. John was the forerunner of Jesus, who had earlier introduced Him as the promised Messiah, yet later began to have doubts as Jesus' lowly ministry of servanthood did not seem to match up with the prophecies of a coming Messiah in the Hebrew Scriptures. Thus while in prison he sent his disciples to Jesus to ask Him:

"Are you He who is to come, or shall we look for another?" (Mt. 11:3).

John had pictured the Messiah as one who was about to cut down the nonfruit-bearing trees and to burn the chaff with unquenchable fire (Mt. 3:10,12) whereas the Jesus he witnessed did none of these things. Jesus responded by calling attention to His healing miracles and to His preaching the gospel to the poor (Mt. 3:4-5), which Isaiah had predicted the Messiah would do (Isa. 35:5-6; 61:1). John the Baptizer was expecting Jesus to fulfill at His first coming the ministry of judgment which He would carry out at His Second Coming. John did not understand this until Jesus corrected Him in showing him that His healing and preaching ministries, rather than judging ministry, were to characterize His first coming.

It is noteworthy that even though John believed that all the Old Testament prophecies about the Messiah would be fulfilled, he did not understand the way in which they would be fulfilled. Of all things, he confused Christ's Second coming with His first coming.

If a follower of Jesus of the caliber of John the Baptist could have made such an astounding misinterpretation of Christ's first coming, it seems arrogant of the rest of us to believe that we would have no difficulty in understanding God's prophetic scheme and thus claim that our predictions of Christ's Second Coming and the end of the world will line up exactly with the prophetic Scriptures. While we can have full confidence that the predictions of Christ's Second Coming and the consummation of the ages will take place, we simply do not know exactly how they will be fulfilled.4

Joel B. Green in his article, "'Jesus Is Coming In 1981'. . . And Other Problems In

Interpreting Biblical Prophecy"5 provides helpful guidelines in our interpretive task. He points out that not all difficulties in interpreting prophecy come directly from the Scriptures themselves, but come from the way we handle Scripture. The following are some examples.

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Problem 1: Failure to Read the Text on Its Own Terms.

Topping the list of problems is the main difficulty with communication in general and the written word in particular: the ever-present temptations to hear what we want to hear, to see what we want to see. Some people are so much in love that they can find fuel for their inner fire in the most innocent hello—as long as it is from that special person. Similarly, some people can prove almost anything with a verse of Scripture.

Such practice might take the form of isolating a particular verse or phrase from its context. Or the error may lie in reading modern ideas back into ancient texts. Interpretation of this sort fails to come to terms with the author intent--what the author intended with his words, what he wanted to communicate. The focus shifts, instead, to what we want the author to say. The question of the hour becomes, "What does it mean to me?" Rather than molding ourselves to God's Word we try to remake the Bible in our own image. Not only is this unacceptable biblical interpretation, it is not even good reading.6

In seeking to understand prophecy, we must first come to grips with what the writer

intended to say in the original context. That is, understand the author's intended message must precede 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 of completely separating ourselves from our own limited perspectives. All traces of cultural conditioning cannot be wiped away, nor can all contemporary concerns and values be swept under the 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. This passage is the only biblical reference in the Bible that refers to a rapture of believers in association with Jesus Second Coming. Therefore many believers have used this passage as a proof-text for Jesus' "catching up" believers and returning with them to heaven. This is strange since there is no idea of returning to heaven at all in the text. Such a teaching is purely by inference.7

The purpose of writing is critical in determining the meaning of a passage. I Thessa-lonians 4:16-17 was clearly not written to teach about the rapture or to give an outline of end time events. Rather it was motivated by an apparent question concerning the fate of dead believers. The burning question was, "If, as the Thessalonian believers had been taught, all believers would see the return of Jesus, then why had some Christians already died?” This is what Paul addresses in pointing to Christ's death and resurrection as providing hope since at Jesus'

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return, the faithful dead will rise first. Instead of missing Jesus' return, therefore, the dead in Christ will have a prominent place in it. This teaching is what Paul uses to bring comfort to the believers at Thessalonica.8

Rather than speculating on end time events, Paul provides this section of Scripture to

comfort concerned Christians. Paul reasons that Christians can have comfort and hope in light of what will soon take place. Therefore, if we approach I Thessalonians 4:16,17 as a text to tell us about 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, particularly evident in a movement called Montanism (led by Montanus, a Christian from Phrygia in Asia Minor) and with the Roman soldier-emperor Severus in the third century A. D. countless believers and heretics throughout church history have speculated about the end. Christians and cultists have appealed directly to various texts to gain answers that are foreign to those of the biblical writers and have made many attempts to apply scriptural arithmetic to date Jesus' return in vain.9

To the dismay of many the Bible leaves open many questions about the end. Although the Bible is clear that God will bring history to its consummation, the exact schedule by which all the related events will happen is an extrabiblical, rather than a biblical, pursuit.

Problems Inherent in the Prophetic Scriptures

The following are a few problems with the texts themselves that interpreters of biblical prophecy must confront.

Problem 3: How Literal is the Text?

In many Christian circles, especially in dispensational circles, it is adamantly claimed that

every prophecy spoken in the Bible awaits a literal fulfillment. Dispensational preacher M. R. De Haan is an example of such an outrageous claim:

"Every single, prophesied event fulfilled in the past has been literally fulfilled without fail just exactly as the Bible said it would be. Since all fulfilled prophecies have been absolutely reliable, we can with confidence accept all the remaining prophecies of the future with equal certainty. The fulfilled prophecies were brought to pass literally, and therefore the unfulfilled prophecies will be consummated with the same literalness."10

This is not so. "Every single prophesied event fulfilled in the past" has not been "literally

fulfilled." Nor it is correct to say that all biblical prophecies await a literal fulfillment.In his Pentecostal sermon (Acts 2) Peter states that Joel's prophecy (Acts 2:28-32) is fulfilled at Pentecost. How could he make such a claim since Joel prophesied that there would be blood,

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smoke, a darkened sun, and the moon turned to blood? Because the prophecy was not literally fulfilled. Similarly, Micah 5:2 makes the prediction that a ruler will come from Bethlehem to reign over Israel. If a literal interpretation is made of this text then this would rule out the salvation of nonIsraelites.11

Joel B. Green gives three important reasons for not always demanding a literal interpretation 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, when Isaiah claims, "In the days to come Jacob will take root, Israel will blossom and sprout; and they will 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 lion with eagle's wings. Numbers, as well as such vivid descriptions, are often used in a symbolic form.12

Second, biblical prophecy includes teaching as well as prediction. Contrary to what

many teach, prophecy is not strictly the foretelling of future events. The prophets of the Bible were not primarily concerned about predicting events in the distant future. Professor Douglas Stuart claims:

"Less than two percent of Old Testament prophecy is messianic [concerning the coming of a messiah]. Less than five percent specifically describes the New Covenant age. Less than one percent concerns events yet to come."13

Although biblical prophecy includes foretelling, it is primarily forthtelling. It is a telling

forth 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 is Isaiah 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 to

King Ahaz in the days of Ahaz and Isaiah.Yet Matthew quotes this prophecy and claims that it is a fulfillment of the birth of Jesus of Nazareth (Mt. 1:23). The point is, both are true. This is a double prophecy.

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Problem 4: Contextual Complexities

Biblical prophecy is written in a variety of literary forms. Not only are there the more general designations of prophetic and apocalyptic, but there are also prophetic oracles, laments, symbolic behavior, visions, dreams, prayers, poetry, sayings and narrative. Thus each literary form must be kept in mind in interpreting any prophetic passage.14

Such a task becomes especially difficult in interpreting a book like Revelation in which the literary forms or genres are so open for debate, and which is so saturated with allusions to the Old Testament (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 the 404 verses of the book of Revelation only 126 contain no allusion to the Old Testament. It seems that John drew images from Jewish apocalyptic writings and even from ancient mythology.15

Thus unlocking the meaning of this book may seem an overwhelming task. While it is true

that the meaning of specific prophetic detail may be difficult if not impossible, the understanding of its principal message and primary messages are clear to the unlearned as well as learned.

Problem 5: Historical Distance

Images and expressions change with time. Even within a period of a few years we see how images and expressions change as we look at our parents' or grandparents' eras. Is it any wonder that it is difficult at times to try to unlock the correct meaning of a given passage which was written thousands of years ago in a culture so different from ours? Placing prophetic messages in their original context is also a challenging task since so many particular things about Israel's national life have been lost.16

Problem 6: Analyzing the Future

Unlike unknown substances that can be put in a test tube, examined and reexamined in a

laboratory, with a high degree of certainty as to its makeup, end-time prophecy cannot undergo a similar experiment. It does fit in test tubes and defies microscopic scrutiny. Biblical doctrines such as the resurrection of the dead and the Second Coming of Christ simply do not yield to scientific inquiry since they are matters of faith. This does not mean that there is no objective evidence for their authenticity (historical evidence abounds), but ultimately certainty, as found in the scientific laboratory, is difficult to achieve.

The ushering in of the age to come lies before us as history will be consummated. This is certain! But many "what," "when," and "where" of God's prophetic program is left with uncertainty. Many signs are not clear. Even though the end may be very near—perhaps a few days

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or many years—we must not allow ourselves to get caught up in the frenzied and foolish and futile attempt to peer at, and then pontificate, what cannot be seen and known. Rather than embracing fruitless speculation we must long for and faithfully proclaim the coming kingdom.17

THE BOOK OF REVELATION AND PROPHECY

There are four main schools of interpretation of the book of Revelation among modern biblical scholars.

The Preterist School

This school teaches that the symbolism of Revelation relates only to the events of the day in which it was written. Therefore all the imagery of the seals and trumpets and vials has no relevance for the future. Rather the writer was simply expressing his moral judgment concerning the abuses of his own day when he spoke of future judgment. The advantage of this view is that it connects the book of Revelation with the thought and historical events of the day in which it was written. The disadvantage may be that it makes no allowance for any element of predictive prophecy.

The Idealist School

This view is often closely allied with the Preterist school in that it considers Revelation to be only a symbolic picture of the enduring struggle between good and evil, between Christianity and paganism. Its symbols, therefore, cannot be identified as historic events either in the past or in the future; rather, they are simply trends or ideals. The advantage of this view is that it focuses the attention of the reader upon the ethical and spiritual truth of Revelation rather than upon the debatable aspects of its symbolism. The weakness may be that this view tends to undervalue symbolism as a legitimate vehicle of predictive prophecy. With its "spiritualization" the book of Revelation is stripped of all predictive value and thus dissociates it from any definite historical consummation. Thus judgment day comes whenever a great moral issue is decided rather than a final climax in which Christ ascends to a visible throne.

The Historicist School

This interpretation is based on Revelation 4:1: "After this, I looked, and there before me was a door standing open in heaven. And the voice I had first heard speaking to me like a trumpet said, '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 to the advent of Christ.Thus the symbols portray in sequence the great events that have taken place. This means that the seals are interpreted as showing the breakup of the Roman empire, the eruption of locusts from the bottomless pit as depicting the Mohammedan invasions, etc. It is

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believed that each major event in the history of Christendom has been broadly fore-shadowed so that the book of Revelation provides a calendar of events that are written in advance. This historicist view is more literal than the Idealist view although the advocates of this school of thought have not been able to achieve unanimity on what the individual symbols mean. This means that there are almost as many interpretations as there are commentators. The Futurist School

This interpretation teaches that the first three chapters of the book of Revelation apply either to the day in which the book was written, or else that the seven churches of Asia represent seven eras of church history, bridging the gap between the apostolic age to the return of Christ. In this limited sense, the Futurists are Historicists. This position interprets that which follows the last part of Revelation 4:1: "what must take place after this" as events that will take place in a period called the "Great Tribulation," just preceding the return of Christ. Thus the events described in this book (following Rev. 4:1) are relegated to this period as they are interpreted as literally as possible. This means that these events are regarded as wholly future.18

As someone was suggesting to a devoted Christian that the book of Revelation is too

difficult to understand, he condescendingly asked, "Well, what does this book mean?" The believer responded,

"It means that Jesus wins!"

That is exactly the theme of the book of Revelation. Though it may sound simple, it is not simplistic. "Jesus is Victor!" is the overarching theme of this prophetic book.

Even though I believe that the futurist interpretation of the book of Revelation makes most sense, contrary to what some people have taught, the book of Revelation is not a predictive time-table of future global events. It is clear from the author of the book that this is not his intended purpose. According to the first verse of the book it is given by God as "a revelation of Jesus Christ." Thus Jesus is at the forefront of the whole book as the lowly crucified Lamb who becomes the Supreme Ruler and brings history, time, the nations, evil and death under His dominion. John shows the reader how the principles of divine government intersect with and invade the evil forces of history to manifest Christ's ultimate sovereignty over them. John also shows the crucial part the church plays in Christ's victory over the opposing forces of Satan, the Antichrist, the false prophet, and the world (Babylon).

Revelation 1:1 also states that it was written to show "what must soon take place." Thus the purpose of this book was to reveal to the Christians of Asia ("His servants") in the first century what was to happen "soon" in their day. While this has relevance to the present or to times yet to come, the first question should be, "What was the relevance of the text at the time of writing? What did it mean to the believers in the seven churches of Asia?"

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

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CHAPTER 4 HOW WILL CHRIST RETURN?

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When we come to history's end we shall not face a distant, unknown figure. God has already shown us what kind of Person it is with whom we shall have to do. We shall encounter the same 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 whose suffering love has brought God's reign near us. That is why in Revelation 5 "the Lion of the tribe of Judah" who comes in triumph is also the Lamb who was killed and bears the marks of slaughter upon 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. PERSONALLY

You may ask, "How do you know Christ is coming personally?" It is because the Bible is replete 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 from their sight. They were looking intently up into the sky as he was going, when suddenly 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 with Me that you also may be where I am. You know the way to the place where I am going" (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 Hebrews

9:28. Acts 1:11 also implies the same. UNEXPECTEDLY

"But understand this: If the owner of the house had known at what hour the thief was coming, he would not have let his house be broken into. You also must be ready, because the Son of Man will come at an hour when you do not expect Him" (Lk. 12:39-40).

"No one knows about that day or hour, not even the angels in heaven, nor the Son, but only the Father. As it was in the days of Noah, so it will be at the coming of the Son of Man. For in the days before the flood, people were

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eating and drinking, 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 took them all away. This 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 not know on what day your Lord will come. But understand this: If the owner of the house had known at what time of

night the thief was coming, he would have kept watch and would not have let his house be broken into. So you also must be ready, because the Son of Man will

come at an hour when you do not expect Him. . . . The master of that servant will come on a day when he does not expect him and at an hour he is not aware of" (Mt. 24:36-44,50; see also Mt. 25:1-13 and parallel passages in

Mk. 13:32-37 and Lk. 17:26-35).

Other passages that emphasize Jesus' coming as "a thief" and thus the need to "stay awake" 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 Murray M'Cheyne, who once asked some friends, "Do you think that Christ will come tonight?" One after another they replied, "I don't think so." When they had all given the same answer, M'Cheyne solemnly 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 know very well that the day of the Lord will come like a thief in the night. While people are saying, 'Peace and safety,' destruction will come on them suddenly, as labor 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 clothes with him, so that he may not go naked and be shamefully exposed" (Rev. 16:15).

PUBLICLY

In complete contrast to His coming at Bethlehem, there will be nothing hidden or obscure about His return.

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"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 he is, in the inner rooms,' do not believe it. For as the lightning comes from the east 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 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 the nations of the earth will mourn. They will see the Son of Man coming on the

clouds of the sky, with power and great glory. And He will send His angels with a loud trumpet call, and they will gather from

the 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, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first" (I Thess. 4:16).

"Enoch, the seventh from Adam, prophesied about these men: 'See, the Lord is coming 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 ungodly way, 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. TRIUMPHANTLY

Jesus' 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 that He 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 rider is called Faithful and True. With justice He judges and makes war. His eyes are like blazing fire, and on His head are many crowns. He has a name written on

Him that no one but He Himself knows. He is dressed in a robe dipped in blood,

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and 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 of His mouth comes a sharp sword with which to strike down the nations. 'He will rule them with an iron scepter.' He treads the winepress of the fury of the wrath of God Almighty. On His robe and on His thigh He has this name written:

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 conquering Rider 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 claim the victory.

At the Second Coming, the world will not be able to reject or so easily dispose of Jesus as it 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 the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God

the Father" (Phil. 2:10-11).

Expectancy, watchfulness, readiness—these are the attitudes that Christians would demonstrate in anticipation of their Lord's return.

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CHAPTER 5 TERMS, EVENTS AND DEFINITIONS

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Because there is so much confusion concerning end time events it may be helpful to have the following list of terms, events, definitions and Scripture references to help you to better understand and fix in your mind "things to come."

• ESCHATOLOGY—The doctrine of "the end," "the consummation of the end," "end time 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 the New 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 two aspects of Christ's coming: the Rapture and the Revelation. These events are separated by the Great 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 appear in 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 air receiving 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: pre-tribulationism, midtribulationism, and posttribulationism (these will be defined under Millennialism).

• REVELATION—Greek word is apokalypsis which pretribulationism believes refers to the second aspect of Christ's coming when Jesus comes with His saints (I Thess. 3:13) to end the tribulation 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 be invisible to any except believers whereas the Revelation will be a glorious event which will be evident for the whole world to witness.

Thus according to pretribulationism since the Rapture precedes the Tribulation, it may occur at any moment, but the Revelation cannot occur until after the appearance of Antichrist and the Great Tribulation.

• THE CHURCH—The people of God from all races and nations who have been "called

out" (elected) of the world to follow Him, live for Him and be His vessel of redemption as they proclaim God's message by their lips and by their lives (Eph. 1:22-23).

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• ISRAEL—A people defined nationalistically, geographically, and religiously: the Hebrew people whose father is Abraham and whose mother is Sarah (Rom. 9-11).

• 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 of his 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 of Daniel (9:25-27), a period of seven years in the end time when a world ruler will first profess to help 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 prominent person 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 “the man 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 depicted by the king of Babylon in Jeremiah 25:12 and chapters 50 and 51 and by the Assyrians in Isaiah 10:5).

• THE RETURN OF CHRIST WITH HIS SAINTS—The belief that Christ will return with His saints (following the rapture and just before the tribulation period) to establish His kingdom (Pretribulation view—Rev. 19:11-16).

• ARMAGEDDON—The last battle in human history when the forces that try to destroy Israel are defeated by God (Rev. 16:16; 20:2-3). The word “Armageddon” (Rev. 16:16) is from the Hebrew words Har (mount) and Magedon. The meaning of Magedon is uncertain, although some identify it with the site of Megiddo in Galilee. Upon Christ’s return to earth, the military might of the Beast (Antichrist) and the nations will unite against their common foe and will attack the 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).

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• GREAT WHITE THRONE JUDGMENT—The judgment of the unsaved before a Great White Throne (Rev. 20:11-15) which will take place at the conclusion of the millennial reign of Christ when all unbelievers will be raised (called "the resurrection of judgment") and judged (Jn. 5:29). The “great white throne” reflects God’s awesome majesty and consuming holiness. The occupant will be the Lord Jesus Christ, the judge of the universe (Jn. 5:22; Acts 10:42; 17:31).

• JUDGMENT OF ISRAEL—Dispensational view which see God having a special judgment before the inauguration of the millennial kingdom of the survivors of His people to insure 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 the land of Palestine.

• JUDGMENT OF THE NATIONS—Dispensational view which sees God judging Gentile survivors of the Tribulation (Mt. 25:31-46). It seems that these Gentile nations will be judged for their treatment of Israel during the Tribulation period.

• MILLENNIUM—A thousand year period mentioned in Revelation 20 during which the saints will live and reign with Christ. Possible reference to this is also found in Isaiah 11. Around the word “millennium” cluster three systems of interpretation: premillennialism, post- millennialism, 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 following the millennium (Rev. 20:7-8).

• SATAN CAST INTO THE LAKE OF FIRE—This is the final place where Satan, the Antichrist (the beast), and the false prophet will spend eternity in torment (Rev. 20:10).

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CHAPTER 6 THE SIGNS OF THE END TIME

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It 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 EXPECTATION

The early church believed in the possible imminence of the Parousia and they lived with a lively 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 of Pentecost 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 would culminate with the coming of "the Day of the Lord" (Acts 2:19-20). Rome

The 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 of Christ's soon return (Rom. 13:11-12). Corinth

The Corinthian Christians, says Paul, "do not lack any spiritual gift as you eagerly wait for our Lord Jesus Christ to be revealed" (I Cor. 1:7). Then Paul assures them that Jesus will keep 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 called you 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 Corinthians that they live in "present crisis" (I Cor. 7:24) and he exhorts them with great fervor and passion that they should give undivided loyalty and devotion to the Lord and His work as "the time is short" (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 and himself 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 be completely surprised (I Thess. 5:4-6).

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Philippi

Paul emphasized with the believers at Philipi that the real home (citizenship) of a Christian is heaven and, therefore, he affirms, "we eagerly await a Savior from there, the Lord Jesus Christ" (Phil. 3:20). Paul goes further by pointing out that Christ, "by the power that enables Him to bring everything under His control" will one day "transform [their] lowly bodies" to become like His "glorious body" (Phil. 3:21). Thessalonica

While some of the believers at Thessalonica had died, Paul argues that some of those he was writing to might still be alive at the Second Coming of Christ (I Thess. 4:15-17). Paul emphasizes that the Judge who is just will be revealed from heaven "in blazing fire with His powerful angels" to "punish those who do not know God and do not obey the gospel of our Lord Jesus" as they will be "punished with everlasting destruction and shut out from the presence of the Lord 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 of Christ will be gathered with the resurrected dead to be with Christ for eternity (I Thess. 4:14-17). Timothy

Paul points out to a young pastor by the name of Timothy that although he was already living in a time of godlessness that he should expect "terrible times in the last days" as people will be increasingly godless (II Tim. 3:1-5). Paul also exhorted him to stay away from the godless at the present time. Titus

Titus, who was a pastor over a flock at Crete, was told by Paul that he and his flock should lead holy lives "while [they] wait for 'the blessed hope'--the glorious appearing of our great God and Savior, Jesus Christ" (Titus 2:13). Hebrews

The writer to the Hebrew Christians made it clear that while God spoke in the past through the prophets, "in the last days He has spoken to us by His Son," and that this last period of time in human history will end when Christ, whom He [God the Father] appointed heir of all things" (Heb. 1:1-2) will realize, in the sense that He will actualize, the practical implications of His heirship.

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It 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 they could "encourage one another" especially since "all the more as you see the Day approaching" (Heb. 10:25). James

James was writing to Christians who were suffering under oppression from wealthy and unfair 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 were exhorted to "be patient . . . until the Lord's coming" (Jas. 5:7), to "stand firm, because the Lord's coming is near" (Jas. 5:8), and not to grumble since "the Judge is standing at the door!" (Jas. 5:9). Peter

Peter argues for ethical behavior in light of Jesus' soon return: "But they will have to give account to Him who is ready to judge the living and the dead" (I Pet. 4:5). Peter assures these who 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 the coming of the salvation that is ready to be revealed in the last time" (I Pet. 1:5). They are encouraged to "prepare [their] minds for action; be self-controlled; set [their] hope fully on the grace to be given when Jesus Christ is revealed" (I Pet. 1:13). Peter continues this emphasis as he 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": "Since everything will be destroyed in this way, what kind of people ought you to be? You ought to live holy 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 as a testimony to all nations, and then the end will come" (Mt. 24:14). Therefore believers "speed Christ's coming" by obeying the Great Commission which commands His people to proclaim God's message to the whole world (Mt. 28:18-20).

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Peter also describes how the end will take place:

"That day will bring about the destruction of the heavens by fire, and the elements will 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 live holy lives in light of such a wonderful prospect:

"But in keeping with His promise we are looking forward to a new heaven and a new earth, the home of righteousness. So then, dear friends, since you are looking

forward to this, make every effort to be found spotless, blameless and at peace with Him" (II Pet. 13-14).

Peter points out that in his day there were many skeptics who scoffed at this teaching of a

Second 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 it has since the beginning of creation.”

Peter answers this skepticism:

"But they deliberately forget that long ago by God's word the heavens existed and the earth was formed out of water and with water. By water also the world of that time was deluged and destroyed. By the same word the present heavens and earth are reserved for fire, being kept for the day of judgment and destruction 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 like a day. The Lord is not slow in keeping His promise, as some understand slowness. He is patient with you, not wanting anyone to perish, but everyone to come to repentance" (II Pet. 3:5-9).

Then Peter reminds everyone to "bear in mind that our Lord's patience means our salvation" (II Pet. 3:15). It is not that God has forgotten His promise or that He is slow in fulfilling it, it is the opportunity for people to be saved, for some to even hear the gospel for the first 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 come at any time, in fact, very soon, and yet, at the very same time, we have him explaining why our Lord has not returned yet.

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John

John was writing to his fellow believers with the full recognition that this was "the last hour" (I Jn. 2:18) as he warned them that "the antichrist is coming" and pointed out that "many antichrists" had already come (I Jn. 2:18). Then he reiterates that "this is how we know that it is the last hour" (I Jn. 2:18). Thus to John all the conditions for the Parousia had occurred as he waited for the revelation of "the Antichrist." Revelation

This whole book is given to the future. It deals with issues that are to happen "soon" as the time is "near":

"The revelation of Jesus Christ, which God gave Him to show his servants what must soon take place. He made it known by sending His angel to His servant John, who testifies to everything he saw--that is, the word of God and the testimony of Jesus Christ. Blessed is the one who reads the words of this prophecy, and blessed are those who hear it and take to heart what is written in it, because the time 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 God of the spirits of the prophets, sent His angel to show his servants the things that must 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 everyone according to what he has done. I am the Alpha and the Omega, the First and the 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 Second

Coming of their Lord to some distant future. Rather they lived in eager expectation of the soon return of Jesus in their own lifetime.

It is also instructive that in all these passages we see that these early believers were not looking 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

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times (Mt. 23:37-25:46; Mk. 13; Lk. 21:5-36), yet within one or two generations after having received this teaching we find that Jesus' followers were not watching and waiting for signs of Christ's return, but they were watching and waiting for the person of Christ Himself, the Christ of the Second Coming. SIGNS

There are basically three categories of signs that serve as preconditions for Jesus' Second Advent (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 AGE

Jesus told His disciples privately, as well as having announced it publicly, that Jerusalem

would be destroyed and the temple utterly devastated. This led the disciples to ask a twofold question:

"When will the temple be destroyed, and what will be the sign of Christ's return and the close of the age?" (Mt.24:3).

These two events are related in the minds of the disciples since the destruction of Jerusa-

lem as well as the Second Advent of Christ are divine manifestations of God's Kingdom—His kingly reign.

Matthew spends most of his account of these events on the Parousia as he describes the course 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 be marked 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 the building's majestic beauty. Jesus abruptly and devastatingly replied that even this magnificent building, 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 was their 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:

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"O Jerusalem, Jerusalem . . . How many times have I wanted to put My arms around all your people, just as a hen gathers her chickens under her wings, but you would not let Me!" (Mt. 23:37).

It was Jesus' persistent love that led Him to weep over a city doomed because it rejected

His 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 early Christians would be forewarned and armed for the coming calamity.

This disaster took place some 35 years following Jesus' prophecy. The Romans used the pretense of putting down a Jewish civil war to sweep into the country and siege Jerusalem. These Romans practiced sacrilege as they sacrificed pigs in the temple in repudiation of the Jewish religion. 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 the temple. Having taken Jesus' prediction seriously, the Christians in Jerusalem had fled the city in time to escape destruction. This siege began Gentile domination of the Holy City and it continues to 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 of the world. However, if they thought that the world would end at the same time as the fall of Jerusalem, they were mistaken. Jesus' made it clear in His reply to the disciples' question that what happened to Jerusalem in A. D. 70 was part of the process of the coming of God's Kingdom and His judgment on evil. Mark makes this very clear in his account (Mk. 13) as he weaves together the events of A. D. 70 and the events of some future unknown date of the culmination of the end of the age.

Even though the detailed description of the Fall of Jerusalem by our Lord is accurately fulfilled 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 Himself stated:

"For then there will be great distress, unequaled from the beginning of the world 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 moon did not fail to give light, the stars did not fall from the sky, and the heavenly bodies were not shaken (Mt. 24:27,29) as predicted by Jesus as He quoted the prophecy of Old Testament Scripture (Is. 13:10; 34:4). Thus Jesus used the destruction, the desolation, of the Holy City to foreshadow a worse calamity at the end of the age—the Great Tribulation.

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To 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 always helpful in calculating when the End will be since they are characteristic of the whole period between the resurrection of Jesus and His Second Advent. These signs are symptoms of the battle 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 End is coming, they do not enable us to precisely work out a timetable when it will actually take place.

These signs given by Jesus are to be expected from His resurrection until His final coming which the Bible calls "the last days." Peter in his sermon on the Day of Pentecost claimed that the coming of the Holy Spirit was the fulfillment of Joel's prophecy of what God would do "in the last days" (Acts 2:16f.). "The last days," therefore, does not refer to the final few years before Jesus' return, but to the whole period from Pentecost to Jesus' final coming, however long that may be.

Many of these signs then, are present in every age to remind the faithful of the approaching end, but there will be an intensification of these signs before the final day. THE PURPOSE OF THE SIGNS

The 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 interpret the signs of the times" (Mt. 16:3).

These signs that Jesus was referring to revealed the great victory Christ had won by His

death on the cross and His by triumph over the grave. The people of Jesus' day failed to see the decisive change in history that had occurred because of the Easter Event. They failed to understand that these signs reveal that God is at work in the world, actively fulfilling His promises and bringing to fulfillment the final consummation of redemption. The significance of all the signs lies 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 with enough information to keep them from being deceived by the disturbing events to come.

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Another purpose of these signs is what lies at the heart of all biblical prophecy—to help us interpret the present, not to forecast the future.

Still another purpose, as mentioned above, is to remind God's people of the approaching end. This would have a twofold effect:

• They would be encouraged to be "watchful" or "awake" in living godly lives in light of His soon return, and

• They would be delivered from paralyzing fear as they would know that God was with them and that He was working out His plan and purpose in their individual lives and in the 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 Rome to 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 to wake up from your slumber, because our salvation is nearer now than when we first believed. The night is nearly over; the day is almost here. So let us put aside the 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 and debauchery, 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 future

events, but to help them live lives that are worthy of their Lord. SIGNS

Preoccupation with Everyday Life

Probably one of the deadliest dangers that any person faces is that of preoccupation with everyday life. The reason for this is that it is so subtle since it seems so natural. There is nothing wrong or sinful about living life to the full. But "living life to the full" too often means excessive business. Such business has a way of crowding out what is most important. Priorities get turned upside down for lack of attention. Thus secondary matters take precedence over primary matters such as our relationship to God, our devotion to His mission, and our relationship to our families and friends.

"Just as it was in the days of Noah, so also it will be in the days of the Son of Man. People were eating, drinking, marrying and being given in marriage up to

the day Noah entered the ark. Then the flood came and destroyed them all. It was

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the 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 from

heaven and destroyed them all. It will be just like this on the day the Son of Man is revealed" (Lk. 17:26-30).

Rampant Godlessness

In the last thirty years in U.S. there has been an exponential increase in godlessness. Our nation is reeling from the breakdown of family, the relativizing of morals, the excessive interest in sex 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 represent who is most important. Thus Judeo-Christian morality has gone out the window as a new paganism has taken center stage and lawlessness and widespread terrorism have made life dangerous and government unsafe. Our generation, like many other generations, certainly fits the descriptions 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 be lovers of themselves, lovers of money, boastful, proud, abusive, disobedient to their 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 godliness but denying its power. Have nothing to do with them. They are the kind of worm their way into homes and gain control over weak-willed women, who are loaded down with sins and are swayed by all kinds of evil desires, always learning but never able to acknowledge the truth" (II Tim. 3:1-7).

Untold Wealth and Greed

As we draw closer to the end of the last days the old adage will continue to be true: "The

rich get richer and the poor get poorer." James accuses the rich of becoming rich at the expense of the poor as they took advantage of them making them work for as little as possible and even withheld their pay. After all, what recourse do they have?

"Now listen, you rich people, weep and wail because of the misery that is coming upon you. Your wealth has rotted, and moths have eaten your clothes. Your gold and silver are corroded. Their corrosion will testify against you and eat your flesh like fire. You have hoarded wealth in the last days. Look! The wages you failed to pay the workmen who mowed your fields are crying out against you. The cries of the harvesters have reached the ears of the Lord Almighty. You have lived on

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earth in luxury and self-indulgence. You have fattened yourselves in the day of slaughter. You have condemned and murdered innocent men, who were not opposing you" (Jas. 5:1-6).

Little Love

With the "increase of wickedness" it is reasonable that people will get so fed up with lawlessness that they take tough and hard measures to try to curb the savagery that results. In so doing 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 Knowledge

Knowledge, like godlessness, is increasing at an exponential rate. Experiments in parapsychology, test-tube conception, cloning, the possibility of creating new forms of life, and genetic engineering is creating difficult problems for ethicists. There has been a deification of man's abilities with the incessant claim that there are no limits to human knowledge as scientists proudly and arrogantly speak of "human conquest" as they point to laboratories that have been put in space and as they predict travel to other planets, and even beyond the solar system. 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 the squares. 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 Fear

The last days and the end of the last days will be ominous as multiplied calamities will occur:

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"They will fall by the sword and will be taken as prisoners to all the nations. Jerusalem will be trampled on by the Gentiles until the times of the Gentiles are fulfilled. There will be signs in the sun, moon and stars. On the earth, nations will be in anguish and 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 end time sign:

"In that day the Lord will reach out His hand a second time to reclaim the remnant that 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 the sea. He will raise a banner for the nations and gather the exiles of Israel; He will

assemble 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. Jerusalem

will 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 be conceited: Israel has experienced a hardening in part until the full number of the Gentiles 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 century

and the early part of the 20th century, the resurrection of the Hebrew language, the rise of Zionism, the immigration of scores of Jews which resulted in the formation of the State of Israel has convinced many biblical scholars that "the times of the Gentiles" (Lk. 21:24) have been rapidly drawing to a close, setting the stage for the coming of the Messiah, that is, the Second Coming of Christ. With the Israeli "liberation" of Jerusalem in the Six-Day War (1967) many biblical scholars believed that "the times of the Gentiles" had actually ended. Unfortunately, with such 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.

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The European Common Market and the Revived Roman Empire

The nations of Western Europe have sought greater security in the formation of a common 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 in their desire to be freed from the economic and military pressures from the former Soviet Union and the United States. The recent signing of the GATT treaty is another indication that restrictions and barriers are coming down which paves the way for the unification, at least in 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 former kingdoms:

"Finally, there will be a fourth kingdom, strong as iron—for iron breaks and smashes everything—and as iron breaks things to pieces, so it will crush and break all the

others. Just as you saw that the feet and toes were partly of baked clay and partly of iron, so this will be a divided kingdom; yet it will have some of the strength of iron in it, even as you saw iron mixed with clay. As the toes were partly iron and partly clay, so this kingdom will be partly strong and partly brittle. And just as you saw the iron mixed with baked clay, so the people will be a mixture and will not remain united, any more than iron mixes with clay. In the time of those kings, the God of heaven will set up a kingdom that will never be destroyed, nor will it be left to another people. It will crush all those kingdoms and bring them to an end, but it will itself endure forever. . . . 'The great God has shown the king what will take place 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 Roman Empire that will one day be revived forming a kingdom of ten nations which correspond to the toes of the image?

Students of prophecy have watched the formation of this alliance with great interest in

recent years. Most seem to think that as the European Common Market has developed with its ten nations that this has signaled the possibility for the first time in history, since the collapse of the Holy Roman Empire, to see Daniel's prophecy fulfilled.

Peace Conferences

One of the main characteristics of a false prophet in the Old Testament is that he always tells the positive and thus give false hope to people. This is not only true of false prophets but of all who fail to own up to their plight.

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"Now, brothers, about times and dates we do not need to write to you, for you know very well that the day of the Lord will come like a thief in the night. While people are saying, 'Peace and safety,' destruction will come on them suddenly, as labor pains 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 nation and kingdom against kingdom" (Mt. 24:6-7).

Wars and rumors of war have been part of human history from its inception. Every

generation since the famous Pax Romana of the first century has had wars. Whether there are more wars presently than in the past is questionable, but what is clear is that the science of war has become horrifically sophisticated. Weapons such as spy satellites, nuclear weapons, and computerized weaponry make the apocalyptic predictions of Ezekiel 38-39 and the book of Revelation realistic. Famine and Earthquakes

Famines and earthquakes are also signs of the end of the age:

There will be famines and earthquakes in various places. All these are the beginning of birth pains (Mt. 24:8; see also Lk. 21:10).

Environmentalists and other scientists predict that the "population explosion" may bring

about such famine not experienced before. Life-support systems such as the sources of water and the 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 the

island of Patmos predicts:

"Then there came flashes of lightning, rumblings, peals of thunder and a severe earthquake. No earthquake like it has ever occurred since man has been on earth, so tremendous was the quake. The great city split into three parts, and the cities of the nations collapsed. God remembered Babylon the Great and gave her the cup filled with the wine of the fury of His wrath. Every island fled away and the mountains could not be found" (Rev. 16:18-20).

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Revival of the Occult

In the last two decades we have seen a tremendous resurgence of the occult. Countries of the Western world such as France, England and the U. S. have been innundated with various forms of the occult. The New Age Movement (which is nothing more or less than Babylonianism or Hinduism in new clothing) with its pantheon of gods has captured many Western countries by storm. As people have become disillusioned with science and technology and much of organized religion 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 the desperate people whose search for "spirituality" has not been met. This will be increasingly true as we come closer to the end of the last days.

"The Spirit clearly says that in later times some will abandon the faith and follow deceiving spirits and things taught by demons" (I Tim. 4:1).

Scoffers

History is replete with scoffers. But since the Enlightenment (late 17th and 18th centuries) when human knowledge became deified, scoffers have multiplied at a rapid pace as their bloated confidence in their intelligence and knowledge have given them unlimited presumption in challenging the prophetic Scriptures.

"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 it has since the beginning of creation'" (II Pet. 3:3-4).

Widespread Apostasy

While 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 just before 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 some prophecy, report or letter supposed to have come from us, saying that the day of the Lord has already come. Don't let anyone deceive you in any way, for that day will not come until the rebellion occurs and the man of lawlessness is revealed, the man doomed to destruction" (II Thess. 2:1-3).

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It is evident that the Thessalonians believed that the "day of the Lord" was in the process of 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 place before the return of Christ such as "the great apostasy" and the revelation of "the man of lawlessness." This apostasy will be an intensification and culmination of a "rebellion" which has already begun as Paul makes clear when he says, "For the secret power of lawlessness is already at work" (II Thess. 3:7). Thus we see a parallel between this sign and the sign of tribulation as both are evident throughout the present age but come to a climactic and final form immediately preceding Christ's Second Advent.

Since this sign is called "apostasy" which means "a falling away" the implication is that this will be a rebellion against the Christian faith by those who have previously been associated, at least outwardly, with the people of God. Thus apostasy, by definition, is a falling away within the ranks of the members of the visible church. These are people who have made an outward profession 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 rebellion occurs 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 the

Antichrist will arise out of the apostasy. In fact, it seems that the appearance of the man of lawlessness will intensify the apostasy:

"The coming of the lawless one will be in accordance with the work of Satan displayed in all kinds of counterfeit miracles, signs and wonders, and in every sort of evil that deceives those who are perishing. They perish because they refused 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 of

the Antichrist.

Other Scriptures that speak of the coming apostasy:

"For many will come in My name, claiming, 'I am the Christ,' and will deceive many" (Mt. 24:5).

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"The Spirit clearly says that in later times some will abandon the faith and follow deceiving spirits and things taught by demons. Such teachings come through hypocritical liars, whose consciences have been seared as with a hot iron. They forbid people to marry and order them to abstain from certain foods, which God created to be received with thanksgiving by those who believe and who know the 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 of teachers to say what their itching ears want to hear. They will turn their ears away 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 is coming, even now many antichrists have come. This is how we know it is the last hour. They went out from us, but they did not really belong to us. For if they had belonged to us, they would have remained with us; but their going showed that none of them belonged to us" (I Jn. 2:18-19).

Tribulation and The Great Tribulation

Persecution and suffering has always been part and parcel of what it means to follow God (Heb. 11; Phil. 1:29, etc.). Jesus foresaw suffering and tribulation in store for His people in the future:

"Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven. Blessed are you when people insult you, persecute you falsely 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 persecuted the 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 you this 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 world you will have trouble. But take heart! I have overcome the world" (Jn. 16:33).

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Tribulation 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 for His people--a tribulation of which the sufferings which would accompany the destruction of Jerusalem would be only an anticipation:

"For then there will be great distress, unequaled from the beginning of the world until 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 the tribulation in store for the Jews at the time of the destruction of Jerusalem to a final tribulation which will occur at the end of this age. This is further indicated by Jesus' statement that this "great tribulation" will "immediately" precede His Second Coming:

"’Immediately after the distress [tribulation] of those days ‘the sun will be darkened, 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 the

nations of the earth will mourn. They will see the Son of Man coming on the clouds 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, but

characterizes "the last days"--the entire age between Christ's two comings. Because of the continued opposition of Satan and the world toward the Kingdom of God, Christians are to expect to suffer persecution of one kind or another during this entire age. Yet it appears that there will also be a final, climactic tribulation just before Christ returns which will be different from earlier tribulations which God's people have had to suffer in that it will be an intensified form of those earlier tribulations. The Revelation of the Antichrist—Man of Sin

"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 some prophecy, report or letter supposed to have come from us, saying that the day of the Lord has already come. Don't let anyone deceive you in any way, for that day will not come until the rebellion occurs and the man of lawlessness is revealed, the man doomed to destruction. He opposes and exalts himself over everything that is called God or is worshiped, and even sets himself up in God's

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temple, proclaiming himself to be God. . . . The coming of the lawless one will be in accordance with the work of Satan displayed in all kinds of counterfeit

miracles, signs and wonders, and in every sort of evil that deceives those who are perishing" (II Thess. 2:1-4,9,10).

The Bible states that the Antichrist will ". . . force everyone, small and great, rich and poor, free and slave, to receive a mark on his right hand or on his forehead, so that no one could buy or sell unless he had the mark, which is the name of the beast or the number of the beast, for it is man's number. His number is 666" (Rev. 13:16-17).

The recent impressive development of electronics with the invention of highly sophisti-

cated computers and the earth-orbiting satellites makes it easy to see how such a number could be enforced. The accumulation of vast quantities of information about each one of us is now a reality. By means of satellite communication immediate propaganda is utilized. Thus in terms of practical 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 sun turned black like sackcloth made of goat hair, the whole moon turned blood red, and the stars in the sky fell to earth, as late figs drop from a fig tree when shaken by a strong wind. The sky receded like a scroll, rolling up, and every mountain and island was removed from its place" (Rev. 6:12-14).

"The stars of heaven and their constellations will not show their light. The rising 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 reign on 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 and

Revelation 8:12.

World-Wide Evangelism (Missions)

Historically, the gospel has been spread most aggressively and effectively in the midst of terrible persecution. It is not without significance that the evangelist Mark placed this sign in the middle of Jesus' prediction about persecution:

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"You must be on your guard. You will be handed over to the local councils and flogged in the synagogues. On account of Me you will stand before governors and kings as witnesses to them. And the gospel must first be preached to all nations. Whenever you are arrested and brought to trial, do not worry before- hand about what to say. Just say whatever is given you at the time, for it is not you 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 nations

of the world before Christ is to return:

"Abraham will surely become a great and powerful nation, and all nations on earth 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. Then the land will yield its harvest, and God, our God, will bless us. God will bless us, 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 mustard seed, which a man took and planted in the field. Though it is the smallest of all your seeds, 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.' He told them still another parable: 'The kingdom of heaven is like yeast that a

woman took and mixed into a large amount of flour until it worked all through the dough'" (Mk. 13:31-33).

"And this gospel of the kingdom will be preached in the whole world as a testimony 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 to proclaim to those who live on the earth—to every nation, tribe, language and people. He said in a loud voice, 'Fear God and give Him glory, because the 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).

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

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Most 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 prophetic Scripture. Thus, for anyone to be dogmatic concerning any given interpretation, is presumptuous and arrogant.

Yet Fundamentalists and Evangelicals have had a field day with this passage as they have set dates and miscalculated Christ's Second Coming based on their interpretation of this difficult passage. This date setting has been a besetting sin of premillennialism over the centuries. They have brought embarrassment and shame on those who believe in the soon return of our Lord, and they have discredited the very doctrine of the Second Coming in the eyes of the unbelieving world as 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 its leaves come out, you know that summer is near. Even so, when you see these things happening, you know that it is near, right at the door. I tell you the truth, this generation will certainly not pass away until all these things have happened. 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 of signs:

". . . the sun will be darkend, and the moon will not give its light; the stars will fall from 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 "these things" once again. Ordinarily "this generation" (genea) would refer to those living in Jesus' day and "these things" would again refer to the same things as in the previous verse. The problem is that 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 that Jesus was mistaken. He believed the end would occur within a few years, but was sincerely mistaken.

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Several interpretations have been offered by conservative scholars. Some argue that "this generation" should be translated "this race." Jesus then would be saying that the nation Israel or the human race will not pass away before Christ's Second Coming. The Greek does allow for this translation but it is highly unlikely since the phrase "this generation" is interpreted literally in all of the other statements of Jesus. In the New Testament, why, all-of-a-sudden, would we suppose that it takes on such a radically different meaning in reference to this passage? Even though this translation is technically possible, it does not seem to make much sense since it makes Jesus stating the obvious: that some people (the nation Israel) or all people living (the human race) at that time will be alive at the time of His appearing. Every description of Jesus' Parousia implies that human beings will be around to witness it. If this were not so, then this momentous event would have no context to give it any significance. To interpret it to mean the Jewish race is unlikely since there is no evidence in the New Testament that the Jewish race will cease to exist before the end of the world (which would be implied or Jesus' statement would be too obvious to state and thus nonsensical).

Another interpretation is that "this generation" refers to the last generation before Christ's return. Many Dispensationalists have gone further in dogmatically predicting that this refers 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 Second Advent 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 position goes directly against what Jesus said immediately following this passage:

"No one knows about that day or hour, not even the angels in heaven, nor the Son, but only the Father" (Mk. 13:32). The most compelling interpretation of this difficult passage is that "this generation" should

be 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 as they were visiting Jerusalem for the Passover. The disciples were impressed by the architectural grandeur of the temple, so recently restored and enlarged by Herod. Thus one of the disciples said, "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 will not be thrown down." This fired up their curiosity as they looked across to the temple area and four of them asked, "Tell us, when will this be? And what will be the sign when all these things

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are to be accomplished?" (Mk. 13:1-4). "All these things" therefore is the destruction of the temple and attendant events. It seems natural to regard this passage as the answer Jesus' gives to the disciples' question.

This view sees Jesus' prediction that people then alive would live to see the destruction of

the Temple, when "not one stone here will be left on another" (Mk. 13:2). And this is exactly what took place. Almost exactly 40 years (August of A. D. 70) after Jesus' prophecy on the Mount of Olives, Jerusalem was destroyed by the Roman legions under the military leadership of Titus. This interpretation means that the disciples' original inquiry would be: "When will the Temple be destroyed?" And the answer would be: Within one generation.

The only weakness of this argument is that it means that Jesus concluded His discourse with two separate but related comments about two separate but related events--the Fall of Jerusalem 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 of Jerusalem, He was not as clear about the timing of His coming at the end of the age. The Fall of Jerusalem, which Jesus saw as a foreshadowing of end time events, occurred as He said all the signs which Jesus gave in His Olivet Discourse, however, were not given to enable us to be able to accurately calculate the timing of events. They were given more for the purpose of getting a proper 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.

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CHAPTER 8 OUTLINE OF THINGS TO COME

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Matthew 13:29-31, 37-42 provides the most complete account of Jesus' own description of His return and of some of its accompanying features. Therefore it provides the basic pattern for the description of the End in other books of the New Testament. Jesus incorporated prophetic teachings from the Old Testament in His prediction of the End, taking into account prophetic material 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 church age will lead directly to the end of the world and the Parousia (vv. 29-30). The apostles experienced "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, without transition 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 the Father, the universe will self-destruct. The solar system will disintegrate and the galaxies collapse (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 and great glory" for all the nations of the earth to see and mourn. He will come with three theophanic elements: the clouds of heaven, the angels, and the trumpet call, indicating God's manifest involvement in the Parousia (v. 30).

• All the (the "elect) will be gathered to their eternal destination (Mt. 24:31). Both in Matthew and in the rest of the New Testament, the "elect" consistently refers to all believers, both Jews 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 who were destroyed by the Flood in Noah's day (Mt. 24:37-42). The Flood and the Parousia impact the world with judgment. They both entail catastrophic destruction that results in the gathering of the saved and the punishment of the lost. At the Flood, the saved were gathered in the ark. At the Parousia (this word is used in vv. 37,39), the saved will be gathered by the angels (v. 31). Of two men in the field and two women at the mill, one will be taken to salvation and the other left to destruction (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 the earth will mourn because of their impending destruction (vv. 30-31). Not only will the wicked be swept 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 His Second Coming. At His coming, the nations will see Him, the righteous will be saved and the wicked will be destroyed as the world comes to an end.1

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VISIONS OF THE END TIME

The 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 collapses

as the galaxies disintegrate, the sky vanishes, and the earth is dislocated. The sun turns dark and the stars of heaven fall on the earth as the earth is completely obliterated over and over. The galactic bombardment of falling stars bring history to a sudden and shocking close. As this final disaster takes place there is a universal awareness that the day of the wrath of God and of the Lamb is at hand. This vision could easily have been the final picture of end time events as the earth leaves a gaping cosmic black hole where it once was. Instead John is given more visions to give 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 established His dominion over the kingdom of the world and has begun His eternal reign. Thus the opposition has been defeated and eternity has replaced time. The wrath of God has come upon the raging nations that were destroying God's good earth as God destroys them by sending a theophanic lightning, earthquake, and hailstorm. At the same time is seen God rewarding the prophets 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 of the world is ripe since history has fulfilled God's purpose. God garners the wheat that belongs to Him while an angel collects the grapes of wrath with a sickle. The earth is harvested again, but this time, the grapes of the earth are crushed in the great winepress of the wrath of God. What is 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 the cities of the nations collapsing as the islands are gone and the mountains disappear. Hundred-pound hailstones fall on whoever is left standing on what remains of the earth as people curse God and as their idolatrous leader falls prey to the fury of the wrath of God.

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The Bird's Feast (Rev. 19:11-21)

This vision shows the End as a confrontation between the armies of heaven and the armies of the earth. Because the contest is too one-sided for any battle to take place, there is no military engagement. While the leaders of the armies of the earth are captured and thrown into hell, the rest of the unbelieving world are killed by the word of Him "whose mouth holds a sharp sword" with which He strikes the nations. He is also pictured as the One who treads the winepress of the fury of the wrath of God. All the birds are called to earth the flesh of all people whether slave or free, small or great. As the great supper of God's wrath is drawn to a close all that is left on 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 their place at the very center come a new heaven and a new earth with the new Jerusalem, the Bride of Christ. At the same time there is the picture of the lake of fire which receives death and all 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 of Christ's Parousia (II Pet. 3:10).

All of the six visions of the book of Revelation describe the same event: the final consummation--the end of history. While the imagery varies to illustrate the horrible nature of the climactic termination of all earthly things, one theme remains the same: the End is an absolute event.3

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CHAPTER 9 THE ANTICHRIST

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Some 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 the noted secular historian, Arnold Toynbee, had no problem foreseeing the emergence of such a figure in our sophisticated era. In fact, he saw this possibility as the result of the rise of technology and the breakdown of civilization:

"By forcing on mankind more and more lethal weapons, and at the same time making the world more and more interdependent economically, technology has brought mankind to such a degree of distress that we are ripe for the deifying of any new Caesar who might succeed in giving the world unity and peace."1 (Emphasis added).

Both John and Paul wrote in such a way as to show that the future emergence of the

Antichrist 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 at the 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 a combination of orator, statesman, diplomat, general, and financier and thus will draw to himself the homage and admiration of the whole world. Person

Many have argued that antichrist is an evil and pernicious system rather than an evil person. Scripture seems to have both in mind but sees an evil person as the personification and climax of an evil system—"the mystery of iniquity" or "secret power of lawlessness"—that is already at work in the world.

A personal Antichrist then is to be distinguished from the many antichrists that had arisen in the past that John speaks about (I Jn. 2:18; II Jn. 7). He is also to be distinguished from those who have the spirit of antichrist (I Jn. 4:3) and from the false christs who are precursors of the Antichrist 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 and all good, takes his seat in the temple of God, and proclaims himself to be God. Like Christ he performs signs and wonders, but through demonic power. He, like Christ, has his "parousia" and his "epiphany." He will be punished (Rev. 20:10), and only a person, not a system, can be punished.

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The 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 will not bow to authority, "a son of perdition," a term used of Judas Iscariot (Jn. 17:12), "the wicked one," (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 identification of this coming Antichrist. Antiochus Epiphanes, the Syrian king, who oppressed the Jews and overthrew their laws in 168 B. C. (I Macc. 1:49) was regarded as a figure or prefigure which provided an anticipatory description of the Antichrist spoken of in the New Testament. He seemed 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 of the coming Antichrist as he desecrated the temple at Jerusalem and demanded to be worshiped as a 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 The Roman Empire—with Judas raised from the dead and Nero as the most likely prospects. During the Reformation, Martin Luther and John Calvin identified Antichrist as the papacy. Since that time Mussolini, Hitler, and Stalin have been most often mentioned as possibilities. So far all have been wrong. While we need to show restraint in needless and useless guess work, yet we are to patiently 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 become incarnate in a towering figure who will dominate the world scene and lead its ultimate revolt against the nation Israel and against Jesus Christ and His followers. Character

The Antichrist's character is perverse:

"Don't let anyone deceive you in any way, for that day will not come until the rebellion occurs and the man of lawlessness is revealed, the man doomed to destruction" (II Thess. 2:3).

Activity

The Antichrist's activity is God-defying. He opposes God and exalts himself, claiming to

be God:

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"He will oppose and will exalt himself over everything that is called God or is worshiped, so that he sets himself up in God's temple, proclaiming himself to be God" (II Thess. 2:4; see also Dan. 7:8, 25-26; 8:4,9-14,25; 11:36-37).

Contrasts

The Antichrist is not a "rival" or "counterfeit" christ; he is an "opposing" christ. This is

clearly 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 the whole world (Rev. 13:17).

• Christ is refused honor (Jn. 5:41), whereas the Antichrist is honored and worshiped (Rev. 13:3-4,15).

• Christ refused to honor Himself (Jn. 8:54), whereas the Antichrist honors himself (Dan. 11:36).

• Christ came in His Father's name (Jn. 5:43), whereas the Antichrist comes in his own name (Jn. 5:43).

• Christ came to do His Father's will (Jn. 6:38), whereas the Antichrist came to do his own will (Dan. 11:36).

• Christ's words were given by the Father (Jn. 12:49), whereas Antichrist's words were given by Satan (Rev. 13:5).

• Christ came to save (Lk. 19:10), whereas the Antichrist comes to destroy. (Dan. 8:24)

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• Christ is the Good Shepherd (Jn. 10:4-15), whereas the Antichrist is the idol (evil) shepherd (Zech. 11:16-17).

• Christ is the true Vine (Jn. 15:1), whereas the Antichrist is the vine of the earth (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 man of sin (II Thess. 2:3).

• Christ is the Son of God (Lk. 1:35), whereas the Antichrist is the son of perdition (II Thess. 2:3).

• Christ is the mystery of godliness (I Tim. 3:16), whereas the Antichrist is the mystery of iniquity (II Thess. 2:7).

• Christ exercises redemptive power over people (Rev. 5:9), whereas the Antichrist exercises deceiving and destructive power over people. (Rev. 13:7)

• Christ is ultimately exalted (Phil. 2:9), whereas the Antichrist is ultimately cast down to hell (Isa. 14:14-15; Rev. 19:20).

Present Concealment: The Restrainer

What is holding the Antichrist back? Who or what is "the restrainer"? Some argued that

the restrainer was the Roman Empire (impersonal) or a series of emperors (personal). This is unlikely since many Roman emperors themselves demanded to be worshiped, and therefore would be 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 all nations. This view, however, suggests that a time is coming during which the proclamation of the gospel 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 one of their roles to protect God's people.

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Some argue that it is the Holy Spirit since it is the Holy Spirit who brings conviction of sin etc. The problem with this view is that it suggests the impossible eventuality that a time is coming 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 inaugurated to administer laws and justice (Acts 18:12-17; Rom. 13:1-4). The problem with this view is that since the man of lawlessness is not primarily a political figure, but a deceiver in the area of religion, 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 biblical scholar 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 "the restraining power"3 but to the antichrist. In such a case the restraining power is the power of God Himself. Thus Ladd suggests a paraphrase to read "for the mystery of lawlessness already is working; only there is the One who restrains now, namely God, until he, the Antichrist, arises out of the midst."4 Ladd continues to point out that this is precisely what verse six says: "And now do you know that which restrains, to the end that he [the Antichrist] may be revealed in his own time."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)6 For 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)7

Future Revelation

The 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 him

immediately:

"One of the heads of the beast seemed to have had a fatal wound, but the fatal wound had been healed. The whole world was astonished and followed the beast. . . . He exercised all the authority of the first beast on his behalf, and made the earth and its inhabitants worship the first beast, whose fatal wound had been healed. . . . Because of the signs he was given power to do on behalf

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of the first beast, he deceived the inhabitants of the earth. He ordered them to set up an image in honor of the beast who was wounded by the sword and yet lived" (Rev. 13:3,12,14).

He is struck dead most likely on the field of battle or by assassination. This can easily be

explained in a time of lawlessness when people will count it a sacred duty to slay tyrants. Satan brings 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 by

the Jews as their long-awaited Messiah. In fact, he will make such a claim for himself. Such a Messiah is exactly what the Jews have longed for. After all, when Christ offered Himself as their Messiah He was rejected for He was not the clever statesman, the strong general, the person fond of the spectacular who would force His powers in revolt against the enemies of the Jews--the despised and hated Romans.

After he is accepted by the Jews, he encourages them to rebuild their temple and resume their sacrifices (Dan. 9:27) during the first half of the Tribulation (3 1/2 years). Then in the middle of the Tribulation he throws off his mask and reveals himself in his true character and begins to unleash his monstrous intentions which result in untold chaos and anarchy, pitiless cruelty, and ruthless bloodshed. His Relation to Satan and to Satan's Power to Deceive

The Antichrist will work "in accordance with the work of Satan":

"The coming of the lawless one will be in accordance with the work of Satan delayed in all kinds of counterfeit miracles, signs and wonders, and in every

sort 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 heaven to earth in full view of men" (Rev. 13:13). The False Prophet will assist him by performing such signs on his behalf:

"But the beast was captured, and with him the false prophet who had performed the miraculous signs on his behalf. With these signs he had deluded those who had received the mark of the beast and worshiped his image" (Rev.19:20).

The Authority of the Antichrist

When the Antichrist emerges on the stage of world history, he will assert authority in three realms: political, economic, and religious.

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Political

He 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. And he 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).

Economic

He will maintain absolute economic control of the world as people will be required to wear 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, to receive the mark on his right hand or on his forehead, so that no one could

buy or sell unless he had the mark, which is the name of the beast or the number of his name" (Rev. 13:16-17).

Religious

He will exert intolerable religious pressure on mankind as he tries to force people, even

to 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 it could 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 economic

condition that people will submit to any authority that promises any semblance of prosperity and peace. Decisive Defeat

The hopes of the world will be dashed as the period of dominance for the Antichrist is

limited. There is no long drawn-out conflict as His power will supernaturally be taken away and completely destroyed:

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"The beast was given a mouth to utter proud words and blasphemies and to exercise his authority for forty-two months. . . . And then the lawless one will be revealed, whom the Lord Jesus will overthrow with the breath of His mouth 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 had performed the miraculous signs on his behalf. With these signs he had deluded those who had received the mark of the beast and worshiped his image. The two of 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 as that of the one they worshiped and served. All these are "condemned" and will spend eternity in hell with Satan, the Antichrist and the False Prophet:

"The rest of them were killed with the sword that came out of the mouth of the 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 burning sulfur, where the beast and the false prophet had been thrown. They will be tormented day and night for ever and ever" (Rev. 20:10).

"The dead [unbelievers] were judged according to what they had done as recorded in the books. The sea gave up and dead 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. Then death and Hades were thrown into the lake of fire. The lake of fire is the second death. If anyone's name was not found written in the 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 is shameful or deceitful, but only those whose names are written in the Lamb's book of life" (Rev. 21:27).

"Outside are the dogs, those who practice magic arts, the sexually immoral, the murderers, 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 to

His people:

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"I have come in My Father's name, and you do not accept Me; but if someone else comes in his own name, you will accept him" (Jn. 5:43).

Just as God the Father is achieving His plan and purpose through the mission and ministry

of His Son, so Satan will use a person whose personality and mission is under his complete control 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.

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CHAPTER 10 ARMAGEDDON

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Armageddon is a Hebrew word found only in the Book of Revelation (Rev. 16:16) and it means "mound" or "hill" of Megiddo." It is generally thought that the term refers to the town of Megiddo, strategically located between the western coastal area and the broad Plain of Jezreel in northern Palestine which runs across the center of Palestine from the Mediterranean Sea to the Jordan River.

This plain or valley presently covers an area about 20 miles by 14 miles. It resembles an immense amphitheater created expressly for the meeting of diverse peoples. There the roads crossed, which formally tied together the empires of the Orient: from Egypt to Babylon and Ninevah, and from Jerusalem to Tiberius, Damascus, and Antioch. Napoleon Bonaparte referred to it as the world's greatest natural battlefield.

The area of Megiddo was important commercially and militarily, and was the scene of many important battles in Israel's history. This city was already known at the time of the Canaanites, at the time of the conquest of the country by Joshua (Josh. 12:21; 17:11). The great armies 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 were defeated by the Philistines (I Sam. 31); and King Josiah was slain in battle by the Egyptian army of Pharaoh 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 ancient Egypt it is said that "Megiddo has as much importance as a thousand other cities." Because of that long history the name seems to have become symbolic of a battlefield. Such identification was evidently 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 taken place. Historically, no battle in history even remotely compares with what the Bible prophecies about Armageddon.

Revelation 15 and 16 describe seven angels who pour out seven bowls of the wrath of God upon the earth. The sixth angel pours out his bowl upon the great river Euphrates, and its waters 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 of the great day of God the Almighty:

"Then I saw three evil spirits that looked like frogs, they came out of the mouth of the dragon, out of the mouth of the beast and out of the mouth of the false

prophet. They are spirits of demons performing miraculous signs, and they go out to the kings of the whole world, to gather them for the battle on the great day of God" (Rev. 16:13-14).

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It is at Armageddon that their gathering takes place:

"Then they gathered the kings together to the place that in Hebrew is called Armmageddon" (Rev. 16:16).

This battle is the last effort of the "dragon" (Satan), the "beast" (Antichrist) and the "false

prophet” (Rev. 16:13) to assemble the nations of this satanic age for battle (Rev. 16:14). The book of Revelation says concerning the wrath of God that will be poured out in that day and outside the city "blood flowed out of the press, rising as high as the horses' bridles for a distance of 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 battle takes place at the end of the Great Tribulation just before the advent of the Son of Man, the messianic King, and the establishment of His Kingdom. It is a battle which will culminate in the final world war--the war of the ages.

Like most of Revelation the passage is difficult to interpret. A literal interpretation sees real 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 and her satellite nations will move down upon Israel (Ezek. 38 KJV, et al). Simultaneously, the Arab block of nations including Egypt from the South, no

doubt at the instigation of Russia or the Northern confederacy, will come up and join these forces intent on destroying Israel (Dan. 11:40). Israel will be 'dwelling safely' in 'unwalled villages' because of the protection promised her by Antichrist in the covenant agreement negotiated with her (Dan. 9:27). Both of these national federations, the Arab block from the South and the Russian from the North, will be destroyed supernaturally by God. The mountains of Israel will be strewn with bodies and useless equipment (Ezek. 39:8-15). After the removal of these two powers from any meaningful sphere of political influence, another great power moves in to occupy Palestine and rule the world. That power is the European confederacy or the revived Roman Empire which will be headed by the Antichrist. He will have already broken the covenant with Israel by this time and will now move in and set up headquarters between the Mediterranean and Dead Seas near the Jerusalem site (Dan. 11:45). With Russia's and the Arab world'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 himself global authority.

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In addition to the move against Palestine from the Arab world in the South, the Russian confederacy from the North, and the revived Roman Empire established by the 'beast' or the Antichrist in Europe, another invasion against Israel will come from the East. This invasion is described in Revelation 16. The sixth bowl judgment near the end of the seven year tribulation period includes the drying up of the 'great river Euphrates.' This takes place so the 'way of the kings of the East might be prepared.'

According to Revelation 9 these Asiatic hordes will number "two hundred thousand thousand' (200 million). The king of the East will move in on Palestine to challenge the '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 influenced by the demons of hell to gather their armies to Armageddon for the final world slaughter. These would include the head of the European confederacy, the kings of the East, and whatever remains of the Arab and Russian federations. It is the work of the trinity from hell—Satan, the Antichrist, and the false prophet along with the 'spirits of devils'—which brings together 'the kings of the earth and of the whole world, to gather them 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 the coming seven year Great Tribulation. This will involve the Arab federation from the South, the Russian from the North, the Antichrist and his European allies, and the kings of the East. The final battle fought in Armageddon will be when the kings of the earth make war against Christ Himself. Then, He destroys all who oppose Him, casts the dragon, the beast, and the false prophet into the lake of fire, and establishes His glorious kingdom on earth."1

A more figurative interpretation sees John symbolically portraying a final worldwide

conflict between wicked mankind and the Christ (the Anointed) of God.

Regardless of how literally or figuratively the passage is interpreted, it clearly describes a final 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."

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CHAPTER 11 THE GREAT TRIBULATION

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The 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 will be hated by all nations because of Me" (Mt. 24:9).

"For then there will be great distress, unequaled from the beginning of the world until 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 of nations until then. But at that time, your people—everyone whose name is written in the book--will be delivered" (Dan. 12:1).

This seven year period of time (whole period is referred to as the Tribulation whereas the

last 3 1/2 years are called the great Tribulation) will be so awful ("unequaled") that it will be "cut short" for the sake of the elect (the Christians):

"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. 24:24).

The Tribulation period will be immediately followed by cataclysmic events as Jesus

Himself comes back:

"Immediately after the distress of those days 'the sun will be darkened, 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 nations of the earth will mourn. They will see the Son of Man coming on the clouds of the sky with great power and great glory" (Mt. 24:29-30).

Jerusalem, the city of God, will be "trampled upon by the Gentiles" for 3 1/2 years (equal

1260 days or 42 months):

"But exclude the outer court; do not measure it, because it has been given to the 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 to exercise his authority for forty-two months" (Rev. 13:5).

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"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 defeating them" (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 seven last 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, 'Go pour 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 to the kings of the whole world, to gather them for the battle on the great day of God Almighty. Behold, I come like a thief! Blessed is he who stays awake and keeps his clothes with him, so that he may not go naked and be shame-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 of affliction" (Isa. 48:10).

"On that day, I will banish the names of the idols from the land, and they will be remembered no more," declares the Lord Almighty . . . This third I will bring 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 my people,' 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. Then suddenly the lord 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 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 and

purifier 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).

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". . .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's work . . . If it is burned up, he will suffer loss; he himself will be saved but only as one escaping through the flames" (I Cor. 3:13,15).

". . . and to present her to Himself as a radiant church, without stain or wrinkle or 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, and they lost their place in heaven. The great dragon was hurled down--that ancient serpent called the devil or Satan, who leads the whole world astray. He was hurled to the earth, and his angels with him. Then I heard loud voice in heaven say: '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 them before our God day and night, has been hurled down. They overcame him by the blood of the Lamb and by the word of their testimony; they did not love their

lives so much as to shrink from death. Therefore rejoice, you heavens and you who dwell in them! But woe to the earth and the sea, because the devil has gone down 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 does not mean that everyone's life will be spared, but that God's grace will prove sufficient for the trials no matter how severe:

"'I answered, "Sir, you know." And he said 'These are they who have come out of the great tribulation; they have washed their robes and made them white in the blood 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 their testimony for Jesus and because of the word of God. They had not worshiped the beast or his image and had not received his mark on their foreheads or their hands. 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:

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

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CHAPTER 12 THE RESURRECTION

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Embedded deeply in Christian teaching throughout the centuries is the resurrection of the dead. Due to the impact of Greek philosophy, oriental religions (Hinduism being the basis for the 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 Evil

There is a system of belief that predates its Greek philosophers and which teaches that matter is evil. Therefore material existence must be done away. They argue that since the resurrection 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 only spiritual existence. Therefore the resurrection of Jesus was only the means by which He could demonstrate to His followers the truth of the continuity of life. When Jesus ascended into heaven, 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 that matter is good since God provides great details which make no sense apart from material existence. Matter is Everything

The so-called "scientific" viewpoint (evolutionary model) is that we live in a material universe and are the products of chance. We "live" in a material body and when we "die" it is the end. Like that of other animals and vegetation, the body decays. Our only immortality is in the influence 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 the spiritual or eternal longings and yearnings of most human beings. Theological Issues

Because of various theological systems people have ended up arguing about the time of the 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, or whether there are two resurrections with the righteous being resurrected before the millennium and the wicked after the millennium.

Another issue to be examined is that of the intermediate state. What happens to those who

die during this age while they await the resurrection? While all agree that their bodies decay, what happens to the soul? Do they go to heaven at once, or to a temporary waiting room? Is there such

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a place as "purgatory" or "limbo" (as taught by the Roman Catholic Church)? And what do the terms Hades, Abraham's bosom, and Paradise mean? Could it be that they sleep with no conscious knowledge until they are awakened by the last trumpet (as taught by Seventh Day Adventists and Jehovah's Witnesses)? THE RESURRECTION AND THE OLD TESTAMENT

Many scholars claim that the concept of resurrection is not found in the Old Testament until the exilic and postexilic periods. Some have argued that is has Persian origins and point out that the word "paradise" is of Persian origin. This word, however, is never used in connection with the dead in the Old Testament. To argue that this concept of resurrection is of Hellenistic origin 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's promises to the righteous was that they should live again upon earth in the golden age to come and share in the salvation of Israel. The resurrection seems, indeed, so necessarily the consequence of the whole teaching of Scripture concerning the salvation of the righteous and their great reward that it is not strange that the Pharisees found it explicit or by intimation in all parts of their Bible."1 This 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 able to raise people from the dead (Heb. 11:17-19).

Jesus intimated this when He said to the Sadducees, who did not believe in a resurrection nor an afterlife:

"He [the God of Abraham, Isaac, and Jacob] is not God of the dead, but of the living" (Mt. 22:32).

To the Hebrews the dead went to Sheol (translated as "Hades" and "hell" in the New

Testament). 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 does provide 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)

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If Samuel was "called up" from Sheol (I Sam. 28:12-14) then the "godly one" did "see the pit" 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 the earth. And after my skin has been destroyed, yet in my flesh I will see God; I myself will see Him with my own eyes—I and not another. How my heart yearns 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 the

resurrection of the nation of Israel (Ezek. 37:11). In fact, the imagery used in this remarkable vision is based on the details of bodily resurrection: bones that are "very dry" are covered with sinews, flesh and skin, breath comes again, and the body comes to life (Ezek. 37:2-6). This vision indicates that Ezekiel must have had some concept of resurrection and this must also have been true 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 not happened 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 everlasting life, others to shame and everlasting contempt. Those who are wise will shine like 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 Old

Testament 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. The reason she was faithful to God was because of her belief in God, a God who can resurrect the dead:

"Therefore the Creator of the world, who shaped the beginning of man and devised the origin of all things, will in His mercy give life and breath to you again, since you now forget yourselves for the sake of His laws." (II Macc. 7:23—Apocrypha; see also 12:43-44)

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Enoch saw a resurrection of the nation Israel:

"And in those days will the earth also give back those who are treasured up within it, and sheol will give back that which it has received." (Enoch 51:1—Apocrypha)

THE RESURRECTION AND THE NEW TESTAMENT

The 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 some one should rise from the dead" (Lk. 16:31).

JESUS' RESURRECTION AND OURS

But it is the resurrection of Jesus that the truth of this doctrine was fully revealed. The resurrection of Jesus Christ assures His believers that they will also be resurrected. Jesus promised:

"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 of believers (I Cor. 6:14; 15:20,23,48-49; Col. 1:18). Furthermore, believers are now raised "with Christ" (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 pledge and 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 RESURRECTION

The gospels go to great length to attest that the resurrection of Jesus of Nazareth was a bodily resurrection. Here lies the significance of the empty tomb. The empty tomb by itself was a puzzling fact that needed explanation. Mark records that the first reaction of the women to the empty tomb as well as to the message of the angels was not that of belief and excitement, but of fear and astonishment:

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"When the Sabbath was over, Mary Magdalene, Mary the mother of James, and Salome brought spices so that they might go to anoint Jesus' body. Very early on the first day of each week, just after sunrise, they were on their way to the tomb and they asked each other, "Who will roll the stone away from the entrance of the tomb?"

"But when they looked up, they saw that the stone, which was very large, had been rolled away. As they entered the tomb, they saw a young man dressed in a white robe 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 the

resurrection until they were confronted by the risen Jesus (Lk. 24:22-35). John relates that Mary could 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 know where they have put him!" (Jn. 20:2).

And it was not the empty tomb that aroused belief in John, the disciple, it was the

appearance of the grave clothes:

"Then Simon Peter, who was behind him (John, that is) arrived and went into the tomb. He saw strips of linen lying there, as well as the burial cloth that had been around Jesus' head. The cloth was folded up by itself, separate from the linen. Finally the other disciple, who had reached the tomb first, also went inside. He saw and believed" (Jn. 20:6-8).

John adds this explanation, "They (the disciples) still did not understand from Scripture

that 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 by itself does not guarantee the bodily resurrection of Jesus, on the other hand, the bodily resurrection 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 (the disciples, that is). 'Greetings,' He said. They came to Him, clasped His feet and Jesus said 'Do not hold 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 out your hand and put it into my side" (Jn. 20:27).

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Here 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 being heard. 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 His voice 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 flesh and bones, as you see I have" (Lk. 24:39). Jesus had a real body and was not a disembodied spirit.

Jesus also was capable of eating. This does not mean that He needed to eat, only that He could 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 sign or 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 new and wonderful powers that set it apart from the natural and physical body. It possessed capacities never 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 together with the doors locked for fear of the Jews, Jesus came and stood among

them . . ." (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.

At Emmaus, after breaking bread with two disciples, Jesus suddenly vanished out of their

sight:

"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 opened and they recognized Him, and He disappeared from their sight" (Lk. 24:31).

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When these two disciples returned to Jerusalem and related their experience, suddenly Jesus stood among them. He came with such suddenness that they were startled and frightened and supposed that it was a ghost:

"While they were still talking about this (how they recognized Jesus when He broke bread with them), Jesus himself stood among them and said to them, 'Peace be 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 to

a different order of reality.

Furthermore, a close study of the text nowhere suggests that the stone of the tomb was rolled away from the tomb to let Jesus out. The earthquake and rolling back of the stone are recorded 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 from heaven 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 need

to be removed for Him to escape the tomb; He had already escaped it. The removal of the stone was for the disciples, not for Jesus.

The resurrection body of Jesus was a bodily resurrection and His resurrection body possessed unusual powers that transcended physical limitations. It could interact with the natural order, but at the same time transcended this order.

The apostle Paul speaks about the resurrection of Jesus as the "firstfruits" of those who have died:

"But Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep" (I Cor. 15:20).

All who are in Christ stand in solidarity with Him as all men in Adam stand in solidarity

with Adam. Just as all in Adam share in Adam's death so all who are in Christ will share Christ's life.

"But each in his own turn, Christ, the firstfruits, then, when He comes, those who belong to Him" (I Cor. 15:23).

Here we see two stages to Jesus' resurrection: Jesus' resurrection two thousand years ago

and ours when He comes back. Jesus' resurrection is the "firstfruits" of the resurrection at the end of the age.

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Firstfruits 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 the harvest itself, yet they were more than a pledge and promise of the harvest. They were the actual beginning 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 and hope 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 graves will 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 this case 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 two resurrections 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 testimony for Jesus and because of the word of God. They had not worshiped the beast or his image and had not received his mark on their foreheads or their hands. They came to life and reigned with Christ a thousand years. (The rest of the dead did not come to life until the thousand years were ended.) This is the first resurrection" (Rev. 20:4-5).

Notice that John spoke of certain ones who will live and reign with Christ a thousand

years. Then he went on to say that "the rest of the dead did not come to life until the thousand years were ended." We have, therefore, those who will be a part of what the apostle called "the first resurrection. And they will reign with Christ a thousand years, but others will not live again until the thousand years are finished. The ones in the first group are numbered with those who, as Jesus predicted, will come forth "to the resurrection to life" and those in the second group will come forth "to the resurrection of condemnation."

We have already seen that Christ's resurrection is the "firstfruits" of all who have died with Him. The harvest is yet to come. It is interesting to notice that the resurrection of many other bodies 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. At that moment the curtain of the temple was torn in two from top to bottom. The earth shook and the rocks split. The tombs broke open and the bodies of many

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holy people who had died were raised to life. They came out of the tombs, and after Jesus' resurrection they went into the holy city and appeared to many people" (Mt. 27:50-53).

Here Matthew points out that at the moment of Jesus' death "the curtain of the temple was

torn in two from top to bottom" (Mt. 27:51). Matthew here is talking about the curtain which excluded the people form the holy of holies where the Shekinah presence of God dwelt in the temple. The tearing of this curtain from top to bottom signifies that because of the death of the Messiah, the Son of God, all people in His name may now enter into the immediate presence of God with no need of coming to the temple.

Four things are clearly indicated in this passage above about those who were raised from the dead at that time:

• Theirs was a bodily resurrection. Matthew says that "many holy people who had died were raised to life."

• Theirs was a partial resurrection. Not all the holy people or saints were raised at that time. 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 the resurrection 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 no record of their dying. This then would be a beautiful picture of the Old Testament feast of firstfruits. The priest waved a sheaf from the forth-coming harvest before the lord. It was looked upon 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 with Christ 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 I

Thessalonians 4:16:

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"For the Lord Himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first."

Those "dead in Christ" who "shall rise first" are the same people Paul had in mind in

I Corinthians 15:23 when he mentioned those who would "afterward" be raised at Jesus' Second Coming.

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 a flash, 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 graves

another thousand years. He says, "The rest of the dead did not come to life until the thousand years 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 by stating:

"Blessed and holy are those who have a part in the first resurrection. The second death has no power over them, but they will be priests of God and of Christ and will reign with Him for a thousand years" (Rev. 20:6).

BETWEEN DEATH AND RESURRECTION

Prior to the resurrection of Jesus there is no indication that the dead enjoyed immediate

rewards and blessings (Heb. 11:39-40). In the New Testament we find Jesus telling the thief on the cross, "Today you will be with Me in Paradise" (Lk. 23:43). Paul testifies to an experience in which 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 be with Christ, which is far better. But to remain in the flesh is more necessary on 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 building from God, a house not made with hands, eternal in the heavens. . . . so we are always of good courage; we know that while we are at home in the body we

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are away from the Lord, for we walk by faith, not by sight. We are of good courage, and we would rather be away from the body and at home with the Lord" (II Cor. 5:1-8).

Although there is not much biblical evidence on the subject, it seems that those who die in

the Lord go immediately into God's presence. This, of course, is not the final resurrection since the righteous dead are still awaiting the sound of the trumpet, when "the earth and the seas shall give up the dead," when the dead in Christ shall rise, eternal souls and glorified bodies united in 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 or body, soul and spirit) will live again. All the dead will be raised, some to glory in heaven and others to torment as they are eternally separated from God in hell. It seems that "the dead in Christ" rise first, to reign with Christ in the millennial kingdom, while the rest of the dead are not raised until the end of that period and then only for judgment.

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CHAPTER 13 OUR RESURRECTION BODIES

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We have seen that the Bible is clear about the fact that just as Jesus rose from the dead with a resurrection body, so also shall we who know and follow Him experience a glorious resurrection body. But this fact naturally leads us to some questions that the people of Jesus' day were also asking: what will those resurrection bodies be like? How will they differ from the ones we 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 be kept in mind when we think about the nature of our resurrection bodies. First, He uses the analogy of a seed:

"What you sow does not come to life unless it dies. When you sow, you do not plant 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 gives its 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 a

very different kind of body from that with which it was sown. Paul is showing that, at one and the same time, there can be dissolution, difference and yet continuity. The seed is dissolved; when it rises again there is a vast difference in the body that God gave it; and yet, in spite of the dissolution and in spite of the difference it is the same life, the same seed. That argument proves that our earthly bodies will be buried and will dissolve; they will rise again and the form in which they rise may be very different; but the fact remains it is the same person who rises, however different the resurrection body may be. We may be dissolved by death; we may be changed by resurrection; but it is still we who exist.

A second principle which Paul lays down is that in the world, even as we know it, there are 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 are earthly bodies; but the splendor of the heavenly bodies is one kind, and the splendor of the earthly bodies is another. The sun has one kind of splendor, the moon another and the stars another; and the star differs from star in splendor. So will 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 each

living 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 resurrection life.

In verses 42-44, Paul draws four contrasts which shed light on the nature of our resurrection bodies:

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"The body that is sown is perishable, it is raised imperishable; it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body."

Paul begins by stating that though the present body is perishable, the future body will be

imperishable. In this world everything is subject to change and decay. But in the life to come there will be permanence in which the beautiful things will never cease to be beautiful. Those new resurrection 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 of change and decay "wasting away" (II Cor. 4:16). In this life as soon as we take our first breath we begin to die. Our resurrection bodies will never die. The glow and vigor of full health will never be diminished. Our bodies will be without flaw or degeneration. What a contrast to our present earthly experience!

Paul continues to show the contrast between the present and future body by stating that the present body is in dishonor, the future body will be in glory. What Paul is probably saying is that in this life it is through our bodily feelings and passions and instincts that dishonor can so easily come to life (Mk. 14:38); but in the life to come our bodies will no longer be the servants of passion and impulse but the instruments of the pure service of God.

According to Philippians 3, our new resurrection bodies will resemble the glorious body of Christ Himself:

"But our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ, who by the power that enables Him to bring everything under His control, will transform our lowly bodies so that they will be like His glorious 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 contrast

between our present body and our future body. Here, as well as in I Corinthians 15:43, Paul speaks of our present body as being weakness and that the future body will be in power. Paul in referring to Jesus said,

"who by the power that enables Him to bring everything under His control, will transform 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 that

Jesus has. For Paul says, "so that they will be like His glorious body."

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Jesus had the power to appear and disappear at will. Though His body could interact with the natural order, at the same time, it transcended this order. His body possessed strange or unusual powers.

The fourth contrast pointed out by Paul is that the present body is a natural body whereas the future body will be a spiritual body. To illustrate what he is talking about Paul draws a contrast 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: 'The first man Adam became a living being'; the last Adam a life-giving spirit. The spiritual did not come first but the natural, and after that they spiritual. The first man was of the dust of the earth, the second man from heaven. As was the earthly man, so are those who are of heaven. And just as we have borne the

likeness 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 on this planet. Christ is called the last Adam. He is the representative for all who place their trust in Him. He came from heaven to redeem us, and He returned there in a glorified body. Every child of 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 the likeness 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, that

their earthly bodies would have been exchanged for bodies designed for heaven. They would not have lived forever in those bodies which bore the image of the "earthly." (They would have needed 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 from the tangible nature of the resurrection body. Remember Jesus' resurrection body? His disciples touched Him, they saw Him, they heard him and He even ate in their presence. And Paul has made it clear that our bodies will be like His body. Our bodies will be real. We're not going to spend eternity floating through space as the ethereal spirits. We shall have genuine, tangible bodies.

Not only will the resurrection body of each believer have a physical reality, but it will also possess an identity with the one in which we spend our earthly pilgrimage. It will retain the distinctive characteristics by which each person is known here and now. The redeemed in heaven will still be the same people they were on earth. We will be able to recognize each other. How do

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we know this? It is because of Jesus' body. It was recognizable. They could see the nailprints in His hands and the wound in His side. They recognized Him. And our bodies will be like His. John as well as Paul, points this out:

"Dear friends, now we are children of God, and what we will be has not yet been made known. But we know that when He appears, we shall be like Him, for we shall 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 the

tomb, 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 was weeping. No doubt her eyes were filled with tears. And it's also possible that she didn't have a good 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 Emmaus and 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 Him partly because they did not expect Him to be alive. Also Luke seems to indicate that it was not God's timing; it was not the right time. When the time was right "their eyes were opened and they recognized Him" (Lk. 24:31).

The disciples, however, had no difficulty in recognizing Jesus as their risen Master. He was 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 transfigured before them. His face shone like the sun, and His clothes became as white as the light. 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 up three 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 telling

them?" Personally, I think so, I believe we will recognize Noah, Abraham, Daniel, Peter and Paul when 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 in heaven? "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 Him Jesus with a question. 'Teacher,' they said, 'Moses told us that if a man dies

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without having children, his brother must marry the widow and have children for him. 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 thing happened to the second and third brother, right down to the seventh. Finally, the woman 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 the power of God. At the resurrection people will neither marry nor be given in marriage; 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. But

that 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 us as persons. They may very well continue even in our new bodies. But if they do, they will certainly 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 close and intimate that it is as though we're all married to each other. In marriage there is an exclusive intimacy, a oneness only experienced by the two married, and since in heaven there will be no sin which not only separates us from God but from each other, oneness among us will be experienced on 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 is glorious, a body that is powerful, a heavenly, spiritual body, and yet a real physical body which is recognizable. 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 a perfect place: heaven—for a perfect time: eternity—with a perfect Companion who will be the center of all attraction: Jesus.

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CHAPTER 14 MILLENNIALISM

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Every system of theology has its eschatology, and even though they all might be concerned with last things they would not necessarily give the same interpretation to the various Scriptures and events.

This study will include the various forms of eschatological thinking namely, Amillennial-ism, Postmillennialism, and Premillennialism. All of these forms of thinking are based upon the time of the return of Christ as related to the millennium (also referred to as "chiliasm" from the Greek word chilios meaning 1000 years). Not all hold to a literal millennium (1000 years) nor do all regard certain prophecies in their literal context. Amillennialism

This position rejects the idea of any period of 1000 literal years either before or after the return of Christ. The 1000 years may stand for an indefinite period of time such as the intermediate state of dead or it may not refer to any time period at all. Christ, therefore, may return 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 Western church identified the millennial kingdom with the church. For Augustine the binding of Satan has taken place in the resurrection of Jesus Christ, though this is only a relative binding, since the demonic powers are still active. This amillennial interpretation was foreshadowed in the early church by Barnabas, Gaius of Rome, and Ticonius (A. D. 400) and became dominant in the Roman Catholic Church and the churches of the Reformation. Postmillennialism

This is the belief that the Second Coming of Christ is post—or—after the millennium. The millennium is probably figurative of a long interval that precedes the coming of Christ. There will be a golden age for the church in which the gospel will be preached to all nations, and then the end will come (Mt. 24:14). There will be the conversion of the Jews to Christ or at least the restoration 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 peace will endure until Christ returns in final judgment. Most postmillennialists believe that the Antichrist will appear toward the end of the millennium, but his time will be short since the parousia is then imminent.

Although premillennialists and amillennialists see the present age with pessimism because while light is provided by the church the world increasingly falls into darkness, the post-millennialists are optimistic as they believe that many of the promises of Christ will be realized within history and not merely in a life hereafter.

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Ezekiel 36:27ff. is a pivotal passage to postmillennialists as it proclaims the promise of the transformation of the external order of society through inner spiritual renewal. Other Scriptures that play a vital role to support this position are Psalm 102:16; Malachi 4:3 and Daniel 2:44. Premillennialism

Belief that the Second Coming of Christ precedes the millennium. This 1000 year period will be a literal period of peace and prosperity on earth with Christ reigning and ruling over all people. Christ will return personally to initiate His kingdom, the righteous dead will be raised and will reign personally with Him on the earth for a 1000 years. After this period there will be a final rebellion and shall be quickly suppressed and then the wicked dead will be judged and the eternal state will be ushered in.

One brand of premillennialism is called "dispensationalism."which views the Second Coming 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 a second, in which He sets up the millennial kingdom on earth after destroying the beast and the false prophet (Rev. 19).

Extreme dispensationalists also teach that there are two gospels, the gospel of grace and the gospel of the kingdom. The first is for the Gentiles and the second is for the Jews. The kingdom gospel will be in effect during the time of the millennium. TRIBULATIONISM

Premillennialists believe in a literal tribulation period of 7 years. However they are divided over whether the church will still be on earth during this period. The following three views show the different understanding.

Pretribulation

This is the belief that Jesus Christ will return for His saints immediately preceding a period of Great Tribulation on earth. This period of tribulation will be in fulfillment of Daniel's 70th week, or a period of 7 years. Following this 7 year span Jesus Christ will return with His saints (revelation) and set up His kingdom on earth. This view emphasizes the rapture of the church and views the tribulation as a period when God deals with the nation Israel.

Midtribulation

This view is essentially the same as that of pretribulationists with the exception that the interval of time between the Lord's coming for His saints and His coming with them is shortened. Instead of placing the rapture of Revelation 4 (as do pretribulationists),

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midtribulationists place the rapture between the second and third woe in Revelation which means that the church will go through only the first 3 1/2 years of the tribulation, but not the last 3 1/2 years which is the "great tribulation."

Posttribulation

This view holds that the rapture of the church and the revelation of Jesus at His coming is one and the same event. The Second Coming of Christ will take place at the end of the tribulation 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 repentant Israel. THE MILLENNIUM

The 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 bound him for a thousand years. He threw him into the Abyss, and locked and sealed it over him, to keep him from deceiving the nations any more until the thousand years 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 of

Christ delivering the kingdom of God the Father after destroying every rule and authority and power also gives support for this view.

"But each in his own turn: Christ, the firstfruits; then, when he comes, those who belong to Him. Then the end will come, when he hands over the kingdom to God the Father after He has destroyed all dominion, authority and power. For He must reign until He has put all His enemies under His feet. The last enemy to be destroyed is death. For He 'has put everything under His feet.' Now when it says that 'everything' has been put under Him, it is clear that this does not include God Himself, who put everything under Christ. When he has done this, then the Son Himself will be made subject to Him who put everything under Him, so thatGod 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 it

is possible that He was referring to an interim messianic reign following His Second Coming but before the end of the world.

Dutch theologian Berkouwer maintains that I Corinthians 15:23-28 cannot be used to support the premillenial viewpoint:

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"Those who appeal to Paul for a defense of chiliasm must admit that the real motive of chiliasm certainly does not come to the fore in his epistles. The train of thought 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."1 Although it may be true that Paul's main thought is as Berkouwer claims: "on being in

Christ and the power of His resurrection" this does not preclude Paul's depiction of a series of events. Such a series cannot be ignored. Thus Berkouwer's analysis does not do justice to the full intention of this passage, since Paul is certainly pointing to the distinction between the present kingdom of Christ, which will be fulfilled in the eschaton, and the future kingdom of God.2

It has been argued that the position of two resurrections with the first resurrection taking place before the "thousand years" and "the rest of the dead" will not "come to life again until the thousand years [are] ended" (Rev. 20:5) is unwarranted by the scriptural data. The claim is that this is the only place in the Bible where two resurrections are mentioned and that, since Revelation is written in an apocalyptic genre, this is to be taken as symbolic rather than as a basis for doctrine. After all, did not Jesus say, "The hour is coming when all who are in the tombs will hear His voice and come forth, those who have done good, to the resurrection of life, and those who 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 is coming, and now is, when the dead will hear the voice of the Son of God, and those who hear will live" (Jn. 5:25). This "hour" has already lasted for nearly 2000 years. If this is so, then why could not 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 of Israel in which Jerusalem will become the pivotal center in a new era characterized by peace and prosperity.

Those who reject the premillennial position see these particular Old Testament prophecies fulfilled in the church, the new Israel. While most premillennialists see Israel as "the people of God" 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 in some Jewish apocalyptic literature from the period between Paul's writings and the book of Revelation (II Baruch 30:1; II Esdras 7:26-30—Apocrypha). On the other hand there is no messianic reign in such typical apocalyptic passages as Isaiah 24-27, Daniel, the Assumption of Moses, and the Apocalypse of Abraham.

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PREMILLENNIALISM

The following is a premillennial interpretation of what will take place at the end of the age and especially during the millennial reign of Christ.

A number of events will take place before Christ returns with His saints: the evangelization of the nations, the great tribulation, the great apostasy or rebellion, and the appearance of a personal Antichrist.

When Christ comes again, believers who have died will be raised, believers who are still living will be transformed and glorified, and then both groups will be caught up together to meet the Lord in the air (I Thess. 4:13-18). After this meeting in the air, believers will accompany the descending Christ to earth.

After Christ has descended to earth, the Antichrist is slain and his oppressive reign is brought to an end. Either at this time or before, the vast majority of Jews then living repent of their sins, believe in Christ as the Messiah, and are saved (Rom. 11:25-32). This conversion of the Jewish people will be a source of untold blessing for the world.

Christ now sets up His millennial kingdom which will last approximately a thousand years and during which time Satan is "bound":

"And I saw an angel coming down out of heaven, having the key to the Abyss and holding 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 threw him into the Abyss and locked and sealed it over him, to keep him from deceiving the nations anymore until the thousand years were ended. After that, he must be set free 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 and blossom. Like the crocus, it will burst into bloom; it will rejoice greatly and shout for joy. The glory of Lebanon will be given to it, the splendor of Carmel and 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 all who pass through it. They will say, 'This land that was laid waste has become like the garden of Eden; the cities that were lying in ruins, desolate and destroyed, are now fortified and inhabited'" (Ezek. 36:34-35).

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"'The days are coming,' declares the Lord, 'when the reaper will be overtaken by the plowman and the planter by the one treading grapes. New wine will drip from 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 calf and the lion and the yearling together; and a little child will lead them. The cow will feed with the bear, their young will lie down together, and the lion will eat straw like the ox. The infant will play near the hole of the cobra, and the young child put his hand into the viper's nest. They will neither harm nor destroy on all my holy mountain, for the earth will be full of the knowledge of the Lord as the 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 pruning hooks. Nation will not take up sword against nation nor will they train for war 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 so that 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 will make 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 a righteous Branch, a King who will reign wisely and do what is just and right in 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)

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God's redeemed people will reign with Him:

"Do you not know that the saints will judge the world? And if you are to judge the world, are you not competent to judge trivial cases? Do you not know that we 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 to judge. And I saw the souls of those who had been beheaded because of their testimony for Jesus and because of the word of God. They had not worshiped the beast or his image and had not received his mark on their foreheads or their hands. 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 the Gentiles (Rom. 11:25), they do not comprise a separate group, since there is only one people of God. Those who reign with Christ during the millennium include both believers who have recently been raised from the dead (later called "the first resurrection"—Rev. 20:4), and believers who are still living when Christ returns. The unbelieving nations which are still on the earth at this time 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 did before. This is to be a time of social, political and economic justice, and of great peace and prosperity. Even nature will reflect the blessedness of this age, since the earth will be unusually productive and the desert will blossom as the rose.

Near the end of the millennium, however, Satan, who was bound during this period, will be loosed and will go out to deceive the nations once again. He will gather the rebellious nations together for the Battle of Gog and Magog, and lead them with an attack upon the "camp of the saints":

"When the thousand years are over, Satan will be released from his prison and will go 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. They marched across the breadth of the earth and surrounded the came of God's people, 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 of

burning sulfur' where the beast (Antichrist) and the false prophets had been thrown. There they will be tormented day and night for ever and ever" (Rev. 20:10).

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After 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 at this 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 eternity in hell, while God's redeemed people live forever in a "new heaven and new earth" which has been purged of all evil (Rev. 21-22).

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CHAPTER 15 TRIBULATIONALISM: PRE OR POST?

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Since the midtribulation view is held by relatively few Christians in general, and very few biblical scholars in particular, we will limit our study to the positions of pre and post tribulationism. We will examine the pretribulation view in particular and see that it is an unreasonable position in view of church history and, more important, in the light of the biblical data available. Thus we will see that the posttribulationist view is the most compelling. TRADITION: HISTORICAL INTERPRETATION

G. E. Ladd in his book, The Blessed Hope, has presented a scholarly and convincing argument that pretribulationism is a very recent teaching (19th century) which arose among the Plymouth Brethren who evangelized this view in North America.1

To claim that this position is an ancient teaching which arose during the apostolic times is simply foolhardy. Such an argument is only possible if we can appeal to the early church fathers in believing in the "imminence" of Christ's return. The logic is that if the Second Coming of Christ was an event for which people were waiting, then the coming of Christ was expected to occur "at any moment." That is, the belief that Christ would come before the Tribulation and before Antichrist would appear.

There is no evidence from church history nor from the biblical record that a pretribulation rapture was an element of hope in the church historically. Some have argued that just because church tradition has not been favorable toward this recent view, that that proves it to be illegitimate. 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 for nineteen hundred years.

G. E. Ladd appeals to early Christian writings such as The Didache (A. D. 120), Barnabas or The Epistle of Barnabas, and The Shepherd of Hermas (A. D. 150) as well as to the earliest church 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 belief in a pre-tribulation rapture was wholly foreign to their way of thinking. Ladd also surveys the believers during The Middle Ages and finds the same result.2

Beginning with St. Augustine (fifth century) not only did the Christians not believe in pretribulationism, but they also denied futurism and opted for the "amillennial" view. This position became 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 of the history of the church in symbolic form. This "historical" view was also adopted by the Reformers. So widespread was this prophetic interpretation in the sixteenth, seventeenth, and eighteenth centuries that it became known as "the Protestant view." Thus pretribulationism simply had no place in the prophetic scheme as these believers were not futurists who looked for a short tribulation with a personal Antichrist just before the return of Christ.

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G. E. Ladd continues by showing the rise of futurism (premillennialism) with the dawn of the 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 the primitive (early Christian) view. But the very movement that gave rise to premillennialism also gave rise to pretribulationism. This was called "Darbyism" in that J. N. Darby was associated with the formation of the particular prophetic view and became its most influential advocate through his writings and travels. This view later became known as "Dispensationalism," of which pretribulationism is an essential element.3 THE BIBLICAL DATA

Is the position of two aspects of the Second Advent as taught by pretribulationism scripturally warranted? Is the distinction between the Rapture where Christ comes for His church before the Tribulation and the Revelation where Christ comes with the saints to end the Tribulation and to execute righteous judgment upon the earth biblical? Is it scriptural to believe that the coming of Christ for the Rapture of the church will be a secret coming and thus invisible to anyone except those belonging to the church whereas the Revelation will be a glorious, public event evident to all the world? Is this a fair distinction? Since the Rapture precedes the Tribulation, it is believed that it may occur at any moment, whereas the Revelation cannot occur until 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 Coming will 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 bring with Jesus those who have fallen asleep in Him. According to the Lord's own word, we tell you that we who are still alive, who are left till the coming of the Lord, will certainly not precede those who have fallen asleep. For the Lord Himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will 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 church and 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 Jesus will overthrow with the breath of His mouth and destroy by the splendor of His coming" (II Thess. 2:8).

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Again, hardly a secret event. The Parousia of Christ is a public manifestation. Also this verse puts the Parousia at the end of the Tribulation. The above verses give evidence that the Rapture of the living saints, the resurrection of those who have died, and the judgment upon the Antichrist will all take place at the same time—at the Second Coming of Jesus at the end of the Tribulation.

It is also at His Parousia that Jesus will be accompanied by all His saints. This is evident from Paul's prayer that the believers at Thessalonica would be "strengthened" in holiness "when our 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 by the breath of His mouth and "by the manifestation (epiphany) of His Parousia" (II Thess. 2:8). In writing to Titus, Paul refers to the Parousia as a "glorious" event:

". . . while we wait for the blessed hope--the glorious appearing (epiphany) of our great 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 be the 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 period

of time which is commenced by the Rapture and the beginning of the Tribulation. Thus it is contended that Parousia can refer either to the coming of Christ at the Rapture for His saints or to His 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 clearly evidenced in I Corinthians 16:17; II Corinthians 7:6; James 5:7,8; and II Peter 3:4. In all these instances it is the "coming," the "arrival" or "return" that is in view rather than the "presence." It is at 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 Parousia of 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 the Second Advent because pretribulationists distinguish this word from the Rapture of the church and is placed at the end of the Tribulation when Christ comes in glory to bring judgment upon the world.

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This means that the apokalypse of Christ is not "the blessed hope" of Christians. In this scheme of prophetic events when the apokalypse occurs, the saints will already have been raptured and at that time they will receive their rewards and the wicked will be judged. The purpose of the Revelation of Christ, therefore, is primarily the judgment of the wicked rather than the salvation (glorification) of the righteous. Thus our "blessed hope" is the Rapture as Jesus comes for His saints secretly, not the Revelation when He comes with His saints visibly and triumphantly.

Such a distinction is, however, arbitrary. It is a synthetic distinction since Paul says that we 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 to you who are troubled, and to us as well. This will happen when the Lord Jesus 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 until the 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 the moment 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 a faulty distinction for the Greek simply will not bear out such an interpretation. The verb "to pay back" refers to two objects: 1) "trouble to those who trouble you" (II Thess. 1:6), and 2) "relief to you who are troubled" (II Thess. 1:7). Thus both the pay back of trouble and the relief "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 the sufferings 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 the apokalypse of Christ.

Peter also says that the genuineness of our faith will result in "praise, glory and honor when Jesus Christ is revealed" (I Pet. 1:7). This is contrary to the position of pretribulationists who claim that this glory and honor has already been experienced at an earlier time at the Rapture of the church. Rather Paul makes the point that one of the purposes of the apokalypse of Christ is to bring glory and honor to His people as a reward for their steadfastness in the faith.

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As believers, we are also assured by Peter that our hope of perfection or completeness in grace will take place "when Jesus Christ is revealed" (I Pet. 1:13). Thus the fullness or completeness of our salvation is tied to the Revelation rather than the Rapture. Only if these two events are considered one and the same event do these verses make sense. Since the Revelation is repeatedly referred to in the New Testament as the object of our hope, the Rapture must occur at the Revelation of Christ.

The word epiphany which means "manifestation" is another Greek word that plays a critical role in the distinctions of the various words marshalled by pretribulationists. They contend that this word does not belong to the Rapture of the church at the secret coming of Christ at the beginning of the Tribulation, but to the Revelation of Christ with His saints at the end of the Tribulation to bring judgment upon the earth. Yet Paul uses this word in reference to the end of the Tribulation period as he says that "the lawless one will be revealed, whom the Lord Jesus will overthrow . . . 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. This would not be true if pretribulationism is true since their hope is tied at an earlier time--at the Rapture. Paul also exhorted the believers at Thessalonica to keep God's commandment "without spot 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 of faith and thus was able to look forward to the day when he will be rewarded at the judgment seat of Christ:

"Now there is in store for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day--and not only to me, but also to all 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's

epiphany. Thus contrary to what pretribulationism's claim (that places the judgment of rewards between the Rapture and the Revelation), Christ's Revelation ("appearing" or "manifestation") is a day of hope as believers look forward to in order to receive their rewards. Thus the epiphany is the 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 the epiphany of the glory of God is found in Titus 2:13-14:

". . . while we wait for the blessed hope--the glorious appearing (epiphany) of our great God and Savior, Jesus Christ, who gave Himself for us to redeem us from all wickedness and to purify for Himself a people that are His very own, eager to do what is good."

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This is unnatural and strange language if the Rapture of the church when believers are caught up to meet Christ in the air, is separated by a considerable period of time for His Revelation (apokalypse) and His appearance or arrival (epiphany). After all, according to pretribulationism Christ's apokalypse and ephiphany at the end of the tribulation have nothing to do 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 rewarded for their deeds—has already taken place.

Such a position seems so contrary to these verses that tie Jesus' epiphany to "the blessed hope" when we shall be "redeemed from all wickedness and purified" to become God's complete and perfect possession. To divide the Rapture from the epiphany of Christ and therefore hold that such a perfect union of fellowship of the saints with Christ took place seven years earlier at the Rapture 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 His completed blessings of salvation. Thus it is at the epiphany that all the events of Christ's return takes place and it is at the Rapture (parousia) that this takes place and it is at the apokalypse that this takes place for all three take place at the same time.

The distinctions made of biblical terminology by pretribulationism in reference to the words parousia, apokalypse, and epiphany are thus unwarranted. They are one and the same event. To see the distinction between the Rapture of the church and the Revelation and Maniftestation of Christ is artificial and merely an inference which simply is not borne out by Scripture. 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 post tribulationism. So far the argument has been that the coming of Christ is a single, indivisible coming 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 and joined with believers who are still alive and who are caught up to be with Christ. The question is whether this event is in reality two events divided by the Tribulation as taught by pre-tribulationists. In this scheme of events the saints are Raptured before the Tribulation when Christ comes for His saints and then seven years later they come with Christ to bring judgment on the wicked 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 "the Abomination 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 the Rapture is verse 31:

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"And He will send His angels with a loud trumpet call, and they will gather His elect 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, with the voice of the archangel and with the trumpet call of God, and the dead in Christ 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 not referring to the Rapture of the church in this verse then He is completely silent concerning it in His whole teaching of prophecy in the lengthy Olivet Discourse. This is claimed by pre-tribulationists, yet it seems strange that Jesus would not even mention the subject in His only lengthy discussion of prophecy.

Pretribulationism assumes that the Rapture occurs somewhere between verses 14 and 24 of Matthew 24 since "this gospel of the kingdom" is understood by them to mean the announce-ment of 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 after the church has been raptured. This is quite an assumption since there is no hint in the gospel record whatsoever of such a teaching.

Paul predicts the coming of the Antichrist in II Thessalonians 2. But in this whole passage there is no hint of a Rapture of the church that will precede these events. Likewise, Paul's teaching of the Rapture of the church in I Thessalonians 4 does not mention the Tribulation. Paul's prophecy seems to point to the great apostasy and the appearance of the Man of Lawlessness (the Antichrist) as taking place before "the coming of our Lord Jesus Christ and our being gathered to Him" (II Thess. 2:1).

If the church is not to be in the world when the Man of Lawlessness appears, it seems that

Paul's argument is misdirected. Paul had taught these believers in his first letter that the resurrection of the dead and the Rapture of the church at the Second Coming of Christ. Nowhere did Paul instruct them that those events were to precede the Tribulation. Rather Paul's letter had actually created a reaction, a misunderstanding that the Day of the Lord had already come and that 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, then Paul's argument in this prophecy has omitted its most important point, that is, that the Rapture is the first event which will take place. Furthermore, since the Rapture had not taken place and the believers at Thessalonica were still on earth, it was impossible that the Day of the Lord had come.

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Why would such things as apostasy and a Man of Lawlessness be of much interest if they were to be caught up from the earth before any of those events were to take place? Why did Paul seem it necessary, even urgent, to mention such things?

It is quite clear that Paul mentions these things as a warning against possible deception by

the Antichrist (II Thess. 2:9-12) and he exults that God has chosen them and reassures them that He 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 coming of the Lord, the gathering of the saints to Him, and the Day of the Lord are all one and the same event 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 had not yet come either.

Paul could have easily settled the question by pointing to the Rapture of the church to settle 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 he inflicts upon God's people, the sounding of the seven trumpets and the outpouring of the seven vials which constitute the Great Tribulation. Nowhere is there any mention of a pretribulation Rapture. The only accounts of the Second Coming of Christ in the book of Revelation are found in 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 the voice which addressed John, "Come up here" (Rev. 4:1) refer to the Rapture of the church. Such a claim, of course, is pure conjecture. The open door and the voice from heaven have nothing at all 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 and the opening of chapter 4. They admit that while John does not mention the Rapture in any way in this entire section, he does take it for granted. This is an argument from silence which is always perilous. Is it not strange that in the very book that addresses the Tribulation, and specifically the Great Tribulation, the most that there is no mention of the Rapture and thus it must be taken for granted?

Pretribulationists marshall the argument that the church must already be in heaven after Revelation 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. In chapter 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 he is in heaven again. In chapter 13 he is on earth as he sees the Beast "coming out of the sea" (v. 1)

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and in chapter 14 he sees "the Lamb, standing on Mount Zion, and with Him 144,000 who had His name and His Father's name written on their foreheads" (v. 1). In all probability this is a reference to Jerusalem in the millennial kingdom.

The scenes continually shift between heaven and earth as John finds himself in ecstasy witnessing visions given to him by the spirit of God. To try to find clues to the interpretation of the book from these subjective visions is next to impossible.

Of the three passages that have mentioned the coming of the Antichrist and the Great Tribulation it has become obvious that none of them give any indication that the church will be raptured at the beginning of the Tribulation. To base such a teaching on these passages is purely inferential.

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 the Latin Bible in verse 17 and translated "caught up." This Rapture will occur at the Parousia of Christ. Contrary to what pretribulationism teaches, the only aspect of the Parousia that Paul addresses is the relationship of believers to the Second Coming. There is no reference to the relationship of the world to the Parousia. Here the object of the Parousia is Jesus' union with all believers, whether they are dead or living. The dead "in Christ," that is, believers, will be raised in their 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 and primary emphasis is union with the Lord—this is what is most emphasized. Here Paul does not mention the nature of the resurrection body; he only speaks of the union with Christ. The emphasis of this glorious meeting is not the place—in the air. Yet pretribulationists place the emphasis 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 now accompanied by His saints. However, the point of the whole passage is our union with the Lord where 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 virgins were 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 the Rapture is a meeting—a union—of Jesus with His believers as they together enjoy the Marriage Supper of the Lamb and spend eternity together.

The other significant thing about the Rapture is the transformation of the bodies of believers. When believers are united with Christ at the Rapture their bodies go through a transformation so that they receive resurrection or spiritual bodies. This is not merely a

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restoration to physical life, but a transformation into a new level of life which transforms the very bodily existence. At His coming Christ will "fashion anew" or "transform" (literally meta-morphose) "our lowly bodies so that they will be like His glorious body" (Phil. 3:21). Paul described our resurrection bodies as real, visible, recognizable without limitations as they have been redeemed from weakness, pain, decay, and death (I Cor. 15:42-44). The nature of our resurrection 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 occur

for the living saints at the Rapture. The Rapture, the catching up of living believers to meet the Lord 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).4

Paul 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 ages past, but revealed and made known through the prophetic writings by the command of the eternal God, so that all nations might believe and obey Him" (Rom. 16:25). Contrary to what pretribulationism teaches, the mystery of the Rapture is not the time of the Rapture, but the fact of the Rapture. After all, God had never before revealed what would be the nature of the bodies of 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 to be transformed into resurrection bodies at the moment of Christ's return without passing through the corridor of death and join the resurrected dead in the presence of Christ is revealed for the first 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 details as to how the elect are to be gathered together—that which makes the Rapture unique.5

The Bible is clear that the mystery of the Rapture is not the fact that the Rapture is to occur before the Great Tribulation, but the fact that the living dead will be bodily transformed at Jesus' Parousia and as a result of the transformation will be caught up to meet the Lord in the air and so be ever with the Lord.6

THE RESURRECTION AND THE TRIBULATION

If there is a pretribulation Rapture we should be able to find it taught in the passages where 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, this position divides the resurrection into three parts in that the First Resurrection has two stages to it:

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1) The First Resurrection (Rev. 20:4-5)

a. The resurrection of the saints which is to occur at the coming of Christ for His church 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 the millennium.7

The two stages of the first resurrection is strangely hidden in Scripture. Amillennialists not only deny two stages of the first resurrection, they also deny two resurrections and thus only speak of the General Resurrection of all the dead. Such an interpretation fails to see a bodily resurrection of the same kind in the second resurrection as the first and thus spiritualizes the first resurrection. 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 bodily resurrections. 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 the body at the coming of Christ (Phil. 3:20-21). Yet he does not state the time. There are several other references to the resurrection, but none of them indicate the timing as evidence that places the 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 occurs at the Parousia of Christ and in I Thessalonians 4:16 where the Parousia occurs when the Lord descends from heaven. These passages, however, say nothing about the relationship of the resurrection to the Tribulation.

Revelation 20 which is the only passage which explicitly locates the first resurrection is the

only passage which describes the resurrection of martyrs. But there is no mention or suggestion of a resurrection earlier than the return of Christ at the end of the Tribulation. Both the "dead in Christ" (I Thess. 4:16) and those martyred by the Beast in the Great Tribulation come to life at the same time in the first resurrection. To argue that this resurrection occurred back before chapter 4 of Revelation is contradicted by the clear assertion of this passage that "they came to live." 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.

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Other passages which pretribulationists have appealed to for their position such as Luke 21:36, 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 before the Tribulation. Rather, such a position forces us to all kinds of exegetical problems. The Scriptures give no clear signals concerning the timing of these prophetic events as they relate to each other. The only passage that does provide indications of time is Revelation 20 and it places the resurrection at the end of the Tribulation at the coming of Christ in glory. Thus pre-tribulationism is not supported by Scripture, but is the result of various things such as wishful thinking, after all, wouldn't it be nice if God rescued His people from the terrible things that await the time of the Parousia. Such a position is also based on presuppositions and sincere mis-understandings—of which all of us are guilty no matter what our prophetic position may be.8

IMMINENCE AND THE TRIBULATION

One of the most popular arguments pretribulationists use to give evidence for their position is the frequent exhortations to believers to watch for His coming. They reason that Jesus' return must be imminent if believers are so often exhorted to "watch." Thus it must occur before the Tribulation. After all, how can you watch for something which cannot occur for a period of time? If Christ is to return after the Tribulation has taken place, then it would be impossible to watch out for His coming in a serious way since certain things in prophetic history are 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 tribulation and not the church throughout the centuries. Yet we are repeatedly told to watch. We can watch eagerly only if His coming is imminent since imminence means that no prophetic event can block His return in that it must be fulfilled. Pretribulationism thus reasons that the next event on the prophetic 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, "Does Scripture teach that we are to watch for an event which can take place at any moment?" Is that what 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 the connotation of keeping the attention focused upon the object of concern.9 The following are some 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)

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• The Jews "watched" the gates of Damascus that they might apprehend Paul when he attempted to leave the city (Acts 9:24).

This act of riveting one's attention upon some object or person are never used in reference to the Second Advent.10

Another Greek word for "watch" is nepho which means "to be sober." This meaning becomes obvious as we look at I Peter 1:13 and I Peter 4:7. Nepho means to be sober of mind and character, not "to watch."

The two words that are commonly used in exhorting believers to be "watchful" are gregoreo and agrupneo. These words have similar meanings in that agrupneo means "to be sleepless," "watchful," or "awake" with the connotation of being vigilant. While the noun agrupnia occurs twice in the New Testament on both occasions it refers to loss of sleep and to wakeful 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 these occasions 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 is about 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 coming

on the world" as referred to in verse 26 of the same chapter, that is, the judgments of the end time from which believers will be sheltered. In all probability these judgments will occur in the last part of the Great Tribulation. The reason this verse is not referring to a pretribulation rapture is that the context shows quite clearly that the people warned already find themselves in the midst of that Tribulation.

Also, the Greek word used for "watch" (agrupneite) in the command, "Be always on the watch" does not mean "to look for," but "to be awake." This is also true of the command in Mark 13:33 when Jesus says, "Be on guard! Be alert!" The point Jesus is making is that those who are spiritually asleep, that is, the wicked, the ungodly, the unbelievers, they will all be caught in the snare of God's judgment. Conversely, those who are spiritually awake will find themselves having escaped God's judgment and thus ushered into His presence and fellowship at His coming. The pretribulationist's position of a secret coming of Christ is nowhere to be found in this passage.

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The word gregoreo meant "to be awake." Therefore this was the word used by Jesus in the Garden of Gethsemane as His soul was agonizing in facing the cross. He asked His disciples to join Him in His spiritual battle by "watching" and "praying" (Mt. 26:38,40-41). Paul uses this same word in the sense of "being alive" as opposed to being dead (I Thess. 5:10). In many places this word is used in the general sense of spiritual alertness. Paul used in on several occasions in exhorting 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 the Second 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. The occasion was his teaching the believers at Thessalonica. He had taught them the doctrine of the resurrection of the dead and the Rapture of the church at the Second Advent of Christ. When the issue 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 them suddenly, 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 like a thief. You are all sons of the light and sons of the day. We do not belong to the 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 because

of the impending Rapture of the church, but because of the impending Day of the Lord, which occurs at the end of the Tribulation in pretrbulationist's prophetic calendar. To use this command to watchfulness to prove an "any-moment" unexpected and secretive coming of Christ for which the believer is to eagerly watch simply is unwarranted since the Day of the Lord will come only after definite signs such as the appearance of the Antichrist and the apostasy of the church have occurred as these and other events will signal to those who are watching that the end is near.11

The pretribulatist's argument is that exhortations to look for Christ's return would be meaningless unless that event is an ever-present possibility. The verse most often used in such an argument is Titus 2:13:

". . . while we wait for the blessed hope—the glorious appearing of our great God and Savior, Jesus Christ."

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This 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 an epiphany cannot occur at any moment for it takes place following the Tribulation which must first run its course.

The exhortation to watch is a warning to prepare believers for Christ's coming so they will not get caught unprepared. In fact, Christ's coming will not be that unexpected to those who are watching as they will be able to read the signs. As "sons of the light and sons of the day, who do not 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 "peace and 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 makes it clear that the "watching" refers to being spiritually awake in stark contrast to the world which is sleeping in the darkness of sin:

"So then, let us not be like others, who are asleep, but let us be alert and self- controlled. For those who sleep, sleep at night, and those who get drunk, get drunk at night. But since we belong to the day, let us be self-controlled, putting on 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 believers will not be surprised, not because they are watching for the coming of Christ to take place at any moment, but because they are spiritually awake whenever it happens.12

There is an exhortation to be watchful in connection with the outpouring of the sixth bowl, an event which brings us to the climax of the Great Tribulation immediately preceding the return of Christ with His saints:

"Behold, I come like a thief! Blessed is he who stays awake and keeps his clothes 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 come

back completely unexpected, without any preceding signs. For according to pretribulationists themselves, the pouring out of the sixth vial finds us at the end of a period when the seventieth week of Daniel comes to an end. In the middle of the week, Antichrist has broken his covenant with 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 the Beast. Any believers who are on earth at that time, whether they be a part of the Jewish restoration or Gentile believers, will be able to know almost the precise time of Christ's return by

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simply turning to Scripture which states that Christ will come back in majesty, power and glory at the end of the three and a half years of the Tribulation (a period of time known as the Great Tribulation). Yet they are exhorted to watch because Christ is coming like a thief. Therefore it is most 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.13

Key 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 will come. But understand this: If the owner of the house had known at what time of night the thief was coming, he would have kept watch and would not have

let his house be broken into. So you also must be ready, because the Son of Man will come at an hour when you do not expect Him" (Mt. 24:42-44; see also parallel passage in Luke 12:37,39).

"Be on guard! Be alert! (agrupneo) You do not know when that time will come. 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 house will come back—whether in the evening, or at midnight, or when the rooster crows, 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—is

to take place without any signs or warnings to indicate that it is near and thus, in light of its utter unexpectedness, 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 no support for such a view since all these references to watchfulness have reference to the glorious appearing 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) which describes the nature or character of the end times as it reaches its consummation. Verses 15-28 describe the fearful events which will immediately take place before the consummation of the age to 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 He shall come "on the clouds of the sky, with power and great glory." The rest of the chapter contains the passages under discussion which is a spiritual application in calling God's people to alertness.14

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What 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 glorious Revelation of Christ which takes place at the end of the Great Tribulation. The only verse that could 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 His elect 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 a whole, have had to admit that at any-moment Rapture of the church is not revealed in the Olivet Discourse. Rather it is a "mystery" which was revealed for the first time to Paul and is not found anywhere in the gospels.15

Then does it make sense that Jesus exhorted believers to be alert to an event about which

He said absolutely nothing? Wouldn't such an exhortation be empty of significance? Why would Jesus 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 to watch for the Son of Man while the church is to wait for the Lord"16

Similarly English argues,

"This passage cannot be used as a proof text that the church will pass through the tribulation. It has to do with those who are on earth when Christ returns to earth—those taken will be those who have rejected God and His Christ; those left will be tribulation saints, Israel primarily, who will enter the earthly kingdom."17 If pretribulationism can use these words of Jesus as reference to the Jewish remnant

during the Tribulation, and at the same time admit that they are exhorted to watch for an event which will happen at the end of the seventieth week of Daniel, although they "do not know the day or the hour" then they create a couple of exegetical problems that are very damaging to their overall prophetic scheme. If these exhortations to alertness do not apply to the church, but only belong to the Jewish remnant, this means that Jesus did not exhort the church to watch for an unexpected event. If this is so, then there is no evidence in the gospels, the epistles nor in the book of Revelation that there is a teaching that the church is to watch for a sudden, any-moment coming 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 accuse posttribulationists of doing, that is, giving exhortations of alertness without the possibility of any-moment fulfillment. This position of pretribulationism which Gaebelein and English purport

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teaches that anyone in the midst of the Tribulation whose end can be approximately known is commanded to watch. How then can they object to the application of these same exhortations to the church on the basis that it is impossible for believers to watch for an event whose time can be approximately 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 covenant with them (the great Tribulation), by what logic it be argued that for Christians to be told to watch 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 these exhortations 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's return. Rather, the thrust of Scripture is that in light of the uncertainty of the time of the end, we are to watch. Thus "watching," instead of having the idea of "looking for" an event, has the idea of spiritual and moral alertness. Since we do not know exactly when the end will come, we are to be spiritually awake whenever it happens. Therefore, if we are alert and Christ comes today, we are ready. And this is true if we are awake and Christ does not come until tomorrow, or next year or twenty years from now. The point is whenever the return of Christ happens, we must be ready.

There are, however, some injunctions to be alert which are combined with the idea of looking for Christ's coming. These are the strongest case for the pre-tribulation position. The first passage is when Jesus exhorted His disciples not to be overly concerned with the cares and concerns 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 your life, what you will eat; or about your body, what you will wear. Life is more than food, and the body more than clothes. Consider the ravens: They do not sow or reap, they have no storeroom or barn; yet God feeds them. And how much 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 of

Christ, instead of finding his treasure on earth, is to invest his treasure in heaven (v. 34) since this present life is transitory. The only thing that makes sense in view of how transient life is then is to live all of life in eager expectation of the return of Christ which will bring the present state of life to its end. It is the life to come, not this life, is to be the focus of the disciple of Jesus. Thus the believer is exhorted to look for Christ's return:

"Be dressed ready for service and keep your lamps burning, like men waiting for their master to return from a wedding banquet, so that when he comes and knocks they can immediately open the door for him. It will be good for those servants whose master finds them watching when He comes. I tell you the

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truth, he will dress himself to serve, will have them recline at the table and will come and wait on them. It will be good for those servants whose master finds them ready, even if he comes in the second or third watch of the night. But understand this: If the owner of the house had known at what hour the thief was coming, he would not have let his house be broken into. You also must be ready, because the Son of Man will come at an hour when you do not expect Him'" (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 of Israel, and the Holy Spirit was upon him" (Lk. 2:25). Joseph of Arimathea was "waiting for the kingdom of God" (Lk. 23:51). In the case of these men they were both pious Jews who were living in constant expectation of a complex of events which would include the appearing of the Messiah, which in turn would mean the overthrow of the enemies of God and the inauguration of the kingdom of God—all events which we now know include the totality of all that is involved in both advents of Christ.18

S. P. Tregelles makes the point that Jesus used a metaphor to describe His return in which a sign preceded the actual event. Jesus said:

"Be . . . like men waiting for their master to return from a wedding banquet, so that 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 shall

first be heard. Thus Jesus' actual coming is preceded by this signal which announces that He is at the door.19

To see in this passage an any-moment coming of the Lord is to miss the main thrust of

what Jesus is saying. Jesus' exhortation to be alert is not primarily so that Christ may come at any moment, but that He may not come for some time. The main problem is Christ's delay. It may not come until the second, or even third watch—late into the night (Lk. 12:38). Jesus is saying that the servant cannot say when his master will return. This is the reason why we all must be ready at any 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, that we are to be spiritually alert. The servants are always to be awake so they can be ready to open the door for the master when He comes and attend to His needs (Lk. 12:37).

It is Jesus Himself who suggests a delay:

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"But suppose the servant says to himself, 'My master is taking a long time in coming,' and he then begins to beat the menservants and women servants and to eat and drink and get drunk. The master of that servant will come on a day when he does not expect him and at an hour he is not aware of. He will cut him 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 His

return. 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 two classes 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 the true servant because he kept busy serving his master. He was continually on the alert whereas the Lord's delay induced the false servant to a sinful course of action. Thus the Lord's delay revealed the true nature of His servants. This was true whether His servants were genuinely His servants or were in fact false servants.

There is, therefore, no need for an “any-moment” coming of Christ as a necessary incentive to faithfulness in conduct and service. The issue at stake is devotion that comes from the 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 directed primarily 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 and at an hour he is not aware of. He will cut him to pieces and assign him a place 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 the

beginning of the Tribulation to rapture the church. Rather it is the event described by Jesus as He predicted the glorious appearing of the Son of Man on the clouds in the sky at the close of the Tribulation (Mt. 24:27). There is no need to watch for a secret, any-moment coming of Christ to Rapture the church since the commands to watch and be alert refers to the need to be spiritually awake as we faithfully serve Him. This is what it means to be ready for His coming. Since we do not know exactly when Christ will return, we must be spiritually awake so that His Second Coming will not take us by surprise.20

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

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In 1968 a book was entitled, Is the U.S.A. in Prophecy. In this book S. Franklin Logsdon give some reasonable evidences why U.S.A. may very well play an historic role in biblical prophecy. 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 prophecy which 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 writing the book:

"We launch into the subject of this book with the comfortable assumption that the omniscient God, looking down the corridors of time, and concerning Himself so prominently with the Gentile nations, did not overlook the one nation He has blessed above all others."1

He then extracts primarily from the books of Isaiah and Revelation the descriptions of an

unnamed nation as he carefully examines relationships, endeavors, accomplishments and character relative 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 bears such a striking and convincing resemblance to the U.S.A. one more courageous than the author would forthrightly declare, 'She's the one.' However, we prefer restraint of dogmatism, in spite of deep and definite personal convictions, and simply commend this thought-provoking treatise to the meditative reader's prayerful consideration."2

Logsdon reminds us that Israel sowed to the wind and reaped the whirlwind (Hos. 8:7).3

Will the same be true of America's "careless course"? Logsdon's arguments may or may not make this apparent.

Obviously United States is not mentioned by name in prophecy. But does this mean that she does not fit in the framework of biblical prophecy? Not necessarily. Although the following scriptural references are universal in scope, and thereby embrace the United States, the question is whether they also specifically pinpoint a certain nation in the history of the world.

WHAT AWAITS THE NATIONS OF THE WORLD

1. In a panoramic declaration of prophetic intention, God says,

"This is the plan determined for the whole world . . ." (Isa. 14:26).

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Since the United States is part of "the whole world" she would of necessity be a part of the framework of prophecy.

2. In the same projection of plans, God adds,

". . . this is the Hand stretched out over all nations" (Isa. 14:26).

Again, since United States is one of the "all nations" God's hand will be stretched out upon her.

3. All nations beside Israel are scheduled to disappear.

"'I am with you and will save you,' declares the Lord. ‘Though I completely destroy all the nations among which I scatter you, I will not completely destroy you. I will discipline you but only with justice; I not will let you go entirely unpunished'" (Jer. 30:11).

Only Israel has been marked by God as a nation that has a special relationship with

Him:

"You only have I chosen of all the families of the earth; therefore I will punish you 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 scattered among many nations, all the other nations will come to an "end." As one of those nations, United States 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 have reached 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 and witchcraft—apostasy. Such a description certainly characterizes United States as it does many other nations.

5. Again God's judgment includes all nations:

"I will display My glory among the nations, and all the nations will see the punishment I inflict and the hand I lay upon them" (Ezek. 39:21).

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There is no reason to think that United States will be spared God's judgment. As Logsdon puts it:

"Where is there the slightest glimmer of assurance that our country can possibly escape the fearful consequences of forgetting and forsaking God who has lavished upon us His abounding goodness and lovingkindness?"4 6. 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 to you; 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, each by 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 will put 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 on

destruction:

"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 all rebellion. Then He will "destroy" the nations. As a rebellious nation the United States would share in such an awesome fate.

10. The sovereign Lord of the universe will have His way and laugh as peoples and nations arrogantly rebel against Him and try to usurp His authority:

"Why do the nations rage and the peoples plot in vain? . . . The One enthroned in heaven laughs; the Lord scoffs at them" (Ps. 2:1,4).

Commotion, restlessness, noise and trouble—rebellion—characterizes the nations of the

world. This is no less true of United States which will, therefore, share the same fate as all these other godless nations.

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In light of such Scriptures Logsdon asks, "Is logical that the God who knows the end from the beginning would pinpoint such small nations as Libya, Egypt, Ethiopia and Syria in His prophetic proclamations and overlook the wealthiest and the most powerful nation on the earth?"5

CHARACTERISTICS OF POLITICAL BABYLON

Babylon plays an historic place in history. Beginning with the days of Nimrod in the early

chapters 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), Babylon plays 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 all that He does.

Jeremiah speaks of "The Daughter of Babylon" (Jer. 51:33). Who or what does that expression mean? Since the Babylon Empire had no offspring, no prophesied successor, it most likely refers to the outgrowth of historic Babylon—"that system of the ages with its God-rejecting tendencies and sacrilegious influences which, in the end time, will eventuate in two imposing branches namely, religious Babylon, the ultimate of organized religious systems, and political or economic Babylon, a nation of impressive and superior characteristics."5 The context makes it evident that the "daughter" referred to is the political offspring, the end time nation being described. THREE TYPES OF BABYLON

There are three types of Babylon in Scripture:

1) Historic Babylon (Gen. 11)--To be manifested in two imposing branches: the false church and a powerful God-forsaking nation. These will suffer defeat at the hands of Him who will 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, and scattered the people all over the earth.

2) Ecclesiastical Babylon (Rev. 17)—A mystical woman whose devious goal is a common worship—a co-mingling of churches.

The Beast (Antichrist) will hate the harlot and thus outlaw religion and eventually kill

the "woman." This means that he will destroy the final development of organized religion.

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3) Political Babylon (Rev. 18)—A nation that will exercise great influence and power and 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 and services (Rev. 18:11-17), and the common laborers weep because they will never be employed in the 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 stay together, 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 if so, whether it is only a city or whether it is also a nation. Is prophetic Babylon a city, a nation, or both?

It appears that in Revelation 18 Babylon is presented as a city while in Jeremiah 50 and 51 it seems to be presented as a nation. Is this a contradiction? Not at all, for it is quite common for nations to be referred to by their chief or capital city. For example, we speak of Washington for United States and London for England, etc.

When Jesus cried out, "O Jerusalem, Jerusalem!" He obviously meant the nation. The same is true of Babylon:

"Therefore this is what the Lord Almighty, the God of Israel, says: 'Therefore I will 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 is Babylon 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 the

sense of future fulfillment), or both. As Logsdon points out, much of prophecy has a near and distant application. Therefore, the question is whether all references to Babylon in the Bible generally—and in Jeremiah 50 and 51 specifically—are historical in character and thus have already been fulfilled. A couple of examples in chapter 50 give evidence that some of these prophecies are remote:

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"'In those days, at that time,' declares the Lord, 'the people of Israel and the people 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's guilt, but there will be none, and for the sins of Judah, but none will be found, for I will forgive the remnants I spare'" (Jer. 50:20).

It is obvious that these prophecies belong to future fulfillment when the promised

regathering and restoration will find Israel and Judah (for so long divided) reunited and reconciled to God in the land which was promised to them through their father Abraham. DESCRIPTION

Logsdon provides numerous descriptions of this "daughter of Babylon." BABYLON'S MOTHER

1. She is the offspring of a kingdom which will deteriorate from a position of world leadership:

"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 completely desolate" (Jer. 50:12-13).

If this daughter accurately describes United States, then the "mother" referred to here is

Britain whose empire has virtually disappeared. It used to be said of the British Empire, "The sun never sets on her possessions." Hardly true any more!

THE YOUNGEST NATION 2. 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 the

most "recent, the youngest" of nations. This certainly fits our own young nation. It hardly fits the historic Babylon because although the Babylonian Empire was subdued by the Medes and Persians, it did not become a "wilderness, a dry land, a desert."

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PRESTIGIOUSLY GREAT

3. 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 is Babylon among the nations" (Jer. 50:23).

Logsdon points out that the verb form for the Hebrew word for "hammer" means "to

formulate, 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's contention that this word "hammer," while connoting force or power, in this context does not indicate 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 as through the weapons of diplomacy. As Logsdon points out, "The hammer of diplomacy can register telling blows when wielded by a great political power.”8 Thus it is Jeremiah's message that a nation so mighty and so powerful will one day be cut off and become an utterly desolate.

COSMOPOLITAN COUNTRY 4. 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 be plundered" (Jer. 50:37).

The word "mingled" in the Hebrew means "mixture" or "mongrel" which has the idea of

mixed parentage, mixed origins, or formed of elements from different languages. Although United States certainly fits this cosmopolitan characteristic, many other countries as well would fit this description. United States is truly one from many. In fact, all except for the American Indians have come from some other country, directly or indirectly in recent times. After all, every people group have migrated to another area of the world at some time since the Tower of Babel when people were scattered by God. In recent history, however, United States has been called "the melting pot" because of the innumerable amount of different peoples who have inhabited her land.

FOREIGN AID

5. 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 be plundered" (Jer. 50:37).

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"'For all the nations have drunk the maddening wine of her adulteries. The kings of the earth committed adultery with her, and the merchants of the earth grew rich from her excessive luxuries'" (Rev. 18:3).

The word translated "excessive luxuries" has the idea of the kind of insensible generosity

which a drunken person has whereby such a person wants to treat everyone regardless of the number 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 such liberality. The merchants of the earth would become rich through the excessive or voluptuous luxuries and great generosity of an end-time nation, spiritually called Babylon. What nation better fits this description than United States? DISPOSSESSED

6. The "unsinkable titanic" of nations is slowly, subtly and surely stripped of her gold:

"'A sword against the Babylonians!' declares the Lord--'against those who live in Babylon and against her officials and wise men! A sword against her false prophets! They will become fools. A sword against her warriors! They will be filled with terror. 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 be plundered. A drought on her waters! They will dry up'" (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 the world community ravenously devouring her [United States] wealth?"9

Logsdon continues:

"Our alarmingly diminishing gold reserves, our deficit spending, our constant giving of what we do not possess, our expensive undeclared wars, our unresponding debtors, the resulting inflation—all lends itself to the divine description in a very telling manner."10

The 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 eye of God and found wanting. Thus His Hand of judgment will fall mercilessly.

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Sixteen characteristics have been presented in an effort to identify this "daughter of Babylon." 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 do not know for sure. But the foregoing descriptions give us fairly strong evidence for answering the question in the affirmative.

Such a conclusion is an awesome and terrifying prospect that should make us all wary of aligning ourselves in blind devotion and loyalty with any particular country. This is not to say that we are to be good citizens for even Jesus and Paul made it clear that this is our duty, but that we should hold our earthly citizenship lightly in view of our eternal citizenship awaiting Christ's soon return.

BLATANT COVETOUSNESS

7. 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, idols that 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 for gratification of every conceivable form of lust. Such an obsession results in the obliteration of all restraints producing "a moral and spiritual breakdown like Sodom and Gomorrah."11

With 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 "morally correct" mentality is that every imaginable lustful thoughts and actions are legitimate as they are merely "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 thing that will bring a "drought" upon our nation? Another description by the divine Artist that accurately portrays United States.

CUP OF GOLD

8. She at one time was a cup of gold in the Lord's hand--a monetary instrument in the 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).

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It will become evident with further descriptions that this nation has been exceptionally blessed of God. The "gold cup" probably refers to a "God-blessed nation of unprecedented wealth in the whole history of mankind."12

The expression "in the Lord's hand" may refer to resources (people and things--such as

money) used by God through a specific nation. No other nation has rivaled United States in sending money, Bibles, and missionaries to the ends of the earth. With the spiritual declension taking 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 or Babylon the city pouring money into missionary endeavor? Babylon hindered rather than helped the people of God. It was Babylon which overran the Holy Land and raped it of its treasures. It was Babylon that sadistically gouged out the eyes of Zedekiah, the last king of Judah, but not until they had killed his sons in cold blood before him (Jer. 52:9-10). It was Babylon that caused the Jewish refugees to sit along its rivers and weep (Ps. 127:1). This was, rather, 'death in the pot' (II Kgs. 4:40)."13

Logsdon reasons that "there must be some other Babylon in view, or some other nation or

kingdom that is spiritually called Babylon which fulfills the implications of the statement made.”14

WORLD INVOLVEMENTS

9. 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" in

all probability refers to "peoples, multitudes, nations and languages" (Rev. 17:15). In referring to ecclesiastical 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 many waters" (Rev. 17:1).

John goes on and says that an angel came to him and interpreted what he meant by "many

waters":

"Then an angel said to me, 'The waters you saw, where the prostitute sits, are peoples, multitudes, nations, and languages'" (Rev. 17:15).

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The expression "by many waters" in all likelihood means that this political Babylon is an end-time nation which has "established herself in many nations."15

Is there any other nation on earth which has so established herself in virtually all regions of the globe as United States?

A NATION OF WEALTH

10. She is an exceedingly wealthy country--"rich in treasures": "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 word for "treasures" is a Hebrew word (aw-tsar) which means "a depository, an

armory, 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 of fortunes, 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 the judgment 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 ATTAINMENTS

11. Her scientific achievements excel all other nations:

"Even Babylon reaches the sky and fortifies her lofty stronghold, I will send destroyers against her" (Jer. 51:53).

Logsdon expresses the achievements of this nation this way:

"With enormous technological advances, with abounding natural resources, the increase of productivity and scientific break-throughs, the nation, spiritually called Babylon, will excel all other countries in attaining an exalted position among the peoples of the earth."16

The expression "fortifies her lofty stronghold" sounds similar to Satan, the instigator of

Babylon, who claimed,

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"I will ascend to heaven; I will raise my throne above the stars of God; I will sit enthroned on the mount of assembly, on the utmost heights of the sacred mountain; 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 of the whole earth" (Gen. 11:4). With the horrendous technological breakthroughs in the extremely sophisticated military

weaponry, the exploration of space and medicine (such as gene therapy), for instance, the peoples of United States have created a society which spawns independence, pride, haughtiness and forgetfulness 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 read like science fiction. The irony of the nuclear arms race is that its every escalation, its every awesome achievement, does not give us more security but less. Every new product of our nuclear arms technology makes more and more likely our nuclear self-destruction. Every step takes us nearer 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 an accident or in a twisted mind. "But," some optimists argue, "We have intricate "fail-safe" systems for 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 that much more dangerous!

EXCELLENT FORTIFICATIONS

12. She has established unprecedented national defenses:

"Even as Babylon reaches the sky and fortifies her lofty stronghold, I will send destroyers against her" (Jer. 51:53).

Historic Babylon was inaccessible by height and by the thickness of the walls that

surrounded the ancient city. Her high walls were strong enough to withstand the continual bombardment of the battering rams and too high for the enemy to vault. Its security was so impressive that she constituted one of the wonders of the world.

Logsdon sees the above prophecy as applying beyond the historic city:

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"The intimations of the above prophecy, however, go far beyond stone walls, for prophetical Babylon will be concerned, not about foot soldiers, but about outer space attacks of hostile forces. Thus, she will "mount up to heaven" to the fullest extent of her ingenuity and to the ultimate of her resources."16

With our avowed enemies possessing devastating weapons in formidable quantities, the

fear of attack is ever present, and our government has gone to unprecedented means to establish when it hopes will be impenetrable defense systems. Yet no matter how sophisticated such systems may be, this political Babylon will be destroyed. VOICE OF INFLUENCE

13. She speaks with an influential voice in the world community:

"The Lord will destroy Babylon; He will silence her noisy din. Waves of enemies, 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 elicit wide 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 great leader, even so the judgment from the hand of the Lord will end the voice of the great nation. . . . the final articulation of the nation in view will not be that of a famous political power, that for so long sounded forth gloriously in the earth, swaying kings and kingdoms with the hammering strokes of preponderant influence, but, sadly indeed, the roaring cries of a writhing, perishing people whose might will serve as no deterrent in the hour of doom and desolation. This is the inevitable end of the nation about which God has taken counsel."17 (Emphasis added)

DESCRIPTIONS OF BABYLON AT LARGE

Logsdon includes the following three descriptions as specifically applying to this political Babylon. I do not believe that Scripture supports this except in the more general sense since these passages 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.

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EPICUREAN DECADENCE

14. 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 never mourn" (Rev. 18:7). This description points out that the intended nation has "boasted" or "glorified herself" in

similar fashion to the people of historic Babylon when they affirmed, "Let us make a name for ourselves" (Gen. 11:4). Such independence and self-sufficiency makes her feel that she is invincible:

"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 and Ezekiel'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 word of 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 pleasure in 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 detestable practices" (Ezek. 14:6).

The prosperity of this nation led to her pride which spawned "an intemperance, an

incontinence, 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 attitudes and behavior.

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SPIRITUAL DECADENCE

15. She becomes a morally decadent society manifested by her vileness and shamelessness 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's

longsuffering is being taxed to the breaking point. She is bold in sinning before God's all-seeing eyes. 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 are viewed 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 personal sensual indulgence.

There seemed to be a spiritual and moral shift in our nation in the 1960's with the Supreme Court decision that outlawed the reading of the Bible and the use of the Lord's Prayer in the public 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 represented by this decision which affirmed that since we are a pluralistic society no one religion ought to impose its beliefs. After all, we are protected by the separation of church and state. The First Amendment 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, or prohibiting the free exercise thereof."

The separation of church and state! Yet the indication in the last thirty years is that this

has come to be applied in such a way that it communicates the message of the separation of the church from the state.

This decision in 1963 was part of the moral landslide that took off in the 60's as our nation became polarized by the war in Vietnam. The 1960s was a decade when our nation lost her moral innocence (relatively speaking). The floodgates were opened to every imaginable depravity in the name of "freedom."

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A decade later we see the Supreme Court legalizing murder by legalizing abortion -on-demand with its Roe v. Wade decision in 1973. Since then over thirty million babies (1.2 million per year) have been discarded as nothing more than a piece of tissue.

Recently the Supreme Court ruled that posting the Ten Commandments in public schools is unconstitutional. Under the guise of "separation of church and state," the Supreme Court has removed the biblical base that once undergirded American society.

With the onslaught of gods from the East, like Israel, we have become a pluralistic or idolatrous nation. We no longer find ourselves under any one God, but a god for everyone as they wish.

We have become a nation guilty of spiritual recklessness as we have invited other gods to our shores. God's of materialism, pleasure, and on a cataclysmic scale: the occult. This last summer (1994) on channel 11 on TV they said that there are now two million witches in United States. 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 from

the Psychic Hotline.

It was the Southern preacher, Vance Havner, who lamented:

"At the rate America is decaying morally, we shall have to change our national symbol from an eagle to a vulture."19

EGOTISTICALLY BLIND

16. 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 felt the sting of devastating bombs. Such "safety" from suffering in her own borders have led her to feel "like a queen"--powerful and privileged--"the best." The confident, boastful claim, "I will never mourn" expresses the attitude so prevalent in our society, "It can't happen here." Israel and Judah—God's special people, the "apple of His eye"--learned the hard way that no nation or people are safe in sin.

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Logsdon surmises:

"We should recall how Israel, in her jubilant but sinful orgies, was warned by the prophet not to rejoice (Hos. 9:1). Disaster for the nation was imminent, and God's servant was trying to turn the people from silliness to sobriety, from foolishness to faith. He was met with despicable disregard. How utterly impossible it seems to be to de-escalate the increasing momentum of a nation toward inevitable catastrophe. This is America today. Because it hasn't happened, we seem to think it cannot happen.”21

Someone will complain, “Why look for disaster?” The simple fact is we do not need to

look for disaster. It lurks ominously at the end of the wrong course.

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CHAPTER 17 WHY? PURPOSES

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BRINGING EVENTS TO ITS CULMINATION

The issue of the purposes of Christ's Second Advent is multi-faceted since such an important event cannot be a mere happening by chance, but directed to some special end. The following are some of the purposes that serve the greater purpose of bringing everything to its culmination. Receive His Own People to Himself

"And if I go and prepare a place for you, I will come back and take you to be with 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, the Lord Jesus Christ, who, by the power that enables Him to bring everything under His control, will transform our lowly bodies so that they will be like His glorious 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 with them" (Mt. 25:19).

"For we must all appear before the judgment seat of Christ, that each one may receive 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, and then 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).

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Be United In Marriage With His Bride (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. 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 the wedding supper of the Lamb!' And he added, 'These are the true words of God'" (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 a righteous Branch, a King who will reign wisely and do what is right in the land. In His days Judah will be saved and Israel will live in safety. This is the name by which he will be called: The Lord our Righteousness'" (Jer. 23:5; see also 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. I will gather all the nations to Jerusalem to fight against it; the city will be captured, the houses ransacked, and the women raped. Half of the city will go into exile, but the rest of the people will not be taken from the city. Then the Lord will go out and fight against the nations, as He fights in the day of battle. On that day His feet will stand on the Mount of Olives, east of Jerusalem, and the Mount of Olives will split in two from east to west, forming a great 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 as you 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. . . . The Lord 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 nations will rally to Him, and His place of rest will be glorious. In that day the Lord will reach out His hand a second time to reclaim the remnant that is left of

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His people from Assyria, from Lower Egypt, from Upper Egypt, from Cush, from Elam, from Babylonia, from Hamath and from the islands of the sea. He will raise a banner for the nations and gather the exiles of Israel; He will assemble 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 the Lord 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 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 and purifier 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, and the offerings of Judah and Jerusalem will be acceptable to the Lord, as in days gone by, 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 will sit 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 sky fled from his presence and there was no place for them. The sea gave up the dead 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 is coming with thousands upon thousands of His holy ones to judge everyone, and to convict all the ungodly acts they have done in the ungodly way and of all the harsh 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 happen when the Lord Jesus is revealed from heaven in blazing fire with his powerful angels. He will punish those who do not know God and do not obey the gospel of our Lord Jesus. They will be punished with everlasting destruction and shut out from the presence of the Lord and from the majesty of his power" (II Thess 1:7-9; see also II Tim. 4:1 and Is. 26:21).

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Slay The Lawless One

"And then the lawless one will be revealed, whom the Lord Jesus will overthrow with 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 bear fruit. The spirit of the Lord will rest on Him—the Spirit of wisdom and of understanding, the Spirit of counsel and of power, the Spirit of knowledge and the fear the Lord--but with righteousness He will judge the needy with justice He will give decisions for the poor of the earth. He will strike the earth with the rod 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 of the 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 earth had passed away, and there was no longer any sea. I saw the Holy City, the new Jerusalem, 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 throne saying, 'Now the dwelling of God is with men, and He will live with them. They will be His people and God Himself, will be with them and be their God. He will dry very tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away. He who was seated on the throne said, 'I am making everything new! Then he said, 'Write this down for these words are trustworthy and true.' He said to me: 'It is done. I am the Alpha and the Omega, the Beginning and the End. To him who is thirsty I will give to drink without cost from the spring of the water of life. He who overcomes 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)

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CHAPTER 18 THE RESULTS OF CHRIST'S SECOND COMING

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What 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 cover the 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 been made known. But we know that when He appears, we shall be like Him, for we 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, the righteous Judge, will award me on that day—and not only to me, but also to all who 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 that will 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 under- standing, the Spirit of counsel and power, the Spirit of knowledge and of the fear of the Lord—and He will delight in the fear of the Lord. “He will not judge by what He sees with His eyes, or decide by what He hears with His ears; but with righteousness He will judge the needy, with justice He will give decisions for the poor of the earth. He will strike the earth with the rod of His mouth; Righteousness will be His belt and faithfulness the sash around His waist" (Isa. 11:2-5).

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The Nation Israel, As A Whole, Will Be Saved

"I do not want you to be ignorant of this mystery, brothers, so that you may not be conceited: Israel has experienced a hardening in part until the full number of 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 expectation for 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 the creation itself will be liberated from its bondage to decay and brought into the 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 myrtle will grow. This will be for the Lord's renown, for an everlasting sign which will not 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 and holding 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 threw him into the Abyss, and locked and sealed it over him, to keep him from deceiving 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 happen when the Lord Jesus is revealed from heaven in blazing fire with His powerful angels. He will punish those who do not know God and do not obey the gospel of our Lord Jesus. They will be punished with everlasting destruction and shut out from the presence of the Lord and from the majesty of His power on the day He comes to be glorified in His holy people and to be marveled at among all those who have believed. This includes you, because you believed our testimony to you"

(II Thess. 1:7-10).

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"When the Son of Man comes in His glory, and all the angels with him, He will sit on his throne in heavenly glory. All the nations will be gathered before Him and He will separate the people one from another as a shepherd separates the sheep from the goats" (Mt. 25:31-32).

"For He has set a day when He will judge the world with justice by the Man He has appointed. He has given proof of this to all men by raising Him from the dead" (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, His body, of which He is Savior. . . this is a profound mystery—but I am talking about Christ and the church" (Eph. 5:23,32).

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CHAPTER 19 THE JUDGMENT

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The idea of a final judgment does not sit well with modern thought. After all, how can a God 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? Universalism

Universalism 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 a temporary 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 are already saved.

Karl Barth, along with many evangelicals, teach universal election—that all have been chosen in Christ—yet he does not go so far as to say that all will eventually be saved. Others teach 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 is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is 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 and to 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 to

repentance" (II Pet. 3:9).

A close look at the context of these utterances will show that they do not teach that all people will ultimately be saved. The emphasis of John 12:32 is the fact that the cross of Christ makes salvation possible to both Jew and Gentile. This is evident by what Jesus says in the verse that 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).

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The 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 us that someday all people will acknowledge Jesus as Lord as they will have to recognize that He is sovereign as He reveals Himself when He comes again in His full and awesome splendor and majesty. This, however, does not necessarily mean that all people will acknowledge Him as Savior.

First Timothy 2:4 and II Peter 3:9 express God's desire that all will be saved, but this is not a promise that all will be saved. Scripture is replete with statements about God's desire and will 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 will not 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 to us 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 our Lord Jesus. They will be punished with everlasting destruction and shut out from the presence of the Lord and from the majesty of His power on the day He comes to be glorified in His holy people and to be marveled at among all those who have believed" (II Thess. 1:8-10).

Numerous verses that follow on this issue of judgment will show that God's promises of

salvation are conditional. In fact, the whole concept of judgment becomes meaningless if universalism is true. Hell

To the question, "Is there a hell?" The answer is a clear "Yes!" In the Old Testament the

word "Sheol" is used 65 times and is translated "grave, pit, underworld, hell," etc. At times it is used 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).

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During the Intertestamental Period there was the development of the two divisions of Sheol 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 probably inferred 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 with destruction (Prov. 15:11). This division of the place of the dead is reflected in Jesus' story or the Parable of Lazarus and the Rich Man (Lk. 16:19-31. There is disagreement among biblical scholars as to whether this is a parable or not). In Rabbinic literature, Ge-Hinnom ("Gehenna, the Valley 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 word whereas Geenna ("Gehenna," "hell") comes from the Hebrew ge'hinnom.

The English word "hell" originally meant "an enclosed or concealed place." This word came to be associated with burning fire, eternal suffering, damnation, and related concepts. The valley of Hinnom was located south of Jerusalem and was a place where trash and dead bodies of animals 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 of destruction of body and soul" (Mt. 10:28). The word Hades occurs 10 times and typically conveys the idea of "the place of the dead." It is used only once as a place of torment (Lk. 16:23). This is the 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 of fire," 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) and it 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)

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• "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 others use 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 and not a cessation of existence.

It is not God's desire, God's will, that any should be condemned. And He has made provision for salvation by the sacrifice of His One and only Son. Although Christ's sacrifice is sufficient to atone for all the sins of all people, no one is forced to accept this sacrifice. Thus people have the choice of acceptance and rejection. But God, who first comes to us in fore-bearence as Savior will eventually come to us as Judge, warns that choice will have eternal consequences: heaven or hell. Thus in his closing chapter of the last book in the New Testament to 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 to be vile; let him who does right continue to do right; and let him who is holy continue to be holy" (Rev. 22:11).

The Punishment Must Fit the Crime

Since the torment in hell is described as lasting "forever," universalists also argue that a

just God would not mete out infinite punishment for finite sin. The problem with this argument is that it ignores the principle that the punishment must fit the crime—and that the seriousness of any given crime is dependent on the object against whom it is committed as well as on the subject who commits it. Therefore if a crime is committed against an infinite God, only an infinite punishment would be appropriate to the seriousness of the crime.

God and Believers Take No Delight in the Punishment of Wicked

People have objected to the concept of hell with the question of whether it will be possible for believers to be without tears, even joyful, in heaven with the knowledge that some people they have known, possibly even family members, will be in hell. The answer is a definite "yes" for the believers' perspective will be so changed that they will realize the serious consequences of sin (Is. 66:24).

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This does not mean that there will be any delight in the punishment of the wicked. The Bible is clear that God Himself takes no delight in the fate of the wicked. Rather such a fact is to motivate God's people to be zealous and fervent in their attempt to persuade others to follow God.

Is There Judgment For Believers?

Many object to the concept of judgment for believers as they ask the question, "Doesn't the Bible make the promise to believers that they will never have to be judged?" "Are such attitudes as anger and vengeance right for God even though they are wrong for human beings?"

GOVERNMENTAL JUDGMENT

Judgment is a necessary part of civilization. Governmental authority has been ordained of God to keep order and justice in society (Rom. 13:1-5). Where governments have failed to apply firm standards of judgment, there has been a rising crime at the local level and widespread terrorism and even anarchy on the national and international scene.

GOD IS A JUST AND RIGHTEOUS GOD

The God of the Bible is a righteous and just God whose basis and standard of His eternal kingdom is righteousness. Since God does not always apply the demands of justice at once, but has reserved final judgment to the last day, many do not believe that God insists on righteousness and justice as His standard. Of course, if God did mete out ultimate judgment for every 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 is also 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 forbid access to the tree of life (Gen. 3). If God had not done so, then the Kingdom of God would eternally have been under the dominion of sin. Yet God did not fully punish Adam and Eve as their physical lives were spared.

Similarly, the punishment of Cain for his murder of his brother Abel was also a judgment from God (Gen. 4). Cain, like Adam and Eve, was not punished with physical death immediately as his life was spared. In fact, God even promised protection for his physical well being and warned anyone that might be tempted to harm him (Gen. 4:1). The antedivulian world was destroyed by God because of "the greatness of man's wickedness on the earth" whose "every

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inclination of the thoughts of his heart was only evil all the time" (Gen. 6-9). Pharaoh who oppressed God's people, the Hebrews, experienced severe judgment from God as his heart was hardened by God and as various diseases, even death, occurred among his people (Ex. 7-11).

The judgment of God also came upon God's chosen people at various times and in various ways:

• 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 for

righteousness. Amos put it:

"You only have I known of all the families of the earth, therefore I will punish you 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 other and 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 well being of his people, but also because of the harm this would do to the witness of those who claim to 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 JUDGMENT

The prophets continually warned those who opposed God that they would one day meet the God of justice and judgment. It is not always easy to figure out which is judgment and which refers to the Last Judgment. The reason for this is because there is in Old Testament prophecy a blending 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 the second advent of Christ.

The concept of a final judgment is found throughout Scripture. We find it in the teachings of Paul:

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". . . a day on which He will judge the world in righteousness by a Man whom He has appointed" (Acts 17:31).

"God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ" (I Thess. 5:9).

"This will happen when the Lord Jesus is revealed from heaven in blazing fire with His powerful angels" (II Thess. 1:7).

Paul spoke of "the judgment seat of God" (Rom. 14:10) and of "the judgment seat of

Christ" (II Cor. 5:10). He also makes references to phrases which imply the Last Judgment such as "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 is coming" (Col. 3:6).

The writer to the Hebrew Christians pointed out: "It is appointed for men to die once, but after that comes judgment" (Heb. 9:27). This is most likely referring to final judgment since this verse 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 "the coming 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" (Jude 6) and as he quotes Enoch: "Behold, the Lord came with His holy myriads, to execute all the ungodly 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 as being an essential part of His messages. THE JUDGE

Jesus 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 but the 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 not hesitate to pronounce woes on cities which had rejected His works:

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"It shall be more tolerable on the day of judgment for Tyre and Sidon than for you" (Mt. 11:22; Lk. 10:13-14).

Many of the Parables of the Kingdom that Jesus told such as the Parable of the Wheat and

the Weeds (Mt. 13:39-42), The Parable of the Fishing Net (Mt. 13:49-50), and The Parable of the Vineyard (Mt. 21:33-41) included judgment.

In Jesus' "Olivet Discourse" He spoke of impending judgment and intimated His own role as Judge (Mt. 24:30-31). He likened the coming of the Son of Man to the judgment during the days of Noah (Mt. 24:36-39). The Parable of the Talents (Mt. 25:14-30) culminates in a final judgment and is immediately followed by the scene of the Son of Man and His holy angels conducting the judgment of the nations (Mt. 25:31-46). TIMING: WHEN?

While we cannot place the final judgment with precision on the eschatological timetable, it is clear that it will occur at the end of the present age. Peter informs us that the heavens and earth which now exist are being "kept until the day of judgment" (II Pet. 3:7), implying that the new heavens and the new earth will come into existence after the judgment (v. 13). In the Parable of the Tares Jesus points out that the execution of the final destinies of people, which is an aspect of the final judgment, will occur at the close of the age (Mt. 13:40-43). Many other biblical passages indicate 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 He will 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 JUDGMENTS

Scripture is not clear as to how many judgments there are. What we do know is that the

end of the age has already come upon mankind with the first coming of Christ and that that end of the age will culminate with the Second Coming of Christ. Therefore, judgment has already come into 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 Angels

Scripture seems to indicate that Satan and his angels (demons) will be judged at the conclusion of the millennial kingdom. Although Satan has had other sentences passed on him, this will be the final judgment which confines him forever in the "lake of fire":

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"Then He [Jesus] will say to those on His left, 'Depart from Me, you who are cursed, 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 be tormented 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 Judgment

At the end of the millennial reign of Christ all unbelievers throughout the ages will be raised and judged as they will stand before a Great White Throne (Rev. 20:11-15). Their resurrection 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 from unbelievers since all who will experience this judgment will have made that choice of rejecting God during their lifetime. "The Book of Life" that will be opened at the Great White Throne Judgment will not contain any name of those who will be in that judgment. The books of works which 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 all their works were evil, but all were dead works since they were accomplished by people who were spiritually dead. The record of their own deeds will convince them that they deserve condemnation. After their record is examined they will be cast into the lake of fire forever.

THE BASIS OF JUDGMENT

There 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 passages that tie works to faith and vice versa. Paul follows up this statement of grace through faith by pointing 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).

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Martin Luther strongly objected to this and taught that the book of James was "a book of straw." And many Protestants have followed in Luther's vein as they have emphasized one truth to the 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. The only 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. . . . Now that 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 obeyed

My 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 the dead have “done" in their lifetimes (Rev. 20:12). Then "the book of life," the book which is based on the grace of God and the atoning death of His Son Jesus Christ, will be consulted. Only those whose 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 what is written in the other books. God's Revealed Will

Although the standard for God's judgment is His revealed will, this will not be the same for everyone. The Bible is clear that the judgment will be based on the amount of revelation a person has and how that person responds to that revelation:

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"Then Jesus began to denounce the cities in which most of His miracles had been performed, because they did not repent. 'Woe to you, Korazin! Woe to you Bethsaida! If the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I tell you, it will be more tolerable for Tyre and Sidon on the day of judgment than for you. And you, Capernaum, will you be lifted up to the skies? No, you will go down to the depths. If the miracles that were performed in you had been performed in Sodom, it would have remained to this day. But I tell you that it will be 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 full knowledge whereas those who have received a partial revelation of God's will, will be judged by that more limited knowledge. The Knowledge of the Light of Truth

In the case of those who have not received the light of God's will from either the Old Testament 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 fail to honor God as a divine and powerful Being:

"The wrath of God is revealed from heaven against all the godlessness and wicked- ness of men who suppress the truth by their wickedness, since what may be known 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 power and divine nature—have been clearly seen, being understood from what has been 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's

will, will be judged on the basis of their response to "the work of the law written on their hearts":

"All who sin apart from the law will also perish apart from the law, and all who sin under the law will be judged by the law. For it is not those who hear the law

who are righteous in God's sight, but it is those who obey the law who will be declared righteous. (Indeed, when Gentiles, who do not have the law, do by nature things required by the law, they are a law for themselves, even though they do not have the law, since they show that the requirements of the law are written on

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their hearts, their consciences also bearing witness, and their thoughts now accusing, now even defending them.) This will take place on the day when God

will 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 not

received. Those who have had greater light of God's revelation will be held more responsible than those who have had a minimum of light. Therefore there will be "gradations" or "degrees" of suffering and reward:

"That servant who knows his master's will and does not get ready or does not do what his master wants will be beaten with many blows. But the one who does not know and does things deserving punishment will be beaten with few blows. From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked." (Lk. 12:47-48)

Belief Concerning Jesus Christ

For those who have received the full light of God's revelation the basis of their judgment is their 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 the One 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 believe stands condemned already because he has not believed in the name of God's one and only Son" (Jn. 3:18).

"I tell you the truth, whoever hears My word and believes Him who sent Me has eternal 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 God

This does not only mean objective belief—intellectual assent—but also subjective response—trust—by following Him and living for Him:

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But 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 comes from 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 Christ

THE JUDGMENT SEAT OF CHRIST

When John says that God will "wipe every tear from [our] eyes" (Rev. 21:4) as we are about to enter the New Jerusalem, the Holy City, the New Heaven and the New Earth, could it be that some of those tears are those shed when we, as believers, stand before the judgment seat of Christ and realize who we could have been and what we could have done by the grace of God if we had allowed God full reign in our lives?

Only believers will stand in this judgment for Paul makes clear that it relates to those who have 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 during this present life:

"For we must all appear before the judgment seat of Christ, that each one may receive what is due him for the things done while in the body, whether good

or bad" (II Cor. 5:10).

"You, then, why do you judge your brother? Or why do you look down on your brother? 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 hearts these things will be taken into an account on the Day of Judgment.

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Think

"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 by the law, they are a law for themselves, even though they show that the requirements of the law are written on their hearts, their consciences also bearing witness, and their thoughts now accusing, now even defending them.) This will take place on the day when God will judge men's secrets through Jesus Christ, as My gospel

declares" (Rom. 2:14-16). "For the word of God is living and active. Sharper than any double-edged sword, it penetrates even to the dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart. Nothing in all creation is hidden from God's sight. Everything is uncovered and laid bare before the eyes of Him to whom 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 for every 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 shown Him 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 judged according to what they had done" (Rev. 20:12).

"Behold, I am coming soon! My reward is with Me, and I will give to everyone

according 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. He will bring to light what is hidden in darkness and will expose the motives of men's hearts. At that time each will receive His praise from God" (I Cor. 4:5-6).

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Some claim that the sins of believers will not be mentioned or dealt with on the Day of Judgment since they have been pardoned—blotted out, cast into the sea of God's forgetfulness. If this were true then there is nothing hidden which will not then be revealed. But if the judgment is to be concerned about all our thoughts (even motives), words and deeds then the sins of believers must 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 any deeds of believers be revealed without some recognition of sin and imperfection? Paul makes it very clear that the works of believers, that is, the works performed by believers since they have embraced Jesus Christ as Savior and Lord, differs significantly:

"By the grace of God given me, I laid a foundation as an expert builder, and someone 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 is Jesus 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 will bring it to light. It will be revealed with fire, and the fire will test the quality of each man's work. If what he has built survives, he will receive his reward. If it is burned up, he will suffer loss; he himself will be saved, but only as one escaping

through the flames" (I Cor. 3:10-15).

Those believers who build upon their foundation—Jesus Christ-with inferior material such as wood, hay and straw will be saved, yet they will "suffer loss"—the loss of rewards. The failures and shortcomings of believers will be treated as forgiven sins—whose guilt has been covered by the blood of Christ—thus they themselves will be "saved" (I Cor. 3:15). While on the one hand Christians 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 as Jesus will reward them accordingly, and this is to give them an incentive to fight against sin and live a consecrated life.

Rewards are Based on Merit

Rewards are given for faithful service. Just as parents reward their children and masters their servants to encourage and stimulate them in their work and to express appreciation for the work done, so God rewards His children and servants.

Rewards are sometimes promised in advance and sometimes given as a surprise, but they are based upon the services rendered or the sacrifices made. And the nature of the reward is usually based on the generosity of the Rewarder.

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Rewards and gifts differ in that a gift is an expression of love and thus can never be claimed or taken credit for. A reward is given because of labor performed and therefore can be claimed if it was promised.

Since salvation is a gift it can never be merited. It is given by grace to those who acknowledge that they are unworthy recipients—sinners. Rewards are promised by God to those who are saved by grace and given according to the believer's works after they are saved. Just as the fruit of a fruit tree is evidence that there is life in the tree, so good works are evidence of saving faith (Eph. 2:10). While the fruit does not produce life in the tree, the life of the tree produces 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 are usually received in this life, while rewards are usually given in the future in recognition of the work done in this life.

Christians are repeatedly told in Scripture that they are to be devoted to God and to His work and that such devotion is highly honored and rewarded by God:

". . . since you know that you will receive an inheritance from the Lord as a reward. It is the Lord you are serving" (Col. 3:24). ". . . and into an inheritance that can never perish, spoil or fade—kept in heaven for you, who through faith are shielded by God's power until the coming of the salvation 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 be

rewarded fully" (II Jn. 8).

Fervency of love, steadfastness in faith, faithfulness in service, victorious in resisting the temptations of the flesh, the world, and the devil, eager anticipation of Christ's Second Coming--all these are rewarded by Jesus Christ, the Judge.

Crowns

There are five crowns mentioned in the Bible which are promised to God's people according to how they have run the Christian race.

The Incorruptibe Crown

This crown is given to those who do not indulge the appetites of the body, but who are disciplined and trained so they can minister with integrity:

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"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 goes into strict training. They do it to get a crown that will not last; but we do it to get a crown that will last forever. Therefore I do not run like a man running aimlessly; I do not fight like a man beating the air. No, I beat my body and make it my slave so that after I have preached to others, I myself will not be disqualified for the prize" (I Cor. 9:24-27).

The Crown of Rejoicing

Those 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 presence of our Lord Jesus when He comes? Is it not you? Indeed, you are our glory and joy" (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 who lead many to righteousness, like the stars for ever and ever" (Dan. 12:3).

The Crown of Glory

This 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 sufferings and one who also will share in the glory to be revealed: Be shepherds of God's flock that is under your care, serving as overseers—not because you must, but because you are willing, as God wants you to be; not greedy for money, but eager to serve; not lording it over those entrusted to you, but being examples to the flock. And when the Chief Shepherd appears, you will receive a crown of glory that will never fade away" (I Pet. 5:1-4).

These are pastors who practice what they preach.

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The Crown of Righteousness

Those 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, the righteous Judge, will award me on that day—and not only to me, but also to all who have longed for His appearing" (II Tim. 4:8).

Paul tells the Christians at Thessalonica to comfort and encourage each other with the

reminder that Jesus is coming again (I Thess. 4:13-17). The Crown of Life

This crown is rewarded to those who love Christ and thus persevere under trial even to the point of death:

"Blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love Him" (Jas. 1:12).

"Do not be afraid of what you are about to suffer. I tell you, the devil will put some 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

Other rewards mentioned in Scripture:

• 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:

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"At graduation there is some measure of disappointment and remorse that one did not do better and work harder. However, at such an event the overwhelming emotion is joy, not remorse. The graduates do not leave the auditorium weeping because they did not earn better grades. Rather, they are thankful that they have graduated, and they are grateful for what they did achieve. To overdo the sorrow aspect is to make faithfulness inconsequential."1

John 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.

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

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The final state of the coming of our Lord is believers being ushered into their future state most commonly referred to as "heaven." Heaven, above everything else, is where God is. God's presence is what makes heaven, heaven!

The problem of expressing the infinite—the wondrous reality of God's place, heaven—to finite 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 a threefold 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 throne is in the heavens.

The eternal dwelling place for believers is called various names.

A New Heaven and a New Earth

When the Bible speaks of "a new heaven and a new earth," is God going to destroy the present 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 that the present character of the age is to be changed, either by divine or by human action, to give us an 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 human efforts. Thus divine activity, and even divine existence, is rejected.

Since we are dealing with divine categories—eons either before or after this historical age—God is obviously speaking in a language of this space-time age. It is, therefore, foolish to press 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 has prepared for those who love Him" (I Cor. 2:9).

That which lies beyond our earthly experience baffles our minds. We are thus limited in

our understanding of these divine categories.

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Job used the expression, "till the heavens are no more" (Job 14:12). But it was the prophet Isaiah 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 shall not be remembered" (Isa. 65:17).

Isaiah continues to paint this futuristic picture by mentioning that God will "create

Jerusalem 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 the wolf and the lamb feeding together (Isa. 65:25).

This picture of the new earth seems very similar to the present earth except that there will not be any weeping, distress, pain, frustration and destruction. This after-life is not a world-denying Nirvana 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 as relationships, beauty, growth and development, and communication—can continue. C. S. Lewis in his book The Great Divorce encourages us to imagine heaven not as something remote and less real than this life. He correctly describes heaven where everything is solid, more real than on earth, rather than assuming that what we now experience is the only solid reality.1

Peter mentions "new heavens and a new earth" (II Pet. 3:13) in the context of the coming of the day of the Lord when the heavens will be dissolved (II Pet. 3:10,12). He has already pointed out that "the present heavens and earth are reserved for fire, being kept for the Day of Judgment and destruction of ungodly men" (II Pet. 3:7). This is similar to Isaiah's description of a prophecy against Edom: "All the stars of the heavens will be dissolved and the sky rolled up like a scroll; all the starry host will fall like withered leaves from the vine, like shriveled figs from the fig tree" (Isa. 34:4). This passage appears where God is emphasizing that His salvation will be forever and ever and His deliverance will be never-ending.

Throughout the Bible, the ultimate destiny of God's people is an earthly destiny. It is found 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 calf

and the lion and the yearling together; and a little child will lead them. The cow will feed with the bear and their young will lie down together and the lion will eat

straw like the ox. The infant will play near the hole of the cobra and the young child put his hand into the viper's nest. They will neither harm nor destroy on all my holy mountain for the earth will be full of the knowledge of the Lord as the waters cover the sea" (Isa. 11:6-9).

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"But in keeping with his promise we are looking forward to a new heaven and a new 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 to be rejected. It is the use of matter, not mater itself, may be good or evil. Human beings were created in God's image (Gen. 1:26-27) and were "good" until the Fall. And the redemptive work of 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's house are many rooms; if it were not so, I would have told you. I am going there to prepare a place for you. And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am. You know the way to the place where I am going" (Jn. 14:1-4).

A Better Country

Our 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 God is not ashamed to be called their God, for he has prepared a city for them.”

(Heb. 11:16)

The New Jerusalem

The concept of heaven as a city is prominent in the Bible.

"For he was looking forward to the city with foundations, whose architect and builder is God" (Heb. 11:10).

"I saw the Holy City, the new Jerusalem, coming down out of heaven from God, 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 God gives 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).

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John 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 heaven from 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 participles which suggests that this city is poised above earth (Rev. 3:12; 21:2,10). It is gigantic in size for John 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 it since 1500 miles would cover an area extending from Iran to Crete and from the Black Sea to Luxor. 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 to one of its sides. There is a river that flows through the city (Rev. 22:1-2) whose source is the throne of God and of the Lamb (Ezek. 47:1,6-12). It is "the water of life" (Rev. 22:1) and the tree of life grows on its banks (Rev. 22:2) providing fruit continually as its leaves provide "healing of the nations" (Rev. 22:2). John points out that this city is "hanging down" from heaven, like a small satellite above the earth.

As John describes this heavenly city it seems that he has difficulty describing it in earthly language. He describes it as being radiant "like a most rare jewel" (Rev. 22:11). It had a "great high wall, with twelve gates" (Rev. 22:12). The wall was built of "jasper" and the city was "pure gold, clear as glass" (Rev. 22:18) with foundations "adorned with every jewel" (Rev. 22:19). The gates were "twelve pearls, each of the gates made of a single pearl, and the street of the city was pure gold, transparent as glass" (Rev. 22:21).

John does not explain why this city needs a great, high wall and gates since its gates "shall never 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 the temple. The temple, after all, like the tabernacle, was merely a symbolic representation of the presence of God, a type to be replaced by its antitype—God. There is obviously no need for symbols 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 the splendor "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 the gates of the city were inscribed "the names of the twelve tribes of the sons of Israel" and on the foundations "the twelve names of the twelve apostles of the Lamb" (Rev. 21:12,14).

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As John almost falls at the feet of an angel who showed him this holy city, the angel warned: "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 that Israelites, apostles, prophets, and angels, and "all who wash their robes" (Rev. 22:14) have the right to enter that holy city and worship God (Rev. 22:9).

Heaven is a home where there will be reverent and exuberant worship, joyous service and loving companionship. For His bride—the church, Christ—the Bridegroom, is preparing not servant's quarters, but a bridal suite.

Things Absent In Heaven

The expression "there was no longer any sea" (Rev. 21:1) indicates how radically different "the new" heaven and earth will be since in ancient times "the sea" was often pictured as dark and mysterious—an enemy, not a friend.

In preparing our eternal home for us, our ascended Lord removes all that would spoil our enjoyment, 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 take His "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 sting from death (its fear and power) by His death and resurrection, now it is forever banished from the universe, that "last enemy to be destroyed": "then death and Hades were thrown into the lake of fire" (Rev. 20:14).

3. Mourning: "There will be no more . . . mourning" (Rev. 21:4). The ravages of sin and the 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 for both the patient and the onlookers is often the excruciating pain that accompanies it. In heaven there will no longer be any need for the painkilling drugs that often are so welcome to suffering humanity.

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 the leaves 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 of hunger in the world. In heaven we will no longer need food, and if we did, there would be no lack of it.

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7. Night: "There will be no more night" (Rev. 22:5). The night represents the time when our bodies get rest and are renewed. In heaven the body will no longer need this recuperative process, for we will not experience weakness, fatigue or exhaustion. There will be no limitations to our glorified bodies.

8. Temple: "I did not see a temple in the city, because the Lord God Almighty and the Lamb are its temple" (Rev. 21:22). Buildings set apart for worship and service will no longer be needed 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 in that it ends where it began. Our first parents were expelled from the Garden of Eden with its river and 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 and its tree of life. The paradise that was lost through Adam and Eve was regained through Jesus Christ.

10. Evil: "Nothing impure will ever enter it, nor will anyone who does what is shameful or deceitful" (Rev. 21:27). If evil and evil people were allowed into heaven, heaven would 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, where the beast and the false prophet had been thrown. They will be tormented day and night for ever and ever" (Rev. 20:10). Positive Characteristics in Heaven

The 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 My glory" (Jn. 17:24). "The city does not need the sun or the moon to shine on it, for the glory of God 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 ever enter 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 every aesthetic desire and aspiration will find complete fulfillment and satisfaction.

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4. Light: "they will not need the light of a lamp or the light of the sun, for the Lord God will give them light" (Rev. 22:5). While God dwells in the light that is unapproachable by man in his earthly state, this will not be so as he receives his glorified body which enables him to see God and dwell with Him eternally.

5. Unity: "My prayer is not for them alone. I pray also for those who will believe their

message, that all of them may be one as we are one" (Jn. 17:20-22). The unity and harmony that exists among the members of the Godhead will also be true of all who make their residence in heaven. 6. Perfection: "For we know in part and we prophesy in part, but when perfection comes, the imperfect disappears" (I Cor. 13:9-10).

". . . being confident of this, that He who began a good work in you will carry it on 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 Your presence, 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 wedding supper of the Lamb!'" (Rev. 19:9). Dante describes his final arrival in Paradise with heavenly choirs singing praises to the triune 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 be satisfied with seeing Your likeness" (Ps. 17:15).

In heaven no holy desire or aspiration will remain unsatisfied. And the greatest satisfaction will 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 is love" (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 the atmosphere of heaven.

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The Activities of Heaven

What 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 on the throne and who lives for ever and ever, the twenty-four elders fall down before 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 have their 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 of Him. Worship will be central to all our activities in heaven.

Fellowship

Few things on earth is more meaningful, rewarding and beautiful than the fellowship enjoyed by those of the same mind and heart. Since there will be no sin in heaven, dissension and discord will be eliminated in relationships and we will all have a close and intimate relationship with each other. There will be ample "time" and leisure to cultivate new friendships with the saints of all ages. Reunion

Paul states that in the very act of meeting Jesus, we as believers, will be "caught up together with the Lord in the air." Together! That is another way of saying reunion. In the Old Testament we read:

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• "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 be gathered to your people" (Dt. 32:50).

"Gathered to his people" can hardly mean burial with his people, for the burial is

mentioned after it. It comes between the dying and the burial. This is a foretaste of the final reunion 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, since we will know more, not less, in heaven. Mary recognized the risen Christ by His voice when he said, "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 as recognizing each other. On the Mount of Transfiguration, Peter, James and John knew Moses and Elijah.

We have every reason to believe that in heaven every holy and spiritual relationship on earth 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 not mean that there is no relation. Since there is no death there is no longer the need for procreation for the continuance of the human race. All will be immortal. Even the most intimate relations we experience on earth (i.e. as in marriage and family relations) will seem infinitely inferior to the relations 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 His temple" (Rev. 7:15).

"The throne of God and of the Lamb will be in the city, and His servants will serve Him" (Rev. 22:3).

We will have resurrection or glorified (spiritual) bodies as Jesus has which will have no

limitations associated with time and space as we now experience. In our perfect bodies we will serve 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 as a reward of faithfulness in our service on earth:

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"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 will reign 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 over

whom He reigns; we will actually be granted the privilege of sharing God's reign. Jesus promised that the meek would inherit the earth (Mt. 5:5), and Paul's message included the promise 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 thing is that we shall share the royal office of Christ Himself.

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CHAPTER 21 THE SECOND ADVENT AND MISSIONS

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What keeps Christ from coming again? As centuries have passed there has been an ever increase of evil on this earth. Nations groan under the weight of moral disintegration, economic injustice and political tyranny. The spirit of gloom and doom has become endemic as it has taken root in the American psyche. While our world is spinning in an expanding galaxy of information, it finds 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 intensely interested in a revival of independence and glory of their nation. Therefore they speculated of what 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 their shoulders. No longer would they be an occupied and subjugated country suffering under the humiliation of a ruthless oppressor. WORLD EVANGELISM

But Jesus did not seem so concerned about a national revival for the nation of Israel at this time. 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 the Jews' absorption in dreams of worldly glory. His reply comes across somewhat abrupt and stern as He 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 My witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth" (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 material prosperity, not an ungodly curiosity about coming events, not a selfish desire to escape the trials and tribulations that might lie ahead, but a passion to carry the gospel to every creature—such is the charter of the church of Jesus Christ. THE MISSIONARY AGE

This period between Christ's first coming and second coming is the missionary age. In the Great Commission this sign takes the form of a command:

"Go therefore and make disciples of all nations" (Mt. 28:19).

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The promise which follows indicates that this missionary command is to be carried out throughout 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 on every generation since Pentecost, when the period of "the last days" began, the awesome duty and privilege 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 are busy to complete the task of evangelism. This gospel must first be preached of all nations. The law of priority always produces a crisis."1

Love 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 the

prophetic 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 right and to the left; your descendants will dispossess nations and settle in their desolate cities."2

Alexander Duff finished college and sailed to India in 1828. His enterprising spirit set a

fire 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 is that in the Great Commission. We go forth amongst the hundreds of millions of the nations, we find gigantic systems of idolatry and superstition consolidated for 3000 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. And if any church on earth can realize that faith, to that church will the honor belong of evangelizing the nations and bringing down the mountains."3 This torch of Duff's missionary fervor ignited 25,500 students to volunteer their lives to

sacrificially proclaim the gospel on mission fields all over the world.

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Faith comes by hearing the Word. But the church, as a whole, has lost much of that missionary fervor that characterized those early years of the era of modern missions. And the church will not make the sacrifice necessary apart from a divine outpouring of spiritual love for both 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 to empower the church for the fulfillment of the Great Commission? Not only that, but how do we reconcile this hope with the increase of evil in the last days, especially the latter part of the last days as foretold in Scripture? ALL NATIONS MUST HEAR

Our 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 no other" (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 the ends 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 righteousness and 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 but

also as a light to the nations (Isa. 42:6), and that all flesh would see the glory of the Lord (Isa. 40:5).

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Prophet Joel foretold that, when the last days would be ushered in, the Spirit would be poured out on all flesh (Joel 2:28). And this prophecy was fulfilled, in part, on the day of Pentecost. In part, because it has not been fully realized as there are still peoples on whom God's Spirit 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 your seeds, 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 proclaim to 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 complete WHY THE DELAY?

Since Christ has not returned, is it reasonable to assume that it is, in part at least, because the supreme task entrusted to the church has not been completed? Is the Lord delaying His coming until His church obeys His last command?

The apostle Peter says that Christ is patiently waiting for all of us to come to

repentance:

"The Lord is not slow in keeping His promise, as some understand slowness. He is patient with you, not wanting anyone to perish, but everyone to come to repentance" (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 has given 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 has

purchased with His blood "people for God from every tribe and language and people and nation" (Rev. 5:9).

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That the gospel must continue to be proclaimed to the Jews until Christ returns is implied in Jesus' words to His disciples:

"I tell you the truth, you will not finish going through the cities of Israel before the Son of Man comes" (Mt. 10:23). The missionary explorer, David Livingstone, lived and died believing the words now

inscribed 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 so-called Olivet discourse, Jesus taught that the gospel must be preached to all the nations before the Parousia will occur:

"And this gospel of the kingdom will be preached in the whole world as a testimony to 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 the

Greek the word "nations" is preceded by a definite article (pasin tois ethnesin), the phrase could be translated "to all the nations." Jesus does not mean that every last person on earth must be converted before the Parousia, since it is clear from the rest of Scripture that this will never take place. Neither does Jesus mean that every individual on earth must hear the gospel before He comes again. What He does mean is that the gospel must be preached throughout the world as a testimony (eis martyrion) to all the nations.

"A testimony to all nations" in all probability means that the gospel will be to all nations a witness which calls for a decision. The gospel must become a force to be reckoned with by the nations of the world. It is not implied that every member of every nation will hear the gospel, but rather that the gospel will become so much a part of the life of every nation that it cannot be ignored. While it is the purpose of the gospel to arouse faith, if it is rejected, it will testify against those who reject it. The preaching of the gospel to every nation, therefore, will emphasize the responsibility 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 many members of a nation must be evangelized before we can say that the gospel is a testimony to that nation?

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The Bible is not clear. In the final analysis only God knows when this sign will have been completely fulfilled. The fact that the gospel is being preached throughout the world is a sign that Christ has come and that He is coming again. Since missions will continue to be a characteristic of this age until the Parousia, the gospel must be faithfully and aggressively translated in more and more 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 to be? You ought to live holy and godly lives as you look forward to the day of God and 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's

return is not so inflexibly fixed that the church cannot hasten it on by more rapid worldwide evangelism. The staggering thought is that each believer can do something to speed the Lord's return. By implication, we are either speeding it on or hindering it.

These verses motivated A. B. Simpson to found a missionary society (the Christian and

Missionary Alliance) that would emphasize pioneer work so that unreached peoples would be reached with the gospel of the kingdom. By so doing Simpson believed that he could have a part in "bringing back the King."

Writing in The Alliance Weekly (a bimonthly magazine of the Christian and Missionary Alliance), 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 waiting before he can return is the preaching of the gospel to every nation of the world as 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 sovereign

grace? The answer is that God in His sovereign wisdom has always made use of people and earthly means in accomplishing His purpose. Otherwise, why pray? God does not necessarily consider time arbitrarily as we do, in terms of day, months and years. Rather He sees time from the perspective of conditions and developments which are related to the fulfillment of the plans He has in mind.

God foresaw the disobedience of the church in failing to fulfill His Great Commission and the apparent delay of His Son's Second Coming does not invalidate His promise. His promise was given with that previous knowledge.

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CONTINGENCY It seems that God in His sovereign wisdom has made His advent contingent on three

things.

The Readiness of the Church

In the book of Revelation John states:

"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 Second

Coming], make every effort to be found spotless, blameless and at peace with Him" (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 been made known. But we know that when He appears, we shall be like Him, for we shall see Him as He is. Everyone who has this hope in him purifies himself, just as 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 Church

Before Christ will return the church must be complete, for Christ will not be united to an incomplete 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 language and people and nation" (Rev. 5:9).

"After this I looked and there before me was a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and in front of the Lamb" (Rev. 7:9).

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The Holy Spirit was given the task of finding the bride for Christ. When our Lord's earthly ministry 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 He cannot do so, for He awaits the church's full cooperation and obedience.

The Church Must Finish Her Task

Even though church historian K. S. Latourette claims that today Christianity is more widely distributed, more deeply planted, more closely united, and exerting a wider and more vital influence than ever before in history, yet since our Lord has not yet returned, the implication is clear that the task has not been completed.

The last stone has yet to be laid in the heavenly building as Jesus Himself is building His church. 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 for Hudson Taylor who testified:

"If the Lord is coming soon, is it not a very practical motive for greater missionary effort? I know of no other that has been so stimulating?"

The task is clear! The mission must be forwarded. The goal of reaching every people

group must be realized.

Prophetic hope—our "blessed hope"—has gripped the church before and during every spiritual 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 of reaching the lost with the Good News. This is why missionary Adoniram Judson, imprisoned in a cell in Burma, could testify:

"The prospects are as bright as the promises of God."

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Annie 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."

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

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What 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, at the 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, international bad news or prophetic schematics based on mathematic precision stemming from the founding of the State of Israel in 1948 (witness the surge in the 1960s, the two big surges in the 1970s and 1980s). The result has been an over-reaction that has led many Christians to having virtually jettisoned this whole doctrine of eschatology. This, of course, is throwing the baby out with the bathwater. 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 death or 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 and thus 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 an end this age of grace. And thus Peter implies that we are to live every day as if it were the last day of our lives. In fact, the early church had a saying that reminded them of this which stated:

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"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, the soon return of Christ], God expects you to do certain things." He mentions four specific things: prayer, love, hospitality, and spiritual gifts.

Prayer

The first thing Peter calls his people to is prayer. He told his readers to be "clear-minded and self-controlled" so they could "pray" (I Pet. 4:7). Kenneth Wuest in his translation renders this: "Be calm and collected in spirit with a view to giving yourselves to prayer." Peter is telling these fellow believers to preserve their sanity and not lose their mental and moral balance in view of the nearness of the end times.

As they evaluate things in the light of eternity they will realize that instead of giving in to excessive frivolity or fear, they can live in calmness of spirit as they regularly approach the Lord in prayer. 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 be thrown off-balance or give way to panic. Love

Then Peter mentions the second thing his fellow believers are called to in light of possible death 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 first

importance." Love is to take priority over everything else since it "covers over a multitude of sins." Instead of publicizing the sins of others, love does not easily see the sins of others, and when it does, it forgives and forgets.

The word "fervency" comes from a Greek word (ektenes) which means "stretching out as a runner stretches out." The picture is that of a runner who stretches out with every fibre of his being 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 ourselves to the maximum in meeting each other's needs, in ministering to each other.

Hospitality

The third thing Peter calls these believers to is hospitality:

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"Offer hospitality to one another without grumbling" (I Pet. 4:9).

The Greek word for "hospitable" (philxenoi) means "be friendly to strangers." Not only are we called to love our fellow Christians whom we know, but we are to be friendly to people we do not know, to the point of looking out for their needs whatever they may be, even to the point of entertaining them in our homes and feeding them when necessary.

History gives evidence that these early believers practiced hospitality in their missionary outreach. As God's servants left their homes to spread the gospel in distant places they found the pagan world hostile and the inns (hotels and motels) exorbitant in price. If it had not been for Christians who were hospitable, these messengers would have been greatly limited in their outreach.

Spiritual Gifts

The fourth and last of the "things" Peter calls these believers to in light of their possible death 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, faithfully administering God's grace in its various forms. If anyone speaks, he should do it as one speaking the very words of God. If anyone serves, he should do it with the strength God provides, so that in all things God may be praised through

Jesus 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 that

every Christian has been given at least one spiritual gift. Also spiritual gifts here are categorized into two primary functions: speaking gifts and serving gifts. Speaking gifts would be gifts such as preaching, teaching, prophecy, evangelism, exhortation, etc. while serving gifts would 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 gifts is 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 one day 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 and hospitality, and fervently and faithfully serve God.

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SERVICE/WORK

This 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 He was near Jerusalem and the people thought that the kingdom of God was going to appear at once. He said: 'A man of noble birth went to a distant country to have himself appointed king and then to return. So he called ten of his servants and gave 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 want this man to be our king.'

'He was made king, however, and returned home. Then he sent for the servants to whom 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 trust- worthy in 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 laid away in a piece of cloth. I was afraid of you, because you are a hard man. You take 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 reaping what I did not sow? Why then didn't you put my money on deposit, so that when I came 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 the one who has ten minas.'

'Sir,' they said, 'he already has ten!'

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'He replied, 'I tell you that to everyone who has, more will be given, but as for the one who has nothing, even what he has will be taken away. But those enemies of mine who did not want me to be king over them—bring them here and kill 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 of

those 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 so they could earn interest for him on that investment until he returned. But they failed to do as He had 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 investment tenfold while the second one had multiplied his investment fivefold. The owner was pleased with their investments. The rest had failed to invest during his absence and thus suffered the consequences.

Since the owner was Jesus we see that during His absence He expects His followers to live 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 soon return of Christ. Such spiritual sounding phrases as "walking by faith" or "trusting the Lord" have been used in justifying lack of discipline and diligence. In fact, Paul specifically addressed this tendency 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 away from every brother who is idle and does not live according to the teaching you received 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 without paying for it. On the contrary, we worked night and day, laboring and toiling so that we would not be a burden to any of you. We did this not because we do not have the right to such help, but in order to make ourselves a model for you to follow. For even when we were with you, we gave you this rule: "If a man will not 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 return

of 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 have been called to live responsibly by working hard and investing carefully and boldly in the work of God's kingdom.

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STEADFASTNESS

The Bible is clear that one of the reasons why God told us of His future plans is that when we know things will work out--"according to His plan and purpose" (Rom. 8:28b)--we will be able to stand firm when troubles come:

"But we ought always to thank God for you, brothers loved by the Lord, because from the beginning God chose you to be saved through the sanctifying work of the 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 of mouth or by letter" (II Thess. 2:13-15).

This injunction follows Paul's lengthy discussion of the coming victory of Christ when He

returns to this earth (II Thess. 2:1-12).

PURITY

Purity 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 us to 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 blessed hope—the glorious appearing of our great God and Savior, Jesus Christ, who gave Himself for us to redeem us from all wickedness and to purify for Himself 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. Personal

purity is essential in preparing for the coming of the Lord since Jesus says He will present to God the Father "a radiant church, without stain or wrinkle or any other blemish, but holy and blameless" (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 called children of God! And that is what we are! The reason the world does not know us is that it did not know Him. Dear friends, now we are children of God, and what we will be has not yet been made known. But we know that when He appears, we shall be like Him, for we shall see Him as He is. Everyone who has this hope in Him purifies himself, just as he is pure" (I Jn. 3:1-3).

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The prospect, the hope, of what we will become has a purifying effect on believers. The continual reminder that Jesus is coming back soon has a way of arresting our attention from the things of this life, from getting bogged down in the dirt and mire of this dark and evil world and changes our focus to our eternal prospect. This reminds us to judge ourselves so we will not be judged and thus have a "clear conscience" (I Pet. 3:16) or "good conscience and a sincere faith" (I Tim. 1:5,19).

WORSHIP

Paul makes a reference to the Second Coming of Christ in his teaching on the observance of the Lord's Supper:

"For I received from the Lord what I also passed on to you: The Lord Jesus, on the night He was betrayed, took bread, and when He had given thanks, He broke it and said, 'This is My body, which is for you; do this in remembrance of Me.' In the same way, after supper He took the cup, saying, 'This cup is the new covenant in My blood; do this, whenever you drink it, in remembrance of Me.' For whenever you eat this bread and drink this cup, you proclaim the Lord's death until He comes" (I Cor. 11:23-26).

At the Passover Feast the Jew was encouraged to look forward in hope as he waited in

anticipation for the messianic age when Messiah would return and free His people. This would be the time when God's purposes for Israel would be fulfilled. An extra place would be set at the table represented by an empty chair to show their anticipation and expectation of the coming of Elijah, the forerunner of the Messiah.

In the passage above we see that at the Communion Table Christians are encouraged to look 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's Table we are reminding ourselves of Christ's Second Coming and testifying to that reality to the outside world. Every meal that we as Christians eat at His Table is another reminder that His coming 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 of the church's faith in the Second Advent of our Lord: her "blessed hope—the glorious appearing of 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 His disciples:

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"While they were eating, Jesus took bread, gave thanks and broke it, and gave it to 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 My

blood 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 day when 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 that

the 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 all believers of all ages.

"People will come from east and west and north and south, and will take their places at 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 new

covenant of grace will be an invited guest.

This meal then, is a meal of recollection, thanksgiving, love, and fellowship as the church looks back at the sacrifice of the Cross in which Christ offered Himself as an atoning sacrifice on behalf of a sinful and rebellious people. But this meal is also an anticipation of the eschatological meal as the church looks to the future with confidence waiting the time when all believers of all ages will enjoy the heavenly feast as they celebrate their riches in Christ around His Table.

ALLEGIANCE TO THE CHURCH—THE CORPORATE BODY OF CHRIST

The 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 of hostility" between Jew and Gentile (Eph. 2:14) and "has made the two, one new man out of the two, thus making peace, and in this one body to reconcile both of them to God through the cross" (Eph. 2:14,16a). Paul obviously is not talking about individual Christians; he is talking about a corporate "body" of believers. To neglect this body, the church, is to deny God's intention for His people and actually place oneself outside and against God's redemptive purposes which are 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, by

definition, is to belong to His body, the church. To attempt to live in isolation of fellow believers is a complete distortion of the Christian faith which is corporate as well as personal.

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The previous section on worship with its emphasis on the Lord's Table shows us the corporate nature of worship and thus the church. Communion, by definition, is something a person cannot do in isolation. Paul put it:

"Is not the cup of thanksgiving for which we give thanks a participation in the blood of Christ? And is not the bread we break a participation in the body of Christ? Because there is one loaf, we, who are many, are one body, for we all partake 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.

WATCHFULNESS

Jesus points out that in light of the fact that no one knows when Christ will return, we all must be ready at any time:

"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 the Son, but only the Father. Be on guard! Be alert! You do not know when that time will come. 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 house will come back—whether in the evening, or at midnight, or when the rooster crows, 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. 13:31-37). Maintaining balance is difficult to do. Either we tend to ignore Christ's imminence as we

go about our everyday lives with little, if any, thought to His soon return, or we become so preoccupied and obsessed with His coming that that truth is emphasized to such an extent that other truths of the Christian faith are overlooked and lost.

ANTICIPATION

This last aspect of preparation for the soon return of Christ is closely related to the previous one. They are only slightly different. The last days, as we have seen, begun with the supreme event of history—the Coming of Jesus Christ. As one perceptive writer reasoned, "All subsequent history is but epilogue" as people are given the opportunity to respond to that GOOD NEWS.

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One writer stated it:

"Jesus fought His Waterloo at Calvary and won. We are now engaged in merely the mopping-up exercises."

Jesus is going to win His final victory because He has already won His decisive victory at Calvary. 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 but with suspended minds ever to look forward to his second coming. To watch for his coming with a proper eagerness and a proper sense of urgency is indeed the whole duty of Christians throughout the last times."1

"A proper eagerness and a proper sense of urgency" says Calvin, is to be evidenced in the lives of Jesus' followers as they "look forward to his second coming."2

While in the past it may have been appropriate to characterize many people as being "so

heavenly minded they are no earthly good," in recent years such an indictment has been reversed to where now people are "so earthly minded that they are no heavenly good." Life on this earth has 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's coming and the hope of His coming. The first we may hold without feeling a trace of the second. Indeed there are multitudes of Christians today who hold the doctrine of the second coming. What I have talked about here is that over- whelming sense of anticipation that lifts the life onto a new plane and fills the heart with rapturous optimism. This is what we today lack."3

Paul says that there is a special crown—the crown of righteousness—for those who yearn

for 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 mind-boggling grandeur fill its pages. The horrors and glories will one day become a visible pageant as beasts and seals, scorpions and dragons, the religious and political Babylon, those who are

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marked with the number 666, Gog and Magog, earthquakes and falling stars, Antichrist, the False Prophet and Satan, The New Jerusalem, The New Heaven and Earth, the River of Life and Jesus Christ Himself on His throne will all one day appear on the scene of human history as it is brought to 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 fight her own battles. God has acted in history. At the center of history stands the cross of a slaughtered 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 live forever. To such a promise and prospect the only fitting response is:

"Amen [So be it]. Come, Lord Jesus!" (Rev. 22:20).

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NOTES

PREFACE

1 Emil Brunner, Eternal Hope, trans. Harold Knight (Philadelphia: Westminster Press,

1954, 7.

INTRODUCTION

1 U. S. World & News Report (December 19, 1994).

CHAPTER 2

1 George Muller, The Autobiography of George Muller (Whitaker House, 1984), 31. 2 Stephen Travis, The Jesus Hope (Word Books, 1974), 75.

CHAPTER 3

1 Hal Lindsay, The Late Great Planet Earth (Zondervan, 1970), ii. 2 Charles Hodge, Systematic Theology, III (Henrickson, 1999), 790. 3 Ibid.

4 Anthony A. Hoekema, The Bible and the Future (Eerdmans, 1984),133.

5 Joel B. Green, His (July/August, 1985), 32. 6 Ibid. 7 Ibid. 8 Ibid. 9 Ibid., 34. 10 Ibid. 11 Ibid.

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12 R. Douglas Stuart, Bible Reading for All Its Worth (Zondervan, 2003). 13 Green, HIS, 35. 14 Ibid. 15 Ibid. 16 Ibid. 18 Ibid., 391. 19

Gilbert Bilezikian, Christianity 101 (Zondervan, 1993), 254-255.

CHAPTER 8

1 Bilezikian, Christianity 101, 250-252. 2 Ibid.

3 Ibid., 255-257

CHAPTER 9

1 Lindsey, The Late Great Planet Earth (Zondervan, 1970), 95. 2 Ladd, The Blessed Hope (Eerdmans, 1956), 95. 3 Ibid. 4 Ibid. 5 Ibid. 6 Ibid. 7 Ibid.

223

CHAPTER 10

1 Robert Ligtner, "When does the Bible say Armageddon will be?" (Spring, 1991), 3.

CHAPTER 12

1 G. F. Moore, Judaism in the First Centuries of the Christian Era, 2:313f.

CHAPTER 14

1 G. C. Berkouwer, The Return of Christ (Eerdmans, 1972), 302. 2 Ibid.

CHAPTER 15

1 George Ladd, The Blessed Hope, 19-60. 2 Ibid. 3 Ibid.

4 Ibid., 79. 5 Ibid., 80. 6 Ibid. 7 Ibid., 81. 8 Ibid., 88

9 Ibid., 106. 10 Ibid., 109. 11 Ibid., 110. 12 Ibid.

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13 Ibid., 110-111. 14 Ibid., 112. 15 Ibid., 113. 16 A. C. Gaebelein, The Gospel of Matthew, Vol. II(Gospel Publishing House, 2007), 217. 17 E. Schuyler English, Rethinking the Rapture (Southern Bible Book House, 1954), 49-

50. 18 Ladd, The Blessed Hope, 116. 19 Ibid. 20 Ibid., 118.

CHAPTER 16

1 Logsdon, Is U.S.A. in Prophecy? (Zondervan, 1968), Preface.

2 Ibid.

3 Ibid. 4 Ibid., 8. 5 Ibid., 9. 6 Ibid., 15-16. 7 Ibid., 31. 8 Ibid. 9 Ibid., 41. 10 Ibid., 48. 11 Ibid., 41.

225

12 Ibid., 25. 13 Ibid., 26. 14 Ibid. 15 Ibid., 32. 16 Ibid., 37. 17 Ibid., 33. 18 Ibid., 42. 19 Vance Havner, The Vance Havner Quotebook (Baker Book House, 1986), n. p. 20 Logsdon, Is U.S.A. in Prophecy? 46. 21 Ibid.

CHAPTER 19

1 Samuel L. Hoyt, "The Negative Aspects of the Christian's Judgment," Bibliotheca

Sacra (Journal of Dallas Theological Seminary), 137:129-130 (April-June, 1980), 131.

CHAPTER 20

1 C. S. Lewis, The Great Divorce (MacMillan, 1959), n. p.

CHAPTER 21

1 “The Return of Our Lord And Worldwide Evangelism” sermon index.NET

http://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 1 of 6.

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3 “A World to win” Frontline Fellowship http://www.frontline.org.za/articles/world towin.htm (12/29/2010), Page 4 of 4.

CHAPTER 22

1 John Calvin, Commentary on I Peter cited in “1 Peter 4:6 For it is with this end in view

that” Biblos http://www.biblebrowser.com/1 peter/4-6.htm (12/29/2010), Page 3 of 16. 2 Ibid. 3 A. W. Tozer, An Anthology (Camp Hill, PA: Christian Publications, 1984), 23.

227

BIBLIOGRAPHY

“A World to win” Frontline Fellowship http://www.frontline.org.za/articles/world towin.htm 12/29/2010. 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” Biblos http://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.NET http://www.sermonindex.net/modules/articles/index.php?view=article&aid=20317 12/29.2010. 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.

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Recommended Reading Barker, 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 to Read 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 Bible Commentary, 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 Bible Publishers, Iowa Falls, IO. __________________. “Ezra” Richards’ Complete Bible Handbook. 1987; Word, Inc., Dallas, TX.