We have already talked about correlating the events in Revelation with OT prophecy. But now we need to throw into the equation some key NT texts to adequately explain some eschatological events.
Let's start with talking a little more about the Millennium (Revelation 20) even though there are no other places in the NT where it is clearly mentioned.
There are two key contentions made by Dispensationalists:
1. This will be a literal 1000- year period.
2. The major purpose will be to fulfill the promises to the Jewish people.
This first point is important because, if true, then it invalidates the amillennial idea that we have been
living in the millennium for the last 2,000 years. I mentioned in an earlier post on language in
Revelation that the number 1,000 has the figurative meaning of a large round number in over half its
occurrences in the Bible. Let's look more specifically at the eight times in the Bible outside of
Revelation when it refers to a time period.
The Millennium: Time periods expressed using 1,000
“a thousand years” (6x in Rev. 20:2-7)
“You show steadfast love to a thousand generations.” (Exod. 34:7; Deut. 5:10; 7:9; Jer. 32:18)
“For a day in your courts is better than a thousand elsewhere.” (Ps. 84:10)
“For a thousand years in your sight are like yesterday when it is past.” (Ps. 90:4)
“Even if he should live a thousand years...” (Eccles. 6:6)
“With the Lord one day is like a thousand years, and a thousand years are like one day.” (2 Peter 3:8)
You can see that it is used figuratively, not literally, in each of these instances outside of Revelation 20.
This is why amillennialists can say that it refers to the present church age we are living in. Historical
premillennialists believe that it is a period sometime in the future, but most are not dogmatic on how
long it will last either since they also recognize the figurative use of 1,000 elsewhere in the Bible.
Regarding the second point regarding the main purpose for a millennial reign of Christ on earth: the
only mention of a future millennium (1,000-year period) in whole Bible is in Revelation 20, and this
chapter doesn't even hint that this refers to any sort of Jewish state run by Jesus from Jerusalem in
order to fulfill the OT promises to the Jews. The emphasis instead is on the “nations” (v. 3 and 8), a
term which elsewhaere in the Bible refers to Gentile nations. On the other hand, none of the various
OT prophecies regarding the future restoration of the Jewish nation or a time of universal peace refers
to it as a 1,000-year period. Dispensationalists couple the two concepts together with no real scriptural
evidence.
Satan chained-- All premillennialists use this to refute the amillennialists by pointing out that this
certainly doesn't seem to fit the world we live in now with Peter's description of Satan as a roaring lion
prowling around looking for someone to devour (I Peter 5:8. However, that passage also teaches that
we now have the confidence to resist him). The amillennialists counter that the images of a dragon, a
bottomless pit, chains and keys are obviously all figurative hyperbole pointing to a time when Satan's
powers over men are limited. To get a more literal definition of this time period you need to go to the
phrase “so that he could no longer deceive the nations.” Amillennialists then point to several NT
passages to indicate that this has already happened to a great extent by Christ's ministry, his atoning
death, and the worldwide spread of the Gospel.
Luke 10:17-18 “Lord, in your name even the demons submit to us!” He said to them, “I
saw Satan fall from the sky.” Jesus associates the casting out of demons during his lifetime to
the loss of Satan’s undisputed hold over mankind.
John 12:31 “Now is the judgment of this world, now shall the ruler of this world be cast
out.” (same root verb found in Rev. 20) Speaking about Satan’s loss of power upon Jesus’
death and resurrection.
Romans 16:20 “The God of peace will shortly crush Satan under your feet.”
I John 2:13-14 “I am writing to you, young people, because you have conquered the evil
one.”
The third event taking place during this time period is the martyrs coming to life and reigning with
Christ. Unfortunately, this doesn't help us decide which of the various views of the Millennium is
correct since each school of thought finds ways to fit it in to their own scheme.
Christ's Second Coming and the Tribulation (Matthew 24 and parallels)
This brings us to the major passage in the NT where Jesus taught his believers about future events: Matthew 24 and parallels in Mark 13 and Luke 21. This is often called the “Little Apocalypse” to distinguish it from the Book of Revelation.
The first thing we have to note is the context of his teachings, namely the questions he is answering:
Luke: When will the Temple be destroyed?
What will be the sign that this is about to take place?
Mark: When will the Temple be destroyed?
What will be the sign that all these things are about to happen?
Matthew: When will the Temple be destroyed?
What will be the sign of Christ's coming and the end of the age?
Matthew is the only writer to list two separate questions from the apostles.
Full preterists couple the two events together and since the Temple was destroyed in 70 AD, then that
means that Jesus came again symbolically at that time. The futurists, on the other hand, also put the
two events together but they reason that since Jesus hasn't yet come again, then there must be another
temple built in the future so that it can be destroyed. It appears as if the apostles might have believed
that the destruction of the temple would occur at about the same time as Jesus' Second Coming.
However, they were not known as being the swiftest theologians during Jesus' lifetime and were
constantly being corrected by him, especially regarding future events. So we can't necessarily go with
their preconceived notions.
A. Signs-What (13:5-23)
1. pseudo-teachers (5-6) “lead astray” Look!
2. wars and disasters (7-8) “when you hear, birth pangs”
3. persecutions (9-13)
2'. desecration and flight (14-20) “when you see, pregnant”
1'. pseudo-messiahs (21-23) “lead astray”
B. The Coming (13:24-27)
1. signs in the sky (24-25) “stars, heaven”
2. coming of the Son of Man (26)
1'. gathering of the elect (27) “angels, heaven”
A'. Signs-When (13:28-37)
1. parable of the fig tree (28-29) “you know (2x)”
2. day and hour known only to God (30-32)
1'. parable of the doorkeeper (33-37) “you do not know (2x)” Look!
Note that Mark throws in references to Christ's Coming in the short center section B as well as dealing
with the destruction of the temple. The topical arrangement of this section implies right off the bat that
not all of these future events described by Jesus are necessarily given in chronological order.
with the destruction
Matthew is the only one of the Synoptic gospel writers who was actually there at the time, and he gives
the most complete account. The major problem in interpreting Matthew 24 is how to sort out Jesus’
answers to the two separate questions posed by the apostles. This subject has been thoroughly
discussed in the post on Matthew 24. But in summary, Matthew alternates back and forth several times
between answering the apostles' two questions just as in Mark's account. This structuring actually
mirrors the way the entire Gospel of Matthew is put together—five narrative blocks alternating with
five long sermons of Jesus. If all this seems far-fetched, I was encouraged to find out that a very
prominent evangelical scholar F. F. Bruce in the book Hard Sayings of the Bible analyzes Matthew 24
in almost exactly the same way that I had worked out independently.
Note that in the answers regarding the Fall of Jerusalem:
Jesus gives definite hints as to when the Siege of Jerusalem (70 AD) will occur by comparing it to
the desolating sacrilege of Antiochus IV Epiphanes in 169-167 BC (predicted in Daniel).
In both cases Gentile conquerors entered Holy of Holies, took away sacred objects, and desecrated the
altar.
Jesus gives them advice to escape from Judea—this confirms that a local event is being talked about,
not a worldwide one. According to early Christian historians, many Christians took this advice and
escaped to Pella in time to avoid the siege of Jerusalem.
This generation will not pass away until all these things have taken place.
Approximately 40 years later (one generation) it indeed happened.
By contrast, when Jesus talks about his Second Coming, he stresses the fact that no one can know the
timing. But when it happens, it will be accompanied by great disturbances in the physical universe.
Interpretive Errors regarding Matthew 24
(The main error is confusing the two events: destruction of temple and Second Coming)
1. Treating the mention of wars, earthquakes, etc. (vv. 7-8) as signs instead of non-signs.
2. Trying to pin down the exact definition (“all the world”) of spread of Gospel in verse 14. Is it by geographical groups, national groups, cultural groups, language groups, etc.?
3. Misinterpreting “this generation” (that witnessed WWI, WW2, etc. or referring to the Jewish people) will not pass away. (v. 34)
4. False explanation of v. 37 (and ignoring the context). “For as the days of Noah were, so will be the coming of the Son of Man.” as applying to the evil nature of the people at that time. In the context it is connected to the verses before and after: v. 36 no one knows the time of Christ's coming and vv 38-39 for they were going about their daily business and knew nothing about the flood until it came.
5. Misapplying lesson of householder and burglar in vv. 42-44 to prove that it is important for us to discern the time of Jesus' coming.
6. Getting literal about day and hour in vv. 36-51 (i.e., but we can know the month and year).
This ignores plain meaning of Jesus' words, and also his statement recorded in Acts 1:6 to the apostles, “It is not for you to know the times or periods that the Father has set by his own authority.”
The Tribulation
If you recall, it is only the dispensationalists who claim that Christians will escape the tribulation. First we should point out that The Tribulation is usually used today as a technical term for a particular period of time in future history (usually 7 years long), sort of like we use the term The Antichrist. Actually, the Bible mentions both of these mainly in the plural. And tribulations in NT are overwhelmingly used for something that believers will have to endure.
Tribulation(s) for Christians
Sixteen references in the Gospels, Epistles, and Rev. 1-2.
Tribulation(s) for Unbelievers
Romans 2:9 (eternal damnation)
Rev. 2:22 (a time of testing for believers who are in danger of turning from the truth)
The “Great” Tribulation
Daniel 12:1 (which faithful believers will endure)
Matthew 24:21 (probably referring to the Siege of Jerusalem in 70 AD)
Rev. 7:14 (believers will endure or be saved from)
I will stress again: one of the persistent themes throughout Revelation is that of Christians persevering and overcoming in the middle of tribulation. Two options seem to be that (a) all Christians alive at the end times will have to endure tribulation or (b) Christians will be raptured before the event and only later converts to Christianity during the Tribulation will have to endure it.
The Rapture
This brings us back to the question of the Rapture and what will happen during this event. The popular dispensational understanding is that there will be a “secret” rapture in which the believers are removed from earth just prior to a series of tribulations The only two proof texts I am aware of to support this idea appear not in Revelation, but in Matthew 24:38-41 and I Thessalonians 4:15-17. I have dealt with both of these specific passages in separate posts, and so I won't repeat those discussions here.
The bottom line concerning the passage in Matthew is that the dispensationalists are between a rock
and a hard place: they either have to admit that the rapture is posttrib or that this pet verse for the
rapture doesn't have anything to do with the rapture. So that leaves only one passage in all scripture to
base their idea on. As I explained elsewhere, the whole meaning of the passage hinges on the meaning
of one key Greek word, and according to its usage everywhere else, believers will only rise into the air
to greet Jesus and immediately escort him back to earth. It has nothing to do with an escape from earth
so that we do not undergo the tribulation.
The Future of Israel: two basic theologies
1. Dispensationalist. The Church Age is a parenthesis in God's plan for Israel. Future events in
Revelation are centered around the literal fulfillment of all OT promises to the Jews and mainly take
place in or near Israel. God has two separate plans for humanity.
2. Supersessionist, replacement or fulfillment theology-- different words for the understanding that the
church = the New Israel. Therefore the OT promises to the Jews as a nation were either negated due to
their unbelief or were meant from the start to refer to the church (both Gentile and Jewish believers).
The NT understanding seems to overwhelmingly support this second view:
“Do not say to yourselves, 'We have Abraham as our ancestor'; for I tell you, God is able from these
stones to raise up children to Abraham.” Matt. 3:9
“For a person is not a Jew who is one outwardly, nor is true circumcision something external. Rather a
person is a Jew who is one inwardly, and real circumcision is a matter of the heart—it is spiritual and
not literal.” Rom. 2:28-29
“He (Abraham) received the sign of circumcision as a seal of the righteousness that he had by faith
while he was still uncircumcised. The purpose was to make him the ancestor of all who believe without
being circumcised and who thus have righteousness reckoned to them..” Rom. 4:13-24
“For in Christ you are all children of God through faith...There is no longer Jew or Greek...for all of
you are one in Christ Jesus. And if you belong to Christ, then you are Abraham's offspring, heirs
according to the promise.” Gal. 3:26-29
“Now you, my friends, are children of the promise, like Isaac.” Gal. 4:28
“For neither circumcision nor uncircumcision is anything; but a new creation is everything! As for
those who will follow this rule—peace be upon them, and mercy, and upon the Israel of God.” Gal.
6:15-16
“So then, remember that at one time you Gentiles by birth...were without Christ, being aliens from the
commonwealth of Israel, and strangers to the covenants of promise...But now in Christ Jesus you who
once were far off have been brought near by the blood of Christ. For he is our peace; in his flesh he has
made both groups into one and has broken down the dividing wall, that is, the hostility between us.
He has abolished the law with its commandments and ordinances, that he might create in himself one
new humanity in place of the two, thus making peace and might reconcile both groups to God in one
body...So then you are no longer strangers and aliens, but you are citizens with the saints and also
members of the household of God, built upon the foundation of the apostles and prophets, with Christ
Jesus himself as the cornerstone. In him the whole structure is joined together and grows into a holy
temple in the Lord..” Ephesians 2:11-22
“...the Gentiles have become fellow heirs, members of the same body, and sharers in the promise in
Christ Jesus through the gospel.” Ephesians 3:6
“for we are the circumcision, who worship by the Spirit of God, and have no confidence in the flesh.”
Phil. 3:3
“...there is no longer Greek and Jew, circumcised and uncircumcised...but Christ is all and in all! As
God's chosen ones, holy and beloved, clothe yourselves with compassion...” Col. 3:11-12
“In speaking of a 'new covenant,' he has made the first one obsolete. And what is obsolete and growing
old will soon disappear.” Heb. 8:13
“James...to the twelve tribes in the Dispersion.” James 1:1
“To the exiles of the Dispersion...who have been chosen and destined by God the Father...” I Peter 1:2
“But you are a chosen race, a royal priesthood, a holy nation, God's own people...Once you were not a
people, but now you are God's people..” I Peter 2:9
“To him who loves us and freed us from our sins by his blood, and made us to be a kingdom, priests
serving his God and Father..” Rev. 1:5b-6a
“I know the slander on the part of those who say that they are Jews and are not, but are a synagogue of
Satan.” Rev. 2:9
“..by your blood you ransomed for God saints from every tribe and language and people and nation;
you have made them to be a kingdom and priests serving our God..” Rev. 5:9-10
Romans 9-11
“For not all Israelites truly belong to Israel, and not all of Abraham's children are his true descendants,
but 'It is through Isaac that descendants shall be named for you.' This means that it is not the children
of the flesh who are the children of God, but the children of the promise are counted as (Abraham's)
descendants.” Rom. 9:6b-8
However, even the supersessionists agree that there is one passage in the NT which seems to hint at a
special role of the ethnic Jews in the last days. This is the extended discussion in Romans 9-11,
especially in its closing passages.
“...if their (the Jews') defeat means riches for Gentiles, how much more will their full inclusion mean.”
(Romans 11:12)
“And even those in Israel, if they do not persist in unbelief, will be grafted in, for God has the power to
graft them in again. For if you have been cut from what is by nature a wild olive tree and grafted,
contrary to nature, into a cultivated olive tree, how much more will these natural branches be grafted
back into their own olive tree. So that you may not claim to be wiser than you are, brothers, I want you
to understand this mystery: a hardening has come upon part of Israel, until the full number of the
Gentiles has come in. And so all Israel will be saved.” (Rom. 11:23-24)
There are three main points to make regarding this passage:
1. This promise to the Jews is still said to be conditional upon their acceptance of Jesus as Christ (v.
23). They will not be forcibly converted by God without their cooperation.
2. In verse 12, Paul uses the word (pleroma = fullness) talking about the full number of Jews coming in
the last days—often felt to refer to all the Jews alive at the time. This same word (pleroma) appears in
verse 24 applied to the number of Gentiles that will be saved. But we know that not all Gentiles will be
saved—only a certain remnant. Thus, only a predetermined number of Jews is also in mind in verse 12.
3. There are two understandings of this last sentence (v. 24): Dispensationalists take it to mean that
God through the Holy Spirit will convert all ethnic Jews on earth to Christianity in the last days.
Others take “all Israel” to be earlier defined in Rom 9:6b-7 at the start of Paul's discussion of this
subject as all true believers, both Jews and Gentiles. They are those who will be saved. Ultimately it is
a “mystery” as is much of the Book of Revelation.
Paul's concluding words in this passage are an appropriate doxology with which to end our study:
“O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments
and how inscrutable his ways! For who has known the mind of the Lord? Or who has been his
counselor? Or who has given a gift to him to receive a gift in return. For from him and through him and
to him are all things. To him be the glory forever. Amen.” Rom. 11:33-36
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