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Topic: The Great End-Time Error

barrykind
Advanced Member
Member # 35

posted

im still working on this Brother Drew; be patient, for you threw a wrench in my understanding here.. [Smile]

It will take me a few more days sir:

your brother

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The HEART of the issue is truly the issue of the HEART!
John 3:3;Mark 8:34-38;James 1:27

Posts: 3529 | From: Orange, Texas | Registered: Jun 2002 | IP: Logged |

Caretaker
Advanced Member
Member # 36

posted

I will stand with Spurgeon:

Charles Haddon Spurgeon's View Of The Millennium
Annotated Summary By Mark A. McNeil
(also see our article with links to sources on Spurgeon's views)

"I am not now going into millennial theories, or into any speculation as to dates. I do not know anything at all about such things, and I am not sure that I am called to spend my time in such researches. I am rather called to minister the gospel than to open prophecy. Those who are wise in such things doubtless prize their wisdom, but I have not the time to acquire it, nor any inclination to leave soul-winning pursuits for less arousing themes. I believe it is a great deal better to leave many of these promises, and many of these gracious out-looks of believers, to exercise their full force upon our minds, without depriving them of their simple glory by aiming to discover dates and figures. Let this be settled, however, that if there be meaning in words, Israel is yet to be restored. Israel is to have a SPIRITUAL RESTORATION or a CONVERSION." [from The Restoration & Conversion of the Jews MTP Vol 10, Year 1864, pg. 429, Ezekiel 37:1-10 (age 30)]

INTRODUCTION

There has been some considerable difference of opinion regarding the position that C. H. Spurgeon, the great Baptist preacher from the 19th century, held in the area of Eschatology — regarding the doctrine of the Millennium. Each of the three major divisions within this area of doctrine have proponents who claim Spurgeon as one of their own. Many times authors claim a different millennial view than what Spurgeon actually believed.

It is not our task to sort out the arguments for each view. Such an assignment would take a very large volume (many are available) and the issue would still not be solved for all. We would simply like to define the basic positions and then demonstrate from Spurgeon's own words which one view he held.

PREMILLENNIALISM

The first view regarding the Millennium is that of PREMILLENNIALISM. The prefix, "Pre," denotes "before." The prefix is telling us at what point in relationship to the millennium that Christ will come. This view holds that our Lord will Literally return before a 1,000-year reign of Christ begins. The millennium of Revelation 20 is taken to be literal. If not literal, it at least is speaking of an indefinite period of time following the coming of Christ during which there will be perfect peace on the earth.

Within the premillennialist camp, there have come to be two identifiable views: the "dispensationalist" position, and the "historic" position. For further information defending each of these views, one should consult Reese's The Approaching Advent of Christ [historic] and Dwight Pentecost's Things to Come [dispensational]. Though the differences between the two are important, it is not within the scope of our purpose here to delve into such matters.

AMILLENNIALISM

The second view is called AMILLENNIALISM, or sometimes called "realized eschatology". The prefix, "A-," means "no". This would suggest that those who hold this view do not believe in a millennium. This is somewhat misleading, however. This view is the the product of a consistent Spiritual interpretation of prophetic literature. To those, the millennium is not some future physical reign, but the present reign of Christ in the hearts of believers. The "millennium" is an indefinite period of time (the present age) after which Christ will physically return. Prophecy in the Church, by Oswald Allis, is a standard work for the amillennial position.

This is the position of the Roman Catholic Church, also many other Protestant denominations. It grew out of St. Augustine's spiritualizing of these issues in his writings, and the tendency of many early Christian writers to see the Church as the "new Israel" and therefore the recipient of the promises of the Old Testament for the Jewish nation. Those who hold this view do not speak of the millennium as a future happening. It is, to them, a Present Reality.

POSTMILLENNIALISM

The third, and last, major view is that of POSTMILLENNIALISM. The prefix "Post" speaks of "after." This teaching promotes the view that the physical return of Christ will Follow an actual millennium. The influence of Christianity will over-take the world for an extended period of time, then Christ will return.

This view appears to be a mixture of the principles that work to produce the first two views. It is not consistently spiritual or literal in its interpretation of the prophetic material relevant to this issue. Perhaps the foremost writing for this position today is The Millennium, by Loraine Boettner.

SPURGEON'S VIEW

With basic definitions before us, then, let's look at some quotes from Spurgeon to see what his position was on the Millennium.

"If I read the word aright, and it is honest to admit that there is much room for difference of opinion here, the day will come, when the Lord Jesus will descend from heaven with a shout, with the trump of the archangel and the voice of God. Some think that this descent of the Lord will be Post-millennial — that is, 'after the thousand years' of his reign. I CANNOT THINK SO. I conceive that the advent will be PRE-millennial — that He will come first; and then will come the millennium as the result of his personal reign upon earth. But whether or no, this much is the fact, that Christ will suddenly come, come to reign, and come to judge the earth in righteousness." [from Justification & Glory MTP Vol 11, Year 1865, pg. 249, Romans 8:30 (age 31)]

Spurgeon here specifically identifies the Postmillennial view with a clear DENIAL of any adherence to it! Those who attempt to claim Spurgeon for this viewpoint do not demonstrate their contention by referring to clear comparisons such as this one. They rather go to sermons not specifically dealing with both positions and pull out of them ideas that are "compatible" with Postmillennial thinking. This is a faulty way of proving a point, however* — especially when they meet squarely with a Spurgeon statement like the one above, and those below.

*NOTE: Furthur, a few postmillennialists (especially GARY NORTH), are guilty of misrepresenting Spurgeon constantly in articles and books; NORTH has repeatedly alleged that "Spurgeon was Postmillennial" — yet neither his supplied quotations "say" so, and/or he deliberately does not present a statement by Spurgeon that North will speculate "implies" a Postmillennial position. Our advice is to ignore anything North states regarding Spurgeon's views and Prophecy!

Again, consider Spurgeon's View here in light of 'Postmillennial' teaching...

"Paul does not paint the future with rose-colour: he is no smooth-tongued prophet of a golden age, into which this dull earth may be imagined to be glowing. There are sanguine brethren who are looking forward to everything growing better and better and better, until, at last, this present age ripens into a millennium. They will not be able to sustain their hopes, for Scripture gives them no solid basis to rest upon. We who believe that there will be no millennial reign without the King, and who expect no rule of righteousness except from the appearing of the righteous Lord, are nearer the mark. Apart from the second Advent of our Lord, the world is more likely to sink into a pandemonium than to rise into a millennium. A divine interposition seems to me the hope set before us in Scripture, and, indeed, to be the only hope adequate to the occasion. We look to the darkening down of things; the state of mankind, however improved politically, may yet grow worse and worse spiritually." [from The Form of Godliness Without the Power MTP Vol 35, Year 1889, pg. 301, 2 Timothy 3:5 (age 54)]

"We are to expect the literal advent of Jesus Christ, for he himself by his angel told us, 'This same Jesus which is taken up from you into heaven shall so come in like manner as ye have seen him go into heaven,' which must mean literally and in person. We expect a reigning Christ on earth; that seems to us to be very plain, and to be put so literally that we dare not spiritualise it. We anticipate a first and a second resurrection; a first resurrection of the righteous, and a second resurrection of the ungodly, who shall be judged, condemned, and punished for ever by the sentence of the great King." [from Things to Come MTP Vol 15, Year 1869, pg. 329, 1 Corinthians 3:22 (age 35)]

Here, stress is laid upon the Literal Nature of the second coming. Also, after this literal return is stressed a reigning upon the earth.

"We have done once for all with the foolish ideas of certain of the early heretics, that Christ's appearance upon earth was but a phantom. We know that he was really, personally, and physically here on earth. But it is not quite so clear to some persons that he is to come really, personally, and literally, the second time. I know there are some who are labouring to get rid of the fact of a personal reign, but as I take it, the coming and the reign are so connected together, that we must have a spiritual coming if we are to have a spiritual reign. Now we believe and hold that Christ shall come a second time suddenly, to raise his saints at the first judgment, and they shall reign with him afterwards. The rest of the dead live not till after the thousand years are finished. Then shall they rise from their tombs at the sounding of the trumpet, and their judgment shall come and they shall receive the deeds which they have done in their bodies." [from The Two Advents of Christ MTP Vol 8, Year 1862, pg. 39, Hebrews 9:27-28 (age 28)]

[from The Sinner's End MTP Vol 8, Year 1862, pgs. 712-713, Psalms 73:17-18 (age 28)], Spurgeon is discussing the final condition of the sinner — "Let us go on to consider their end. The day of days, that dreadful day has come. The millennial rest is over, the righteous have had their thousand years of glory upon earth."

In the quotes above, the order of events fits perfectly the PREmillennial point of view. The final end of the sinner is faced after the righteous have enjoyed a thousand years with Christ.

"Our Hope is the Personal PRE-MILLENNIAL RETURN of the Lord Jesus Christ in Glory." — August 1891, age 58

Of the various articles and writings by those who deny the conclusion that we feel is obvious, none that I have found bases itself on the same type of quotes we have produced (many others could have been given — see those that follow). To the contrary, their's are based on "interpreting" Spurgeon's statements apart from such quotes that we have given..

We feel safe in concluding, then, that of the three views we began with,Spurgeon expressly states that he believes in a Literal Return of Jesus Christ BEFORE a Literal Millennium on the Earth.

Written by Mark A. McNeil (Houston TX USA), B.A., M.A., & PhD., Permission granted by Bob L. Ross — No Copyright

http://www.theologue.org/SpurgeonViewMillennium.html

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A Servant of Christ,
Drew

1 Tim. 3:
16: And without controversy great is the mystery of godliness: God was manifest in the flesh..

Posts: 3978 | From: Council Grove, KS USA | Registered: Jun 2002 | IP: Logged |

WildB
Moderator
Member # 2917

posted

Harpazo!

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That is all.....

Posts: 8775 | From: USA, MICHIGAN | Registered: Mar 2004 | IP: Logged |

barrykind
Advanced Member
Member # 35

posted

The Premillennial Deception
Chiliasm Examined in the Light of Scripture
By: Brian Schwertley

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Premillennial Contradictions
The predominant eschatological view among Bible-believing Christians in the twentieth century is premillennialism. Premillennialism is the view that after His second coming, Jesus Christ will rule the earth for 1000 years. Thus Christ’s second coming is before the millennium (premillennial). Premillennialists teach that at the second coming of Christ, the living saints are raptured and the dead saints are raised from the dead. All these saints are given glorified, immortal bodies. They meet Christ in the air and return to rule with Him on earth for 1000 years. This 1000-year period is one of worldwide peace and righteousness. At the end of the 1000-year period Satan is loosed from his prison to deceive the nations. Vast armies rebel and attack Christ and the saints in Jerusalem; these armies are then destroyed by fire from heaven. After the defeat of these rebel armies the final resurrection and judgment take place; then comes the eternal state. This, in brief, is the essence of premillennialism; there are many variations. Among premillennialists there are pre-tribulation, mid-tribulation and post-tribulation rapturists. Dispensational premillennialists place the rapture not at the second coming but at the beginning of the seven-year tribulation.

1. The myth of literal vs. non-literal interpretation
Premillennialists argue that they hold to a literal interpretation of Scripture, while charging that their theological opponents (e.g., postmillennialists) have a tendency to spiritualize prophetic passages. The truth is that premillennialists, amillennialists and postmillennialists all believe that Scripture should be interpreted literally at times and symbolically at other times, depending on the context of the passage and intent of the author. Premillennialist authors tell their readers that they interpret the Bible literally. But if you read their books, scenes with bows, arrows and horses become future battles with tanks, helicopters and airplanes. The mark of the beast becomes a computer chip or bar code. The locusts from the bottomless pit (Rev. 9) supposedly become attack helicopters, and so on. Are there any premillennial authors or commentators who believe that the beast from the sea with seven heads and ten horns (Rev. 13) is a literal creature? The point is, premillennialists, amillennialists and postmillennialists all interpret some passages symbolically and some passages literally. The only way to determine who has the best interpretation is to use sound biblical principles of interpretation in examining the passages in question. This means that the context, the audience, the author’s intent, the time of the writing, and so on, must be considered. Furthermore, Scripture cannot contradict Scripture; therefore, when two passages seem to be in conflict with one another, the clearer passage should be used to interpret the less clear. This principle is very important, for there are many clear passages in the New Testament which teach about the second coming of Christ.

Premillennialism is based on a literal interpretation of Revelation 20. Most premillennialists are unaware of a postmillennial interpretation. Many premillennialists are told that fundamentalists are premillennial while theological liberals are postmillennial. Most premillennialists do not know that the dominant view among protestants from the Reformation to the late 1800s was, in fact, postmillennialism. Premillennialism became the dominant view after the 1909 publication of the Scofield Reference Bible. Premillennialists are often unaware of the many serious theological and exegetical problems that accompany their interpretation.

2. The day of the Lord
The premillennial position is that Christ will return and the saints will be resurrected, then after 1000 years of earthly rule the final judgment will occur and the wicked will be judged. Note that the premillennialist believes there is a 1000-year gap between the second coming of Christ and the final judgment. The resurrection of the saints and the resurrection of the wicked are also separated by 1000 years. Does the Bible teach that there is a 1000-year gap between the second coming of Christ and the final judgment? Does it teach that there is a 1000-year gap between the resurrection of the righteous and the wicked? Actually, there is no gap between these events. In fact, as will be shown, the Bible teaches that these events are to occur on the very same day. Thus, premillennialism is theologically and biblically impossible.

The gospels and epistles present a unified picture of the second coming and the judgment by Jesus Christ. The second coming of Christ, the rapture, the resurrection of the righteous and wicked, and the judgment of the righteous and the wicked all are to occur on the same day. The Apostle Paul teaches that when Christ returns, He will take vengeance on the wicked. The wicked will receive everlasting destruction, but Christ will dwell with the saints. All who believe will admire and glorify Christ. When will this occur? On “that day” (singular), “when the Lord Jesus is revealed from heaven with His mighty angels, in flaming fire taking vengeance on those who do not know God, and on those who do not obey the gospel of our Lord Jesus Christ. These shall be punished with everlasting destruction from the presence of the Lord and from the glory of His power, when He comes, in that day, to be glorified in His saints and to be admired among all those who believe” (2 Th. 1:7-10). [1] Is there a 1000-year gap between the destruction of the wicked and the glorification of the saints? No, they both occur on that day. Does Christ crush the wicked from His throne in Jerusalem? No, He is revealed from heaven. On the final day Christ comes from heaven to judge all men, both the righteous and the wicked. “The reward of the righteous and the punishment of the wicked are interwoven with each other as to time, and made to follow, both of them, immediately on the coming of the Lord. Surely this passage should make perfectly clear that there is no secret rapture to be followed at an interval of seven years by an open revelation of the Lord and His glory to the world. Surely it is perfectly clear also that since the coming of the Lord brings upon the wicked ‘eternal destruction away from the face of the Lord,’ there are no wicked who will survive His coming to be ruled over a millennium to follow. But there must be wicked people surviving, according to the premillennial scheme.” [2]

Does the Apostle Paul teach that Christ will return to earth, and then set up a 1000-year reign which is to be followed by a final judgment? No, he does not. Paul says that the second coming of Christ and the glorification of the saints will occur immediately prior to the final state. Paul does not teach that a 1000-year gap exists between the second coming and the end of earthly, human history: “But each one in his own order: Christ the firstfruits, afterward those who are Christ’s at His coming. Then comes the end, when He delivers the kingdom to God the Father, when He puts an end to all enemies under His feet. The last enemy that will be destroyed is death.... Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; nor does corruption inherit incorruption. Behold I tell you a mystery: We shall not all sleep, but we shall all be changed—in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed. For this corruption must put on incorruption, and this mortal must put on immortality.... Then shall be brought to pass the saying that is written: ‘Death is swallowed up in victory’” (1 Cor. 15:23-25, 50-54). Christ returns, the saints receive immortal, glorified bodies; “then comes the end.” There is no 1000-year earthly kingdom, for when Christ returns, He delivers the kingdom to the Father. Furthermore, after Christ’s return, death is completely destroyed and abolished. How can there be converts in the millennium who live, have children and die, if death is abolished at the second coming? “The whole design of the latter portion of this chapter is to show that after the resurrection, the bodies of believers will be like the glorious body of the Son of God, adapted to a heavenly, and not earthly condition.” [3]

The Apostle Paul teaches that both the righteous and the wicked will be judged on the same day: “But in accordance with your hardness and your impenitent heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God, who ‘will render to each one according to his deeds’: eternal life to those who by patient continuance in doing good seek for glory, honor, and immortality; but to those who are self-seeking and do not obey the truth, but obey unrighteousness; indignation and wrath” (Rom. 2:5-8). The inspired apostle says nothing of a 1000-year gap between the judgment of the righteous and the wicked. Christ’s second coming is always associated in Scripture with the final judgment of all men. This will occur “in the day when God will judge the secrets of men by Jesus Christ, according to my gospel” (Rom. 2:16).

The Apostle Paul always teaches in his epistles that the second coming of Christ, the resurrection of the righteous and the wicked, the reward of the righteous and the condemnation of the wicked occur on the same day—the day of the Lord. He says, “But concerning the times and the seasons, brethren, you have no need that I should write to you. For you yourselves know perfectly that the day of the Lord so comes as a thief in the night. For when they say, ‘Peace and safety!’ then suddenly destruction comes upon them, as labor pains upon a pregnant woman. And they shall not escape. But you, brethren, are not in darkness, so that this day should overtake you as a thief.... For God did not appoint us to wrath, but to obtain salvation through our Lord Jesus Christ who died for us, that whether we wake or sleep, we should live together with Him” (1 Th. 5:1-4, 9-10). “Paul associates the second coming with the resurrection and the ensuing glory of the saints and the sudden destruction of the wicked. Without the shadow of a doubt, that day has its reference to both parties:—believers are to look for it (1 Th. 5:4-10), for then they shall obtain salvation in all its fullness (vs. 9), then they shall ‘live together with him’ (vs. 10); while that same day will bring the false security of unbelievers to an end in their ‘sudden destruction.’” [4] Paul does not tell the Thessalonians that a secret rapture will occur seven years prior to the second coming. The rapture occurs on the same day that the wicked are judged. [5] If the wicked receive “sudden destruction” and the saints are glorified, no one is left to populate the earth during the premillennialists’ 1000-year reign. After Christians receive their heavenly, glorified bodies, they do not marry and bear children. Who, then, is there to rebel against Christ at the end of the 1000-year earthly reign? The glorified saints certainly cannot rebel, and the unbelievers are all suffering torment in the lake of fire.

The Apostle Peter fully concurs with Paul’s teaching regarding Christ’s second coming. In his second epistle he deals with scoffers who deny the second coming of Christ: “‘Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of creation.’... But the heavens and the earth which are now preserved by the same word, are reserved for fire until the day of judgment and perdition of ungodly men.... But the day of the Lord will come as a thief in the night, in which the heavens will pass away with a great noise, and the elements will melt with fervent heat; both the earth and the works that are in it will be burned up. Therefore, since all these things will be dissolved, what manner of persons ought you to be in holy conduct and godliness, looking for and hastening the coming of the day of God, because of which the heavens will be dissolved, being on fire, and the elements will melt with fervent heat?” (2 Pet. 3:4-12). Peter teaches that the second coming, the day of judgment and the beginning of the final state occur contemporaneously. Like Paul, Peter says that these events occur on “the day of the Lord.” According to premillennialism Christ does not come on the day of judgment, because He is already on earth ruling from Jerusalem. But Peter says that when Christ returns, the judgment occurs and then the heavens and earth are destroyed. The premillennialist believes that Christ will return and rule on earth for 1000 years before the elements are destroyed. Thus Peter’s account of Christ’s coming totally contradicts premillennial doctrine.

Premillennialists teach that there is a 1000-year gap between the resurrection of the righteous and the resurrection of the wicked. They teach that the bodily resurrection of the wicked occurs at the end of the millennium. But the parables of Jesus Christ totally contradict premillennial doctrine. In the parable of the wheat and the tares Jesus said that both will grow together until the harvest: “Let both grow together until the harvest, and at the time of harvest I will say to the reapers, ‘First gather together the tares and bind them in a bundle to burn them, but gather the wheat into my barn’” (Mt. 13:30). [6] The harvest obviously refers to the final judgment. “At last the separation shall be such that all the wicked shall be cast into hell fire, and the godly placed in heaven.” [7]

In Matthew 25 Jesus instructed His disciples with regard to the second coming: “When the Son of Man comes in His glory, and all the holy angels with Him, then He will sit on the throne of His glory. All the nations will be gathered before Him, and He will separate them one from another, as a shepherd divides his sheep from the goats. And He will set the sheep on His right hand, but the goats on the left. Then the King will say to those on His right hand, ‘Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world....’ Then He will also say to those on the left hand, ‘Depart from Me, you cursed, into the everlasting fire prepared for the devil and his angels....’ And these will go away into everlasting punishment, but the righteous into eternal life” (Mt. 25:31-46). Christ described a general judgment of all men, not just the wicked. He placed the final judgment immediately after His return, not 1000 years after His return. “The average Christian believes that Mt. 25:31-46 is a picture of the Last Judgment. And he is right. The premillennialist has to explain this passage away because it does not fit in with his prophetic view. In his interpretation he has to forsake ‘literal’ interpretation of which he speaks so much. He has to explain that the ‘all nations’ are not ‘all nations,’ and that the nations that are there are there only ‘representatively.’ There is nothing in the passage to indicate this. It is a clear picture of the Last and Universal Judgment.” [8]

Jesus taught plainly that there will be a general resurrection in which all men will be raised on the same day. He did not say that some will be raised, and then the rest will be raised after 1000 years (or for the dispensationalist, 1007 years): “Do not marvel at this; for the hour is coming in which all who are in the graves 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 condemnation” (Jn. 5:28-29). The idea that the resurrection of the righteous is to occur 1000 years (or 1007 years) before the end of the world is contradicted by Jesus four more times in John chapter 6: “This is the will of the Father who sent Me, that of all He has given Me I should lose nothing, but should raise it up at the last day. And this is the will of Him who sent Me, that everyone who sees the Son and believes in Him may have everlasting life; and I will raise him up at the last day” (Jn. 6:39-40; cf. 44, 54). The last day is the day of judgment. “Clearly there can be no other days after the last day.” [9]

3. The chronological fallacy
The premillennial position with regard to Revelation 19 and 20 is that chapter 19 describes the second coming of Christ, while chapter 20 describes Christ’s reign on earth. Granted, if one casually reads these two chapters, the premillennial position looks tenable. But if one closely examines these two chapters it will be seen that the premillennial position simply cannot be true. The premillennial, “literalist” approach to these chapters is self contradictory and suffers from insurmountable interpretive difficulties.

The premillennial position is that the events of chapter 20 follow the events of chapter 19 chronologically. In the second half of chapter 19 Christ returns and judges the nations, then in chapter 20 He reigns over the nations. But if chapter 19 is taken literally, there are no nations for Christ to rule over in chapter 20. “Now out of His mouth goes a sharp sword, that with it He should strike the nations. And He Himself will rule them with a rod of iron. He Himself treads the winepress of the fierceness and wrath of Almighty God.... Then I saw an angel standing in the sun; and he cried with a loud voice, saying to all the birds that fly in the midst of heaven, ‘Come and gather together for the supper of the great God, that you may eat the flesh of kings, and the flesh of captains, the flesh of mighty men, the flesh of horses and of those who sit on them, and the flesh of all people, free and slave, both small and great....’ And the rest were killed with the sword which proceeded from the mouth of Him who sat on the horse. And all the birds were filled with their flesh” (Rev. 19:15-21). Premillennialists say that this obviously refers to a literal battle. There are dead bodies on the battlefield, and the birds are feasting on their flesh. But if chapter 19 is interpreted literally, chapter 20 doesn’t make any sense. Verse 3 says that Satan is cast into the bottomless pit, “so that he should deceive the nations no more.” How can Satan deceive the nations in chapter 20 when all the nations were just completely obliterated by Christ at the end of chapter 19? The description of Christ’s destruction of those who oppose Him in chapter 19 is total: verse 19 says the birds will eat the flesh of all people, verse 21 says the rest were killed. The passage emphasizes that Christ will destroy all His opposition. When the battle is over, no one is left standing; there are no pockets of resistance. If Christ has just obliterated all the nations, and all unbelievers are dead, how then does Christ rule over the nations in chapter 20? This chapter assumes that all the nations are still in existence and that Christ is ruling over these nations. If the nations are completely destroyed in chapter 19, and in chapter 20 the nations are still intact, then clearly the premillennial understanding of these chapters is wrong.

The literalistic, premillennial understanding of the final battle at the end of the millennium also has serious problems. Revelation 20:8 speaks of the vast armies of Gog and Magog. All the nations of the earth will gather in the Middle East for a literal battle against Christ and the saints who are holed up in Jerusalem. Premillennialists teach that this is a real battle with guns, tanks, airplanes, helicopters, and so on. But this interpretation is absurd. The resurrected Christ with His glorified, spiritual body and the glorified, immortal saints cannot be threatened with physical weapons. Christ and the saints cannot be killed; they are already immortal! They cannot even be hurt by such weapons. After His resurrection Christ could pass through solid walls (Jn. 20:19). Bullets, bombs, flame-throwers, nuclear weapons, etc. cannot threaten Christ and the saints at all. All the armies of the world could not harm or be a threat to even one resurrected, glorified believer, let alone the all-powerful, resurrected Christ. The idea that Jesus Christ (who is God, possessing all power and authority in heaven and earth) could be threatened by tanks and earthly weapons is ridiculous.

4. Earthly or heavenly rule?
Does the Bible teach that Christ will rule from an earthly Jerusalem in Palestine? Is Christ’s kingdom postponed until the second coming? Jesus said, “My kingdom is not of this world” (Jn. 18:36). Christ’s kingdom does not originate from an earthly Jerusalem but from a heavenly one. It doesn’t begin at the second coming but began at His resurrection. “Then Jesus came and spoke to them, saying, ‘All authority has been given to Me in heaven and on earth’” (Mt. 28:18). Paul said that Christ was “declared to be [or appointed] the Son of God with power...by the resurrection from the dead” (Rom. 1:4). Peter said that Christ was enthroned as king in heaven immediately after the resurrection: “The LORD said to my Lord, ‘Sit at My right hand, till I make Your enemies Your foot-

stool’” (Ac. 2:34-35). Daniel prophesied that in the days of the fourth empire (the Roman empire) God would set up “a kingdom which will never be destroyed” (Dan. 2:44).

Jesus preached that the kingdom of God was near or at hand (Mt. 3:2, Mk. 1:15, Lk. 4:43). He gave no indication of an earthly kingdom over 2000 years in the future but a spoke of a spiritual kingdom which was to begin immediately after His resurrection. If Christ did have an earthly kingdom in mind, why did He emphatically reject the kingdom offered to Him by the Jews? “Therefore when Jesus perceived that they were about to come and take Him by force to make Him king, He departed again to a mountain by Himself alone” (Jn. 6:15). “From the very onset Jesus not merely gave no encouragement to, but quite definitely opposed, the expectation of the Jews that an earthly, Jewish kingdom of glory, such as David had established centuries before, was about to be set up.” [10] The Bible does not teach that we are to wait and look forward to a time when Christ rules from an earthly Jerusalem; rather, it teaches that Christ is already king and that He already rules from heaven: “[God] raised Him from the dead and seated Him at His right hand in the heavenly places, far above all principality and power and might and dominion, and every name that is named, not only in this age but also in that which is to come” (Eph. 1:20-21). “Kings place at their right hand those whom they design to honor or whom they associate with themselves in dominion.” [11] Jesus Christ, the exalted Redeemer, has universal dominion. What He achieved definitively by His death and resurrection is now being progressively realized throughout the whole earth.

If one interprets Revelation 20:9 literally (with Christ ruling from an earthly Jerusalem), then one has chosen an interpretation that contradicts the rest of the New Testament. Paul wrote, “Our citizenship is in heaven” (Phil. 3:20). Christians belong to the Jerusalem which is above. The earthly Jerusalem corresponds to Hagar and is in bondage (Gal. 4:26). Christians are exhorted to go outside the earthly Jerusalem, “For here [on earth] we have no continuing city, but we seek the one to come” (Heb. 13:13-14). Are the saints to look forward to Christ establishing an earthly Jerusalem? Not at all! “But now they desire a better, that is, a heavenly country...for He has prepared a city for them” (Heb. 11:16).

To what, then, do the camp of the saints and the beloved city in Revelation 20:9 refer? “The camp of the saints and the beloved city, therefore, certainly represent the church and the people of God. And they represent the entire church, in the whole world and even in heaven.” [12] John says that the new Jerusalem is the bride of Christ (Rev. 21:2); this is an obvious reference to the church. He also equates the new Jerusalem with the Lamb’s wife (Rev. 21:9-10). Prior to the second coming, the Lamb’s wife (the bride, the new Jerusalem) exists in heaven and on earth. Thus John in apocalyptic language is describing the final attack of Satan’s forces against the church. “The nations of Gog and Magog in compassing about and coming to battle against Christendom in its widest sense certainly intend to destroy ‘the beloved city,’ the cause of Christ, and to make paganism supreme in the world. In this they revel in their wickedness and become ripe for the judgment.” [13]

The premillennialist will object to this interpretation as non-literal and thus defective. But premillennialists actually take very little of chapter 20 literally; they spiritualize freely when it suits their purpose. Does anyone really believe that armies in the future will be riding horses and using wooden weapons? Are there going to be two countries named Gog and Magog in the future? Of course not! “An axiom of Bible study is that most sections demand literal interpretation unless the context or other known Scriptures demand figurative or spiritual interpretation. In apocalyptic literature the very opposite is true: here one must interpret figuratively unless literal interpretation is absolutely demanded.... Apocalyptic writings are known to have definite characteristics, such as figurative language, imagery, numerology, hyperbole, and the like. These are used for a purpose—to teach spiritual lessons to God’s people. These characteristics are used much in the same way a producer uses stage props and scenery. The important thing in watching a drama is not the props, but the message they help to portray.” [14] When dealing with the book of Revelation, which is filled with symbolic imagery, one must define this imagery not by the morning newspaper or CNN but by examining the clearer portions of Scripture where many of John’s pictures are clearly defined. Scripture must be used to interpret Scripture. The clear passages must be used to interpret the less clear. Premillennialists do the very opposite. Their interpretation of Revelation 20 has become a straitjacket into which all the clear passages of Scripture must be forced. Thus, instead of the simple, scriptural teaching regarding Christ’s second coming to judge the world, one finds in premillennialism separate comings, separate judgments, glorified saints dwelling among sinful men, and so on. Although premillennialism is popular and its theories regarding Russia, the Middle East and the antichrist may be exciting, its teachings, unfortunately, have little in common with Scripture.

5. The return in flaming fire
If the Bible teaches that Christ is not on earth when fire falls from heaven to destroy the wicked at the end of the millennium, but returns from heaven in flaming fire, then premillennialism cannot be true. Why? Because Revelation 20:9 describes the end of the millennium and not its beginning. “They went up on the breadth of the earth and surrounded the camp of the saints and the beloved city. And fire came down from God out of heaven and devoured them.” According to popular premillennialist teaching, Jesus and the saints are holed up behind the walls of Jerusalem, surrounded by a vast army. God the Father then rescues Jesus and the saints by destroying the vast armies of Gog and Magog. (The idea that the resurrected Christ and glorified saints need to be rescued from an attack by guns and tanks is absurd, as noted above.) Are there other passages in the Bible that help in understanding this passage? Yes, there are many. Listen to how Isaiah the prophet describes the second coming of Christ: “For behold, the LORD will come with fire and with His chariots, like a whirlwind, to render His anger with fury, and His rebuke with flames of fire. For by fire and by His sword the LORD will judge all flesh” (Isa. 66:15-16). Paul teaches that when Christ returns it will be “in flaming fire taking vengeance on those who do not know God” (2 Th. 1:8). Peter says, “the day of the Lord will come as a thief in the night, in which the heavens will pass away with a great noise, and the elements will melt with fervent heat; both the earth and the works that are in it will be burned up” (2 Pet. 3:10). Paul warns Christians that when Christ returns, their works will be tested by fire: “Each one’s work will become manifest; for the day will declare it, because it will be revealed by fire; and the fire will test each one’s work, of what sort it is. If anyone’s work which he has built on it endures, he will receive a reward. If anyone’s work is burned, he will suffer loss; but he himself will be saved, yet so as through fire” (1 Cor. 3:13-15). Where is Christ when the fire falls from heaven in judgment on the wicked? Is He on earth in Jerusalem, as premillennialists assert? No, Christ cannot be in Jerusalem because He returns in flaming fire. [15] Thus, according to the abundant testimony of Scripture, Revelation 20:9 refers to the second coming of Christ. Why is this significant? Because it means that Christ returns at the end of the millennium; Christ’s coming is postmillennial. Christ is not saved by flaming fire; He returns in flaming fire. If the clear passages of Scripture are allowed to interpret the unclear, the Bible teaches a postmillennial return of Christ.

The Postmillennial Alternative
Thus far it has been shown that the premillennial understanding of the millennium cannot be true because it contradicts the clear teaching of the gospels and epistles regarding the second coming of Christ, the nature of kingdom, the final judgment, and so on. It is not enough merely to disprove an interpretation of Scripture; one must also provide a biblical alternative. A biblical alternative can only be arrived at by letting Scripture interpret Scripture. One can only understand Revelation 20 if he uses the clear historical and didactic portions of Scriptures to understand John’s symbolic language. Such a process will show that the events described in Revelation 20:1-10 are descriptive of what is to take place between the resurrection of Christ and His second coming.

1. The binding of Satan
“Then I saw an angel coming down from heaven, having the key to the bottomless pit and a great chain in his hand. He laid hold of the dragon, that serpent of old, who is the Devil and Satan, and bound him for a thousand years; and he cast him into the bottomless pit and shut him up, and set a seal on him, so that he should deceive the nations no more till the thousand years were finished. But after these things he must be released for a little while” (Rev. 20:1-3).

In these verses John describes the binding of Satan. Since Satan is a spiritual being, the key and chain are obviously symbolic of a restraining power imposed upon Satan. [16] The purpose of the binding is that Satan “should deceive the nations no more.” Does the Bible tell us when this event occurred? Yes, the Bible teaches that Satan was defeated and bound at the first coming of Christ.

In Matthew 12:28-29 Jesus specifically tells the Pharisees that His control over the demons proves that He has bound Satan and is now plundering Satan’s goods: “But if I cast out demons by the Spirit of God, surely the kingdom of God has come upon you. Or how can one enter a strong man’s house and plunder his goods, unless he first binds the strong man? And then he will plunder his house.” Christ’s binding of Satan does not occur at the second coming but at His first coming; this binding proves that His kingdom is a present reality, not something far off in the future.

When Jesus instructed His disciples regarding His coming crucifixion, He said, “Now is the judgment of this world; now the ruler of this world will be cast out. And I, if I am lifted up from the earth, will draw all people to Myself” (Jn. 12:31-32). In Revelation 20 Satan is bound so that he will no longer deceive the nations. In John’s gospel Jesus says the same thing in different language: Satan is cast out and Jesus will draw all people to Himself. Jesus’ binding of Satan enables Him to plunder Satan’s house. Christ’s victorious death and resurrection enabled Him to conquer (spiritually) all nations. “For this purpose the Son of God was manifested, that He might destroy the works of the devil” (1 Jn. 3:8). When the twelve apostles returned from a preaching mission in which they had authority to cast out demons, Jesus said, “I saw Satan fall like lightning from heaven. Behold, I give you the authority to trample on serpents and scorpions, and over all the power of the enemy, and nothing shall by any means hurt you” (Lk. 10:18-19, cf. 9:1).

The author of Hebrews taught that through Christ’s death “He might destroy him who had the power of death, that is, the devil” (Heb. 2:14). The verb translated destroy (katargein) means literally to render inoperative, to nullify, or to render ineffective. “As incarnate, then, Christ was able to die; and it was his incarnation that set the stage for the performance of that great cosmic drama which is at the center of human history and the means of man’s deliverance from his fearsome enemy. At the cross, the place of death, the decisive encounter between God and Satan occurred. The Son came into the world precisely for this purpose, that through death, his death, he might render ineffective our enemy the devil who wields the power of death.” [17] Christ definitely defeated Satan and limited his power at the cross. “In Rev. 20, one particular aspect of that binding is before us, namely, the limiting of Satan’s power to deceive the nations as he did before the coming of Christ. From that time forward during the whole of the interadvental dispensation Satan is defeated in fact. He can still go about like a roaring lion seeking whom he may devour, but in this particular respect he is a caged lion.” [18] The Apostle Paul concurs: “Having disarmed principalities and powers, He made a public spectacle of them, triumphing over them in it” (Col. 2:15). Paul describes Christ’s work of redemption as leading “captivity captive” (Eph. 4:8). The Bible teaches that Satan received his death blow at Christ’s first coming (Gen 3:15).

The binding of Satan so that he would not deceive the nations occurs as a result of Christ’s death at Calvary and coincides with the spread of the gospel to all nations. “All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations” (Mt. 28:18-19). Christ defeated Satan and bound him; this restraining of Satan’s power to deceive the nations is what makes the Great Commission possible. Before Christ came, God’s Word and salvation were, with rare exception, limited to the tiny nation of Israel; Satan had religious control over the vast reaches of the earth. After Christ came, Satan was definitively defeated, and continues to be restrained as the gospel spreads throughout the whole earth. Satan can no longer deceive the nations by keeping them from hearing the gospel. [19]

One obvious objection to the interpretation discussed above is the length of the millennium. If the binding of Satan and the millennium take place between the first and second coming of Christ, then how can the millennium be described as a 1000-year period? Christ died almost 2000 years ago. Should not the millennium have come to an end a long time ago? No. The number 1000 is symbolic and denotes a long, indefinite period of time. Chilton explains how the number 1000 is used in biblical imagery:

Satan is to remain bound, St. John tells us, for a thousand years—a large, rounded-off number. We have seen that, as the number seven connotes a fullness of quality in Biblical imagery, the number ten contains the idea of a fullness of quantity; in other words, it stands for manyness. A thousand multiplies and intensifies this (10 x 10 x 10), in order to express great vastness (cf. 5:11; 7:4-8; 9:16; 11:3, 13; 12:6; 14:1, 3, 20). Thus, God claims to own “the cattle on a thousand the hills” (Ps. 50:10). This of course does not mean that the cattle on the 1,001st hill belongs to someone else. God owns all the cattle on all the hills. But He says “a thousand” to indicate that there are many hills, and much cattle (cf. Dt. 1:11; 7:9; Ps. 68:17; 84:10; 90:4). Similarly the thousand years of Rev. 20 represent a vast, undefined period of time.... It has already lasted almost 2000 years, and will probably go on for many more. [20]

Furthermore, it has been shown that Revelation 20:9 refers to the second coming of Christ. If the thousand years were meant to be taken literally, then one could calculate the very year and day of Christ’s second coming. Jesus said that only the Father knows that day (Mt. 24:36).

Another objection is that if Satan is bound, why is the world in such a mess? Why is there so much evil in the world? This objection is easily answered by the text itself which does not say that Satan is bound in reference to all activity but only with reference to the deceiving of the nations. Furthermore, it does not mean that Satan cannot still work his deception on individuals within nations. Satan still deceives many people. “But during the period of the binding of Satan the nations would not be entirely deceived as were Egypt, Assyria, Babylon, Persia, Greece and Rome. Never until that short period just before the second coming of Christ would the nations be deceived as they were before the first coming of Christ. To that end Satan was bound.” [21]

Those who insist that the binding of Satan must refer to the total cessation of all Satanic activities have neglected to study Jude 6. Jude reveals what God did to the angels who rebelled with Satan: “And the angels who did not keep their proper domain, but left their own abode, He has reserved in everlasting chains under darkness for the judgment of the great day.” These angels are described as locked up in chains, yet we know that demonic activity occurred throughout Christ’s ministry. “Therefore to be chained does not mean cessation of evil activity. Even so, Satan, though bound, continues his evil work. But he is bound by the decree of God. He cannot deceive the nations as he did previous to the coming of Christ.” [22] Thus, people are being saved out of every tribe, tongue and nation.

2. The millennial reign
“And I saw thrones, and they sat on them, and judgment was committed to them. Then I saw the souls of those who had been beheaded for their witness to Jesus and for the word of God, who had not worshiped the beast or his image, and had not received his mark on their foreheads or on their hands. And they lived and reigned with Christ for a thousand years. But the rest of the dead did not live again until the thousand years were finished. This is the first resurrection. Blessed and holy is he who has part in the first resurrection. Over such the second death has no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years” (Rev. 20:4-6).

These verses discuss the saints’ reign with Christ during the millennium. In verse 4, John describes those who reign with Christ in two ways. First, those who rule with Christ are described as on thrones, exercising judgment. This is a reference to the twenty-four elders who sit upon twenty-four thrones in Revelation 4:4 and 11:16. “St. John’s twenty-four elders are the representative assembly of the church, the Royal Priesthood. Throughout the prophecy God’s people are seen reigning as priests with Christ (1:6, 5:10), wearing crowns (2:10, 3:11), possessing kingly authority over the nations (2:26-27), seated with Christ on His Throne (3:21). These things are all symbolized in the picture of the heavenly presbytery (4:4): As kings, the elders sit on thrones; as priests, they are twenty-four in number (cf. 1 Chr. 24), and they wear crowns (cf. Ex. 28:36-41).” [23] In symbolic language John describes the spiritual reign of the church during the millennium. The church rules from heaven in the sense that Christians positionally are in Christ seated on the throne with Him in heaven (cf. Eph. 2:6; Rev. 3:21). The church receives all its authority from Christ who rules from heaven, yet Christians must apply His Word to every area of life on earth. Christians rule with Christ and reign over the world by preaching the gospel, teaching and discipling the nations. The church is to be the salt and light of the earth, spreading the influence of God’s Word until “the earth will be full of the knowledge of the LORD, as the waters cover the sea” (Isa. 11:9).

The church reigns as a corporate body of priests and kings. The New Testament clearly teaches that its reign began at the first coming. That is why the church is repeatedly described as a royal priesthood: “But you are a chosen generation, a royal priesthood, a holy nation” (1 Pet. 5:9). Jesus Christ “has made us kings and priests to His God and Father” (Rev. 1:5-6). “You...have redeemed us...and made us kings and priests to our God” (Rev. 5:9-10). “We established from verses 1-3, compared with clear New Testament passages, that the time of Satan’s binding is the inter-advent period. So that to fix the time of Satan’s binding is to fix, at the same time, the time of the millennium.... As for the reign of the saints, John himself referred to the living Christians as kings and priests (Rev. 1:6). Certainly a king is one who reigns. Paul speaks in the past tense (Col. 1:13) when he pictures the present reign of the saints: ‘Who delivered us out of the power of darkness, and hath translated us into the kingdom of the Son of His love.’ Ephesians 2:6 also is in the past tense: ‘And raised us up with him, and made us to sit with him in the heavenly places in Christ Jesus.’” [24]

John included all the martyred saints in his description of those who rule with Christ. He wrote to an audience suffering persecution unto death; therefore, he emphasized that the martyred saints who refused to submit to the Roman emperor worship also reign with Christ. “If verse 4bc is rightly interpreted of the martyrs, we must assume that verse 4a relates to the Church generally. In this initial statement John declared that Daniel’s vision now receives its fulfillment. The promised kingdom is given to ‘the people of the saints of the Most High,’ i.e., the Church of the Son of man and Messiah Jesus. The martyrs are then singled out for particular mention because of the situation of the Church for which John writes.” [25] All believers, both living and dead, are part of the church and share in Christ’s reign. “Does this reign of the saints take place in heaven or on earth? The answer should be obvious: both! The saints’ thrones are in heaven, with Christ (Eph. 2:6); yet, with their Lord, they exercise rule and dominion on earth (cf. [Rev.] 2:26-27; 5:10; 11:15). Those who reign with Christ in His kingdom are all those whom He has redeemed, the whole Communion of Saints, whether they are now living or dead.... The church is both heavenly and earthly. Similarly, the Church’s sphere of rule includes the earth, but it is exercised from the Throne in heaven.” [26] John wants to comfort saints who are living under severe persecution with the thought that nothing—not even death—can take away their rule and triumph with Christ. “If we endure, we shall also reign with Him” (2 Tim. 2:12). “While Satan is bound, there are those who participate in the rule of Christ (Rev. 20:4). These participants include both the martyred saints in heaven (‘the souls of those who had been beheaded for their witness’) and the persevering saints on earth (‘and those who [oitines] had not worshiped the beast’).” [27] The Greek grammar indicates two classes of persons who reign during the millennium: those who are in heaven and those upon earth. This passage refutes the premillennial concept of a purely earthly reign. “The kingdom He is here bestowing upon them is not an earthly, political kingdom, for He expressly forbids such carnal kingly trappings: ‘And He said to them, “The kings of the Gentiles exercise lordship over them. and those who exercise authority over them are called ‘benefactors.’ But not so among you; on the contrary, he who is greatest among you, let him be as the younger, and he who governs as he who serves”’ (Lk. 22:26). His kingdom is a spiritual kingdom of humble spiritual service rather than regal political glory.” [28]

3. The first resurrection
“But the rest of the dead did not live again until the thousand years were finished. This is the first resurrection. Blessed and holy is he who has part in the first resurrection. Over such the second death has no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years” (Rev. 20:5-6).

The Apostle John teaches that those who reign with Christ during the millennium have experienced a “first resurrection.” The rest of the dead did not live until the end of the millennium. Premillennialists interpret this passage as teaching two distinct bodily resurrections separated by one thousand years. We have already noted, however, that the clear passages in the gospels and epistles that deal with the resurrection of the body and the final judgment contradict the premillennial view. Revelation 20 itself contradicts the premillennial interpretation. The binding of Satan (vv. 2-3) occurred during Christ’s first advent, and the fire falling from heaven (v. 9) occurs during the second coming. Thus, we should let the Scriptures define the meaning of the first resurrection. If a physical resurrection contradicts the clear teaching of the whole New Testament, then John likely is referring to a spiritual resurrection. When we examine the Scriptures to see if they indeed speak of a spiritual resurrection we find abundant evidence that John definitely had something spiritual in mind. “If we can determine by Scripture what the first resurrection is, we will go a long way in the understanding of the entire chapter. It is the key which will unlock the door.” [29]

The two resurrections spoken of by John in Revelation 20 are identical to the two resurrections spoken of by Christ and recorded in John’s own gospel. Jesus tells us that there are two resurrections. The first pertains to the soul and is conditioned upon hearing and believing. The second pertains to the body and refers to the resurrection on the last day. “Most assuredly, I say to you, he who hears My Word and believes in Him who sent Me has everlasting life, and shall not come to judgment, but has passed from death into life. Most assuredly, I say to you, 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. 5:24-25). “The first resurrection has nothing to do with the body; it concerns the soul. As soon as the word of Christ is accepted by faith...one ‘has everlasting life (on this see 1:4; 3:16) and has passed out of death into life’; and what else is this but the first resurrection....” [30] Jesus discussed the second resurrection in verses 28 and 29: “Do not marvel at this; for the hour is coming in which all who are in the graves 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 condemnation.” “The second resurrection is physical in character. It pertains to the great day of the consummation of all things.” [31]

God told Adam that if he ate the forbidden fruit, he would most certainly die (Gen. 2:17). When he ate the fruit, he died spiritually. In Adam the whole human race fell and became “dead in trespasses and sins” (Eph. 2:1). Paul said, “She who lives in pleasure is dead while she lives” (1 Tim. 5:6). Jesus referred to unbelievers as “the dead”: “Let the dead bury their dead” (Mt. 8:22; cf. Lk. 9:60). “Since the first death is primarily the death of the human soul, it is the soul that must be resurrected first. Consequently we must expect to find in the New Testament references to the resurrection of the soul. This we find in abundance.” [32] “We know that we have passed from death to life, because we love the brethren” (Jn. 3:14).

The Apostle Paul says that believers are “raised up” together with Christ: “even when we were dead in trespasses, [God] made us alive together with Christ (by grace you gave been saved), and raised us up together, and made us sit together in the heavenly places in Christ Jesus” (Eph. 2:5-6). This is an explicit reference to a spiritual resurrection. The believer’s union with Christ in His death and resurrection is the basis for his regeneration. Thus, when Paul discusses baptism (which is a sign and seal of regeneration) he connects the resurrection of the soul (regeneration) with the resurrection of Jesus Christ: “buried with Him in baptism, in which you also were raised with Him through faith in the working of God, who raised Him from the dead. And you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive with Him, having forgiven you all trespasses...” (Col. 2:13-14). “Before that final resurrection there is another, a First Resurrection: the resurrection of ‘Christ the first fruits.’ He rose from the dead, and resurrected all believers with Him. Note: St. John does not say that the believer himself as such is resurrected, but that he has a part in the First Resurrection. He is sharing the Resurrection of Another—the Resurrection of the Lord Jesus Christ.” [33] Thus the first resurrection occurs definitively in Christ’s resurrection and then progressively throughout the millennium, as people are regenerated and believe in Christ. “The First Resurrection is thus spiritual and ethical, our regeneration in Christ and union with God, our recreating in His image, our participation in His Resurrection. This interpretation is confirmed by St. John’s description of those in the First Resurrection—it completely corresponds with everything he tells us elsewhere about the elect: They are blessed (1:3; 14:13; 16:15; 19:9; 22:7, 14) and holy, i.e., saints (5:8; 8:3-4; 11:18; 13:7, 10; 14:12; 16:6; 17:6; 18:20, 24; 19:8; 20:9; 21:2, 10); as Christ promised all the faithful, the Second Death (v. 14) has no power over them (2:11); and they are priests (1:6; 5:10) who reign with Christ (2:26-27; 3:21; 4:4; 11:15-16; 12:10). Indeed, St. John began his prophecy by telling his readers that all Christians are royal priests (1:6); and the consistent message of the New Testament, as we have seen repeatedly, is that God’s people are now seated with Christ, reigning in His kingdom (Eph. 1:20-22; 2:6; Col. 1:13; 1 Pet. 2:9). The greatest error in dealing with the millennium of Rev. 20 is the failure to recognize that it speaks of present realities of the Christian life.... The First Resurrection is taking place now. Jesus Christ is reigning now (Ac. 2:29-36; Rev 1:5). And this means of necessity, that the millennium is taking place now as well.” [34]

As noted above, when John used the phrase “the first resurrection,” he was using language that Christians familiar with the Scriptures would instantly associate with the rebirth of the soul in regeneration (e.g., “being made alive,” “being raised,” and “passing from death to life”). This interpretation is in complete harmony with the New Testament and the context of Revelation 20. Who are they that John says do not have to fear the second death? It is those who have been born again (that is, Christians). “Note the similarity of language as John says in Rev. 20:6 that he who has part in the first resurrection will escape the second death. That the second death is spiritual rather than physical is apparent from the fact that those cast into the lake of fire—which is the second death (Rev. 20:24)—are tormented throughout eternity. It is incongruous to have John say that a physical resurrection guarantees against a spiritual punishment. Both are spiritual, both the first resurrection and the second death.” [35] “Blessed and holy is he who has part in the first resurrection. Over such the second death has no power” (Rev. 20:6).

4. Kingdom as millennium
Both premillennialist and postmillennialist regard the kingdom and the millennium as basically synonymous terms. [36] The major point of contention is whether we are presently living in the millennium (or kingdom) or whether the millennium is in the future, after the second coming. A second point of contention is the nature of the kingdom. Is the kingdom a spiritual kingdom in which nations are transformed by the preaching of the Word of God, or is the kingdom a literal, earthly kingdom where Christ rules as a dictator over the nations by physical force? The millennium and the kingdom of Christ are one and the same. A brief examination of the biblical teaching regarding Christ’s mediatorial kingship will prove that we are living in Christ’s kingdom right now; it is not wholly future.

5. The time of the kingdom
In his prophetic explanation of King Nebuchadnezzar’s dream Daniel revealed that the kingdom of Christ would be established in the days of the Roman empire: “And in the days of these kings the God of heaven will set up a kingdom which shall never be destroyed; and the kingdom shall not be left to other people; it shall break in pieces and consume all these kingdoms, and it shall stand forever” (Dan. 2:44). The vast majority of interpreters (including dispensationalists) identify the four kingdoms as (1) the head of gold—the neo-Babylonian empire; (2) the breast and arms—the Medo-Persian empire; (3) the belly and thighs—the Grecian empire; (4) the legs and feet—the Roman empire. Daniel says that the statue which represents these successive pagan empires is still standing when the kingdom of Christ is set up. “In Daniel 2:31-45, the kingdom of Christ is said to come down to earth as a stone to smite the world kingdom, existing under a fourth imperial rule. As we read through the passage, we learn that it grows to become a great mountain in the earth: ‘You watched while a stone was cut out without hands, which struck the image on its feet of iron and clay, and broke them in pieces.... And the stone that struck the image became a great mountain and filled the whole earth’ (Dan. 2:34-35).... In this imagery, we have both continuity over time and remarkable development: the stone grows to become a mountain. We also witness struggle and resistance: the stone eventually smashes the image. Finally, we rejoice in its fortunes: the image is thoroughly crushed. This gradual progress to victory against opposition is portrayed also in Daniel 7:26, where we witness victory as ‘the result of many blows rather than of one.’ This process manifests progressive corporate sanctification in history” [37]

Premillennial dispensationalists recognize that this passage refers to the setting up of Christ’s kingdom (the millennium). But since they believe that the millennium occurs wholly in the future, they must engage in exegetical gymnastics to fit the vision into their system of interpretation. First, they must ignore the progressive growth of Christ’s kingdom from a stone to a mountain. The overthrow of the Gentile world power must be sudden and total to fit into their scheme. Yet Christ describes His kingdom as starting very small and growing progressively throughout history (Mt. 13:31-33). Second, in order for the passage to fit in with a wholly-future kingdom concept, dispensationalists have invented the idea of a wholly-future, revived Roman empire. They interpret the phrase “in the days of these kings” as referring to the toes of the image. They argue that the toes of the statue and the ten horns of the fourth beast of Daniel 7 represent ten kingdoms which will form the basis of the future, restored Roman empire. “Thus, it is argued, the time of the prophecy is fixed as being, not the first but the second Advent of Christ.... Christ will then come for His saints: the Church will be caught up to heaven, and the Stone will fall. This view must be rejected as being exegetically untenable. It makes too much of the symbolism. We are not expressly told that there are ten toes. The ten kings can be derived only from the ten horns of Dan. 7:24-27. That there are ten toes is merely inferred from the fact that the colossus appears in the form of a man. Furthermore, the image was not smitten upon the toes but upon the feet (2:34). Now the feet and legs are to be taken together (2:33).... Lastly, the phrase in the days of these kings cannot refer to the ten toes (Gaebelein), for the toes are nowhere identified as kings. Nor does it refer to the kings of the fourth monarchy, for no such kings are mentioned; the only kings or kingdoms mentioned are the four empires.” [38] The image represents four successive pagan empires. They are viewed organically because each incorporated the preceding empire. The statue is one. The kings obviously represent the four kingdoms represented by the statue. This should be obvious when we keep in mind that the recipient of the vision (Nebuchadnezzar) is the first king. “The kingdom of Messiah...was set up 1900 years ago in the days of the Caesars by Jesus and His apostles, and has been growing and spreading ever since.” [39]

There is abundant evidence within the gospels that the kingdom was established during Christ’s first advent. John the Baptist preached, “Repent, for the kingdom of heaven is at hand” (Mt. 3:2). When Jesus began His ministry He preached, “The time is fulfilled, and the kingdom of God is at hand. Repent, and believe in the gospel” (Mk. 1:15). “From that time Jesus began to preach and to say, ‘Repent, for the kingdom of heaven is at hand’” (Mt. 4:17). The phrase “at hand” means nearness in time. “What it implied must have been clear, at least in part, to every Jew. It was the announcement of the kingdom of Messiah, David’s Son. What they did not understand was the real nature of that kingdom, and the way it was to be introduced.” [40]

When John the Baptist and Jesus preached that the kingdom was about to break forth in history, they did not mean 2000 years in the future. Jesus said during His own lifetime that the kingdom was a present reality: “But if I cast out devils by the Spirit of God, surely the kingdom of God has come upon you” (Mt. 12:28). Did Jesus cast out demons by the Spirit of God during His earthly ministry? Certainly! “The very fact that Satan’s kingdom was being invaded and his possessions (demoniacs) are being carried off by Christ (Mt. 12:25-29) is proof that the kingdom had come.” [41] When the Pharisees asked Jesus when the kingdom of God would come, Jesus answered in the present tense: “the kingdom of God is within you” (Lk. 17:21). “The law and the prophets were until John. Since that time the kingdom of God has been preached, and everyone is pressing [present tense] into it” (Lk. 16:16). The kingdom is present and spiritual.

Jesus told His disciples that some would be alive personally to see “the kingdom of God present with power.” “He said to them, ‘Assuredly, I say to you that there are some standing here who will not taste death till they see the kingdom of God present with

power’” (Mk. 9:1). “He is saying that some of those whom he is addressing...are going to see the kingdom or kingship or reign of God come ‘with power.’ The reference is in all probability to Christ’s glorious resurrection, his return in the Spirit on the day of Pentecost, and in close connection with that event his position, with great power and influence, at the Father’s right hand.” [42] The interpretation that says there are people living two thousand years in the future that will not die until the kingdom comes in power clearly violates simple rules of biblical interpretation. Would the audience that heard Jesus’ promise have regarded His words as referring to people not yet born?

A passage which reveals both the nature and the time of the kingdom is Jn. 18:36-37: “‘My kingdom is not of this world. If My kingdom were of this world, My servants would fight, so that I should not be delivered to the Jews; but now My kingdom is not from here.’ Pilate therefore said to Him, ‘Are You a king then?’ Jesus answered, ‘You say rightly that I am a King. For this cause I was born, and for this cause I have come into the world, that I should bear witness to the truth.’” Jesus not only says that He is king, but He also says that is the very reason He was born into the world. He corrects the Jewish expectation of an earthly, political kingdom. “The text does not say, as some foolishly teach, that Christ’s kingdom is irrelevant to the world; rather, it affirms that the kingdom is not derived from earth: He was speaking of the source of His authority, not the place of His legitimate reign. His kingdom is not of this world but it is in this world and over it.” [43] The premillennialist makes the same mistake that the Jews did by their expectation of a top-down, political dictatorship of the Christ in Jerusalem. If such had been the case, then why did Jesus explicitly reject the offer of the Jews to make Him an earthly, political king (Jn. 6:15)? Christ’s kingship is spiritual; He rules from the right hand of power in heaven (Eph. 1:20-21).

The Bible teaches that Christ received His kingship with power at His resurrection (Rom. 1:4). Thus the resurrection is the turning point of all human history: “All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age” (Mt. 28:18-20). On the basis of Christ’s comprehensive, universal authority in heaven and on earth the apostles are commanded to go and make disciples of all nations. In the Bible, the resurrection, ascension and enthronement of Christ are treated organically as an aspect of His exaltation.

The prophet Daniel had a vision in which he saw the ascension of Christ (note that Jesus received the kingdom at the ascension not the second coming): “I kept looking in the night vision, and behold, with the clouds of heaven One like a Son of Man was coming, and He came up to the Ancient of days and was presented before Him. And to Him was given dominion, glory and a kingdom, that all the peoples, nations, and men of every language might serve Him. His dominion is an everlasting dominion which will not pass away: And His kingdom is one which will not be destroyed” (Dan. 7:14-14 NASB). “Through his resurrection and ascension, Jesus was declared to be the Messianic Son of God in power (Romans 1:4).... Therefore Peter could say on Pentecost regarding the resurrection and ascension of Jesus, ‘Therefore let all the house of Israel know assuredly, that God hath made that same Jesus whom ye have crucified both Lord and Christ’ (Ac. 2:36).” [44]

The author of Hebrews says that after Christ suffered humiliation He was crowned with glory and honor by the Father: “You have made him a little lower than the angels; You have crowned him with glory and honor, and set him over the works of Your hands. You have put all things in subjection under his feet” (Heb. 2:7-8). “Christ’s enthronement is an accomplished fact ever since His ascension.... Today we are not waiting for a future kingship of Christ: He is now on His throne. Indeed, in the New Testament, the most quoted or alluded to Old Testament passage is Psalm 110. That passage records God the Father’s word to Christ the Son: ‘Sit at my right hand until I make Your enemies a footstool for Your feet.’ In various forms it appears sixteen times in the New Testament. The sitting at the ‘right hand’ of God is a semantic equivalent to sitting on God’s throne, as is evident in Rev. 3:21: ‘I also overcame and sat down with My Father on His throne.’” [45] Thus Peter could preach, “Him God has exalted to His right hand to be Prince and Savior” (Ac. 5:31). If the apostles were teaching (as premillennialists do) that Christ’s kingship was far off into the future, then why did the Jews accuse them of preaching the kingship of Christ? “These are all acting contrary to the decrees of Caesar, saying there is another king—Jesus” (Ac. 17:7).

If Christ’s kingship and the millennial reign are future events, then why does the Apostle Paul always describe Christ’s enthronement with past tense verbs? “He put all things under His feet and gave Him to be head over all things to the church” (Eph. 1:22). “God has highly exalted Him and given Him the name which is above every name” (Phil. 2:9). Why does Paul, writing in the first century, use the present tense to describe the reign of Christ? “For He must reign till He has put all enemies under His feet” (1 Cor. 15:25). [46] Why does Paul tell the Colossian believers that they have been “translated [past tense] into the kingdom of the Son of His love” (Col. 1:13)? For the believers in the first century, the kingdom (the millennium) was a present reality. [47] Should we attempt to force the teaching regarding the kingdom as taught consistently in the gospels, Acts and the epistles into the premillennial mold? Does it not make sense to interpret Revelation 20 in light of the explicit and consistent teachings of the rest of the New Testament?

Premillennial interpreters attempt to circumvent the New Testament’s teaching about the kingdom by making a distinction between the expressions “kingdom of heaven” and “kingdom of God.” The kingdom of heaven is considered Jewish, Messianic and Davidic. Dispensationalists teach that this earthly, Jewish kingdom was offered by Christ to Israel, but Israel rejected this offer of the kingdom; therefore, this kingdom was postponed until the second coming of Christ, when Christ will establish a 1000-year political dictatorship over the world from His throne in Jerusalem. (The fact that Christ rejected the offer of a Jewish, political kingdom during His first advent [Jn. 6:15] is ignored by these interpreters). The kingdom of God, on the other hand, is considered universal. It encompasses the church age and all Gentile believers. Thus the present age is the dispensation of the kingdom of God.

The problem with the dispensational view is that the expressions “kingdom of God” and “kingdom of heaven” are used interchangeably in the gospels and thus are synonyms. Old Testament scholar Oswald T. Allis writes, “It would be natural that they should be. The thought of the kingdom is prominent in the Old Testament; and the passage which naturally suggests itself is Dan. 2:44 where we read: ‘And in the days of those kings shall the God of heaven set up a kingdom which will never be destroyed.’ This will be the kingdom of the God of heaven. Consequently, it is quite as proper to abbreviate it to ‘the kingdom of heaven’ and the ‘kingdom of God,’ as it is that ‘the ark of the covenant of the LORD’ should be called ‘the ark of the covenant’ and ‘the ark of the LORD’ (e.g., Josh. 6:6-8). That the two expressions are equivalent is indicated especially clearly by the fact that they are used in synonymous parallelism in Mt. 19:23, and also because three of the parables which appear in Mt. 13 as parables of the kingdom of heaven (the Sower, the Mustard Seed, and the Leaven) appear in Mark or Luke as parables of the kingdom of God.” [48] Dispensationalists involve themselves in exegetical gymnastics and bizarre, hairsplitting distinctions, because their system of eschatology is not derived from the text but forced upon the text. The simple fact is that Matthew, writing to a predominately Jewish audience, preferred the phrase “kingdom of heaven,” while Luke and Mark, who wrote to a predominately Gentile audience, preferred the phrase “kingdom of God.”

Historic premillennialists take a more subtle approach. They argue that the age of fulfillment is a present reality, but that the time of consummation or kingdom fullness awaits the second coming and millennial reign. Historic premillennialist G. E. Ladd writes: “Christ is now reigning as Lord and King, but his reign is veiled, unseen and unrecognized by the world. The glory that is now his is known only by men of faith. So far as the world is concerned, Christ’s reign is only potential and unrealized.... If then the present age is the time of Christ’s veiled reign and hidden glory, and the Age to Come is the time of the Father’s all-encompassing dominion, the millennial kingdom will be the age of the manifestation of Christ’s glory when the sovereignty which he now possesses but does not openly manifest...will be displayed in the world.” [49] Ladd then bases his scriptural argument on the binding of Satan in Revelation 20:2-3 (which has already been shown to be a reference to Christ’s first coming and not His second) and the fact that the Bible promises a time before the final state when righteousness will prevail, evil is largely eradicated, and the earth experiences peace and prosperity. Ladd’s argument regarding the period of righteousness and peace on earth presupposes that such blessings cannot occur before the second coming. Postmillennialists believe there is sufficient scriptural warrant for regarding the prophecies of worldwide blessing as occurring prior to the second coming. The central problem with Ladd’s argument is the simple fact that it contradicts the Apostle Paul’s account of the second coming: “Christ the firstfruits, afterward those who are Christ’s at His coming. Then comes the end, when He delivers the kingdom to God the Father, when He puts an end to all rule and all authority” (1 Cor. 15:23-24). [50]

The Nature of the Kingdom
Premillennialists err not only in regard to the time of the kingdom but also in regard to the nature of the kingdom. Dispensationalists believe that Jesus came into the world to establish an earthly, Jewish political kingdom. The Jews rejected Christ’s offer, and thus the earthly political kingdom would have to wait for the second coming and the millennium.

1. The kingdom is spiritual
The truth is that the Jews and even the disciples wanted an earthly, Jewish political kingdom, but Jesus rejected their concept of the kingdom and instead taught a spiritual kingdom. This is brought out very clearly in Jesus’ encounter with the two disciples on the road to Emmaus. The two disciples expressed disappointment that Jesus did not redeem Israel: “We were hoping that it was He who was going to redeem Israel” (Lk. 24:21). These men were expecting political deliverance from Rome. They had an earthly, political conception of the kingdom. Jesus corrected their conception by focusing on the cross: “Then He said to them, ‘O foolish ones, and slow of heart to believe in all that the prophets have spoken! Ought not the Christ to have suffered these things and to enter into His glory?’ And beginning at Moses and all the Prophets, He explained to them in all the Scriptures the things concerning Himself” (Lk. 24:25-27).

Jesus proclaimed a redemptive, spiritual kingdom, a kingdom entered by being born again, by partaking in the first resurrection: “Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God” (Jn. 3:5)—a kingdom not of weapons and political might but of meek, humble service to Christ and one’s neighbor. [51] “Blessed are the meek, for they shall inherit the earth” (Mt. 5:5). “Behold, your King is coming to you, lowly, and sitting on a donkey” (Mt. 21:5). When asked about His messiahship, Jesus appealed to His works of service, mercy and healing (Mt. 11:4-6). “He refused the efforts of the Jews to make Him a king or involve Him in conflict with the Roman rulers. He declared to Pilate, ‘My kingdom is not of this world’ (Jn. xviii. 36). Had Jesus come to set up such a kingdom as Dispensationalists describe, He could not have made this reply to Pilate. Or, at least, His words would have to be taken as meaning, ‘My kingdom is not now of this world.’ For according to the Dispensational view it was a worldly kingdom, a kingdom which would involve the forcible overthrow of Rome that Jesus had offered the Jews, and would have given them (even as recently as the triumphal entry?) had they been willing to receive it.” [52]

Jesus specifically told the Pharisees that His kingdom would not be established with military might or visible fanfare: “Now when He was asked by the Pharisees when the kingdom of God would come, He answered them and said, ‘The kingdom of God does not come with observation; nor will they say, “See here!” or “See there!” For indeed, the kingdom of God is within you’” (Lk. 17:20-21). Paul also rejected an earthly, carnal conception of the kingdom: “The kingdom of God is not food or drink, but righteousness and peace and joy in the Holy Spirit” (Rom. 14:17). “Christ stated on numerous occasions that the purpose for His first coming was to save His people from their sins, not to establish an immediately full blown kingdom that would instantaneously crush all the enemies of the Jews.... An offer of an earthly kingdom that would establish His immediate reign in Jerusalem is not stated or insinuated anywhere in the gospels. He repeatedly divulges that He came to bring salvation to His people, and that then He—through His people—would bring in a kingdom (Dan. 7:18, 22, 27; Mt. 13:31-33; 1 Cor. 15:21-28; 1 Jn. 5:4; Rev. 2:26, 27; 5:10; 12:10).” [53] There is not a shred of evidence in the gospels or epistles of an Armageddon-introduced, instantaneous, earthly political kingdom.

2. The kingdom is universal
Dispensational premillennialists teach that the millennial kingdom is Jewish and earthly. The Bible teaches that the kingdom is universal, pan-ethnic (composed of all races) and spiritual. “The Jewish nation, because of their covenantal rebellion against Messiah and their rejection and murder of Jesus Christ, have forfeited their status as “a distinctive, favored people in the kingdom.” [54] Christ taught that God would reject Israel for her apostasy: “Therefore I say to you, the kingdom of God will be taken from you and given to a nation bearing the fruits of it” (Mt. 21:43). Who replaced Israel as the recipient of God’s revelation, the sacraments, government, and so on? The church—composed of both Jews and Gentiles. “‘From you [the Jews],’ says Jesus, the ‘kingdom of God,’ that is, the special kingdom privileges—the special standing in the eyes of God which this people had enjoyed during the old dispensation, to which had now been added the blessed words and works of Jesus—‘will be taken away.’ Why? Because they had not lived up to their obligations.... So, in the place of the old covenant people there would arise—was it not already beginning to happen?—‘a nation producing its fruit,’ a church international, gathered from both Jews and Gentiles.” [55]

Paul does teach that a time will come when there will be a large conversion of Jews (Rom. 11:26), but the Jews who are saved become part of the church; they do not remain a separate people. “The New Testament era church is not a distinct body of people for a time. Rather, it is a newly organized fulfillment of the old body for all time. This church is one with the Jewish forefathers, being grafted into the Abrahamic root and partaking of its sap (Rom. 11:17-18).” [56] Thus, at the beginning of His ministry Jesus said, “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life” (Jn. 3:16). “In His first sermon at Nazareth (Lk. 4:16), He applied the words of Isaiah 61:1 so pointedly to the Gentiles as to give grievous offense to the nationalistic expectations of His hearers, who sought to kill Him, just as years later the Jews at Jerusalem tried to kill Paul for the same reason (Ac. 22:21). Such passages as the above indicate with unmistakable plainness that from the very onset Jesus not merely gave no encouragement to, but quite definitely opposed, the expectation of the Jews that an earthly, Jewish kingdom of glory, such as David had established centuries before, was about to be set up” [57]

The kingdom that Christ came to establish through His death and resurrection is composed of people of every nation, tribe and tongue. Paul said, “He Himself is our peace, who has made both [Jews and Gentiles] one, and has broken down the middle wall of division between us” (Eph. 2:14). God does not have two peoples but one. The dispensational idea of an Israelitish kingdom during the millennium with a rebuilt temple has no basis in New Testament theology. Could Paul be any clearer than when he says, “There is neither Jew nor Greek...for you are all one in Christ Jesus” (Gal. 3:28)? The temple is being rebuilt now: “You are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God...in whom the whole building, being joined together, grows into a holy temple in the Lord” (Eph. 2:19, 21). “There could not be a more distinct assertion that all difference between the Jew and Gentile has been done away within the pale of the Christian church. This, however, is not a mere matter of assertion, it is involved in the very nature of the gospel. Nothing is plainer from the teachings of Scripture than that all believers are one body in Christ, that all are the partakers of the Holy Spirit, and by virtue of their union with Him are joint and equal partakers of the benefits of His redemption; that if there be any difference between them, it is not in virtue of national or social distinction, but solely of individual character and devotion.... There is no intimation that any one class of Christians, or Christians of any one nation or race, are to be exalted over their brethren.” [58] “And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise” (Gal. 3:29).

3. The kingdom is expanding
Premillennialists assert that the Great Commission given to the church (Mt. 28:18) will fail. The passages which speak of worldwide peace and prosperity must refer to a future millennial kingdom established at the second coming. Thus the premillennial view of the kingdom is one of instantaneous success brought about by Christ’s return. Jesus, however, taught something very different than what premillennialists expect. He taught that the kingdom would start very small and then, over time, experience progressive growth. Eventually this kingdom will grow to dominance in the world prior to the second coming: “‘The kingdom of heaven is like a mustard seed, which a man took and sowed in his field, which indeed is the least of all the seeds; but when it is grown it is greater than the herbs and becomes a tree, so that the birds of the air come and nest in its branches.’ Another parable He spoke to them: ‘The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal till it was all leavened’” (Mt. 13:31-33).

In the parable of the mustard seed Christ spoke of the great success of the gospel and the great growth of His kingdom in the world. “The imagery is unquestionably of something magnificent beyond expectation: a minuscule mustard seed gives rise to a tree.” [59] The kingdom starts with a few disciples in the tiny nation of Israel but grows and grows until it is the greatest herb in the garden. “In this pair [of parables] Christ points out some of the characteristics of the kingdom...its small beginning, its gradual increase and its immense development. It will embrace all peoples and nations, and it will penetrate and transform their entire life.” [60] Did Christ teach that the gospel would fail in history before His second coming? Did He teach that the kingdom would come in suddenly? No. He promised continued growth unto victory, in time and on earth, before the second coming.

The parable of the leaven teaches that the gospel will spread throughout the world until the whole world is thoroughly penetrated. The leaven is to conquer the meal until all is leavened. “The leaven parable, then, parallels in sentiment the glorious expectation for the kingdom of heaven in the other parables. The kingdom will penetrate all (Mt. 13:33). It will produce up to a hundred-fold return (Mt. 13:8). It will grow to great stature (Mt. 13:31-32). It will dominate the field/world (having sown the wheat seed in the world, that world to which Christ returns will be a wheat field, not a tare field, Mt. 13:30).” [61] There is to be incredible development of Christianity in the world. “Each Christian soul is to be a missionary, passing on the subtle influence to others, for he must not receive and refuse to give. This implies that the Christian must live in the world, for the leaven cannot work without contact. Human life must be touched at all points, in order that its work and its play, its religion and its relaxation, its politics and its commerce, its science and its arts, may be raised and warmed by the penetrating action” [62] of Christ’s glorious gospel and its sanctifying effect upon men, institutions and cultures.

In these parables Jesus was counteracting the Jewish expectation of the kingdom in His own day, an expectation of a sudden kingdom, a kingdom of earthly, Jewish political power and glory, a kingdom that would come “with observation.” Jesus says no, the kingdom starts imperceptibly small and subtle, but it will grow progressively throughout the whole earth until all nations are discipled. Premillennialists have merely taken the false, Jewish expectation of the kingdom and transferred it to the second coming of Christ. But in doing so they must explain away Christ’s kingdom parables because they teach progressive, worldwide growth and victory before the second coming. [63]

A passage which clearly identifies the time of the millennium (between the two advents) and the nature of the millennium is 1 Corinthians 15:20-28: “But now Christ is risen from the dead, and has become the firstfruits of those who have fallen asleep. For since by man came death, by Man also came the resurrection of the dead. For as in Adam all die, even so in Christ all shall be made alive. But each one in his own order: Christ the firstfruits, afterward those who are Christ’s at His coming. Then comes the end, when He delivers the kingdom to God the Father, when He puts an end to all rule and all authority and power. For He must reign till He has put all enemies under His feet. The last enemy that will be destroyed is death. For ‘He has put all things under His feet.’ But when He says ‘all things are put under Him,’ it is evident that He who put all things under Him is excepted. Now when all things are made subject to Him, then the Son Himself will also be subject to Him who put all things under Him, that God may be all in all.” This is certainly one of the most anti-premillennial passages in the New Testament. In describing the physical resurrection of believers Paul says that there is only one physical resurrection, and that occurs at the second coming (v. 23). Premillennialists must have at least two physical resurrections, one at the second coming and another at the end of the millennium (for believers who died during the 1000-year earthly reign of Christ).

Paul very specifically says that when Christ returns, “then comes the end”; he emphatically rejects the premillennial concept of a thousand-year reign of Christ after the second coming. That Paul means the end of the world can be inferred from both the analogy of Scripture and the immediate context. The disciples asked Jesus, “What will be the sign of Your coming, and of the end of the age?” (Mt. 24:3). That “the end” really means the end is made clear by verse 24 which teaches that after Christ subdues all His enemies, He will hand the kingdom over to God the Father. “Consequently the end will not occur, and Christ will not turn the kingdom over to the Father, until after He has abolished all opposition.... Notice further: Verse 25 demands that ‘He must [dei] reign until He has put all His enemies under His feet.’ Here the present infinitive ‘reign’ indicates the continuance of His reign. We have already seen...that He is presently reigning, and has been so since His ascension. References elsewhere to the Psalm 110 passage specifically mention His sitting at God’s right hand. Sitting at the right hand entails active ruling and reigning not passive resignation. He is now actively ‘the ruler over the kings of the earth’ and ‘has made us kings and priests to His God and Father...’ (Rev. 1:5). Here in 1 Cor. 15:25, we learn that He must continue to reign, putting His enemies under His feet. Until when? The answer is identical to that which has already been concluded: His reign from heaven extends to the end of history.” [64]

Premillennialism asserts that Christ’s present rule over the earth from heaven will be a failure. According to premillennialism, the Great Commission to disciple all nations before Christ returns will never be accomplished. The church of Jesus Christ, fully empowered by the Holy Spirit for kingdom victory, will not succeed. Thus Christ at His second coming will subdue the nations by force—by political power, by coercion. But Paul says, “He must reign [present tense], till He has put all enemies under His feet” (1 Cor. 15:25). “Most commentators, in obedience to the context, understand the passage to refer to all hostile powers, whether demoniacal or human. These are to be put down, i.e., effectively subdued; not annihilated, and not [all] converted; but simply deprived of all power to disturb the harmony of his kingdom.” [65] Verse 26 says that “the last enemy that will be destroyed is death.” According to Paul this occurs at the second coming of Christ, when all the saints are raised (v. 23). But if death is abolished at the second coming of Christ, how can those who are supposed to be converted during the tribulation and millennium die? And how can there be a second, physical resurrection of believers at the end of the millennium if death was abolished at the second coming? If death was abolished at the second coming, as Paul says, the premillennial concept of the millennium is impossible.

Old Testament Kingdom Prophecies
After noting that premillennialism contradicts New Testament teaching regarding the second coming, the general resurrection, and the time and nature of the kingdom, the obvious premillennial question is: “But what about the Old Testament kingdom prophecies—don’t they refer to a literal, Davidic, Jewish, earthly kingdom ruled by the Messiah?” One of the pillars of dispensationalism is the maxim that the Old Testament kingdom prophecies must be interpreted literally. Thus they can only be applied to ethnic Israel and cannot refer to the church, for Israel and the church must be kept distinct in God’s plan. While the idea of interpreting the Old Testament kingdom prophecies literally is appealing, there are a number of insurmountable exegetical and theological problems connected with a literal interpretation.

1. The first problem is that the New Testament teaches that with the coming of Christ the distinction between Jew and Gentile has been removed. Christ has one body not two (1 Cor. 10:17, 12:12). The middle wall of partition between Jew and Gentile has been removed (Eph. 2:14). God has made two peoples into one (Eph. 2:15). Gentiles are fellow citizens and full members with the Jews in God’s household; God is building both Jewish and Gentile believers into one temple (Eph. 2:11-22). After the resurrection, ascension and Pentecost there is neither Jew nor Greek, for Christians are all one in Jesus Christ (Gal. 3:28). Gentiles who believe in Christ are called the true sons of Abraham (Gal. 3:29). The Apostle Peter takes Old Testament titles for Israel and apples them directly to the church: “You are a chosen generation, a royal priesthood, a holy nation, His own special people...who once were not a people but are now the people of God” (1 Pet. 2:9-10; cf. Ex. 19:5-6). “The word genos [nation] denoting blood-relation is applied to the Christians as members of one family through the new birth.” [66] Paul calls the church “the Israel of God” (Gal. 6:16). He says of believers, “We are the circumcision” (Phil. 3:3). Paul says that in Christ neither circumcision nor uncircumcision counts for anything, but what is important is the new birth (Gal. 6:15). “It is not natural decent, that makes a man a child of Abraham.” [67] “Those who are the children of the flesh, these are not the children of God; but the children of the promise are counted as the seed” (Rom. 9:8). The promises to Israel were made not according to “the flesh” but according to “the spirit.” In the Old Testament, Israel is the bride of Jehovah. Yet in the New Testament the church is repeatedly called the bride of Christ (Rev. 18:23; 21:2, 9; 22:17). Christ only has one bride—the church. To say that God has two separate peoples is to implicitly assert that God is a polygamist. God only has one people: the church, “the Israel of God.” When the Apostle Paul discusses ethnic Israel he has nothing to say about earthly blessings but aims to show that the spiritual blessings promised to Israel are to be secured only by faith, and are the common possession of all believers, both Jew and Gentile. Paul’s concern for Israel was not that they might inherit the land of Canaan, but “that they might be saved” (Rom 10:1; cf. v. 9).

2. If believers are to look forward to a literal fulfillment of the prophecies that have Christ and the saints ruling from Jerusalem, then why does the author of Hebrews tell Jewish believers to have nothing to do with the earthly Jerusalem? “Jesus...suffered outside the gate. Therefore let us go forth to Him, outside the camp, bearing His reproach. For here [on earth] we have no continuing city, but we seek the one to come” (Heb. 13:12-14). Earthly Jerusalem was but a type of the spiritual, heavenly Jerusalem: “But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, to an innumerable company of angels, to the general assembly and church of the firstborn who are registered in heaven” (Heb. 12:22-23). By faith Abraham looked “for the city whose builder and maker is God” (Heb. 11:10). The “Jerusalem which now is...is in bondage with her children; but the Jerusalem above is free, which is the mother of us all” (Gal. 4:24-25). Paul says, “Our citizenship is in heaven” (Phil. 3:20). The New Testament makes it very clear that the earthly Jerusalem where God dwelt was but a type of Christ’s church. God dwells in His church. The Apostle John says that the New Jerusalem is the church, the bride of Christ (Rev. 21:2). The dispensational idea of a literal, earthly rule from Jerusalem cannot be found in the New Testament; in fact, the apostles taught that believers, both Jewish and Gentile, should have nothing to do with such an earthly Jerusalem. Therefore it makes perfect sense to interpret the kingdom prophecies regarding Jerusalem as finding fulfillment in Christ’s new Jerusalem—the church. In doing so we are merely letting the New Testament interpret the Old.

Jesus said to the woman of Samaria that Jerusalem would lose its special significance as a central and sacred site for worshiping the Father: “Woman, believe Me, the hour is coming when you will neither on this mountain, nor in Jerusalem, worship the Father.... But the hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth; for the Father is seeking such to worship Him” (Jn. 4:21-23). Jesus announced “that Jerusalem was going to lose its peculiar character—that it would cease to be, even to the Jews themselves, ‘the city of their solemnities, whither the tribes should go up’—that in fact, it would possess not a whit more of distinctive religious character than the mountain of Samaria, about which the woman consulted him.... But by the work of Christ these localities are stripped forever of their ceremonial sacredness. ‘Salem’ and ‘Zion’ are now in every place where ‘the Father is worshipped in spirit and in truth.’ It is this very change beyond all doubt which the apostle designed to express, when he said to the Hebrews, who were clinging to the local Jerusalem and the literal Zion, after all their glory had passed away, ‘But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem’” (Heb. 12:22). [68]

3. Dispensationalism teaches that the kingdom prophecies which speak of a rebuilt temple will be fulfilled literally: someday the temple will be rebuilt in Jerusalem. The major problem with this view is that the apostles applied the prophecies regarding rebuilding the temple not to a literal temple, but to the church. Paul says that God is building the temple now: “Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God, having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief corner stone, in whom the whole building, being joined together, grows into a holy temple in the Lord, in whom you also are being built together for a dwelling place of God in the Spirit” (Eph. 2:19-22). Jesus Christ is the true temple (Jn. 20:19, 21; Mk. 14:58). Because Christians are united to Christ, and because Christ dwells in His people, they are the temple of God. Paul says, “You are the temple of the living God. As God has said: ‘I will dwell in them and walk among them. I will be their God, and they shall be My people’” (2 Cor. 6:16). Paul takes a passage that dispensationalists say must apply to a literal temple in Jerusalem (Ezek. 37:27) and applies it to the Christian church in his own day. “Thus, the prophetic notion of the rebuilding of the Temple (when not making reference to Zerubbabel’s Temple) speaks of Christ and the building of His church (Matt. 16:18; cf. Zech. 6:12-13). He Himself is the foundation and cornerstone (1 Cor. 3:11, 16-17; Eph. 2:20). As Christ’s people, we are priests (Rom. 15:16; 1 Pet. 2:5, 9; Rev. 1:6) who offer our bodies as living sacrifices (Rom. 12:1-2) and our service as acceptable sweet smell[ing] offerings (2 Cor. 2:14-15; Phil. 4:18; Heb. 13:15-16; 1 Pet. 2:5). Thus, ‘We have an altar from which those who serve the tabernacle have no right to eat’ (Heb. 13:10). As more people are converted by His sovereign grace, His New Covenant Temple grows stone by stone (Eph. 2:21; 4:12, 16; 1 Pet. 2:5, 9). As a master builder Paul labored in that Temple (1 Cor. 3:9-17).” [69]

A passage of Scripture that clearly proves that the kingdom prophecies regarding the temple are being fulfilled now in the growth of Christ’s church is Acts 15. The apostles and elders are gathered together in Jerusalem to discuss the conversion of the Gentiles and what to do regarding their keeping certain aspects of the Mosaic law. Peter discussed the conversion of the Gentiles and their receiving the Holy Spirit (vv. 7-8). He said that God “made no distinction between us and them” (v. 9). Paul and Barnabas relate also what God did among the Gentiles (v. 12). James spoke and quoted an Old Testament prophecy regarding the tabernacle of David and applied it to the ingathering of Gentiles into the church: “Simon has declared how God at the first visited the Gentiles to take out of them a people for His name. And with this the words of the prophets agree, just as it is written: ‘After this I will return and will rebuild the tabernacle of David, which has fallen down; I will rebuild its ruins, and I will set it up; so that the rest of mankind may seek the LORD, even all the Gentiles who are called by My name, says the LORD who does all these things’” (vs. 14-17). Note that James used the plural “prophets.” All the prophets agree that the tabernacle of David is being rebuilt by Jesus Christ the Lord, and all the Gentile nations are flowing into it. “David conquered the surrounding nations to obtain the full extent of the Promised Land. To an infinitely greater degree, David’s descendant Jesus Christ rules over all the nations of the earth.” [70] James applied Amos 9:11-12 to the present church age not to a future millennium.

4. The greatest argument against the dispensational idea that the kingdom prophecies must be taken literally is the fact that these passages, if taken literally, would involve the Jews in activities clearly forbidden by the New Testament. “If those prophecies foretell a literal restoration, they foretell that the temple is to be rebuilt, the priesthood restored, sacrifices again offered, and that the whole Mosaic ritual is to be observed in all its details. (See the prophecies of Ezekiel from the thirty-seventh chapter onward.) We know, however, from the New Testament that the Old Testament service has been finally abolished; there is to be no new temple made with hands; no other priest but the high priest of our profession; and no other sacrifice but that already offered upon the cross. It is utterly inconsistent with the character of the Gospel that there should be a renewed inauguration of Judaism within the pale of the Christian Church.” [71] Dispensationalists are aware that the New Testament has abolished the temple worship, the sacrificial system and the ceremonial law. Thus they argue that the reinstitution of the temple service during the millennium is only memorial in character; the sacrifices offered are not for atonement but only as a memorial to Christ. But such an argument disregards the fact that Christ has already given the church a perpetual memorial as a permanent replacement for the sacrificial system: in the Old Covenant the people would eat portions of the sacrificed lamb, but in the New Covenant we feed upon Christ spiritually at the Lord’s supper. The idea that the church will return to the inferior (Heb. 9:11-15), the shadow (Heb. 10:1; 8:4-5), the obsolete (Heb. 8:13), the symbolic (Heb. 9:9), and the ineffectual (Heb. 10:4) during the millennium is unbiblical and absurd.

Furthermore, dispensationalists must violate their own system of literal interpretation to hold to the concept of a memorial sacrificial system. “The ‘millennial’ sacrifices in the prophecy of Ezekiel 45 are expressly said to ‘make reconciliation’ (Ezek. 45:15, 17, 20), using the piel of the Hebrew kaphar (as in Lev. 6:30; 8:15; 16:6 ff.). Yet...what literalist, reading the phrase ‘make reconciliation,’ would surmise that this was only ‘memorial?’ Where is the consistent literalism here? Some dispensationalists allow that this passage ‘is not to be taken literally,’ but is merely ‘using the terms with which the Jews were familiar in Ezekiel’s day.’ This is convenient but illegitimate.” [72] Dispensationalists criticize postmillennialists for not taking the kingdom prophecies literally, yet they freely spiritualize passages that do not fit into their eschatological paradigm. If a portion of a passage cannot be taken literally because it contradicts New Testament theology, why not the whole passage? Why not be consistent?

5. Another insurmountable exegetical obstacle for the premillennialist is the fact that the kingdom prophecies cannot be taken literally without contradicting each other. Some prophecies state that no Gentiles will be allowed in Jerusalem and in the temple: “So you shall know that I am the LORD your God, dwelling in Zion My holy mountain. Then Jerusalem shall be holy, and no aliens [i.e., non-Jews] shall ever pass through her again” (Joel 3:17). “In that day there shall no longer be a Canaanite in the house of the LORD of hosts” (Zech. 14:21). “Thus says the Lord GOD: ‘No foreigner, uncircumcised in heart or uncircumcised in flesh, shall enter My sanctuary, including any foreigner who is among the children of Israel’” (Ezek. 44:9). Yet other prophecies state clearly that all nations will go to Jerusalem to God’s holy temple (“the house of the God of Jacob”): “Now it shall come to pass in the latter days that the mountain of the LORD’S house shall be established on the top of the mountains, and shall be exalted above the hills; and all nations shall flow to it. Many people shall come and say, ‘Come, and let us go up to the mountain of the LORD, to the house of the God of Jacob; He will teach us His ways, and we shall walk in His paths.’ For out of Zion shall go forth the law, and the word of the LORD from Jerusalem” (Isa. 2:2-3). If one holds that these kingdom prophecies must be interpreted literally, there is no way that these passages can be reconciled. Taken literally, these prophecies teach that all nations will convert to Judaism and be physically circumcised “in order to qualify themselves for entering Jerusalem and the house of the Lord.” [73] This interpretation would contradict the clear New Testament teaching that Gentiles do not need to be circumcised and follow the ceremonial law (Ac. 15:24; Gal. 2:14; 4:9-11; 5:1-6, 11-14). Premillennialists wisely refrain from holding such a position. If interpreted literally, these prophecies predict a worldwide conversion of Gentiles not to Christianity but to the Old Testament Judaical religion.

A literal interpretation also leads to a blatant contradiction between the prophets Isaiah and Malachi. In Isaiah (2:2-3, quoted above) all nations are envisioned as going to Jerusalem to the temple, but in Malachi the temple worship is represented as taking place in all nations. “‘For from the rising of the sun, even to its going down, My name shall be great among the Gentiles; in every place incense shall be offered to My name, and a pure offering; for My name shall be great among the nations,’ says the LORD of hosts” (Mal. 1:11). One prophet has all nations going to the temple in Jerusalem. The other has the temple going to all nations. If taken literally, this doesn’t make sense. “Are there any except Romanists, who take ‘incense’ here, and the ‘pure offering’ literally? Do not all understand the prediction to mean simply this, that not at Jerusalem only, but everywhere, and not by Jews only, but by all nations without distinction, from one end of the world to the other, acceptable worship shall ascend to God? And how is it that all unite in so understanding it? Clearly because ‘incense’ and ‘offering,’ in the Jewish sense, having given place under the Gospel to ‘spiritual sacrifices, acceptable to God by Jesus Christ,’ there is no other kind of worship of which we can understand the prediction.” [74]

Premillennialists cannot harmonize these prophecies while holding to a literal interpretation. Thus (as noted above) they arbitrarily take parts of the kingdom prophecies literally and spiritualize the sections which cause serious problems for their system. For example, atoning sacrifices are said to be mere memorials, and the worldwide conversion of the Gentiles to Old Testament Judaism is spiritualized or ignored. The standard Protestant interpretation of these passages (until the rise of premillennialism in the nineteenth century) was that the Old Testament prophets were describing the universality and spirituality of gospel worship throughout the earth, brought about by the success of the gospel. These prophets were using Old Testament language to describe New Testament kingdom victory. “It is undeniable that the ancient prophets in predicting the events of the Messianic period and the future of Christ’s kingdom, borrowed their language and imagery from the Old Testament institutions and usages. The Messiah is often called David; his church is called Jerusalem, and Zion; his people are called Israel; Canaan was the land of their inheritance; the loss of God’s favour was expressed by saying that they forfeited that inheritance, and restoration of his favour was denoted by a return to the promised land. This usage is so pervading that the conviction produced by it on the minds of Christians is indelible. To them, Zion and Jerusalem are the Church and not the city made with hands. To interpret all that the ancient prophets say of Jerusalem of an earthly city, and all that is said of Israel of the Jewish nation, would be to bring down heaven to earth, and to transmute Christianity into the corrupt Judaism of the apostolic age.” [75]

The postmillennial interpretation of the kingdom prophecies allows the New Testament to interpret and elaborate on these prophecies. The clearer passages are used to interpret the less clear. The progressive nature of divine revelation is recognized and respected. Many doctrines revealed but dimly under the Old Covenant are more fully expounded under the New. The New Testament teaches that these prophecies are to be fulfilled before the second coming and not after; these prophecies apply to the church and not ethnic Israel. The premillennialist rejects this view because he is forced by his own presuppositions to fit the clear, didactic portions of the New Testament into a simplistic, inconsistent literalism. The Old is not interpreted in light of the New but the New is forced into an earthly, typological, Old Covenant conception of the kingdom. There are many difficult things to understand in the Bible, “but they will become darker still, if, instead of explaining the dark things by the clear, we explain the clear things by the dark, making the Old Testament the key to the New. It is this unnatural method which lies at the foundation of all the Jewish expectations of Christians; and never till we reverse the process are we safe from the danger to which Jerome alludes, of Judaizing our Christianity, instead of Christianizing the adherents of Judaism.” [76]

Although premillennialists are wrong when they apply the kingdom prophecies to the period after the second coming of Christ, they are correct when they say that these prophecies must be fulfilled before the eternal state, “such as the overcoming of active opposition to the kingdom (e.g., Ps. 72:4, 9; Isa. 11:4, 13-15; Mic. 4:3), birth and aging (e.g., Ps. 22:30-31; Isa. 65:20; Zech. 8:3-5), the conversion of people (Ps. 72:27), death (e.g., Ps. 22:29; 72:14; Isa. 65:20), sin (e.g., Isa. 65:20; Zech. 14:17-19, suffering (e.g., Ps. 22:29; 72:2, 13, 17),...national distinctions and interaction (e.g., Ps. 72:10-11, 17; Isa. 2:2-4; Zech. 14:16-17).... [And] though reduced to minority proportions, there will be the continuance of the curse, despite the dominance of victory (Isa. 65:25).” [77] Thus the postmillennialist believes that the worldwide success of the gospel prior to the second coming does not result in a period of perfection where everyone is saved but issues forth a period where Christianity dominates nations and cultures. This period can be described as semi-golden (not perfect, not sinless), yet a period of worldwide Christian civilization.

Messiah’s Reign
The prophetic picture of Christ’s reign is multi-faceted. Some of the prophecies point to the beginning and growth of the kingdom (e.g., Dan. 2:35 ff.; Isa. 9:6-7), while others reveal a glimpse of the kingdom in a mature state (e.g., Isa. 11:9; Mic. 4:1-4). The Old Testament prophets predicted that Christ would achieve victory in history. Christ’s kingdom victory flows from His death and resurrection. “Christ’s redemption is as comprehensive as sin is, and more powerful. Christ’s bodily resurrection was more powerful than death. So are the objective effects of His resurrection in history.” [78] Premillennialists hold that the preaching of the gospel and the power of the Holy Spirit will fail to save the world. But the Bible teaches the exact opposite. It is true that there are periods of decline, apostasy and resistance, but the overall picture is one of growth unto victory. Christians who base their doctrine on the latest headlines instead of the Word of God are pessimistic and escapist. “But with God all things are possible” (Mt. 19:26). “‘Not by might nor by power, but by My Spirit,’ says the LORD of hosts” (Zech. 4:6). “So shall My word be that goes forth from My mouth; it shall not return to Me void, but it shall accomplish what I please, and it shall prosper in the thing for which I sent it” (Isa. 55:11).

1. Universal knowledge of the true God
The prophets teach that a time is coming when spiritual darkness, false religions, pagan superstitions and gross ignorance will be displaced by the light of revealed truth: “The earth shall be full of the knowledge of the Lord as the waters cover the sea” (Isa. 11:9; cf. Hab. 2:14). How do the waters cover the bottom of the sea? Every channel, valley, plain, hill and mountain on the bottom of the sea is covered; there are no deserts on the bottom of the sea. Thus, the gospel will inundate the world. “The good news of redemption was not merely local news for a few villages in Palestine, but was a world message; and the abundant and continuous testimony of Scripture is that the kingdom of God is to fill the earth, ‘from the sea to sea, and from the River to the ends of the earth’ [Zech. 9:10]” [79] “No more shall every man teach his neighbor, and every man his brother, saying, ‘Know the LORD,’ for they all shall know Me, from the least of them to the greatest of them, says the LORD” (Jer. 31:34).

2. All nations will worship Jehovah
There is to be a genuine acceptance of the true religion and spiritual gospel worship among all nations. “‘For from the rising of the sun, even to its going down, My name shall be great among the Gentiles; in every place incense shall be offered to My name, and a pure offering; for My name shall be great among the nations,’ says the LORD of hosts” (Mal. 1:11). “All the ends of the world shall remember and turn to the LORD, and all the families of the nations shall worship before You. For the kingdom is the LORD’S, and He rules over the nations” (Ps. 22:27-28). “All nations whom You have made shall come and worship before You, O Lord, and shall glorify Your name” (Ps. 86:9). “He shall have dominion also from sea to sea, and from the River to the ends of the earth. Those who dwell in the wilderness will bow before Him, and His enemies will lick the dust. The kings of Tarshish and of the isles will bring presents; the kings of Sheba and Seba will offer gifts. Yes, all kings shall fall down before Him; all nations shall serve Him” (Ps. 72:8-11). Psalm 72 is a “glowing description of the reign of the Messiah, as righteous (vv. 1-7), universal (vv. 8-11), beneficent (vv. 12-14), perpetual (vv. 15-17). It speaks of the social (vv. 2-4, 12-14) and economic benefits of His reign (v. 16), as well as the spiritual benefits (vv. 5-7, 17). The imagery of pouring rain here reflects the spiritual presence of Christ in the Person of the Holy Spirit (Rom. 8:9; John 14:16-18) being poured out upon the world from on high (Isa. 32:15, 44:3; Ezek. 39:29; Joel 2:28-29; Zech. 12:10; Acts 2:17-18). Christ is ‘in’ us via the Holy Spirit, which is poured out upon us since Pentecost.” [80]

3. The church will be prominent in world affairs
Although the Bible teaches the separation of church and state, it does not teach the separation of religion and state. It is to the church that Christ gave the responsibility of spreading the kingdom and discipling all nations (Mt. 28:18-20). Thus the prophets, using Old Testament terminology, pictured all nations flowing into the church to receive instruction and learn God’s law. “Now it shall come to pass in the latter days that the mountain of the LORD’S house shall be established on the top of the mountains, and shall be exalted above the hills; and all nations shall flow to it. Many people shall come and say, ‘Come, and let us go up to the mountain of the LORD, to the house of the God of Jacob; He will teach us His ways, and we shall walk in His paths.’ For out of Zion shall go forth the law, and the word of the LORD from Jerusalem” (Isa. 2:2-3) “In the book of Hebrews ‘Mount Zion,’ God’s holy mountain, is spiritualized to mean the church (12:22). Hence in this prophecy it must mean that the church, having attained a position so that it stands out like a mountain on a plain, will be prominent and regulative in all world affairs.” [81]

Matthew quotes Isaiah 42:1-4 (which speaks of “My Servant” [the Messiah] bringing justice to the Gentiles) and says it is being fulfilled. Isaiah’s prophecy begins at Christ’s first coming and continues through His church. At the end of the Great Commission Christ said, “Lo, I am with you always, even to the end of the age” (Mt. 28:20). “Behold! My Servant whom I uphold, My Elect One in whom My soul delights! I have put My Spirit upon Him; He will bring forth justice to the Gentiles.... He will bring forth justice for truth. He will not fail nor be discouraged, till He has established justice in the earth; and the coastlands shall wait for His law” (Isa. 42:1, 3-4). “Nevertheless, he will successfully carry through his task to its completion, namely, he will place judgment [or justice] in the earth. In this connection earth is not limited to Palestine, but refers to the whole earth, and thus points up the universality of the servant’s work. Furthermore, the servant will actually place judgment in the earth. When he completes his work, judgment will be found in all the earth. The conversion of the heathen is not the result of one mighty, eschatological act, but of the gradual, tireless work of the servant. Hence, it may also be said that inasmuch as the servant works through his servants, they too are included here in the mysterious figure of which the chapter speaks.” [82] The isles or coastlands await Christ’s law (or doctrine). The Messiah’s work continues through His church and it is not completed until every far-off continent receives the gospel. Christ is discipling the nations, and His work is not completed until all civil governments base their laws upon His perfect law. The victory of the gospel is so assured that the Holy Spirit adds the words “justice to victory” in Matthew’s quote of Isaiah (Mt. 12:20).

4. Universal peace
Christ’s kingdom is spiritual, yet it will have great social effects throughout the whole earth: “He shall judge between the nations, and rebuke many people; they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore” (Isa. 2:4; cf. Mic. 4:3). “Their beating their swords into plowshares, and their spears into pruning hooks, is clearly figurative language, a figure appropriate for the time in which this prophecy was given, but to be fulfilled in a far distant age in which nations would not spend their energies and substance in destructive wars.” [83] This period of worldwide peace and prosperity is not the result of Christ’s second coming but the result of all nations flowing into Christ’s church (Isa. 2:2) and learning and applying Christ’s doctrine to their lives (v. 3). Peace is not the result of physical threats from Christ in Jerusalem, but the result of regenerated hearts that believe the gospel and obey Christ. Self-government flows from a regenerate heart. When the vast majority of people on earth become Christians, war will only be found in history books. “The wolf also shall dwell with the lamb, the leopard shall lie down with the young goat, the calf and the young lion and the fatling together; and a little child shall lead them. The cow and the bear shall graze; their young ones shall lie down together; and the lion shall eat straw like the ox. The nursing child shall play by the cobra’s hole, and the weaned child shall put his hand in the viper’s den. They shall not hurt nor destroy in all My holy mountain, for the earth shall be full of the knowledge of the LORD as the waters cover the sea” (Isa. 11:6-9). “This [v. 6], and the three following verses describe the peaceableness of the Messiah’s kingdom.... The wild and the tame creatures shall agree together, and the former shall become the latter; which is not to be understood literally of the savage creatures, as if they would lose their nature...but figuratively of men, comparable to wild creatures, who through the power of divine grace, accompanying the word preached, shall become tame, mild, meek, and humble.” [84] This will come about as a result of Christ’s first coming, for He is the stem of Jesse who is anointed with the Holy Spirit (vv. 1-2).

5. Great prosperity
A passage which shows that the worldwide spread of Christianity will have great economic and social benefits is Isa. 65:17-25. Although Isaiah uses the terminology of the new heavens and new earth he cannot be referring to the eternal state, because he describes people experiencing “birth, aging, death, time, sin, and curse.” [85] “Heaven and earth are employed as figures to indicate a complete renovation or revolution in the existing course of affairs. With the advent of the Messiah the blessing to be revealed will in every sense be so great that it can only be described as the creation of a new heaven and a new earth.” [86] Isaiah 65:17-25 says,

“For behold, I create new heavens and a new earth; and the former shall not be remembered or come to mind. But be glad and rejoice forever in what I create; for behold, I create Jerusalem as a rejoicing, and her people a joy. I will rejoice in Jerusalem, and joy in My people; the voice of weeping shall no longer be heard in her, nor the voice of crying. No more shall an infant from there live but a few days, nor an old man who has not fulfilled his days; for the child shall die one hundred years old, but the sinner being one hundred years old shall be accursed. They shall build houses and inhabit them; they shall plant vineyards and eat their fruit. They shall not build and another inhabit; they shall not plant and another eat; for as the days of a tree, so shall be the days of My people, and My elect shall long enjoy the work of their hands. They shall not labor in vain, nor bring forth children for trouble; for they shall be the descendants of the blessed of the LORD, and their offspring with them. It shall come to pass that before they call, I will answer; and while they are still speaking, I will hear. The wolf and the lamb shall feed together, the lion shall eat straw like the ox, and dust shall be the serpent’s food. They shall not hurt nor destroy in all My holy mountain,” says the LORD.

The reign of Christ and the spread of the gospel will have a great influence on the world. There will be great physical longevity (v. 20). As the Israelites inherited the wealth of the Egyptians, Christians will inherit the science and technology of the heathen. The plagues and curses that accompany a society in rebellion against God (e.g., abortion, state theft, sexual immorality, etc.) will cease as Christian civilization receives covenant blessings instead of covenant curses. There will be great economic benefits. “Men will keep the fruits of their labor. They will leave an inheritance to their children.” [87] The threat of crime, warfare and disease will be so reduced that people will enjoy the fruit of their labor many years (vv. 21-23). The church will dwell in blessed fellowship with Christ, and He will protect His people from harm (vv. 24-25). “There will be no more persecution of the church of Christ, the mountain of God’s holiness.” [88]

The Issue of Interpretation
The main issue which separates premillennialism from postmillennialism is one of interpretation. The premillennialist insists that the Old Testament kingdom prophecies must be interpreted literally and thus must apply only to ethnic Israel. Starting with this presupposition the premillennialist must ignore and/or twist the many New Testament passages which contradict his position. On the other hand, the postmillennialist holds that these prophecies can only be understood in the light of New Testament doctrine. Thus the postmillennialist interprets many kingdom prophecies figuratively, not because he has a preference for figurative interpretation but because the New Testament requires it. If the apostles applied Old Covenant expressions such as the temple, Mount Zion, the New Jerusalem and the Israel of God to the New Covenant church, are we not justified in doing the same?

The Messianic age predicted by the prophets began with Christ’s first coming. The final era of history called the “latter days” began with the ascension and glorification of Christ. [89] Old Covenant Israel has given way to the New Covenant church—the new and true “Israel of God” (Gal. 6:16). The kingdom that Christ established is expanding progressively throughout the earth, through the discipling of all nations by Christ’s church. The rock is growing into a great mountain and is filling the whole earth (Dan. 2:35), the mustard seed is growing into a large tree (Lk. 13:19), and the whole earth is being leavened by the gospel (Lk. 13:21). The church—which is the New Jerusalem, God’s New Covenant Zion (Heb. 12:22; Rev. 21:2)—is being “exalted above the hills; and all nations will flow into it” and learn God’s Word (Isa. 2:2-3). God is even now rebuilding His glorious temple, the church (Eph. 2:21-22; Ac. 15:14-18). Jesus Christ even now lives and reigns with His people by His Spirit (1 Cor. 3:16-17; Rev. 20:4). A time is coming when even all (ethnic) Israel will be saved and be grafted into God’s one olive tree—the New Covenant Church (Rom. 11:25-26). God’s plan to save all nations through a Seed (i.e., Jesus Christ) was not an afterthought but central to the covenant with Abraham. [90] The Old Testament prophecies were not given to stand alone. They are incomplete without the New Testament. When the New Testament is ignored, these prophecies are Judaized. What is tragic regarding premillennialism is that the glorious, worldwide victory of the cross has been turned into a massive defeat, and the church triumphant has been declared the church impotent. “Nowhere in the New Testament is there any doubt or hesitation regarding the certainty of the presence of the kingdom, or of its nature, potency, and its ultimate triumph, and that this is the kingdom which a few years earlier was announced as ‘at hand.’ It is everywhere implicit that the kingdom spoken of in the Psalms and the Prophets was designed by God to bring to fulfillment all that was unconditionally promised to the patriarch Abraham, to the nation of Israel, and to David the king. All subsequent promises, predictions, and covenants were designed by God to implement—to bring to fruition—all that was embraced in that early promise to Abraham of world-wide blessing to the human race.” [91]

Postmillennialism acknowledges that the most important events in human history were the life, sacrificial death and resurrection of the Lord Jesus Christ. It exalts the cross and its effects upon the world. Jesus Christ defeated sin and Satan at Calvary. He rose from the dead and was given all authority in heaven and on earth (Mt. 28:18). Christ was enthroned as king at the right hand of God the Father, and as a conquering king He poured out the Holy Spirit upon the church, giving it the power to accomplish its task of worldwide dominion (Jn. 15:7; Ac. 2:1-4, 33-36). Christ is progressively subduing His enemies and will not return until all His enemies are subdued (1 Cor. 15:25-26).

Before the fall God commanded Adam to have dominion over the earth (Gen. 1:28). Adam and his descendants were to develop a worldwide, godly civilization. But Adam sinned, and the human race fell in him. God did not abandon His plan for a worldwide, godly civilization. But because of sin, godly dominion could only be achieved through a redeemer—the second Adam. Jesus Christ came not just to save a few people here and there but to save the whole world, to disciple all nations until a worldwide, godly Christian culture is achieved. Since the postmillennialist believes that the Great Commission and the discipling of all nations will occur in history before the second coming, he is both optimistic and patient. Evangelism, church planting and discipleship are the keys to kingdom growth unto victory. “The Christian is to labor against difficult circumstances with the expectation of the gradualistic development of God’s kingdom good in history.” [92] The victory promised by the prophets, achieved definitively on the cross, and guaranteed by the power and presence of the Holy Spirit should keep our hands on the plow. “Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord” (1 Cor. 15:58).

Premillennialism is the eschatology of defeat and escape. It teaches that the Great Commission will fail, and that God’s plan for a worldwide, godly civilization will not occur in history. The emphasis among premillennialists is on personal witnessing, entertainment, and empire-building for pastors (e.g., Jimmy Swaggart, Jim and Tammy Bakker, etc.). The attitude toward society is “don’t polish brass on a sinking ship.” There is a purposeful neglect of cultural, social, artistic, economic and political issues. [93] “Amillennialism and premillennialism are in retreat from the world and blasphemously surrender to the devil. By its very premises, either that the world will only get worse (amillennialism), or that the Christian hope is the rapture (premillennialism), it cuts the nerve of Christian action. Who, reading Hal Lindsey’s new book, The Terminal Generation, will embark on such godly ventures as a Christian school, work to establish Christian political goals, biblical law, and the like? If we hold that the world can only get worse, or that we will soon be raptured out of it, what impetus is left for applying the word of God to the problems of the world? The result is an inevitable one: premillennial and amillennial believers who profess faith in the whole word of God number conservatively twenty-five percent of the American population. They are also the most important segment of American society, with the least impact on American life.” [94] Premillennialism must be rejected because it views Christ’s victory as a massive failure in history, it encourages retreat from our kingdom responsibilities, and it is unscriptural. “Any theory which thus disparages the gospel of the grace of God must be false.” [95] “The Scriptures not only fail to teach the premillennial system, but they definitely exclude it as a possible interpretation.” [96]

Objections
A number of objections have been advanced against postmillennialism; among them are the following:

1. If postmillennialism is true, then why has the twentieth century witnessed such a great moral and spiritual decline? Although the postmillennialist believes in the progress of the gospel throughout the interadvental period, that does not mean that there will not be periods of apostasy and declension during that period. If one examines the growth of Christianity from the ascension to the present day, the progress of the gospel is astounding. When the Apostle Paul died in A.D. 68 most of Europe was in spiritual darkness. Many European religions involved the occult and human sacrifice. The gospel is responsible for amazing spiritual, ethical, economic, and political progress in many parts of the world. Even during the last hundred years of spiritual decline in the West, the gospel has made amazing progress in South Korea, parts of Africa, parts of Latin and South America, and now even in parts of the former Soviet Union. One should never make the mistake of judging a very long period of time by only one small part of it. Europe was suffering spiritual declension in the late fifteenth and early sixteenth centuries, and then within only a few generations over half of Europe was converted to Christ (the Reformation reached into Germany, France, England, Scotland, the Netherlands, Switzerland, etc.). “The eschatological debate must be resolved on the basis of biblical analysis, not newspaper exegesis. Short-cut arguments from experience may carry weight among those not theologically inclined, but they should have no bearing upon the theological argument in light of the above observations. Abram was old and childless when the Lord promised Him an innumerable seed (Gen. 15:5). He even died with only one legitimate son. Yet he believed God would perform the work promised.” [97] Scripture must be interpreted by the Scripture, not by The New York Times. To judge the promises of God in terms of the latest news broadcast is to place a human, fallible, changing standard above God’s Word.

2. Won’t postmillennialism lead to the mixing of church and state? No. Postmillennialists believe in the separation of church and state. Christ is the head of both church and state. The church is responsible to obey Christ within its God-ordained sphere of authority, and the state is responsible to obey Christ within its God-given sphere of authority (civil justice and national defense). The church receives its ordinances from the Bible, and the state is to base its laws upon God’s unchanging moral law. Christ was given all authority in heaven and on earth (Mt. 28:18). To argue that the state is not responsible to apply the Word of God to its area of authority is to give the state unlimited tyrannical power. The state must not interfere in the affairs of the church, and the church must not interfere in the affairs of the state; yet both must look to Christ and obey his Word, for He is king and Lord of all.

3. Doesn’t Christ need to be physically present on earth as king in order to have a kingdom? No. This objection presupposes that Christ came to establish a physical, political kingdom. As explained above, the Bible teaches that Christ came to establish a spiritual kingdom. God’s Word declares that Christ is the exalted, glorified king who rules from heaven. He is spiritually present in His church (2 Cor. 13:5; Col. 1:27), and the spiritual blessings that flow from His exaltation are more advantageous to the church than even His physical presence. Pentecost was the result of the King pouring out the Holy Spirit upon His church. The church has more power after the ascension than it had before. If Christ’s physical presence was crucial to the kingdom, could Jesus have said to his apostles, “Nevertheless I tell you the truth. It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I depart, I will send Him to you. And when He has come, He will convict the world of sin, and of righteousness, and of judgment” (Jn. 16:7-8).

4. If the whole world is converted to Christ, how can there be a final rebellion at the end of the millennium? The Bible does teach that there will be a Satanic rebellion at the end of the kingdom age (Rev. 20:7-9). Satan is allowed a brief period (“a little while,” Rev. 20:3) once again to deceive the nations. The reason God permits this final rebellion is not given. This final rebellion is not a problem for the postmillennialist, because he does not believe that every living person will be saved. “Ezekiel’s prophecy of the River of Life suggests that some outlying areas of the world—the ‘swamps’ and ‘marshes’—will not be healed, but will be ‘given over to salt,’ remaining unrenewed by the living waters (Ezek. 47:11). To change the image: although the Christian ‘wheat’ will be dominant in world culture, both the wheat and the tares will grow together until the harvest at the end of the world (Mt. 13:37-43). At that point, as the potential of both groups comes to maturity, as each side becomes fully self-conscious in its determination to obey or rebel, there will be a final conflict. The Dragon will be released for a short time, to deceive the nations in his last-ditch attempt to overthrow the Kingdom.” [98] The “little while” of Rev. 20:3 is not an exact phrase. Perhaps a new generation comes upon the scene that does not share the faith of their parents. How such a rebellion could occur after a long period of Christian influence is illustrated by what happened in Puritan New England (e.g., Unitarianism).

5. Did not Jesus say that the gate to eternal life is narrow, “and there are few who find it” (Mt. 7:14)? This passage does appear to contradict the postmillennial assertion that eventually the vast majority of mankind will be saved. But does not the Bible also teach that the redeemed will be a vast multitude (Rev. 7:9)? Did not Jesus a few verses later say that many will sit down with Abraham, Isaac, and Jacob in the kingdom of heaven (Mt. 8:11)? The Bible cannot contradict itself. How is Matthew 7:13-14 to be interpreted in light of the many passages which speak of the worldwide victory of Christ’s kingdom? First, keep in mind that Christ was not making a prophetic statement regarding the future but simply describing the present situation. He was prodding the disciples to action with His statement, not predicting the future. “They are to look around them and see that so many souls are presently perishing, so few men are seeking righteousness and salvation. What will they do about this sad predicament? Do they love Him enough to seek its reversal? Christ’s challenge to them is ethical.” [99] This interpretation is borne out in Luke 13:23, where Christ discusses the same issue and focuses His attention not on the number who are saved, but on the importance and urgency of becoming saved right now.

6. Doesn’t Luke 18:8 say that when Christ returns, He will not find faith on the earth? In the parable of the persistent widow Jesus said, “Nevertheless, when the Son of Man comes, will He really find faith on the earth?” (Lk. 18:8). Many premillennialists agree that this question assumes a negative answer—that Christ will return to an apostate, unbelieving world. In response we should note that the context indicates that Christ is probably referring to the faith of persistent prayer and not the Christian faith in general (cf. vv. 1-8). Furthermore, if the premillennial interpretation of this passage were correct, it would teach that when Christ returns, there are no Christians at all. Not even the premillennialist believes that, for the Bible teaches that there will be many Christians when Christ returns. Does Christ’s question assume a negative answer? No, the Greek grammar used leaves the answer to Christ’s question ambiguous. [100] Why? Because Christ was using a question in the context of His teaching on persevering prayer to motivate His disciples to pray like the persistent widow. After Christ’s ascension, persecutors and serious dangers would come to the apostles; thus they must persevere in prayer. “Thus, it is clear that this passage is radically misunderstood when urged against postmillennialism. Its standard is misinterpreted. The Lord’s teaching regarding fervent prayer is changed into a warning regarding the existence of the Christian faith in the future.” [101]

7. Did not Christ promise the twelve apostles that they would sit on twelve thrones and judge the twelve tribes of Israel? The premillennialist interprets Luke 22:29-30 and Matthew 19:28 literally. He believes that these passages teach that the twelve apostles will sit on thrones and rule the world as political leaders during the millennium. The postmillennialist believes that these passages refer to the apostles’ spiritual rule as ambassadors of Christ. There are a number of reasons why the premillennial interpretation should be rejected. First, we have already noted that the concept of a Judaized, earthly, political kingdom is totally contrary to the spiritual nature of the kingdom as taught by Christ and the apostles. Second, Jesus taught that the kingdom was a present, spiritual reality not a future, earthly kingdom. Third, in the Luke 22:29-30 passage, Jesus used the present tense and not future tense. “Here the Lord specifically says: ‘And I bestow upon you a kingdom, just as My Father bestowed upon Me’ (Lk. 22:29). The Greek for ‘bestow’ is diatithemai, which is the present indicative and which indicates a present bestowal.... Here Christ the King indicates that He is presently bestowing formal authority on His apostles; they are His ambassadors (2 Cor. 5:20) who reign with Him (Rom. 5:17, 21).” [102] Furthermore, this passage cannot be taken in the literal sense, for the ten tribes carried away by the Assyrians in 722 B.C. have forever been lost, being absorbed among the Gentiles. Thus, the only way the apostles could judge the twelve tribes would be by judging the Gentiles and the Jews, which is precisely what Christ instructed them to do (cf. Mt. 28:18-20). “With Calvin I believe that the regeneration has reference to the Gospel dispensation. It has reference to the new order of things which was started with the advent of Christ. The regeneration is another expression for the Kingdom of God.” [103]

Common Eschatological Fallacies
There are a number of common eschatological fallacies held by premillennialists and amillennialists. The most common deal with the antichrist, the beast and the mark of the beast.

1. The antichrist
Most Christians today are taught that the antichrist is alive right now, and that he is about to break forth onto the world scene as a brilliant yet wicked world leader. Although the antichrist is perhaps the most popular figure in the current prophecy scene, he is also the most misunderstood. The problem is that premillennial authors focus their attention on Daniel’s little horn, Paul’s man of sin, and the beast in Revelation, yet ignore the passages of Scripture which actually discuss antichrist. There are only four passages of Scripture which expressly mention “antichrist,” all in the epistles of John (1 Jn. 2:18, 22; 4:3; 2 Jn. 7). John corrects the false notion of antichrist that had arisen among Christians in his own day; he declares that antichrist is not something far off in the future but a present reality. Second, he says that antichrist is not a single individual but a large group of people. Third, he defines antichrist not as a person (a coming world leader) but as a current movement: “Little children, it is the last hour; and as you have heard that the Antichrist is coming, even now many antichrists have come, by which we know that it is the last hour” (1 Jn. 2:18). Many Christians in John’s day had heard that antichrist (singular) was coming. John responded by saying that even now many antichrists (plural) had arisen. The verb “have arisen” or “have come” (gegonasin) indicates that these antichrists arose in the past and were still present. The presence of these antichrists proves that “it is (present tense) the last hour” (2:18). Thus it is evident that John (who wrote the book of Revelation) rejected the idea of a future, singular antichrist; instead, he warned Christians of a heretical movement (or movements). There are many antichrists. “For many deceivers have gone out into the world who do not confess Jesus Christ as coming in the flesh. This is a deceiver and an antichrist” (2 Jn. 7). “Who is a liar but he who denies that Jesus is the Christ? He is antichrist who denies the Father and the Son” (1 Jn. 2:22). “‘These antichrists who have arisen,’ says John, ‘belonged to us, but they were not of us.’ In other words, they took up the Christian position, they claimed they were Christian, they professed to be teachers of the Christian Church, and yet they have been separated from the Christians in order that it would be clear to all that they were not of them. In other words, they claimed to delight in the true religion and yet they destroyed it.” [104] John focused the attention of his readers upon one, or perhaps two, heretical movements. The first, probably Gnostic in origin, denied the real humanity of Jesus Christ (2 Jn. 7). The second, probably Jewish in origin, denied that Jesus was the Messiah (1 Jn. 2:22). “John clearly applies the conception of the one antichrist (ho antichristos) to the generic tendency to promote lies about the identity of Christ.” [105] “Every spirit that does not confess that Jesus Christ has come in the flesh is not of God. And this is the spirit of the antichrist, which you have heard was coming, and is now already in the world” (1 Jn. 4:3). “Antichrist is not an individual, malevolent ruler looming in our future. Rather, Antichrist was a contemporary heretical tendency regarding the person of Christ that was current among many in John’s day.” [106]

2. The beast
Another greatly misunderstood figure from the Bible is the beast of Revelation. The beast, unlike the antichrist, is at least a real political leader. The problem with most modern interpretations seeking to identity the beast is that the many textual indicators given by John to identify the beast are ignored in favor of the futurist, revived Roman emperor idea.

In the book of Revelation the beast is identified as both an empire and as a leader of an empire. The empire is without question the Roman empire of John’s own day. In Revelation 13 John is standing on the sand of the sea and observing a beast rising up out of the sea. The beast has “seven heads and ten horns, and on his horns ten crowns, and on his heads a blasphemous name. Now the beast which I saw was like a leopard, his feet were like the feet of a bear, and his mouth like the mouth of a lion. The dragon gave him his power, his throne, and great authority” (Rev. 13:1-2). John describes the very same animals alluded to by the prophet Daniel to describe three of the four great world empires: Babylon, Medo-Persia, and Greece (Dan. 7:1-6). The fourth empire, which has all the beast-like features of the other empires (only much worse), is none other than the Roman empire (Dan. 7:7). In Revelation 17:12 John declares that the ten horns are ten kings; they are the leaders or governors of the ten imperial provinces. In Revelation 17:9-10, John identifies the seven heads as both seven hills (a place) and seven kings (individuals). In the ancient world Rome was known as the city of seven mountains. John, standing on the edge of the Mediterranean sea, looks in the direction of Rome and sees a beast coming out of the sea. Rome was a world empire that had authority over all peoples and nations (Rev. 13:7); that was the culmination of the four empires in Daniel, an empire that was satanic to the core (v. 2); and that existed on seven mountains (v. 9). Following are some other features about the beast.

1. The beast was not only an empire but was also a man (Rev. 13:18). John says that the beast had a blasphemous name on its heads (v. 1). The Roman Caesars were worshiped as gods. Roman emperors were referred to as: Sebastos (one to be worshiped), divus (god) and even Deus and Theos (God). [107] Nero’s coins said “Savior of the world,” and Domitian was referred to as “our Lord and our God.” John gives a number of specific indicators that identify the beast, all of which point not to someone over 2,000 years in the future, but to an emperor still living in John’s own day: Nero. Revelation 17:10 says, “There are also seven kings. Five have fallen, one is, and the other has not yet come. And when he comes, he must continue a short time.” John specifically says that the sixth king is presently ruling. Who is the sixth king? None other than Nero, the first great persecutor of Christians. Following is a list of the Roman Caesars: 1. Julius (49-44 B.C.), 2. Augustus (31 B.C.-A.D. 14), 3. Tiberius (A.D. 14-37), 4. Gaius (Caligula, A.D. 37-41), 5. Claudius (A.D. 41-54), 6. Nero (A.D. 54-68), 7. Galba (A.D. 68). John said that the sixth king was ruling when he wrote; this king would be followed by a seventh who would rule for only “a short time” (Rev. 17:10). This was fulfilled to the letter: Nero was followed by Galba who ruled for only three months before he was assassinated.

2. John gives another identifier of the beast: a number. “Here is wisdom. Let him who has understanding calculate the number of the beast, for it is the number of a man: His number is 666” (Rev. 13:18). Why does not John just say who the beast is? Why does he speak cryptically? John was writing from Patmos where he was exiled by the Romans. The church was being persecuted systematically by the Roman state under Nero. John identifies the Roman emperor but he does it in such a way so that he protects the church from reprisal if the letter is intercepted by the Roman authorities. Almost every church in the Roman empire contained both Jews and Gentiles. The Jews living in John’s day used their alphabet for both sound symbols (phonetics) and numerical values. Each letter of the Hebrew alphabet had a numerical value. A Hebrew spelling of Nero’s name found in documents contemporary with the writing of Revelation is Nrwn Qsr, which equals exactly 666. [108]

3. Another indicator is the beastly image itself. Nero truly possessed a wicked, bestial nature. He was even referred to as a “beast” by his contemporaries. [109] “Nero, who murdered numerous members of his own family (including his pregnant wife, whom he kicked to death); who was homosexual, the final stage in degeneracy (Rom. 1:24-32); whose favorite aphrodisiac consisted of watching people suffer the most horrifying and disgusting tortures; who dressed up as a wild beast in order to attack and rape male and female prisoners; who used the bodies of Christians burning at the stake as the original ‘Roman candles’ to light up his filthy garden parties; who launched the first imperial persecution of Christians at the instigation of the Jews, in order to destroy the Church; this animalistic pervert was the ruler of the most powerful empire on earth.” [110]

4. John said that the beast would make war upon God’s saints. “The Beast is said to ‘make war with the saints and to overcome them’ (Rev. 13:7). In fact, he is said to conduct such blasphemous warfare for a specific period of time: 42 months (Rev. 13:5). The Neronic persecution, which was initiated by Nero in A.D. 64, was the first ever Roman assault on Christianity, as noted by Church fathers Eusebius, Tertullian, Paulus Orosius, and Sulpicius Severus, as well as by Roman historians Tacitus and Suetonius.” [111] Nero’s assassination by the sword on June 8, A.D. 68, ended the bloody persecution of believers. Note that Nero’s persecution of Christians lasted 42 months, exactly as prophesied by the Apostle John in Revelation 13:5.

3. The mark of the beast
Is everyone soon to receive a bar code on his forehead and/or right hand in order to buy and sell goods? Is the government going to force people to have a computer chip inserted in their right hand for identification purposes? While these things are possible, they have absolutely nothing to do with the mark of the beast spoken of in Revelation. In the Old Testament God spoke of total allegiance to Him and His law as a putting of the law on the forehead and on the hands: “You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes” (Dt. 6:8). In Revelation, those who are faithful to Christ, “the ones who follow the Lamb wherever He goes” (Rev. 14:4), are said to have “His [the Lamb’s] Father’s name written on their foreheads” (Rev. 14:1). John also refers to it as a seal: “Do not harm the earth, the sea, or the trees till we have sealed the servants of our God on their foreheads” (Rev. 7:3). The Lord tells the church at Sardis: “He who overcomes, I will make him a pillar in the temple of My God, and he shall go out no more. And I will write on him the name of My God and the name of the city of My God, the New Jerusalem...” (Rev. 3:12). Even after the second coming John says, “His name shall be on their foreheads” (Rev. 22:4). In the old covenant “Aaron bore on his forehead the name of the Lord inscribed on the crown on the front of the priestly mitre.” [112] It is obvious that having the name of Christ (or God the Father, Rev. 14:1) on the forehead is not meant to be taken literally but is representative of allegiance to God, ownership by God, and even the presence of God the Holy Spirit.

Therefore, the mark of the beast should be viewed as “the Satanic parody of the ‘seal of God’ on the foreheads and hands of the righteous.... Israel has rejected Christ, and is ‘marked’ with the seal of Rome’s total lordship; she has given her allegiance to Caesar, and is obedient to his rule and law. Israel chose to be saved by the pagan state, and persecuted those who sought salvation in Christ.” [113] The mark of the beast is a counterfeit of God’s seal on His people. Those who give their allegiance to Caesar and the Roman state have social respectability and the benefits that go with it (economic, political, religious, etc.). The Roman state demanded total allegiance to Caesar; everyone was required to make an offering of incense unto Caesar as God. “All who dwell on the earth will worship him [the beast], whose names have not been written in the Book of Life...” (Rev. 13:8). But Christians refused to worship the beast and thus were persecuted unto death and became economic and social outcasts. The mark of the beast reflects a wicked heart that worships and serves Caesar. “The imagery no doubt comes from the practice of branding slaves with the mark of their master.” [114] Christians are slaves of Christ; all others are slaves of Satan. Revelation 13 focuses on the Roman empire and the beast—Nero Caesar. Things look very bleak for the church in chapter 13, but in chapter 14 the prophet focuses his attention upon Christ and His people. Those who persecute the church, who worship the beast, will receive their due: “If anyone worships the beast and his image, and receives his mark on his forehead or on his hand, he himself shall also drink of the wine of the wrath of God, which is poured out full strength into the cup of His indignation. He shall be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb. And the smoke of their torment ascends forever and ever” (Rev. 14:9-11). But Christians are blessed: “‘Blessed are the dead who die in the Lord from now on.’ ‘Yes,’ says the Spirit, ‘that they may rest from their labors, and their works follow them’” (v. 13). Although these words should comfort Christians of all ages, they were written specifically to comfort believers suffering the persecution of Nero—the Beast.

This truth is confirmed when the many time indicators within Revelation are considered. John wrote, “The Revelation of Jesus Christ, which God gave Him to show His servants things which must shortly take place.... Blessed is he who reads...for the time is near.... The Lord God...sent His angel to show His servants the things which must shortly take place” (Rev. 1:1-3; 22:6). Five times Jesus Christ declared, “I am coming quickly” (2:16; 3:11; 22:7, 12, 20); He was referring to His coming to judge apostate Israel and their Roman accomplices in the persecution of the church (this judgment occurred in A.D. 67-70). But He promised to spare a faithful first-century church from the coming conflagration: “Because you have kept My command to persevere, I also will keep you from the hour of trial which shall come upon the whole world” (3:10). The purpose of the references to the millennium, the second coming, the final judgment and the eternal state is to give persecuted first-century Christians a glimpse of the church’s glorious future. The significance of the book of Revelation to its first-century audience must no longer be ignored.

Conclusion
An examination of the biblical teaching concerning the second coming of Christ; the millennium; the kingdom of God; the nature, goal and destiny of the church; the kingdom prophecies; etc. has shown that premillennialism is unbiblical; it is exegetically and theologically inconsistent with the clear teaching of God’s Word. Those who defend premillennialism can do so only by disregarding the many passages which teach that the resurrection, final judgment, and delivering up of the kingdom to the Father occur at the end of time. The rise of premillennialism in evangelical churches coincided historically with the rise of unbiblical pietism, Arminianism, dispensationalism and retreatism. Ideas have consequences; if Christians do not believe that God’s moral law is binding on the nations; if they believe that the world still belongs to Satan, that Christians cannot win in history, that believers are not responsible to apply the Word of God to all areas of life—then they will be attracted to a system of eschatology that teaches defeat and falsely leads people to believe that they are free from their social responsibilities. Thus, a biblical doctrine of last things is crucial if Christians are going to be salt and light to society and maintain vigor and optimism during the battles that lie ahead. Christians must return to that system of eschatology that the Bible teaches: postmillennialism.

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Footnotes:
[1] All Scriptures New King James Version (Nashville: Thomas Nelson, 1982), unless otherwise noted. Back

[2] William J. Grier, The Momentous Event, p. 55, quoted in Loraine Boettner, The Millennium (Philadelphia: Presbyterian and Reformed, 1957), pp. 166-67. Back

[3] Charles Hodge, A Commentary on I & II Corinthians (Carlisle, PA: Banner of Truth, 1978 [1857]), pp. 329-30. Back

[4] Grier, p. 54, quoted by Boettner, p. 167. Back

[5] “Surely Paul would not have written these words if he had been looking for a secret rapture. There is nothing here to indicate that Christians are to be raptured away seven years before the day of judgment. Rather, they are to receive relief from tribulation and suffering ‘at the revelation of the Lord Jesus Christ from heaven with the angels of His power in flaming fire, rendering vengeance to them that know not God, and to them that obey not the gospel’” (Boettner, pp. 167-68). If Christians are to be secretly raptured away from the earth seven years before Christ’s second coming, then why do the Scriptures repeatedly teach that Christians are to remain on earth until the revelation of Christ? The resurrection of the righteous and the wicked, and the final judgment both occur on the same day (the day of the Lord, Mt. 13:47-50; 25:31-34, 41, 46; Jn. 5:28-29; 6:3-40, 44, 54; Rom. 2:5-8, 16; 1 Th. 5:1-4, 9-10, etc.). Back

[6] When Jesus explained this parable to His disciples in Mt. 13:36-43, He indicated the time that the harvest will take place. He said that the harvest is the end of the age, and the reapers are angels. To preclude any idea of a partial harvest before the full harvest, the Greek word sunteleia is used (v. 39). “The word ‘end’ is translated from the Greek word ‘sunteleia,’ meaning full end. According to Young’s Analytical Concordance, ‘sunteleia’ is only used six times in the New Testament. It always designates the Judgment Day, that is, the end of the world.... The use of the Greek word ‘sunteleia’ in each of these verses absolutely precludes the possibility of the righteous being taken out of the world before the full end of the age” (Boettner, pp. 168-69). Back

[7] David Dickson, A Brief Exposition of the Evangel of Jesus Christ According to Matthew (Edinburgh: Banner of Truth, 1981 [1647], p. 189). Jesus taught the same thing in the parable of the dragnet: “Again, the kingdom of heaven is like a dragnet that was cast into the sea and gathered some of every kind, which, when it was full, they drew to shore; and they sat down and gathered the good into vessels, but threw the bad away. So it will be at the end of the age. The angels will come forth, separate the wicked from among the just, and cast them into the furnace of fire. There will be wailing and gnashing of teeth” (Mt. 13:47-50). His teaching is that the judgment of all men, both the good and the evil, will take place at the end of the world. The good go to heaven and the wicked go to hell. They will not be separated prior to the final judgment. Back

[8] J. Marcellus Kik, Matthew Twenty Four, p. 94, quoted in William E. Cox, Biblical Studies in Final Things (Philipsburg, NJ: Presbyterian and Reformed, 1966), p. 151. Back

[9] Boettner, p. 169. “The dispensational answer to these objections is to argue that there is a secret rapture before the seven year tribulation. All Christians are removed from the earth at this time. But during the seven year tribulation there will be a mass conversion of Jews upon earth. These post-rapture saints will have children and thus provide new, unglorified believers for a general resurrection and judgment at the end of the millennium. The problem with this view is that the Bible does not teach a secret rapture seven years prior to Christ’s second coming. In 2 Thessalonians 1:5-10, Paul says that the same day Christ comes to be glorified by His saints is the very same day He returns ‘in flaming fire’ to judge the wicked. In 2 Thessalonians 1:5-10, Paul comforts the church age saints at Thessalonica with the blessed hope of rest that will be both theirs and Paul’s when Christ returns in flaming fire and judges those who have been troubling the church. According to dispensational assumptions, however, this passage could not be referring to the Christian’s blessed hope. In dispensational thinking there is no flaming judgment associated with the church return of Christ, which is a secret rapture” (Curtis Crenshaw and Grover E. Gunn, III, Dispensationalism: Today, Yesterday, and Tomorrow [Memphis, TN: Footstool, 1985], p. 422). Dispensationalists argue that “the blessed hope” in Scripture refers to the secret rapture. Yet Paul places the phrase “the blessed hope” in conjunction with Christ’s “glorious appearing” in Tit. 2:13. For Paul the rapture and public, visible second coming are coterminous; they are not separated by seven years. Furthermore, 1 Th. 4:16 explicitly teaches that the rapture is a public event, not secret: “for the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God.” If the rapture were to occur seven years before the second coming of Christ, then everyone could calculate the year, month and day of His second coming. But Jesus said that no one knows “the day or hour” of His coming (Mk. 13:32). There isn’t a shred of evidence in the Bible for a secret rapture seven years prior to Christ’s visible second coming. The secret rapture theory cannot be found in the church prior to 1830. The Bible teaches that the rapture, the general judgment and the second coming all occur on the same day: “the day of the Lord.” After a careful study of all the phrases, words and passages associated with the rapture and second coming, Oswald T. Allis wrote: “The question which confronts us is this. If the distinction between the rapture and the appearing is of as great a moment as Dispensationalists assert, how are we to explain Paul’s failure to distinguish clearly between them? And the failure of other writers, Peter, James, and John, to do the same? Paul was a logician. He was able to draw sharp distinctions. If he had wanted, or regarded it important, to distinguish between these events, he could have done so very easily. Why did he use language which Dispensationalists must admit to be confusing? Feinberg [a noted dispensationalist scholar] made the following surprising statement regarding the three words we have been discussing: ‘We conclude, then, that from a study of the Greek words themselves the distinctions between the coming of the Lord for His saints and with His saints is not to be gleaned’ (Premillennialism or Amillennialism? p. 207). Such an admission raises the question whether the distinction itself is valid. If the distinction is of importance, Paul’s ambiguous language is, we may say it reverently, inexcusable. If the distinction is negligible, accuracy of statement would be quite unnecessary. We conclude, therefore, that the language of the New Testament and especially of Paul not merely fails to prove the distinction insisted on by Dispensationalists but rather by its very ambiguity indicates clearly and unmistakably that no such distinction exists” (Prophecy and the Church [Philipsburg, NJ: Presbyterian and Reformed, 1974], pp. 184-85). Back

[10] Allis, p. 71. Back

[11] Charles Hodge, A Commentary on Ephesians (Carlisle: PA: Banner of Truth, 1964 [1856]) p. 48. Back

[12] Herman Hoeksema, Behold He Cometh (Grand Rapids: Reformed Free, 1986 [1969]), p. 654. Back

[13] Ibid. p. 655. Back

[14] Cox, p. 159. Back

[15] Christian apologist Greg Bahnsen has noted that premillennialists assert that Jesus Christ is subjected to a second humiliation at the end of the millennium. The idea of Christ and the saints being forced by the armies of Gog and Magog to take refuge behind the walls of Jerusalem is nothing less than a second humiliation of Jesus Christ. The Bible teaches that Christ endured humiliation only once. He came to earth to suffer and die for His people only once. He was born in a manger. He lived among sinful men. He was subjected to the temptations and assaults of Satan and the hatred of His own people. He was rejected by His disciples. He was arrested, tortured, executed as a common criminal and placed in a tomb. His life on earth at His first coming is called His humiliation. But once Christ rose from the dead, He entered into His exaltation. He is the exalted, glorified king who has “all power in heaven and on earth” (Mt. 28:18); who rules from heaven (Eph. 1:20); whose “name is above every name” (Phil. 2:9-11). Can Christ who has “all power” be subjected to a second humiliation? No, such an idea clearly contradicts the New Testament teaching regarding His exaltation. Premillennialism is not only exegetically impossible but also theologically impossible. (The author acknowledges his indebtedness to Greg Bahnsen’s insightful lectures on eschatology.) Back

[16] When Christ gave Peter the keys to the kingdom of heaven (Mt. 16:19), He did not hand Peter a set of keys; He was speaking figuratively of the power of the gospel. When it says in Rev 1:18 that Christ has “the keys of hell and death” (KJV), it means that Christ has power over hell and death. Jesus is not a literal “lamb.” Satan is not a literal “dragon.” The “key” and “chain” are not literal. “They stand for the real sovereign and restraining power of our Lord Jesus Christ. The figurative expressions help us to understand the spiritual realities and they help to portray them to the mind” (J. Marcellus Kik, An Eschatology of Victory [Philipsburg, NJ: Presbyterian and Reformed, 1971], p. 192). Back

[17] Philip Edgecumbe Hughes, A Commentary on the Epistle to the Hebrews (Grand Rapids: Eerdmans, 1977), p. 111. Back

[18] Cox, p. 162. Back

[19] David Chilton, The Days of Vengeance, An Exposition of the Book of Revelation (Fort Worth, TX: Dominion, 1987), p. 506. Chilton notes a second reason for the binding of Satan: “to prevent him from inciting the eschatological ‘war to end all wars’—the final battle—until God is ready. When God’s Kingdom-City is fully matured, then He will once more release Satan and allow him to deceive the nations for the final conflagration. But the fire will fall according to God’s schedule, not the Dragon’s. At every point, God is controlling events for his own glory.” Back

[20] Ibid., p. 506-507. “The thousand years may be defined as the period between the two comings of Christ, or, more strictly, between the return of the ascended Son to glory, his mission to earth completed, and the loosing of Satan ‘for a little while’ (verse 3 above). The latter, however, is the final event of this period and it ends, as we have seen, in the conclusive defeat of Satan and his host at Christ’s second coming. This is the perspective clearly delineated in the assertion of Hebrews 10:12 f., that ‘when Christ had offered for all time a single sacrifice for sins, he sat down (enthroned) at the right hand of God, then to wait until his enemies should be made a stool for his feet’ (cf. Ps. 110:1); and this is precisely what St. Paul affirms when he writes that ‘he must reign until he had put all his enemies under his feet (1 Cor. 15:25)’” (Philip Edgecumbe Hughes, The Book of Revelation, [Eerdmans, Grand Rapids, MI, 1990], p. 212.) Back

[21] Kik, An Eschatology of Victory, p. 194. Back

[22] Ibid. Back

[23] Chilton, pp. 508-509. Back

[24] Cox, pp. 164-65. Back

[25] G. R. Beasley-Murray, The New Century Bible Commentary: Revelation (Grand Rapids, 1974), p. 295. Back

[26] Chilton, p. 514. Back

[27] Kenneth L. Gentry, Jr., He Shall Have Dominion (Tyler, TX: Institute for Christian Economics, 1992), p. 415-416. Back

[28] Ibid., p. 485 (emphasis in original). Back

[29] Kik, An Eschatology of Victory, p. 180. Back

[30] William Hendriksen, The Gospel of John (Grand Rapids: Baker, 1953), 1:201. Back

[31] Ibid. Back

[32] Kik, An Eschatology of Victory, p. 181. Back

[33] Chilton, p. 517. Back

[34] Ibid., pp. 518-19. Back

[35] Cox, p. 167. Back

[36] This book is concerned with the pre-consummate form of the kingdom (prior to the eternal state). Back

[37] Gentry, p. 251. Back

[38] Edward J. Young, Daniel (Carlisle, PA: Banner of Truth Trust, 1949), p. 78. Back

[39] Allis, p. 123. The fact that the dispensational interpretation of a revived Roman empire was not held by any theologians or commentators prior to the invention of dispensationalism in the nineteenth century should make us highly suspicious of the revived Roman empire concept. If a revived Roman empire was what Daniel had in mind, we would expect someone prior to J. N. Darby to find it in the text. Back

[40] Ibid., p. 66. Back

[41] Gentry, pp. 216-17. Back

[42] William Hendricksen, The Gospel of Mark (Grand Rapids: Baker, 1975), p. 333. Back

[43] Chilton, p. 515, quoting Gary North, Backward, Christian Soldiers? An Action Manual for Christian Reconstruction (Tyler, TX: Institute for Christian Economics, 1984). Back

[44] Crenshaw and Gunn, p. 334. Back

[45] Gentry, p. 221. Gentry lists the passages as follows: Mt. 22:44, 26:64; Mk. 12:36, 14:62, 16:19; Lk. 20:42-43, 22:69; Ac. 2:34-35; Rom. 8:34; 1 Cor. 15:25; Eph. 1:20; Col. 3:1; Heb. 1:3, 13; 8:1; 10:12. Back

[46] When Paul discusses the enthronement of Christ he uses the aorist tense, which indicates that Christ’s enthronement occurred at a point in time past. When he discusses the reign of Christ he employs a present active infinitive. Paul was convinced he was living in the millennium (in Christ’s kingdom). Back

[47] “‘For the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit’ (Rom. 14:17)—things which are a present day reality in Christian experience and enjoyed by God’s people everywhere.... ‘But seek ye first his kingdom, and his righteousness; and all these things shall be added unto you’ (Mt. 6:33). This implies that the kingdom is obtainable now by the believer, and that as it is obtained these other things also are given to him. That Paul throughout his ministry preached the kingdom as a present reality is made clear from his words to the elders of Ephesus as he reminded them that for three years he had dwelt among them ‘preaching the kingdom’ (Ac. 20:25), and from the closing verses of the book of Acts: ‘And he abode two whole years in his own hired dwelling, and received all that went in unto him, preaching the kingdom of God, and teaching the things concerning the Lord Jesus Christ with all boldness, none forbidding’ (Ac. 28:30, 31). These verses disprove the idea that the kingdom is only future” (Boettner, p. 285). Back

[48] Allis, p. 67. “Ephesians is virtually an anti-dispensational polemic by the Apostle Paul! Notice the teaching in Ephesians regarding matters antithetical to dispensationalism: Christ is held as presently in His position as a kingly Lord (1:19-22) and, as just pointed out, we are presently seated with Him (1:3, 2:6). Paul applies the application of ‘the Promises of the covenant’ (literally) to Gentiles in the Church (2:10-12). He emphasizes the removal of the distinction of the Jew and the Gentile (2:12-19). He refers to the building up of the Church as being the building of the temple (2:20-22). The New Testament phase of the Church is said to have been taught in the Old Testament, although not with the same fullness and clarity (3:1-6). Christ’s kingly enthronement is celebrated by the pouring out of gifts upon His Church/kingdom (4:8-11), with the expectation of the historical maturation of the Church (4:12-14). Paul mentions the kingdom in a way that indicates its spiritual, rather than political, nature (5:5)” (Gentry, p. 224). Many if not most dispensationalists are unaware that most of their major distinctive doctrines were not held by any Christian scholars, commentators or theologians until after the 1830s when their system was invented by J. N. Darby. Darby’s view became popular after the publication of the Scofield Reference Bible (1909). Back

[49] George Eldon Ladd, Theology of the New Testament (Grand Rapids: Eerdmans, 1974), p. 63. Back

[50] Premillennial scholars are aware that 1 Cor. 15:23-24 is an excellent proof text against their position; therefore, they have attempted to circumvent the clear meaning of this passage primarily in two ways. Some premillennialists argue that “then comes the end” does not refer to the consummation of all things but to the end of the resurrection. They interpret the passage to mean, “then, sometime in the distant future comes the end; i.e., the resurrection of the wicked.” R. C. H. Lenski writes, “Paul writes simply: ‘Then the end,’ and omits the verb as not being necessary. Our versions translate quite correctly: ‘Then cometh the end,’ and use the present tense. Those who think of a double resurrection supply a future tense: estai, ‘then will be or shall come the end.’ This permits the interval which they find, for they may extend this future tense into a thousand years, or as far as they please. The only difficulty is that Paul sets down no verb and no tense; and a doctrine which is based on a verb or a tense that is inserted rests on what does not exist. ‘Then the end,’ with neither a verb nor a tense of any kind, means ‘then at the Parousia.’ No known rule of language allows us to supply a future tense, to say nothing about the long interval.... What Paul says is that the Parousia and the resurrection usher in the end, namely the abolition of all hostile powers (here, indeed, including the wicked) and the transfer of the kingdom to God” (The Interpretation of St. Paul’s First and Second Epistles to the Corinthians, pp. 672-74). A second argument is based on the Greek word for then (eita). It is argued that the word then can mean whatever sequence of time one pleases, either immediately or far off into the future. Thus the passage could be paraphrased, “Christ the firstfruits, afterward those who are Christ’s at His coming. Then, after the 1000 year millennial reign is over comes the end.” This argument is disproved by the simple fact that the adverb eita in the N.T. never refers to a long interval of time. It is the adverb used to denote a short period of time (cf. Mk. 4:17, 28; 8:25; Lk. 8:12; Jn. 13:5; 19:27; 20:27; 1 Cor. 12:28; 15:5, 7; 1 Tim. 2:13; 3:10; Heb. 12:9; Jas. 1:15). Note how Paul uses two different adverbs in this passage: one to denote a long interval, and another to denote a short interval. “And we may observe, that while there is an order of succession between the three events noticed in verses 23 and 24 (namely, 1. The resurrection of Christ; 2. The resurrection of his people; 3. The end); yet the adverb epeita—denoting the order of succession between the first two (Christ’s resurrection and that of His people) where the interval is long—is no longer used to denote the order of succession in the latter two events (the resurrection of Christ’s people, and the end), but is changed for eita, as if for the purpose of marking to us that though there is a regularity of order in the events thus noticed, yet there is not a regularity as to the length of interval; so that the adverb suited to denote a long interval (epeita) in v. 23, is changed in v. 24 to eita, an adverb suited to denote a short interval.... [Thus] while the interval between the first two events—the resurrection of Christ, and that of His people—has been in our view long; the interval between the last two—the resurrection of Christ’s people and the end—will be one which in our view would be esteemed short” (Gipps, First Resurrection, quoted in Brown, pp. 482-83). Back

[51] “Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven” (Mt. 18:3-4). “The kings of the Gentiles exercise lordship over them, and those who exercise authority over them are called ‘benefactors.’ But not so among you; on the contrary, he who is greatest among you, let him be as the younger, and he who governs as he who serves” (Lk. 22:25-26). “It is only in the measure that the will of God is done in the hearts and lives of individual men and so makes itself felt in the affairs of the world, that the kingdom can be said to be realized, to be ‘come.’ And since those and only those, who accept the gospel and profess their faith in Christ are entitled to be called members of His Church, the connection between the kingdom and the Church must obviously be quite close” (Allis, p. 80). “Your kingdom come. Your will be done on earth as it is in heaven” (Mt. 6:10). Back

[52] Ibid., pp. 70-71. Back

[53] Crenshaw and Gunn, p. 66 (cf. Mt. 1:21; 9:13; 11:25-30; 16:21; 17:22-23; 18:11; 20:18-19, 28; Mk. 1:1, 14-15; 8:31; 9:12, 31; 10:33-34, 45; 14:24-25; Lk. 1:68; 2:38; 4:18-19; 5:32; 9:22, 44; 18:31-34; 19:10; Jn. 1:29; 2:19-22; 3:16; 4:42; 5:38-47; 6:14, 29, 38-40; 10:11, 15-28; 11:25-27, 51-52; 12:27, 46). Back

[54] Gentry, p. 229. Back

[55] Hendricksen, Matthew, p. 786. Back

[56] Gentry, pp. 230-31. Back

[57] Allis, p. 71. Back

[58] Charles Hodge, Systematic Theology (Grand Rapids: Eerdmans, 1989 [1871-73]), 3:810-11. Back

[59] Gentry, p. 238. Back

[60] Alfred Plummer, An Exegetical Commentary on the Gospel According to St. Matthew (Grand Rapids: Baker, 1982 [1915]), p. 194. Back

[61] Gentry, p. 239. Back

[62] Plummer, pp. 194-95. Back

[63] The dispensational interpretation of the parable of the leaven is that the leaven represents evil working subtly upon the church, until the professing church becomes totally corrupt. While it is true that sometimes leaven is used in Scripture to represent evil (e.g., Mt. 16:6), it is not always so used (cf. Lev. 7:13; 23:7). For example, at the feast of Pentecost, leavened bread was offered to God in gratitude for God’s provision of daily food. It is exegetically illegitimate to take the meaning or use of a word in one context and insist it must always have the same meaning, even when obviously used in a different sense. The dispensational interpretation of the parable of the leaven is both confusing and absurd. “How could Jesus who represented this kingdom as so supremely desirable have said, ‘The kingdom of heaven is like leaven,’ if by this he meant ‘The kingdom of heaven is like an evil principle working subtly, which shall irremediably corrupt the hearts of all who receive it’? Could Jesus have used the words ‘kingdom of heaven’ so confusingly: of a blessed kingdom into which all should wish to enter and also a mere travesty or counterfeit of that kingdom, a kingdom of hypocrisy, falsehood, and evil which all should seek to shun? Could He have done this without involving His hearers in utter and inextricable confusion?” (Allis, pp. 86-87). Dispensationalists argue that the mustard seed parable teaches that this age is characterized by “abnormal external growth.” The herb turning into a tree means that the little herb has grown into a monstrosity. “The parable teaches that the enlarged sphere of profession has become inwardly corrupt. That is the characterization of this age” (J. Dwight Pentecost, Things to Come [Grand Rapids: Zondervan, 1958], p. 147). Dispensationalists involve themselves in such exegetical absurdities because they must attempt to explain away the passages which are diametrically opposed to their whole system of interpretation. Back

[64] Gentry, p. 247. Back

[65] Hodge, I and II Corinthians, pp. 330-31. Back

[66] Charles Bigg, The Epistles of St. Peter and St. Jude (Edinburgh: T & T Clark, 1978), p. 134. Back

[67] Hodge, Systematic Theology, 3:810. Back

[68] David Brown, Christ’s Second Coming: Will It Be Premillennial? (Grand Rapids: Baker, 1876 [1983]), pp. 369-70 (capitalization altered). Back

[69] Gentry, p. 359 (cf. 1 Cor. 3:16-17; 6:19; 2 Cor. 6:16; Eph. 2:19-20; 1 Pet. 2:5-9). Back

[70] Simon J. Kistemaker, New Testament Commentary: Acts (Grand Rapids: Baker, 1990), p. 555. Back

[71] Hodge, Systematic Theology, 3:808, emphasis added. Back

[72] Gentry, pp. 153-54, quoting from The New Scofield Reference Bible (New York: Oxford, 1967), p. 888, note 1 (at Ezek. 43:19). Back

[73] Brown, p. 366. Back

[74] Ibid., p. 367. Back

[75] Hodge, Systematic Theology, 3:809. “The prophets clothed their thoughts in forms derived from the dispensation to which they belonged, i.e. from the life, constitution, and history of their own people. In view of this fact, the question naturally arises as to whether the form was essential, so that the prophecy was destined to be fulfilled in the exact terms in which it was uttered. While it was but natural that prophecies referring to the near future should be realized in all particulars, it is by no means self-evident that this should also be the case with prophecies that point to some future dispensation. The presumption is that, after the forms of life have undergone radical changes, no more can be expected than a realization of the essential central idea. In fact, the New Testament clearly proves that a literal fulfillment is not to be expected in all cases...hence, it is precarious to assume that a prophecy is not fulfilled as long as the outer details are not realized. Cf. Isaiah 11:10-16; Joel 3:18-21; Micah 5:5-8; Zech. 12:11-14; Amos 9:11-12; Acts 15:15-17” (L. Berkhof, Principles of Biblical Interpretation [Grand Rapids: Baker, 1950], pp. 151-52). Premillennial authors admit this when they discuss battles with jets, tanks, attack helicopters, nuclear weapons, and so on. How would an Old Testament prophet describe the church of Christ and its glorious expansion in such a way as to be comprehensible to his audience? He would have to use terminology with which the ancient Jews were accustomed. Back

[76] Brown, p. 373. Back

[77] Gentry, p. 208. A passage which is devastating to the amillennial position (which sees the fulfillment of many of the kingdom prophecies in the eternal state) is Isa. 65:20, 23: “There shall be no more thence an infant of days, nor an old man that hath not filled his days: for the child shall die an hundred years old; but the sinner being an hundred years old shall be accursed.... They shall not labour in vain, nor bring forth for trouble; for they are the seed of the blessed of the Lord, and their offspring with them.” People will not die in the eternal state, nor will women give birth. Back

[78] Ibid., p. 209. Back

[79] Boettner, p. 22. Back

[80] Gentry, p. 199. Back

[81] Boettner, p. 25. “But with righteousness He shall judge the poor, and decide with equity for the meek of the earth; He shall strike the earth with the rod of His mouth, and with the breath of His lips He shall slay the wicked” (Isa. 11:4). “As for the earth itself, that earth upon which the poor and the oppressed lived, He will smite it. He is above that earth, a supra-earthly, super-natural being; and He can do with that earth what He will. The very breath of His mouth, as it were, is a rod, with which He can chastise and smite, ‘...and out of His mouth went a sharp, two-edged sword...’ (Rev. 1:16b). What comes forth from His mouth is His Word, and that Word is a judging, smiting Word” (Edward J. Young, The Book of Isaiah [Grand Rapids: Eerdmans, 1965], 1:385). Back

[82] Young, Isaiah, 3:115. “Christ was sent in order to bring the whole world under the authority of God and obedience to him; and this shows that without him everything is confused and disordered. Before he comes to us, there can be no proper government amongst us; and therefore we must learn to submit to him, if we desire to be well and justly governed” (John Calvin, Commentary on Isaiah, loc. cit.). When we speak of a government and justice system based upon Christ’s law, we do not mean an “ecclesiocracy” or a church-dominated government. Christ has “all authority in heaven and on earth.” The civil government and courts are just as obligated to obey Jesus Christ as is the church. They are to apply God’s Word to their particular sphere of authority: that of civil justice. Back

[83] Boettner, p. 120. Back

[84] John Gill, An Exposition of the Old Testament (Streamwood, IL: Primitive Baptist Library, 1979 [1810]), 5:71. Back

[85] Gentry, p. 363. Back

[86] Young, Isaiah, 3:514. Back

[87] Gary North, Millennialism and Social Theory (Tyler, TX: Institute for Christian Economics, 1990), p. 106. Back

[88] Gill, 5:387. Back

[89] The biblical phrase “the last days” refers to the Messianic age. The apostles were living in the last days. Peter said, “He indeed was foreordained...but was manifest in these last times for you” (1 Pet. 1:20). The author of Hebrews said that God “has in these last days spoken to us by His Son” (Heb. 1:2). Peter quoted Joel 2:28-32 and said this prophecy referred to Christ’s pouring out the Holy Spirit on the day of Pentecost: “it shall come to pass in the last days, says God” (Ac. 2:17). James, writing to Christians in his day, said, “You have heaped up treasure in the last days” (Jas. 5:3). Premillennialists have been asserting that their generation was the last generation ever since the 1830s! Fifty years from now Hal Lindsey’s books will be available very cheap at garage sales. Back

[90] “In blessing I will bless you, and in multiplying I will multiply your descendants as the stars of the heaven and as the sand which is on the seashore; and your descendants shall possess the gate of their enemies. In your seed all the nations of the earth shall be blessed, because you have obeyed My voice” (Gen. 22:17-18). The Apostle Paul refers to God’s promise to Abraham in Rom. 4:13. He doesn’t say that Abraham would be heir to Canaan but that he would be “heir of the world.” For Paul, Canaan was but a type. The Israelites conquered Canaan with the physical sword; Christ’s church is conquering the whole world with the spiritual sword: the Word of God. Abraham is told his descendants will possess the gates of their enemies. Jesus said that the gates of hell will not prevail against his church (Mt. 16:18). Christ’s church is to be on the offensive. Jesus Himself promised that nothing—not even Satan—can stop the advance of His church. Victory is assured. Back

[91] Roderick Campbell, Israel and the New Covenant (Philadelphia: Presbyterian and Reformed, 1954), p. 193. Back

[92] Gentry, p. 534. Back

[93] Since the 1980s there has been a steady increase of premillennialists becoming involved in the cultural, social and political spheres. The increase is the result primarily of two things. First, things have gotten so bad in America culturally (homosexuality, pornography, violence, adultery, fornication, etc.), socially (crime, abortion, drugs, etc.), and politically (statism, confiscatory taxes, evil politicians, etc.), that even many premillennialists could no longer stand on the sidelines (the abortion issue alone has been a catalyst for thousands of believers). Second, some very influential premillennialists have been influenced by the writings of R. J. Rushdoony and Gary North (e.g., Pat Robertson). This involvement is still very small (there are, after all, supposedly 55 million evangelicals), and it is totally inconsistent with premillennial presuppositions. If the rapture is only a few years away (as the vast majority of evangelicals believe), then what is the point of building schools, clinics, universities, and political organizations? Why should one even bother to own a house, have a large family, and work to leave an inheritance to the next generation, if there is no next generation? The vast majority of premillennialists are still on the sidelines, watching our society sink deeper into the mire of sin and apostasy. The eschatology of pessimism, defeat and escape has, to a large extent, become a self-fulfilling prophecy. Back

[94] R. J. Rushdoony, “Postmillennialism Verses Impotent Religion,” Journal of Christian Reconstruction, 3:126-27. Back

[95] Hodge, Systematic Theology, 3:865. Back

[96] Boettner, p. 375. Back

[97] Gentry, pp. 433-34. Back

[98] Chilton, p. 519. The premillennial interpretation of Rev. 20:7-9 has serious problems of its own (as noted above). Jesus Christ who could only suffer humiliation once is once again subjected to humiliation. There is the absurdity of heathen armies attacking Christ and the saints with bullets and bombs, even though they have glorified, immortal bodies and cannot be hurt or die. Furthermore, the New Testament teaches that Jesus Christ is not on earth when the fire falls from heaven to rescue the saints but that He returns in flaming fire. Chilton points out the premillennial abuse of the terms “God and Magog”: “Those who interpret the war of ‘Gog and Magog’ as an end-time war involving the Soviet Union usually pride themselves on being ‘literalists.’ Yet we should take note of what a strictly literal interpretation of Ezekiel 38-39 requires: 1. Gog’s reason for invading Israel is to plunder her silver and gold, and to take away her cattle (38:11-13); contrary to much premillennialist exposition, nothing is said about expropriating Israel’s oil or extracting minerals from the Dead Sea. 2. All of Gog’s soldiers are on horseback (38:15); there are no soldiers in trucks, jeeps, tanks, helicopters, or jets. 3. All of Gog’s soldiers are carrying swords, wooden shields, and helmets (38:4-5); their other weapons are wooden bows and arrows, clubs, and spears (39:3, 9). 4. Instead of using firewood (apparently no one even considered using gas, electricity, or solar power), the victorious Israelites will burn Gog’s wooden weapons for fuel for seven years (39:9-10).... The expression Gog and Magog does not, and never did, refer to Russia. That has been entirely made up from whole cloth, and simply repeated so many times that many have assumed it to be true. Ostensible reasons for this interpretation are based on a peculiar reading of Ezekiel 38:3, which speaks of ‘Gog, the chief prince of Meshach and Tubal.’ The word chief is, in the Hebrew, rosh; some have therefore translated the text as ‘Gog, the prince of Rosh.’ Rosh sounds something like Russia; therefore Gog is the prince (or premier) of Russia. Unfortunately for this ingenious interpretation, rosh simply means head, and is used over 600 times in the Old Testament—never meaning Russia” (ibid., pp. 521-22). Back

[99] Gentry, p. 475. Back

[100] “In point of fact, the question does not ‘assume’ a negative answer at all. It is not a rhetorical question. The classic Greek grammar Funk-Blass-Debrunner notes that when an interrogative particle is used, as in Luke 18:8, ‘ou is employed to suggest an affirmative answer, me (meti) a negative reply....’ But neither of these particular particles occurs here, so the implied answer to the question is ‘ambiguous,’ because the Greek word used here (ara) implies only ‘anxiety or impatience’” (Gentry, p. 481). Back

[101] Ibid., p. 482. Back

[102] Ibid., pp. 484-85. Back

[103] Kik, An Eschatology of Victory, p. 215. Back

[104] Martyn Lloyd-Jones, Walking with God: Studies in I John (Wheaton, IL: Crossway, 1993), p. 100. Back

[105] Gentry, p. 373. Back

[106] Ibid., p. 374. Back

[107] Chilton, p. 328. Back

[108] “The number 666 in some ancient manuscripts of Scripture is actually changed to 616. The difference surely is no accident of sight made by an early copyist. The numbers 666 and 616 are not similar in appearance in the original Greek—whether spelled out in words or written out as numerals. Textual scholars agree: it must be intentional. Although we cannot be absolutely certain, a strong and most reasonable case may be made for the following conjecture. John, a Jew, used a Hebrew spelling of Nero’s name in order to arrive at the figure 666. But when Revelation began circulating among those less acquainted with Hebrew, a well-meaning copyist who knew the meaning of 666 might have intended to make its deciphering easier by altering it to 616. It surely is no mere coincidence that 616 is the numerical value of ‘Nero Caesar,’ when spelled in Hebrew by transliterating it from its more common Latin spelling” (Gentry, pp. 376-77). Back

[109] The pagan writer Apollinius of Tyana, a contemporary of Nero, specifically mentions that Nero was called a “beast” (ibid., p. 377). Nero may have acquired the nickname “the beast” from some of his perverse activities. Nero was a sadistic pervert who was hated and feared, even by the pagan Romans. Back

[110] Chilton, p. 329. Back

[111] Gentry, pp. 377-78. Back

[112] Meredith G. Kline, Images of the Spirit, (Grand Rapids: Baker, 1980), p. 54. Back

[113] Chilton, p. 342. Back

[114] Philip Edgecumbe Hughes, The Book of the Revelation, pp. 153-54. Back

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Copyright © Brian Schwertley, Lansing, Michigan, 1996

Edited by: Stephen Pribble

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The HEART of the issue is truly the issue of the HEART!
John 3:3;Mark 8:34-38;James 1:27

Posts: 3529 | From: Orange, Texas | Registered: Jun 2002 | IP: Logged |

WildB
Moderator
Member # 2917

posted

So many words , dancing in the sillyness of opinion are such a great sadness and lamentation of Spirit.

Again Harpazo!

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That is all.....

Posts: 8775 | From: USA, MICHIGAN | Registered: Mar 2004 | IP: Logged |

barrykind
Advanced Member
Member # 35

posted

wildb stated:

quote:
Harpazo!

Full Preterism Refuted, Part One

The Rapture of the Saints: An Exposition of 1 Thessalonians 4:13-18

Brian Schwertley

Introduction

The doctrine of general eschatology or the final things is important to the Christian faith and should be a subject of study for every believer. It is crucial, for it tells us how the Savior’s complete victory through the cross and empty tomb will result in an ultimate and final triumph in the future. It tells us how the counsel of God is finally perfectly realized—the Son will be publicly, universally glorified and His perfect salvation is brought to completion in history. On the final day, Christ will be crowned with complete victory and all His people will be fully redeemed and glorified in both body and soul. Eschatology tells us where the doctrine of salvation, in the broad sense of the term, ultimately leads. A time is coming when Jesus Christ will return literally and bodily to this earth. There will be a general (literal, bodily) resurrection from the dead of all people who have ever lived. Everyone will stand before the great white throne and be judged by the all powerful Messianic King. All those who rejected Christ will be cast into the lake of fire and suffer torment forever. Believers, however, will enjoy the presence of Christ and behold the face of God in their glorified, resurrected bodies. Death, suffering, disease, anguish, tears and heartaches will be banished forever from this earth and God’s people will never again have to struggle against sin. God achieved a perfect redemption through Christ and will not leave any loose ends hanging when the Savior returns bodily to this earth.

This standard, orthodox conception of the end of the world (which in its basic form has been held by every branch of Christendom from the beginning of post-apostolic church) has come under attack in the last 30 years with the spread of a new heresy (which arose in the second half of the nineteenth century) called by the orthodox: full preterism (preter means past), consistent preterism, hyperpreterism, pantelism (from the Greek words meaning, “all is completed”) or the “Hymanean heresy.” Those who hold this view simply refer to themselves as “preterists.” Consequently, the orthodox believers who hold that some things have come to pass have distanced themselves from this dangerous teaching by calling themselves “partial preterists.” Partial preterists believe that Jesus did come in judgment upon Jerusalem (A.D. 66- 70) and continues to come in judgment in history, but that the great complex of events that surround the second bodily coming of Christ obviously has not yet occurred.

Some of the peculiar teachings of full preterism are as follows. The second coming of Christ has already taken place including the rapture, the general resurrection from the dead and the final judgment; the old heavens and earth have completely passed away; and the new heavens and earth are present. The Great Commission has already been completely fulfilled (Mt. 28:18-20). The Bridegroom has returned for His church. Both death and Hell (or Hades) have been cast into the lake of fire (Rev. 20:13-14).

As we study the events connected with the second bodily coming of Christ, we will see that the central propositions of full preterism are blatantly unscriptural and completely absurd. Full preterists, like all heretics, devise clever ways to twist, misrepresent and misinterpret passages of Scripture in order to force them to fit their unbiblical presuppositions. Since they believe that everything that makes up the complex of events connected with the second coming of Christ has already occurred, they must redefine the nature of the second coming itself, the resurrection of the body, the rapture of the saints, the final judgment and the nature of the final state. These are crucial Christian doctrines and not trivial matters over which professing Christians can agree to disagree. For this reason, orthodox pastors and elders must not extend the right hand of fellowship to these heretics until they repent and stop perverting an important part of Christ’s work. (Keep in mind that full preterists cannot subscribe to nor confess any of the ecumenical creeds or Protestant symbols [whether Lutheran, Episcopal, Reformed or Baptist] on the second coming of Christ.)

As we examine full preterism, we need to keep a few things in mind. First, although the general beliefs on the second coming are basically held by all full preterists, there is diversity on individual doctrines (e.g., the resurrection, the rapture, the judgment and so on) and on interpretation of key passages. The movement is relatively young and is still in flux. When it comes to getting the square peg of full preterism into the round hole of Scripture, there are a number of different approaches. It is rather tragic and sad to watch men (some of whom have PhD’s and write in a scholarly manner) struggle to get passages which clearly contradict and disprove their system to harmonize with their unbiblical paradigm. It is an interesting lesson on how creative and clever the human mind can be in supporting unbiblical nonsense. Also, keep in mind that on the internet there are full preterist writers who are amateurish, unqualified, and careless; while there are others who are exceptionally bright, clever, sophisticated and cautious. Both groups, however, are equally wrong and unbiblical. In fact, the careful, scholarly writers are more dangerous because their clever use of Greek word studies makes them appear to be more plausible.

Second, virtually all full preterists must live their lives in a manner that is inconsistent with their theology of the second coming. Most still believe in marriage and the family. They still believe in preaching to the lost, personal witnessing, partaking of the sacraments and the institutional church even though if their false theory was true these things would no longer exist or be necessary. For example, if the Great Commission was fulfilled, then there would be no need for missions or missionaries. If we have entered into God’s eternal heavenly rest, then the Christian Sabbath on the first day of the week is no longer necessary. Some full preterists attempt to circumvent these blatant inconsistencies by teaching that the completion of all things still has an abiding application throughout history. This is an evasion and a major inconsistency of their whole system.

Third, once again it is important that we distinguish between partial preterists who are orthodox Christians and full preterists who are heretics that should be excommunicated if they don’t repent. All Christians are partial preterists to some degree, in that they recognize that some New Testament predictions have already taken place. Today people who are associated with partial preterism usually teach that Matthew 24, at least up to verse 34, was fulfilled when Jesus came in judgment upon Jerusalem in A.D. 66-70 and destroyed the Temple. Also, many parts of Revelation are seen as already fulfilled. Some popular modern partial preterist authors are Milton Terry, R.C. Sproul, Greg Bahnsen, Ken Gentry Jr. and Gary Demar. Although there are a number of differences among partial preterists regarding certain passages and especially how to approach the book of Revelation, all partial preterist writers are careful to make a distinction between our Lord’s judgment of Israel and the final, bodily coming of Christ. Thus, the orthodox interpretation of the second coming, general resurrection, rapture and final judgment is maintained.

Our method of refuting full preterism will be primarily positive. We will look at various passages that discuss the events associated with second coming and give a straight forward exposition of what they teach. This method alone will disprove full preterism. But to strengthen the biblical and logical case against this heresy we will interact with some of their most common arguments that attempt to circumvent the plain meaning of Scripture.

Chapter One

Paul’s Explanation of the Rapture Explicitly Contradicts Full Preterism

But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. Wherefore comfort one another with these words. (1 Thess. 4:13-18)

In verse 13 Paul rather abruptly switches from the topic of the necessity of Christians to lead holy lives (4:1-12) to address a concern the Thessalonians had expressed regarding the role dead believers would have in the coming of Christ from heaven. Apparently, some of the Thessalonians had adopted the idea that believers who die before the second coming would have a serious disadvantage over those who survive and are still living. What the disadvantage is we are not specifically told. Perhaps they were concerned that dead believers would not be able to participate in the second coming itself. This concern is implied by Paul’s discussion of the Parousia.

Scholars are puzzled as to why this concern was an issue with believers in Thessalonica. There is the possibility that some within the church were influenced by Jewish apocalyptic literature which taught that people who were alive at the consummation would be taken up into heaven, while people who had died would have a separate existence on earth. Another possibility is that Paul raises this whole issue simply as an antidote to excessive grief over dead loved ones who were believers. Apparently, there were some who were very sorrowful because they were not applying the great things in store for all true Christians at the second coming to those who had died. In any case, Paul answers this problem with one of the most vivid, detailed descriptions of the second coming of Christ in Scripture.

Paul begins by saying “I do not want you to be ignorant” (v. 18). Such introductory formulas are common in the epistles (cf. Rom. 1:13; 11:25; 1 Cor. 10:1; 12:1; 2 Cor. 1:8). Ignorance regarding what will happen to Christians who have died can have negative spiritual and emotional consequences. It can lead to a deep, pagan-like sorrow which flows from a heart without hope. Christians are allowed to grieve over dead Christian family members and close friends. (Indeed, Jesus wept over the death of Lazarus His friend, John 11:35.) Their grief, however, is always to be tempered by hope and joy, because to be absent from the body is to be present with the Lord (2 Cor. 5:8). Moreover, Paul will point out that the dead bodies of the saints will be resurrected, will meet Christ in the air and will fully participate, both body and soul, in Christ’s final victory.

Consequently, Christians should have a completely different attitude toward death than unbelievers. The pagan Greeks had a concept of death that gave them no hope for the future. They did not believe in the bliss of heaven for the redeemed and they emphatically rejected the biblical concept of the resurrection of our physical bodies. They believed that when a person died their soul would exit their mouths or through a gaping wound. The soul would then live in a shadowy underworld called Hades. The realm of the dead was a dim, sunless place that was a serious descent from the realm of the living; the dead had a very depressing existence. Therefore, the Greeks could only approach death with fear and dread. Moreover, Paul knew of the terrifying future that awaited all those who died without Christ, that their souls would immediately be cast into hell (Lk. 16:23). Further, they would suffer even greater anguish after their bodies were resurrected; they would be judged by Christ (Rev. 20:12; Mt. 25:31-46) and then cast both body and soul into the lake of fire (Rev. 20:14-15; cf. Rom, 1:18-20; 1 Thess. 1:10; 5:9). The coming judgment of God can only produce terror, anguish and hopelessness among those who do not believe in the Savior and obey Him.

The expression “those who have fallen asleep” refers to Christians who have died physically. “The verb koimaomai occurs 18 times in the N. T. In 4 instances (Matt. 28:13; Luke 22:45; John 11:12; Acts 12:16) it is used in the literal sense of ‘be asleep.’ But in all other cases it is used metaphorically and euphemistically for being dead.”[1] The apostle is discussing what will happen to believers who have died physically and then been placed in a tomb or grave. This interpretation is supported by verse 16 where Paul says that the “dead in Christ will rise first.” Only a Christian can be dead and in Christ at the same time. The unregenerate are spiritually dead because they are not in Christ. Interestingly, the apostle uses the same word (anastasis) to describe the resurrection of Christ in verse 14 and the resurrection of dead believers in verse 16. A physical, bodily, literal resurrection is what Paul has in mind.

The use of the term “sleep” to describe physical death is common in Scripture (e.g., Gen. 47:30; 2 Sam. 7:12; 1 Ki. 2:10; Mt. 27:52; Jn. 11:11-13; Ac. 7:60; 1 Cor. 2:39; 15:6, 18; etc.) as well as pagan literature (e.g., Homer, Ill. 11:241; Sophocles, El. 509). This is understandable, in that a dead person looks as though he is sleeping. This term is especially appropriate for believers who, after death, are at rest from their suffering and labors and are waiting for their physical bodies to come to life and be transformed at the resurrection. Our word “cemetery” comes from this same Greek word (koimaomai) and means “a sleeping place.”

Those who attempt to form a doctrine of soul sleep from the use of this term in Scripture must ignore the many clear passages which teach that the souls of Christians immediately go to be with Christ (e.g., Lk. 23:43; Phil. 1:21-23; 2 Cor. 5:8; Rev. 6:9-11; 20:4) and the passages which prove that the souls of the wicked go straight to hell at death (e.g., Lk. 16:22-26; Rev. 20:14; 21:8).

The fact that Paul is discussing believers who are dead physically and buried poses insurmountable difficulties for full preterists, who attempt to spiritualize this passage or make it refer to something that happens on the inside of people who are alive. It cannot refer to regeneration or to a mere internal work of the Spirit because these people are physically dead and they are already “in Christ.” Moreover, it cannot refer to a transfer of the souls of believers who are trapped in Hades to be with Jesus in heaven because the Scripture unequivocally teaches that the souls of believers go to be with our Lord the very moment they die. We will see that only a real, literal, bodily resurrection of deceased believers does justice to this passage.

After stating the reason for this topic, in verse 14 and following Paul begins his argumentation as to why believers have no reason to grieve over dead Christian loved ones. “For we believe that Jesus died and rose again, even so God will bring with Him those who sleep in Jesus” (v. 14). Believers can be relieved of their sorrows only by understanding the full salvific implications of our Lord’s death and resurrection. For Paul, the death and resurrection of Christ are the starting point of any discussion of salvation, even the redemption of our physical bodies at the resurrection. Paul essentially says we believe in A (the death and resurrection of Jesus); therefore, we should also understand and believe B, that all those united to Christ will be raised from the dead to accompany Him on His glorious return. The death and resurrection of Christ is the guarantee of the future resurrection of all physically dead believers. The fact that Paul says “God will bring with Him” instead of “God will raise them up” is because: a) the one assumes the other (they are intimately connected in the mind of Paul as we will see in verses 16-17); and, b) the Thessalonians were primarily concerned with the role that dead believers would play in the second coming. They wanted their dead loved ones to be with Christ on that day and share in His victory.

The full preterist who attempts to spiritualize this passage and make it speak of only a spiritual resurrection must ignore the broad context of Scripture on the effects of Jesus’ work on the elect. Union with Christ in His death and resurrection is the foundation of our regeneration and sanctification (Eph. 2:5-6; Col. 2:13-14; Rom. 6:3-11), as well as the resurrection of our physical bodies (1 Thess. 4:14; Rom. 8:11; 1 Cor. 15:20-23). Our Lord spoke of two separate and distinct resurrections for believers in John 5. The first resurrection, which is spiritual, involves a person becoming a Christian in this life and being delivered from spiritual death to everlasting life. “Most assuredly, I say to you, he who hears My Word and believes in Him who sent Me has everlasting life, and shall not come to judgment, but has passed from death into life. Most assuredly, I say to you, 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” (vs. 24-25). The first resurrection is not directly connected to dead physical bodies, but to people who need salvation.[2] It was occurring in the Savior’s own day (“and now is”) and is progressively accomplished in history as people believe in Christ. The second resurrection is physical in character and applies to the final day of human history when our Redeemer returns bodily to this earth. “Do not marvel at this; for the hour is coming in which all who are in their graves 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 condemnation” (vs. 28-29). This passage is very explicit: those who during their lives heard the voice of Christ and became Christians (the first resurrection) will hear His voice again calling them out of their tombs to experience both body and soul the fullness of resurrection life in the kingdom of glory (the second resurrection).

Jesus teaches that He saves the whole person, both body and soul. The full preterist spiritualizing of the final resurrection is essentially Gnostic and neo-platonic. The fact that verse 29 speaks of the resurrection of both the good and the evil (in other words, this is a general or universal resurrection of men) proves that a mere spiritual resurrection is not being taught. If it was only spiritual, then Jesus would be teaching that the souls of the wicked are brought out of hell to be judged and sent right back to hell. But, our Lord emphasized in another place that what makes this judgment so terrifying for the wicked is that both body and soul will be cast into the abyss. “Do not fear those who kill the body but cannot kill the soul. But rather fear Him who is able to destroy both soul and body in hell” (Mt. 10:28). The apostle Paul also taught that the wicked dead would be raised and judged. “I have hope in God which they themselves also accept, that there will be a resurrection of the dead, both of the just and the unjust” (Ac. 24:15). (Interestingly, the teaching of Jesus and Paul regarding the universal resurrection from the dead of all men, whether saved or unsaved, explicitly contradicted the teaching of the Pharisees [and the Talmud] which believed that only the righteous would experience a bodily resurrection.)

Paul distinguishes between dead believers and the wicked dead by the expression they “sleep in Jesus” (v. 14). Remember, the souls of believers are not asleep or dead, but only their physical bodies. The rotting corpses of Christians are not regarded by God as disposable garbage to be forever left behind in the ground, but are said to be “in Christ.” Paul is telling us that the efficacy of Jesus’ death and resurrection for believers does not stop when they die and their souls go to heaven. Rather, it continues until the physical bodies of Christians are fully redeemed at the resurrection and accompany the Redeemer in His climactic victory at the end of history. (Full preterism’s denial of a literal, bodily resurrection leads to both a defective view of spiritual death at the fall and a deficient understanding of Christ’s redemptive work.) Paul speaks to this same issue in Romans 8:11: “But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ from the dead will also give life to your mortal bodies through His Spirit who dwells in you.” Paul’s identification of our dead bodies as mortal bodies demonstrates very clearly that the same bodies that we have at death will be made alive at the resurrection. “The identity and continuity are intimated in the description which the apostle here adopts, identity and continuity in no way interfering with the newness of quality by which these same bodies will be fitted for the resurrection state.”[3]

In verse 15 Paul begins to go into detail regarding what will occur when Christ returns. “For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord will by no means precede those who are asleep.” The expression, “we say to you by the word of the Lord,” is often misinterpreted by full preterists to refer to Jesus’ words in Matthew 24. This interpretation is based on their assumption that all the references to the coming of Christ in the New Testament refer to His coming in judgment upon Israel in A.D. 66-70. They support this claim by noting the similarities between these two passages, often using parallel columns. While there are some similarities, the dissimilarities between the two passages far outweigh the resemblances. That is because Matthew 24, at least up to verse 34, has absolutely nothing to do with the second bodily coming of Christ.[4]

Since 1 Thessalonians 4:13-15 reveals many things about the second coming of Christ that are not found in the gospels, the expression “by the word of the Lord” likely refers to the receiving of direct revelation from Christ to a prophet, one of the apostles or even to Paul himself. If Paul is discussing something that the apostles received from Jesus during His ministry on earth, then why did the evangelists omit many of the important details from the gospel accounts? It is indeed possible that Paul received a special revelation about this matter solely for the purpose of bringing hope and comfort to the Thessalonians. In any case, what Paul is about to say comes from God, is divinely inspired and should settle this issue for the church in Thessalonica. This direct appeal to divine authority is designed to strengthen the faith of the letter’s recipients in what Paul is about to say.

Before we look at all the details revealed about the second coming, we first need to discuss the issue of what Paul had in mind when he said, “we who are alive and remain” (v. 15). Full preterists point to the statement as proof that Paul believed that his generation would witness the second coming of Christ. Perhaps the best way to approach this statement is to present the three most common interpretations of this phrase and see which one makes the most sense exegetically, theologically and logically.

Excursus on a Full Preterist Equivocation

First, we will briefly examine the full preterist interpretation. They teach that the “we” must refer to Christians then living (i.e. when Paul wrote this epistle) and who will live long enough to be alive during the Parousia. The major problem with this view is that it explicitly contradicts the testimony of Scripture on the second coming, general resurrection, rapture, final judgment and the beginning of the eternal state. The full preterist (as we will see in these studies) must repeatedly go to passages where the plain meaning contradicts their paradigm and then twist Scripture, be very creative and use exegetical gymnastics to force an interpretation that harmonizes with their presuppositions. This results in eisegesis, the spiritualizing of literal events and all sorts of unfounded speculations (e.g., Steven’s secret A.D. 66 rapture; partial resurrections; a spiritual rapture; their seed analogy of the resurrection; etc). Their interpretation goes against the analogy of Scripture and the teaching in the immediate context; it is untenable and unbiblical.

A second view that is common among modernists and neo-evangelical expositors is that Paul truly believed that his generation would survive to witness these amazing events, but was completely mistaken. As Denny asks, “Is it not better to recognize the obvious fact that Paul was mistaken as to the nearness of the second advent than to torture his words to secure infallibility?”[5] The problem with this view is that Paul begins this teaching with the statement that this doctrine comes by “the word of the Lord.” This interpretation destroys biblical inspiration and inerrancy and has the Redeemer giving Paul incorrect information. This interpretation, although common, is impossible and must not even be considered for a moment.

The third and correct interpretation is that “we” is simply generic and means “we [Christians] who are alive and remain.” This is the only interpretation that does not contradict other clear sections of Scripture. Did Paul believe that all of Christ’s enemies throughout the whole world would be subdued in his own lifetime when he wrote 1 Corinthians 15:25 around A.D. 56, only fourteen years before A.D. 70? Are there not a number of passages that imply that our Lord’s return would be in the distant and unknowable future? Jesus said, “While the bridegroom was delayed, they are slumbered and slept” (Mt. 25:5). In the parable of the talents He taught, “For the kingdom of heaven is like a man traveling to a far country, who called his own servants and delivered his goods to them…. After a long time the lord of those servants came and settled accounts with them” (Mt. 25:14, 19). In the parables of the mustard seed and the leaven (Mt. 13:31-33) Christ indicates that His kingdom will gradually grow over time until it spreads throughout the whole earth. This teaching is consistent with postmillennialism. Did the knowledge of the Lord cover the whole earth as the waters cover the sea in A.D. 70 (see Isa. 11:9; cf. Ps. 72:8)? Did the Gentile nations come to the church to learn about God’s law so they could rule according to biblical justice (Isa. 2:3-4)? A full preterist must either completely reject postmillennialism or redefine the Savior’s victory in terms of a secret, undetectable, spiritual victory that even the church of Christ was unaware of until the nineteenth century. Moreover, did not Peter imply in 2 Peter 3:8 that it could be thousands of years before the second coming? God is not slack concerning His promises, but has elect in all nations and among all tribes of the earth that need to be saved before Christ returns (2 Pet. 3:9). Full preterists have an irresolvable dilemma with the Great Commission in Matthew 28:19. If “all nations” refers only to the nations within the Roman Empire that were evangelized before A.D. 70 (cf. Mt. 24:14) and this passage has been fulfilled, then the task of world missions has been completed. If they argue that Matthew 28:19 has not yet been fulfilled and the second and final coming of Christ occurred in A.D. 70, then Jesus did not wait until all His sheep were gathered and 2 Peter 3:9 which says that God is delaying the second coming because He is waiting for every elect person to come to repentance is wrong.

The full preterist also cannot adequately explain the description of the millennium in Revelation 20. In general, Reformed expositors explain the millennium as either a very lengthy period of time running from the resurrection of Christ to the second coming (This is the view of the partial preterist [postmillennialists] and amillennialists. Thus far the millennium has lasted almost two thousand years.); or refers to a literal one thousand year period in the future (This is the golden age described by Puritans and historic postmillennialists.). The term 1000 can be used both ways. It can be either literal or symbolic of a very long indefinite time. The number 10 in Scripture can denote a fullness of quantity and 1000 can be used to indicate a very large indefinite number. For example, God “owns the cattle on a thousand hills” (Ps. 50:10; cf. Dt. 1:11; 7:9; Ps. 68:17; 84:10; 90:4; Rev. 5:11; etc). The use of this very large number to describe the period between the two bodily comings of Christ demonstrates that the full preterist’s view of Jesus’ coming in judgment upon Israel as the second and final coming of Christ is impossible. Israel was destroyed approximately only 40 years after our Lord’s resurrection. The full preterist chronology explicitly contradicts Scripture; it is impossible. The 1000 years cannot be explained away. It is especially absurd when, according to the full preterist view, John gave his prophecy about the 1000 year reign only a year or two before the millennium supposedly came to an abrupt end.

One of the early expositors of full preterism, J. Stuart Russell, was aware of the great problem of Revelation 20 for their system and consequently admitted that imminence obviously does not apply to everything within the book of Revelation:

It is evident that the prediction of what is to take place at the close of a thousand years does not come within what we have ventured to call “apocalyptic limits.” These limits, as we are again and again warned in the book itself, are rigidly confined within a very narrow compass; the things shown are “shortly to come to pass.” It would have been an abuse of language to say that events at the distance of a thousand years were to come to pass shortly; we are therefore compelled to regard this prediction as lying outside the apocalyptic limits altogether…

We must consequently regard this prediction of the loosing of Satan, and the events which follow, as still future, and therefore unfulfilled. We know of nothing recorded in history which can be adduced as in any way a probable fulfillment of this prophecy.[6]

After this honest, but startling admission, Russell does something very strange and arbitrary exegetically. He simply assumes with no evidence that the great white throne judgment (Rev. 20:11-15, which in the text comes immediately at the end of the millennium), took take place in A.D. 66-70. He believes that Revelation 20:7-10 is a parenthesis which breaks the continuity of John’s narrative. Anyone reading Revelation 20 without a paradigm that must be forced upon Scripture would conclude that Jesus returns at the end of the millennium, after which the resurrection of the dead and the final judgment occurs. This final judgment clears the scene for the literal establishment of the new heaven and earth from which sin, temptation, suffering, tears, disease, imperfection and death are banished forevermore.

Further, the description of what occurs at our Lord’s return in Revelation 20 explicitly contradicts what occurred in A.D. 70.—the Roman armies conquer the city, slay its inhabitants and march back to Rome victorious. In Revelation 20:9 the beloved city is the encampment of the saints. In the Jewish war the city is completely abandoned by Christians who flee to Pella to escape the destruction. In A.D. 70 the city is the encampment of apostate, Christ-hating, Jewish unbelievers. How can Revelation 20 be harmonized with the full preterist system when it teaches almost the exact opposite of what full preterists purport? Sadly, once people become locked into a heretical paradigm, the abundant evidence to the contrary must be twisted, spiritualized and perverted with arbitrary, fanciful eisegesis to avoid paradigm collapse disorder.

Although the Bible teaches that the second bodily coming of Christ is in the distant future when the New Testament was written, nevertheless we must always be prepared for our Lord’s coming (Mt. 25:13) and “be awake” (gregoreo) or “watch” as though He could come at any moment (Mt. 24:42; 25:13). Moreover, we do not know when we will die and will be standing before Christ. We are to look “for the blessed hope and glorious appearing of our great God and Savior Jesus Christ” (Tit. 2:13). The participle “looking” refers to a “patient looking forward to.” This would not apply to us today if full preterism were true.

One must be very careful at coming to dogmatic theological conclusions on the basis of the words, “we,” “our,” “us,” or “you” (plural). These words are used in different ways by Paul. Sometimes the words “you” (plural), “us” or “our” refers to the elect or true believers only (e.g., Gal. 1:4; Eph. 1:3-5). There are times when “we” applies only to the apostles or Paul’s immediate associates (e.g., 1 Thess. 3:1, 4; 4:1, 15; cf. Rom. 1:5). The word “our” can even refer to the whole human race (cf. Rom. 3:5). In 1 Thessalonians 4:15, 17 the “we” is immediately modified and conditioned by “who are alive and remain” indicating that only God knows who will be alive at the Parousia.

After his introductory remarks Paul begins to elaborate on precisely what will occur when Jesus returns. He says that those who are alive and are still on this earth when Jesus returns “will by no means precede those who are asleep” (v. 15). The word translated “prevent” (KJV) or “precede” (NKJV, NASB), phthasomen, has the sense of “doing something before someone else and so of gaining an advantage.”[7] Paul uses the double negative to emphasize his point. The living saints will in no way precede those believers who have died. Those who are alive at Christ’s coming will not experience the great blessings of the advent before those who sleep. This statement is Paul’s central proposition which will be explained and expanded upon in the next two verses. The Thessalonians wanted comfort concerning the role of dead believing loved ones in the Parousia, so Paul gives them the emphatic assurance that they needed.

Paul’s Description of the Second Coming

In verses 16 and 17 we have one of the fullest and most vivid descriptions of the second coming in the New Testament. “For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord” (1 Thess. 4:16-17). There are a number of important things to note in this passage.

First, note that Christ Himself will descend. The verb used (katabaino) means literally to go down (kata, down, baino, to go). Although the verb can refer to various kinds of motion that people do on the ground such as going or walking (cf. Mk. 15:32; Ac. 24:1), here it can only mean a descent from heaven toward the earth. Jesus, we are told in verse 17, is going to meet the resurrected saints and the believers who are alive in the air (i.e. the earth’s atmosphere). Our Lord descends and the saints rise and are caught up to meet Him. Full preterist attempts to spiritualize this scene must ignore the plain meaning of the language used in order to describe only a coming in judgment.

The full preterist contention that the events described here are the same as what took place when our Lord came to judge Israel (A.D. 66-70) is easy to disprove. Although there are many problems with the full preterist view, we will consider three of the most obvious contradictions.

(1) In the book of Acts, we see that the second coming of Christ is bodily and literal, not spiritual or figurative. “Now when He had spoken these things, while they watched, He was taken up, and a cloud received Him out of their sight. And while they looked steadfastly toward heaven as He went up, behold, two men stood by them in white apparel, who also said, ‘Men of Galilee, why do you stand gazing up into heaven? This same Jesus, who was taken up from you into heaven, will so come in like manner as you saw Him go into heaven’” (Ac. 1:9-11). The passage plainly teaches that in the same way that Jesus ascended up into the earth’s atmosphere until He entered heaven, He will descend (1 Thess. 4:16) in His resurrected body to the earth. The expression “in like manner” means literally “in what manner” or “in that manner in which.”[8] “The Greek phrase (hon trogon) never indicates mere certainty or vague resemblance; but wherever it occurs in the New Testament, denotes identity of mode or manner.”[9] This means that, “in like manner” in this passage could be translated, “in the same manner.” Therefore, the New American Standard Bible translates this verse: “This Jesus…will come in just the same way as you watched Him go into heaven” (Ac. 1:11b). Moreover, the angels emphasize the sameness with the statement, “…as you saw Him.” “In like manner” and “as you saw Him” are essentially expressions of the same idea twice. “The fact of his [bodily] second coming and the manner of it [are] also described by this emphatic repetition.”[10] In this passage the angels who are giving the disciples information directly from God, go out of their way to make sure the disciples do not misunderstand the nature of the second coming of Christ. It will be a literal, bodily descent through the earth’s atmosphere. This is exactly what Paul says in 1 Thessalonians 4:16. This point is so obvious it is admitted by the full preterist scholar J. Stuart Russell: “The words, however, imply that this coming was to be visible and personal, which would exclude the interpretation which regards it as providential, or spiritual.”[11]

That the second coming will be bodily and literal is supported by Acts 5:31-32 where Peter says that the apostles were witnesses of the exaltation of Christ. This means that the disciples saw the resurrected Savior and watched Him ascend into glory with their own eyes. They were not in the throne room when He came before the Father (Dan. 7:13-14), but saw our Lord ascend until He was taken up by a cloud (Ac. 1:9). The second coming will be visible to the naked eye. It is not just a spiritual event or a coming in judgment. (Matthew 24 at least to verse 33 describes a non-literal, non-bodily coming. The coming on the clouds terminology of Matthew 24:30 is taken from the poetic metaphor language of the Old Testament prophets [e.g., Isa. 19:1; Nah. 1:3]. In the Old Testament Jehovah did not literally come to judge the heathen nations riding on clouds. Acts 1:9-11, however, teaches that just like the apostles, people will be able to see Jesus’ body. Our Lord’s body was never seen in A.D. 66-70 because He did not literally return. His body was in heaven, as the next point will demonstrate.

The visible, bodily, literal nature of the second coming is also clearly taught in the epistles. Paul refers to the coming of Jesus as a revelation or a time when He is revealed. Christ will be “revealed from heaven with His mighty angels” (2 Thess. 1:7). Believers are to eagerly wait for the revelation of our Lord Jesus Christ (1 Cor. 1:7). Our Lord ascended and visibly disappeared into heaven, but a time is coming when He will descend (i.e. there will be a visible movement in the opposite direction) and all believers will behold His glory which had not been visibly disclosed to them before. He will be unveiled at the second coming and the saints will admire and glorify Him (2 Thess. 2:10). The word “admire” (thaumazo) which is sometimes translated “marvel” or “wonder,” in this passage clearly contains the idea of wonder and astonishment. “Jesus’ eschatological revelation will bear the features of a strictly momentary, miraculous act…the event is catastrophic in the absolute sense, nay this very idea of suddenness and unexpectedness seems to be intimately associated with the word.”[12] Did the saints marvel at the glorious, literal, bodily presence of Jesus in A.D. 70? No, they most certainly did not. That is because Christ never left the throne room of heaven at that time; it was a coming in judgment. People marveled at the destruction of Jerusalem, not the bodily presence of the Redeemer.

Another passage which teaches that we will see Christ when He appears is 1 John 2:28-3:2:

And now, little children, abide in Him, that when He appears, we may have confidence and not be ashamed before Him at His coming. If you know that He is righteous, you know that everyone who practices righteousness is born of Him. Behold what manner of love the Father has bestowed on us, that we should be called children of God! Therefore the world does not know us, because it did not know Him. Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is.

In verse 28, John commands believers to continue to abide in Christ and maintain proper fellowship with Him so that when He appears they will not be ashamed. The word translated “appears” (NKJV, NASB) or “shall appear” (KJV) is phanerothe which literally means “he shall be manifested.” Paul uses the same word to describe the second coming of Christ in Colossians 3:4: “When Christ who is our life appears, then you also will appear with Him in glory.” The word “manifested” means to make visible. It can mean that something is revealed or made plain to the senses (especially sight) or is made clear to the understanding. It is used by Paul and John in a similar manner to apokaluptesthai (to be revealed, or unveiled, cf. 1 Cor. 1:7; 3:13; Rom. 2:5; 8:18; 2 Thess. 1:7. In fact, phanerothe is translated “revealed” in 1 John 3:2.). It is obvious that John is speaking about the second coming and that being ashamed before Him implies the final judgment.

In 3:2 we are not only told that Jesus will be revealed, manifested or unveiled before the saints, but that believers will see Him when He returns.[13] The verb used here hopsometha (the future tense of horao) is almost always used of physical or of beholding with the eyes. It is “we have seen with our eyes…the life was manifested, and we have seen.” Obviously seeing with the eyes was a literal sensation. The apostles saw, heard, touched and handled the Messiah. If John were using the same verb in a non-literal manner in 1 John 3:2, then we would expect the apostle to indicate such in the immediate context; however, he does not. This is a glorious promise! At the second coming we will receive glorified bodies like Christ’s glorified body and we will behold at the glorified Savior. Believers will surround the Redeemer and admire Him. “They shall see His face, and His name will be on their foreheads” (Rev. 22:4). When Jesus is manifested we “will appear with Him in glory” (Col. 3:4). We will “meet the Lord in the air” (1 Thess. 4:17). Our Lord “will transform our lowly body that it may be conformed to His glorious body” (Phil. 3:21).

This passage (like the others we have considered) poses insurmountable exegetical difficulties for the full preterist. If “He shall be manifested” does not refer to something visible, then what does it mean? It cannot mean a coming of Christ’s Spirit, for that already occurred at Pentecost. It cannot mean regeneration, for John is writing to believers. It cannot refer to a subjective, existential experience alone for a believer’s glorification occurs when he is literally and personally gathered to Jesus and actually beholds Him. Moreover, if the word “see” is used in the non-literal sense of a mental seeing (i.e. a looking or comprehending with the mind only), then why is the future tense used? All Bible-believing Christians already see, or perceive, the theological portrait that Scripture sets forth of Christ. The seeing of 1 John 3:2 obviously goes far beyond a mental recognition. In addition, as our next point makes clear, living believers did not see Jesus in A.D. 66-70 because He never left heaven.

(2) In Matthew 24 we are told explicitly that the destruction of Jerusalem is not the second bodily coming where “the Lord himself will descend” (1 Thess. 4:17) and meet the resurrected and the living saints in the air (i.e. the earth’s atmosphere). The judgment of Jerusalem is the sign not of the second and final coming of Christ, but that Jesus has been glorified as Mediator and sits at the right hand of God in heaven. In Matthew 24:30 we read, “And then shall appear the sign of the Son of man in heaven and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with great power and great glory” (Mt. 24:30 KJV). A literal rendering of the Greek reads, “And then will appear the sign of the Son of Man in the heaven.” The sign is not Jesus appearing up in the sky, but rather is the smoking ruins of Jerusalem which indicates that the Son of Man is in heaven. The judgment of Israel is the sign to that nation that Jesus is indeed the Lord and Christ, the ruler over the nations. As the exalted Lord He is able to bring vengeance upon His enemies. Our Lord’s allusion to Daniel 7:13 in the second half of this verse makes this interpretation unavoidable: “One like the Son of Man coming with the clouds of heaven! He came to the Ancient of Days…” Jesus quotes a passage very familiar to the Jews where He is not descending to earth, but rather is ascending to the Father to be “given dominion and glory and a kingdom, that all peoples, nations and languages should serve Him…” (Dan. 7:14). The imagery of Daniel’s vision where the Mediator comes up to God to receive universal sovereign power indicates that the destruction of Jerusalem is near the beginning of His reign and is not the conclusion of it. “The time of the temple’s destruction will also be the time when it will become clear that the Son of Man, rejected by the leaders of his people, has been vindicated and enthroned at the right hand of God, and that it is he who is now to exercise the universal kingship which is his destiny.”[14] Jesus was given all power and authority at the resurrection and ascension (Mt. 28:18; Rom. 1:4; Dan. 7:14; cf. Mk. 14:62). This mediatorial Kingship with power was demonstrated to the Jews at Pentecost when Jesus sent His Spirit to the church (Ac. 2:2-4, 17-21) and at the destruction of Jerusalem when Christ crushed apostate Israel.

(3) We also see proof that full preterism is wrong in the simple fact that physically dead believers were not raised during the Jewish war (A.D. 66-70) and living believers did not meet Jesus in the air (i.e. the earth’s atmosphere) at that time. In Matthew 24:1-35 our Lord did not tell His disciples that dead believers would be raised and living saints would join them and Christ in the air. Instead he warned Christians to flee Jerusalem and go into hiding in the mountains to avoid the slaughter (Mt. 24:15-21). Historians tell us that that is precisely what happened. A major portion of the Christian community fled to Pella. The Jerusalem believers escaped the siege and the terrors that went with it. Moreover, if the Olivet Discourse were discussing Jesus’ second bodily coming, which will be accompanied by the general resurrection and final judgment, why would our Lord be so concerned to preserve the lives of Jewish believers? The destruction by the Romans was so severe that it needed to be shortened to preserve the lives of the elect (Mt. 24:22; Mk. 13:20). If the dead would be raised out of their tombs and the living were about to receive glorified bodies to meet Jesus as He descends, this concern to preserve the church to minister and preach the gospel in the future would be completely superfluous.

Further, Luke’s account clearly says that pre-consummate human history will continue after this coming. “…For there will be great distress in the land and wrath upon this people. And they will fall by the edge of the sword, and be led away captive into all nations. And Jerusalem will be trampled by Gentiles until the times of the Gentiles are fulfilled” (Lk. 21:23-24). This passage is devastating to the full preterist theory. Luke says that death and destruction awaited the Jews and this would lead to an indefinite period of time where the Gentiles would be the focus of God’s blessing. This period has already lasted almost 2000 years. When this passage is considered in light of the more detailed prophecy of Paul in Romans 11:25-26, it is obvious that there will be a long period of history when the Gentiles are converted before the Jews en masse embrace their Messiah. Luke 21:24 clearly implies that the destruction of Jerusalem is near the beginning of Christ’s reign and is not the end of the millennium as full preterists assert. The seasons have a time limit ordained by God. Human history as we know it has an end. The seasons will continue from the destruction of Jerusalem until the day Jesus returns bodily in glory. Because the full preterist mistakenly equates the coming of Christ to destroy Jerusalem with the second bodily coming at the end of history, he must attempt to spiritualize the resurrection of the dead saints, the rapture of living believers and the bodily descent of Christ to meet the saints in the air. These exegetical gymnastics would be amusing if they were not so damaging spiritually to the followers of full preterism.

Second, there are three audible acts that are coterminous with Christ’s bodily descent. “For the Lord will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God” (v. 16). This statement tells us that the events of the second coming are awe-inspiring and public in nature. Although trumpet blasts can be used in a symbolic manner (e.g., a great trumpet blast attends the sending of Christ’s messengers to go forth into the nations to preach the gospel and gather the elect in Mt. 24:31),[15] here we have every reason to believe that these events are literal. “That this ‘voice,’ ‘shout,’ ‘sound of trumpet,’ means something more than the mere forth-putting of the power which is to raise the dead—that there will be an audible and mighty sound—has never, I believe, been questioned.”[16] In Exodus 19 when Jehovah descended upon the mountain in fire the people heard the blast of the trumpet which sounded long and became louder and louder (v. 19). This passage refutes the dispensational secret rapture theory as well as the full preterist doctrine of a clandestine, inaudible, indiscernible second coming of Christ (i.e. In the coming in judgment in A.D. 66-70 Jesus is never seen, heard or touched. According to the full preterist it was a spiritual event that both the church and the heathen, at that time were completely unaware. In fact no professing Christian was aware of it until the nineteenth century when the full preterist heresy was invented.)

The descent of Christ from heaven begins with a shout. The word “shout” (keleusma), which occurs only here in the New Testament, is used to issue orders such as a military command, the shout of a chariot driver to his horses, the command of a huntsman to his dogs, or the cry of a captain to his rowers to row. A better translation would be “the Lord will descend with the shout of command.” Who is the one who first shouts out orders on that great and final day? In this context it is clearly the Lord Jesus Christ. As He begins His descent from heaven, He commands the dead to arise from their graves. Our Lord spoke of this when He said, “all who are in the graves will hear His voice” (Jn. 5:28). “The command, therefore, is definitely his own, proceeding from his lips. It is not a command to him, but an order given by him. Leaving heaven in his human nature, he utters his voice, and immediately the souls of the redeemed also leave, and are quickly reunited with their bodies, which, thus restored to life arise gloriously.”[17] Jesus, as a victorious King, will give the word of command to gather together all the saints to His side to be with Him and admire Him in His final act of redemption when He completely triumphs over sin, death and Satan.

Accompanying this authoritative shout is “the voice of an archangel.” The only archangel mentioned by name in Scripture is Michael (see Jude 9; Rev. 12:7; Dan. 10:13). In Daniel 10:13 he is called one of the chief princes. Therefore, there are a number of archangels that serve God. Scripture indicates that there are different ranks of angels and archangels are probably the chief authorities of the angelic armies. The Bible tells us that Jesus will come with all the holy angels (Mt. 25:31). It may be that this archangel is summoning the mighty hosts of heaven to descend with the Savior. Angels ministered to Jesus during His time of humiliation (Mt. 4:11; Mk. 1:13) and have always sympathized with the salvation of sinners (Mt. 18:10), therefore it is fitting that they are present at the second coming and final judgment.

The shout of command and voice of the archangel are accompanied by the sound of God’s trumpet. The blast of the trumpet in Scripture calls to mind a number of biblical uses. The two silver trumpets blown by the priests were used to call the people of God together for worship (Num. 10:3), to sound the call for the Israelites to begin their journeys (Num. 10:5-6), to sound the alarm to go to war (Num. 10:9) and were blown over the sacrifices (Num. 10:10; 2 Chr. 29:28). Trumpets were blown to announce the year of Jubilee when land was released to the original owners and slaves were set free (Lev. 25:8-17). All of this symbolized the redemption and freedom wrought by Jesus Christ. Our Lord even said that “the favorable year of the LORD” was fulfilled in Him (Lk. 4:16-21; cf. Isa. 61:1-3).

The sound of a “great trumpet” announced the going forth of the gospel to the world (Mt. 24:31). With the trumpet blast a great work commenced where God’s messengers went forth as an army to conquer with the sword of the Spirit. The apostles and evangelists were gathering together God’s elect into a new nation (the New Covenant church); composed of both Jews and Gentiles.

Trumpet blasts are often associated with the wrath and judgment of God (Isa. 27:13; Zech. 9:12; Rev. 8:2-11:15). The use of the trumpet is also associated with Old Testament theophanies. In Psalm 47:5 God ascends to heaven with a shout and the sound of a trumpet. Jehovah’s descent to Mount Sinai was accompanied by the sound of a trumpet that grew louder and louder and lasted quite some time (Ex. 19:16, 19; cf. Heb. 12:19).

Paul connects the trumpet blast with the resurrection of the saints and the second coming in 1 Corinthians 15:51-52: “Behold I tell you a mystery: We shall not all sleep, but we shall be changed—in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible…” Note that the apostle calls it the last trumpet. With the second coming, bodily resurrection and final judgment, the eternal state begins and there is no longer any use for the announcing of judgment or the calling together of God’s people.

After looking at the use of the trumpet in Scripture, we see why it is appropriate at the second coming of Christ. In fact, the second coming, more than any other event, calls to mind most of these usages. The second coming involves: judgment, the resurrection, the gathering together of the saints of God, their movement together as a gathered host and the ultimate accomplishment of redemption. Our bodies are glorified and set free and the earth itself is no longer under the bondage of the fall. The eternal Sabbath rest and Jubilee begins and the whole church is called unto worship. What a blessed trumpet blast this will be! Perhaps this is why this trumpet is specifically called the trumpet which belongs to God.

A Real, Bodily Resurrection of Dead Believers

Third, these audible sounds which accompany the descent of Christ lead immediately to the resurrection of the saints: “and the dead in Christ will rise first.” Here Paul focuses on the area in which the Thessalonians needed assurance. The Christians who are already dead when Jesus returns will rise before anything else occurs. They are not at a disadvantage over the living, for their turn will come first. Those Thessalonians who mourned excessively, or were tempted to do so, should be relieved to discover that dead believers receive the equivalent of first class accommodations at the second coming. When we think of this amazing scene we must keep in mind the teaching of Acts 1:9-11. Our Lord’s descent to earth is not instantaneous, but rather “will be characterized by a kind of majestic leisureliness…. There will be time…for the souls of those who have fallen asleep to leave their heavenly abodes, to be reunited with their bodies, and then in these gloriously raised bodies to ascend to meet the Lord in the air!”[18]

The fact that Paul is discussing the raising up of “the dead who are in Christ” (oi nekroi en Kristo) rules out the full preterist idea that this account describes only a spiritual event. As noted, this cannot refer to regeneration, for these dead persons are already saved and their souls are in heaven. It cannot refer to a resurrection of Christian souls, for such a thing is impossible, unnecessary, purposeless and unscriptural. Moreover, it cannot refer to a partial resurrection, for the apostle does not qualify or restrict this resurrection of saints in any way. (In 1 Corinthians 15, where Paul focuses his attention on the resurrection of dead Christians and the glorification of believers who are alive at His coming, he writes “all of us shall be changed” (v. 51). This great event encompasses all believers whether alive or dead.) In addition, it cannot mean the release of Christian saints from Hades to go to heaven to be with Jesus, for this contradicts several New Testament passages (e.g., Lk. 23:43; Phil. 1:21-23; Rev. 4:10-11) and is not taught anywhere in Scripture.[19] The passage must be taken literally. The context, the meaning of the words used and the analogy of Scripture demand it. This passage agrees with 1 Corinthians 15:12, 20-23, which explicitly compares the resurrection of the dead saints to the resurrection of Christ, the raising of His dead physical body (Lk. 24:39; Jn. 20:27). To deny the literal, bodily resurrection of dead saints is to reject Scripture.

Fourth, after speaking of the summons to the dead in Christ to rise first, Paul proceeds with a discussion of what happens to the living saints at the Savior’s return. “Then we who are alive and remain shall be caught up together with them in the clouds to meet in the Lord in the air” (v. 17). The word “then” (epeita) simply means “then after” and is used to introduce the second result of the Redeemer’s descent.[20] Full preterists have attempted to make much out of this word because eita is often used to indicate immediate sequence instead of epeita. The problem with this argument is three-fold. (1) Epeita can designate a very short or long period of time depending on the context. In 1 Thessalonians 4:16-17 the events described occur as the Lord descends. Consequently, epeita cannot be days, years or all of history as full preterists may assert. The ascension occurred while the apostles stood and watched (Ac. 1:9-11). There is nothing about a dinner break or spending the night. (2) The living saints are caught up together to meet the resurrected believers in the air. This indicates a very rapid sequence of events. (3) If we follow the full preterist line of reasoning, we do not have one final second bodily coming of Christ, but at least two separate comings or a progressive coming throughout history. Both views are clearly unbiblical and exegetically unacceptable.

A Spiritual, Subjective Experience versus an Objective Event

As we look at this verse there are a number of questions that need to be answered. (1) What does Paul mean when he says the living saints shall be caught up to meet the resurrected saints in the air? The verb harpagesometha (future passive indicative of harpazo) means to catch, seize, carry off, or snatch. In Matthew 13:19 the word is used to describe the wicked one who “snatches away” the word sown in the hearer’s heart. The idea of removal is implied by the context. In John 10:28 Jesus says that no one will “snatch them out of My hand.” Once again a seizing to remove is stated. In Acts 8:39 the word is used to describe Philip being caught away suddenly by the Holy Spirit. Even if we do not interpret this verse in a supernatural manner, the result is that Philip was seized and removed. In 2 Corinthians Paul speaks of a man (i.e. himself) who was “caught up” to the third heaven (12:2) into paradise (12:3). Whether this rapture refers to the whole person or only the soul, the point remains that the apostle was seized and then moved to another place. In Revelation 12:5 the Christ Child is “caught up” to God to protect Him from the power of the dragon. In Jude 23 the word is used of “seizing” someone out of the fire. In other words, the seizing is equivalent to a rescue or removal. Given all these usages of this term and the fact that the saints are snatched away to meet Jesus in the air, off the surface of the earth, the virtually universal opinion of Greek scholars and expositors that harpagesometha refers to a “seizing away” or a “catching up” is fully justified. God, by an irresistible power, will seize the living saints and bring them up to meet Christ in the air. The Latin word for harpazo is raptus and this word is the basis of our English word “rapture.” The rapture is a real event that will occur, not at the beginning of a supposed seven year tribulation, but will take place when Christ returns bodily to this earth.

The full preterist is forced by this passage to argue either that a literal bodily rapture already occurred in A.D. 70, but this was kept a secret and the church had to be restarted by left-over hypocritical (i.e. false) Christians (this view is patently absurd and exceptionally rare); or, that the rapture of 1 Thessalonians 4:17 is some kind of spiritual event where believers did not really ascend to meet Jesus in the air or atmosphere. This is the most popular interpretation by full preterists. This view is dependent on the argument that harpazo strictly defined does not imply a physical movement of any kind. It also is based on the idea that “air” (aer) does not mean literal air or the lower atmosphere, but means man’s spirit. The rapture happens in man’s spirit they contend; it is a subjective experience rather than an objective, historical event.

Harpazo: The True Meaning

There are a number of serious problems with the standard full preterist interpretation. (1) While it is indeed true that harpazo does not necessarily teach a seizing plus movement, in many passages, as we have noted, it does imply movement. This point has been recognized by Greek scholars, translators, commentators and writers of lexicons for centuries. This writer could not find one reputable commentator that agreed with the full preterist position. Lexicons explicitly recognize a taking plus movement. Walter Bauer says that harpazo can have the following meanings: “snatch, seize, i.e., take suddenly and vehemently, or take away in the sense of 1. steal, carry off, drag away…2. snatch or take away.”[21] He notes that it can be used of arrested men who are taken away; seed removed from the ground; people rescued from fire; and winds which transport a person from one place to another. The Greeks used the word for plundering a city. The goods are seized and removed. “The verb harpazeiv is used in Gn. 5:24 (LXX) for the taking up of Enoch [literally, bodily] to heaven and by Paul in 2 Corinthians 12:2 and 4 to refer to his own descent into the third heaven. In these instances, as in v. 17, it implies that the ascent is brought about by a force outside the individual.”[22] The usages in Greek literature, the Greek Septuagint and the New Testament all fit perfectly and totally support the traditional or orthodox interpretation of 1 Thessalonians 4:17. The living saints will be seized by God and will be removed from this earth to meet Christ in the atmosphere.

(2) If the rapture of 1 Thessalonians 4:17 is merely a spiritual event that takes place inside man, then why is it necessary for Jesus to descend bodily from heaven to meet them? Moreover, how could the glorified human nature of Christ meet with believers all over the world simultaneously in their spirits? This would be impossible unless one adopts the ancient heresy that mixes the two natures of the one Mediator. This leaves the full preterist with only the option of denying the second bodily coming altogether and opting for some type of spiritual coming of Christ. But this heresy leads to even greater problems. One problem is the saints who are resurrected from their graves to meet Christ in the air. Are they physically resurrected to meet with the Savior’s Spirit? This doesn’t make any sense. Another problem is that if the coming is only a spiritual coming, then the second coming of Christ is no different than Pentecost. Since Pentecost already happened and Jesus already had an inner, spiritual meeting with all living believers, then what is the theological and salvific meaning of the second coming? What sets it apart from the work of the Holy Spirit and Christ’s high priestly mediatorial work that already flows from His resurrection victory? Moreover, if one accepts the full preterist definition of the rapture as a subjective spiritual experience that occurred in A.D. 70 (and perhaps continues somehow in history), then one has adopted a completely new and unique application of salvation that every theologian in history has completely missed. In addition, what is the salvific purpose of this subjective experience? How does it improve upon Pentecost and our possession of the Spirit of Christ? A spiritual/ subjective rapture makes absolutely no sense exegetically or theologically. The old adage holds true: “One heresy leads to another.” Full preterists have obviously not carefully thought through the implications of their Scripture twisting of 1 Thessalonians 4:17.

(3) If one holds the position that the rapture is a subjective spiritual experience, then he has denied the explicit Pauline teaching that all the living saints are gathered together with the believers who were physically dead then raised bodily out of their graves. If the full preterist argues that such people are united spiritually or are united in Christ mystically, then once again they are simply asserting something that is true prior to the second coming. Their system forces them to redefine the second coming and our literal gathering unto Him out of existence. Tragically, they must also redefine the public, universal vindication and glory the Redeemer receives on that great day out of existence. The second coming of Christ in A.D. 70 is the greatest secret in history.

In the Air

The full preterist’s entire exegesis of 1 Thessalonians 4:17 is dependent on an exegetical fallacy. They must somehow redefine the word air (aer) to mean man’s spirit. Consequently, they substitute the root definition of the word aer (aemi-to breathe, blow or respire) for its primary meaning, which is the air around us or the lower atmosphere. A full preterist advocate, Kelly Nelson Birks, writes,

Please note Strong’s root definition followed by the primary meaning of the word that Paul uses in 1 Thessalonians 4:17. It is in reference to the “place” of respiration. The idea of the exchange of oxygen within ones immediate sphere, is what is the associative understanding. Paul is not saying that we meet the Lord in the harpazo, in our lungs! Understand what Paul is driving at. He is speaking of a spiritual meeting with the Lord, “within” ourselves. Within our spirits. Why did he use this particular form of explanation here? So that the Thessalonians, who could not conceive of the nature of the harpazo at Christ’s Parousia in the least (and we don’t do a very good job of it either), would begin to grasp that the meeting with the Lord was to be a personal meeting “within” the believer. Each believer was to have his or her own meeting with the Lord. If Paul had meant to communicate that this meeting was of a physical nature relative to joining the Lord in a place high above the planet surface, which Strong refers to as the place of “rarer” air (thinner air, high above the planet), then he would in all likelihood have used the Greek word “ouranos”. This is the primary word for the sky high above. The place of rarer air. There would have been no misunderstanding whatsoever if he had used ouranos. “Ouranos”: “To lift, to heave.” Vines, Pg. 548. Paul chooses the more spiritually descriptive word AER, in order to communicate the primary defined meaning that Strong actually gives us. Christ would meet the believer within. It is an analogous to ones spirit that is within their body.[23]

This exceptionally clever and convoluted method of interpreting the word aer merits our attention. Is it legitimate exegetically to ignore the primary meaning of a word (i.e. how the word was used in everyday speech by ancient Greeks in both the classical period and the first century) and instead substitute a root definition? No! It is illegitimate and very deceptive. For example, a number of Greek scholars believe the root of the word uperetas translated as “ministers” or “servants” in 1 Corinthians 4:1 (“Let a man so consider us, as servants of Christ”) is a “rower” (e.g., Trench, A. T. Robertson, J.B. Hofman, etc). The word, however, in Koine Greek is a synonym of diakonos or “servant.” But if we follow Birks’ method of exegesis, Paul and the New Testament evangelists were boat rowers for Christ. Our English word “nice” comes from the Latin root necius, which means “ignorant.” When we say someone is nice, do we really mean they are ignorant? No, of course not! Our word “martyr” means a person who is killed for his belief in Christ. But the Greek root word behind our English word in classical Greek means a person who gives testimony in a court and in the New Testament means a person who witnesses for Christ in life and word, even in the face of persecution and possible death. Examples could be multiplied. The only reason the full preterist substitutes a completely irrelevant root word (aemi) for the true meaning of the word that is actually used, is the simple fact that the real meaning does not fit into their system.

What do the Greek scholars say about the word, aer? James Strong says it “signifies ‘the atmosphere’ (1) certainly in five of the seven occurrences (Acts 22:23; 1 Cor. 9:26; 14:9; Rev. 9:2; 16:11), and (2) almost certainly in the other two (Eph. 2:2 and 1 Th. 4:17).”[24] G. Abbott-Smith says, “The lower air which surrounds the earth, as opp. To the purer aither of the higher regions; generally air.”[25] W.E. Vine says that it “signifies the atmosphere, certainly in five of the seven occurrences…and almost certainly in the other two.”[26] Marvin R. Vincent writes, “Aer the atmosphere with the clouds, as distinguished from aither the pure ether, which does not occur in N.T.”[27] Thayer concurs with this definition: “…the air (particularly the lower and denser, as distinguished from the higher and rarer [Homer II.14, 288]),…the atmospheric region.”[28] Speaking of classical Greek, Liddell and Scott write, “mist, haze…later generally air…the open air.”[29] The word aer can mean the air around us or the atmosphere. It, however, is never used as a synonym for pneuma (“spirit”) which is the immaterial, invisible part of man. If Paul wanted to convey to the Thessalonians the idea that Jesus was going to come and meet them in their spirit, then the Thessalonians would almost certainly have misunderstood the term he chose. To the Greeks aer meant air or atmosphere.

If we look at the biblical usage of this word, we see that every example (except possibly one) refers to the air around us or the atmosphere. “Then, as they cried out and tore off their clothes and threw dust into the air (aer)” (Ac. 22:23). This refers to the air around them. In 1 Corinthians 9:26 Paul says he fights, “not as one who beats the air (aer).” This is also the air or space around him. Paul speaks of the devil in Ephesians 2:2 as “the prince of the power of the air (aer).” This is the only passage in the New Testament where there is some disagreement over the meaning of aer. If aer is to be understood literally as the air or atmosphere surrounding the earth, then obviously Paul is speaking from our perspective. When the demons moved from the demon-possessed man to the swine, from our standpoint, they moved through our air even though they exist in a spiritual dimension (Mk. 5:13). The literal position was the common view of the Jews in Paul’s day. After extensive argumentation on this matter Hendriksen concludes,

This passage, in conjunction with others (3:10, 15; 6:12), clearly teaches that God has tenanted the supermundane realm with innumerable hosts, and that in its lower region the minions of Satan are engaged in their destructive missions. Grosheide is right when in his comments on this passage he states that according to the New Testament “the atmosphere is inhabited by spirits, including evil spirits, who exert an evil influence on people” (op.cit, p. 36). Note this word “including.” The evil spirits do not have it all to themselves by any means! And as far as they and their leader are concerned, the Christian’s real comfort is found in such passages as 1:20-23; Col. 2:15; Rom. 16:20; Rev. 20:3, 10. Cf. Gen. 3:15; John 12:31, 32.[30]

Even if Paul is speaking figuratively in this passage, he certainly is not discussing man’s soul or spirit.

In Revelation 9:2 the sun and air (aer) are darkened from smoke that arises from the pit. This obviously refers to our atmosphere for the smoke darkens the sun. Revelation 16:17 tells us that the seventh angel pours out his bowl of wrath into the air (aer). This usage also refers to the atmosphere. The objection that this is apocalyptic literature and is not meant to be taken literally is irrelevant. The picture painted by the Holy Spirit, whether literal or not, is still dependent on the ordinary use of the Greek language. Here air means atmosphere even if the events are symbolic.

Finally we come to 1 Thessalonians 4:17. In this passage it is obvious that aer means atmosphere for the following reasons. (1) Christ is said to descend from heaven (v. 16). The Jesus who descends is the same One who died and rose from the dead (v. 16). Therefore, our Lord will descend in His resurrected body (Ac. 1:9-11). This is very different than Pentecost when the glorified Redeemer poured out His Spirit upon the church (Ac. 2:2-4). Of Pentecost our Lord told the disciples, “I am coming back to you” (Jn. 14:28). But He made it very clear that the Holy Spirit was coming (Jn. 14:15; 15:26; 16:7, 13) and not His theanthropic Person.

(2) Acts 1:9-11 makes it perfectly clear that this coming involves the resurrected Redeemer, who continues to exist as God and (glorified) man in one person forever. Once again we need to point out that if the coming mentioned in Acts 1:9-11 and 1 Thessalonians 4:17 is not literal or bodily, then what separates it from Pentecost or the special work of the Holy Spirit upon the elect that occurs every single day?

(3) The believers who are alive at the time are said to meet together with the bodily resurrected saints in the clouds to meet Jesus in the air. If meeting Christ in the air represents a subjective spiritual experience, then what are these clouds and how do we meet the resurrected glorified saints? Although the term clouds often has a symbolic meaning of the divine presence (e.g., Ex. 13:21; 14:24; 19:9; 20:21; 24:15; 33:9; 34:5; 1 Ki. 8:12), God’s abode (Ps. 97:2), Jehovah’s method of transportation (Ps. 104:3), God’s judgment (Ez. 30:3; Joel 2:2; Nah. 1:3; Isa. 19:1) and the glorification of Christ (Mt. 24:30; 26:64; These passages both refer to Daniel 7:13-14 where Jesus is glorified), in this passage it can be taken literally (in Ac. 1:11 Jesus is received up into a cloud) or it could be literal with symbolic overtones. Since the clouds are a meeting place in the air or atmosphere, it is exceptionally unlikely that the term “clouds” is purely symbolic in this passage. Would the Thessalonians who read in this epistle that they will be caught up into the air to meet their dead loved ones in the clouds think of this as a subjective experience? Would not the terms air or atmosphere and clouds (that exist up in the atmosphere) make them think immediately of the traditional, orthodox concept of the rapture? Of course! (Moreover, as we have already noted previously, Jesus did not leave heaven in A.D. 66-70. The destruction of Jerusalem was a sign that He was in heaven at the right hand of God).

But, what about the full preterist objection that if Paul had the traditional concept of the rapture in mind he would have used the word ouranos (heaven, air or sky) instead of the word aer? This objection is desperate and bizarre. The answer to this question is quite simple. If Paul had chosen ouranos, then his statement about the coming of Christ would have been ambiguous, for although ouranos can mean sky, it also refers to the dwelling place of God (e.g., Mt. 5:16; 12:50; Rev. 3:12; 11:13; 16:11; 20:9) which is a spiritual realm. In fact, that is usually how the term heaven is used in the New Testament. By choosing the word aer which can only mean the air around us or the atmosphere (not spiritual heaven or even the place where the moon and stars exist [i.e. the second heaven]), Paul made it very clear that this great event would be visible from the earth’s surface. Although 1 Thessalonians 4:17 does not tell us where Jesus takes the resurrected and raptured saints after He meets them in the air, we can infer from other passages (e.g., Ac. 1:11; Col. 3:4; 2 Thess. 1:6-10; Rev. 21:2) that He continues descending with them to the earth. The dispensational idea of a rapture which takes the saints back to heaven has no basis in Scripture whatsoever. It was the invention of Margaret McDonald in 1830.

Before we consider this meeting in the air, it is important to note that 1 Thessalonians 4:17 teaches that believers who are alive at the second coming of Christ will not experience physical death. They will instantaneously receive glorified bodies that are immortal, incorruptible, holy and fit to spend eternity with Jesus. Paul spoke of this in more detail in 1 Corinthians 15:51-54: “Behold, I tell you a mystery: We shall not all sleep [i.e. die], but we shall all be changed—in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible has put on incorruption, and this mortal has put on immortality, then shall be brought to pass the saying that is written: ‘Death is swallowed up in victory.’” The similarities between this passage and 1 Thessalonians 4:13-17 are striking. The trumpet sounds; the believers who have died are raised from the dead and made incorruptible; then the believers who are still alive are changed. That which is mortal, and subject to decay or destruction, is made incorruptible and immortal. This transformation applies to the living as well as to the dead. The verb “to put on” (endusasthai) refers figuratively to being clothed with our new glorified bodies. “For we who are in this tent groan, being burdened, not because we want to be unclothed, but further clothed, that mortality may be swallowed up by life” (2 Cor. 5:4). The word “immortality” (athanasia) is a combination of two Greek words: alpha-negative and thanatos-death. The word literally means “deathlessness.” “The long chain of decay and death inaugurated by the first Adam will finally be irrevocably broken by the last Adam.”[31] Death, decay, rotting, destruction and attendant suffering are swallowed up by the resurrection and glorification of God’s people. As long as the physical death and decay of Christians is occurring, the resurrection and rapture have not occurred.

The Nature of this Meeting

Having examined the meaning of harpazo (which teaches that the living saints are “caught up”) and aer (which means the “air” around us or “atmosphere”), we can now ask: what is the nature of the meeting? The expression “to meet” (eis apantesin) “was a technical expression in Hellenistic Greek for the departure from a city of a delegation of citizens to meet an arriving dignitary in order to accord the person proper respect and honor by escorting the dignitary back to the city.”[32] Our Lord is greeted in the air by all of the elect (the church invisible and universal) from all of human history. The returning Savior is given the reception by the church that accords with His divinity and exalted human royalty. The same Greek word is used to describe the wedding guests going out to meet the Bridegroom (Mt. 25:6), which is a parable about the second coming. It is also used in Acts 28:15 when some brethren came out to meet Paul (who was already accompanied with other believers). They greeted Paul and accompanied him “as far as Appii Forum and the Three Inns.” The saints in unison meet Christ to salute, admire and worship Him, while those remaining on earth must wait for Him as criminals wait for the judge and executioner. The expression used rules out the idea of a secret meeting in a believer’s heart. Believers already possess the Spirit of Christ. How can they meet Jesus in a spiritual manner when they have already been baptized with the Holy Spirit? Are the full preterists proposing a second blessing like the Pentecostals? Moreover, could millions of Christians meet Jesus in their spirit, yet be completely unaware of it? In addition, what about all the believers who are born after A.D. 70? Did they miss out on this second blessing? And if they did not, how does the full preterist find a never ending progression of meetings in our text? Once again, we see that the full preterist’s interpretation is an absurd fantasy. Full preterists take a meeting that is public, official and exceptionally significant and essentially redefine it out of existence.

That the meeting described in the air is literal and objective is proved by Paul’s main thrust at the end of verse 17: “And thus we shall always be with the Lord.” It will certainly be a great and wonderful experience for us to be reunited with Christian loved ones who have died. But the chief comfort presented in this verse is that we will be in the presence of Christ. We will behold Him, admire Him, adore Him and worship Him. We will look upon His pierced hands, feet and side and we will cast our bejeweled crowns at His feet. We will enjoy the peace, bliss and joy of His magnificent presence forever. This is what Paul wants us to look forward to when death has caused a separation from a spouse or a child or a dear friend. Our souls and perfect glorified bodies will all meet again in the presence of the Lamb. There will be no more separation from Him or the saints forever and ever. What Paul says should remove all doubts or grief about what happens to Christians who are dead and buried when Jesus returns. Their future and our future are glorious and blessed beyond our comprehension.

Contrast this amazing statement with the full preterist heresy. “Take comfort dear Christians, for although your dead loved ones’ bodies will rot in the cursed earth forever, we will have a secret indiscernible meeting with Jesus in our spirits in A.D. 70.” If we accept the full preterist interpretation of this passage we need to ask: How do we derive comfort from the second coming when all true believers were not really brought together and united forever in A.D. 70 and the curse wrought upon this earth by Adam’s sin continues forever (see Gen. 3:16-19)? In the full preterist world view, disease, calamity, suffering and death continue. They teach that, at death, we receive our new glorified bodies that have been hanging in storage in heaven since A.D. 70; but, while we enjoy heaven our posterity is still on earth suffering the effects of the fall. Their theological system is a heretical monstrosity haphazardly coupled together with eisegesis and human invention. (Moreover, if this gathering together of all the saints is purely spiritual and subjective, how does this passage teach anything different from what occurs in regeneration and conversion when Christians are united to Christ?)

Comfort One Another

With his teaching about the second coming of Christ, the resurrection of dead believers and the rapture of the living saints completed, Paul draws out an inference from this doctrine: “Therefore comfort one another with these words” (1 Thess. 4:18). These are precious words given to us by divine inspiration. They contain the teachings that are designed to give believers a genuine and lasting consolation. Our dead Christian friends and loved ones have absolutely no disadvantage compared to those who are alive at Christ’s coming. The dead will rise first. Both will meet our blessed Savior in the air as He descends. Both will be joined together as worshippers of Christ forever. When we see another Christian who is upset because their husband or wife has died, we have the teaching at hand to comfort them and support them. This doctrine is very practical; it adds joy and hope to our tears. It tells us that a time is coming when all believers both body and soul will dwell forever before the loving gaze of Christ. Please tell me, what is more comforting to sorrowful believers, the teaching of Paul, which has been the orthodox view for almost 2000 years; or the full preterist fantasy of a secret, indiscernible meeting of Christ within our Spirit? Obviously, we will do much better if we place our faith in Scripture and Christian orthodoxy.

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The HEART of the issue is truly the issue of the HEART!
John 3:3;Mark 8:34-38;James 1:27

Posts: 3529 | From: Orange, Texas | Registered: Jun 2002 | IP: Logged |

WildB
Moderator
Member # 2917

posted

Harpazo!

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That is all.....

Posts: 8775 | From: USA, MICHIGAN | Registered: Mar 2004 | IP: Logged |

barrykind
Advanced Member
Member # 35

posted

Brother Drew Stated:

quote:
Well Barry the topic was the two resurrections and the Believer's judgment at the Bema judgment seat of Christ, the unrighteous dead at the Great White Throne.

Now you are hippity-hopping down the anti-rapture rabbit trail.

Sorry brother Drew i dont mean to appear as a rabbit, but all this ties in together to me.

Rapture/2 Judgements, and end time eschatology/

Bear with me here:

From: Bradley Nutt

To: Hal Lindsey | Texe Marrs | Todd Dennis <| David Jeremiah | Jack Van Impe | Josh McDowell | Steve | Thomas Ice | Bob Ross | End Times Now | Lion Lamb | Bruce Rockwell | Rapture Ready | Calvary Baptist | David Lewis | Larry Jackson | Phil Wagner

All Scripture (AV 1611 KJV)

As we look, the word rapture isn’t found in the Holy Bible. It is an added word in Christian thought that has almost found it’s way into scripture. The heart of the pretribulational rapture is 1 Thess. 4:16-17. They teach that the dead and living in Christ will be resurrected and caught up, to be with the Lord seven years before the end of the tribulation, when in reality this is the end of the world or the last day. Their entire system focuses on this and all time lines follow it. If this resurrection and catching up is falsely timed, their entire system “FALLS”! There is no need to argue any further, we will let scripture reveal the truth.

Matt 13: 24-30 - the parable of the wheat and the tares

Matt 13:28-29 shows how the servants wanted to gather the tares and remove them. Matt 13:30 shows how the wheat/Christian and tares/non-Christians “will grow together until the time of harvest.” Matt 13:39 shows the harvest to be “the end of the world” not seven years before the end of anything! The saved and unsaved will be in the world until the last day, or end of this world. Matt 13:37-43 explains the entire parable. This same separation and resurrection of saved and unsaved is seen in John 5:28-29. There will be two resurrections here - first the saved, second the unsaved. This happens at the same time. John 6:39-40 and John 11:24 shows the timing of the resurrections to be the “last day”. The believer will go through the tribulation then be caught up with the resurrected dead in Christ at the last day to be with the Lord forever. 1 Cor 15:52 - This will happen in a moment, in the twinkling of an eye, at the “last trump.”

This last trump is seldom talked about in pretribulational teaching, and is fully explained in Rev 10:6-7. This shows “time no longer” at the voice of the angel. At the trump of God eternity begins, the mystery of God is finished.

In Rev 10:6, the new bibles change. The “KJV” says time no longer to no longer delay. Changing prophetic time lines, the world never ends here. Rev 11:15 shows how the Lord’s kingdom is established for eternity. Satan's kingdom is gone! The Holy New Jerusalem begins in Rev 21 -- the Holy city prepared as a bride coming down from God for eternity, for all the saved believers!

Prior to the last day the Christian will be divinely protected by the Lord Jesus. The Israelites were protected as the plagues fell upon the Egyptians, and this will be the same case during the tribulation. Many are chained to this false teaching by “fear”of the tribulation. They are taught if the Christian were present, that the plagues and wrath would fall on them -- “wrong”!

Many say the majority believe the rapture, but the majority has never been right. Narrow is the way!

Remember the wheat and tares grow together until the harvest “The harvest is the end of this world,” “the last trump,” “time no longer,” “the last day.”

“ DIVINE PROTECTION BY JESUS”

Those that teach the rapture breed fear. You can’t be here during the tribulation, the Lord pours plagues and wrath out. Remember Egypt, the Lord brought plagues and they were isolated to the Egyptians. The Israelites were protected, and this will be the case during the tribulation. The plagues will fall on the world or Satan's kingdom. Those saved that are sealed by the Holy Spirit won’t be hurt.

Several plagues fell upon the Egyptians before the Lord provided for them to leave pharaoh’s camp. In Ex 9:20, those Egyptians that put their cattle and servants in from the fields were spared death, because “they feared the word of the Lord”. We see this same call to fear in Rev 14:6-10. The everlasting gospel is ready to be preached and He gives a call to fear God, and give glory to him. This is prior to the hour of judgment, as the Lord is merciful.

Rev 3:10 “I also shall keep thee from the hour of temptation”

Rev 14:8 shows how Babylon has fallen this same account can be seen in Rev 18:1-24. She will be burnt with fire before the world, and the kings of the earth “will fear”! Rev 18:4 shows how the Lord has given a call of mercy to come out of her (the ***** ), that they receive not of “her plagues.” This is not intended for the Christian. A large focus is on repentance bringing one to repent -- these words are used twelve times in the book of Revelation.

Rev16:15 the church is seen here close to the final battle the Lord says watch!

“The seal of protection”

All Christians are sealed by the Holy Spirit. This is seen in Eph 1:13, “ye were sealed with that Holy Spirit of promise,” and Eph 4:30 “ye are sealed unto the day of redemption”.

Rev 7:2-3 shows the 144,000 “added” to the church. They are sealed by the Holy Spirit. The angel won’t hurt the earth until the 144,000 have been “added” to the church to help preach the gospel. Rev 22:4 shows the name of the Lord is in the forehead of his servants the saved. This is not a physical mark - it is spiritual.. the Lord Jesus knows his sheep.

Rev 9:1-4 we see the bottomless pit or hell opened; the evil that is released is “commanded” not to hurt the grass, trees or any green thing, only those that “have not the seal of God”. Jesus protects the food and all the sealed Christians (“thank you Lord Jesus”). God is in charge not the antichrist.

Rev 13:5 - the antichrist will be given 42 months. Rev 11:2 - this 42 months will be in Jerusalem.

Rev 11:3 - the two witnesses will be given power by the Lord, they will prophesy 1,260 days. This is the same time as the 42 months standing against the antichrist day for day just like in Egypt against pharaoh. “And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies:” Unbelievable!

Matt 28:18 - Jesus has “all” power. Rev 11:6 - plagues, no rain, water to blood, all plagues as often as they will! And they will be representing the Lord Jesus Christ. Question? Would you have been afraid to have been an Israelite when the plagues fell upon Egypt “NO”! The two witnesses are hidden from view.

When discussing the tribulation with most teachers of this system, they say it's going to be a 100% Jesus controlled 42 months and the sealed Christians will be protected! When the Lord reveals his power through the two witnesses, the Christian’s mustard seed of faith will grow real quick. These plagues are brought to bring repentance, though many won’t repent of their evil this as is seen in Rev 9:20-21.

A major point of their fear teaching is Rev 13:8-18. They try to lead one to believe that all people on earth will have to receive the mark, or worship the image or be killed. “wrong”! Rev 13:15 - this verse says if you don’t worship you “should” be killed, it doesn’t say “shall”! Just as king Nebuchadnezzar wanted to see the three burn in the fiery furnace - “didn’t happen”! Daniel die in the lions den? “not so”! those that moved against him did. Was David defeated by Goliath? “good try”! Moses and Aaron lost to Satan, the god of pharaoh? “hardly”! Peter held in the inner prison? “not for long.” Remember what your brethren the angels did for Peter!

Rev 13:17 - and that no man “might” buy or sell. It doesn’t say they “shall not” buy! This truth is kept quiet, and the wording here isn’t definite, “the Lord Jesus is in control”! The sealed Christian will be protected through the tribulation, and will be caught up with the resurrected dead in Christ at the last day, prior to God’s fiery wrath being poured out upon the heavens and earth, dissolving all the elements seen in 2 Pet 3:10-13. Then it will be a new heaven and earth seen in Rev 21. The Holy new Jerusalem is for eternity, for all the saved believers. “JESUS CHRIST IS LORD”

Daniel 9:24 Seventy weeks or 490 years? The truth.

Many persons are taught that the interpretation of the seventy weeks of Daniel really means weeks of years by using a formula of 70x7 = 490 years. They teach that the word week in Dan 9:27 really means seven years by following this formula, this word week representing their false seven year tribulation, this seven year fairy tale found no place in the Holy Bible.

Where did this secret formula come from? That isn’t apparent to the average reader of the Holy Scripture. Have the learned translators of the AV 1611 KJV misinterpreted or missed the truth? The first written mention of this formula and its origin is found in a book written by Sir Isaac Newton. “Observations upon the prophecies of Daniel and the apocalypse of St John” published in 1723. In Chapter ten of this book you find the first mention of this formula and his teaching surrounding it. Much of this in use today, Newton being the foundational roots. In this book Newton removes and changes Scripture at will. Newton also wrote books that deny 1 Timothy 3:16 and 1 John 5:7, attacking the deity of Jesus Christ. This clearly shows a non-Christian foundation. Matthew 7:18 - A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.

Newton was a brilliant man in the worlds eyes “but” the study of his life finds him no friend of Biblical Christianity, with the aforementioned showing just a “few” points of his clouded life.

The truth revealed (shabuwa)

This Hebrew word shabuwa was translated to 'weeks' in the English language and used fifteen times in the old testament. It was used six times in the book of Daniel, four times in Daniel 9:24-26 all pertaining to Newton’s false teaching of weeks of years. This same word shabuwa was used two times in Daniel 10:2-3. As you read these verses, Daniel states he mourned and fasted for “three whole weeks.” Shall we apply Newton’s formula to shabuwa in this application 3x7 = 21 years? Daniel was a Biblical hero full of faith, but he would have been a pretty hungry hero after twenty one years with no food. This is explained well here, as it was a “literal” three whole weeks, just as Daniel 9:24 is a “literal” seventy weeks! Next time they try to push Newtonian doctrine on you ask them did Daniel mourn and fast for three weeks or twenty one years, the same word is used shabuwa.

THE MILLENNIUM “NOW” OR LATER?

Many persons teach that Rev 20 will be a future event of a kingdom, bringing peace on earth for a thousand years, happening after the time of great tribulation. When we look at Rev 20, the teachers bring a word into thought that isn’t in the Holy Bible - “millennium.” They use this to represent the word 'thousand.' We will now examine the “now” vs. the “later” regarding this thousand years.

When we look at Rev 20 we see that the phrase 'thousand years' is used as a measurement of time. If you look at Rev 20:1-6 this time is in the spiritual realm. There is no means to compare the physical to the spiritual world, with regard to time. The word thousand was used meaning a long period of time and is “not literal”.

That is why 2 Pet 3:8 was given to us. This verse shows how one day is the same as a thousand years when referring to time, the Lord is in the spiritual we are in the physical. Psalms 50:10 states the Lord owns the cattle upon a thousand hills. We know it’s more than a thousand.. this means many, and is also “not literal”.

Rev 20:2-3 shows how Satan is bound and sealed in the spiritual realm. Why? That he should deceive the nations no more. This deception is seen in Rev 20:7-8. He will be loosed from the spiritual realm, the bottomless pit or hell, into the physical realm earth, to deceive the nations to gather them to the great and final battle against “JESUS” KING OF KINGS, AND LORD OF LORDS”!

Rev 20:4 - The saints seen here are also seen in Rev 7:13-17. They are reigning with the Lord “NOW”! They have came out of great tribulation, those saved that have went before us. The new bible versions in Rev 7:14 takes this truth away by changing “came” (past tense), to “come” (future tense), and adds “the” before 'great tribulation', misleading one to believe this will be the future great tribulation.

Many want you to believe that the only way you can receive the mark of the beast, or worship the image will be during the tribulation. Nothing in the Bible limits a mark dedicated to Satan, or worship of an image to Satan confined to the tribulation. In Ex 7:11 were the sorcerers of Egypt marked using Satan's power ?

Throughout the Bible you see the building of images to Satan, and worship. Nebuchadnezzar wanted the three, Shadrach, Meshach, and Abednego, to bow and worship the image or die. Dan 3:1-30 - when they stood firm in their faith in the Lord, the king tried to burn them. In Dan 3:25 we see the Lord Jesus and his promise right in the fire with the three! “I will never leave thee, nor forsake thee” They came out not even smelling like smoke!

Then they were made rulers in the kingdom. In Dan 3:25, the new Bible versions remove “the Son of God” and put in “a son of the gods.” They removed Jesus from the fiery furnace. In Rom 11:4, the Lord knew He had seven thousand that hadn’t bowed their knee to Baal.

Throughout history you've seen religious markings in the forehead, hands, and bodies of many cultural and religious groups, using ashes in the forehead, tattooing, carving, scaring, painting, much of this having religious meaning, marking was forbidden in Lev 19:28. People at rock concerts salute Satan by pointing their fingers in a certain position, while holding their hands in the air. Today they say the mark is a tattoo, barcode, or microchip.. next year it will be something new. Remember in Matthew 24:24, deception will be so great if it were possible the elect Christian would be deceived. Eph 4:30 - but the Holy Spirit won’t allow this, as the Christian is sealed. Scripture doesn’t show that it’s confined to our day or the future. It’s been in the past and will be in the future tribulation, however it says in Rev 14:6-9, if you “worship” or receive his “mark” they shall receive of the wrath of God. The Lord will make a definite final call to fear, and give him glory, to repent, those that don’t heed will see his power through plagues and wrath!

Rev 20:5 - this is the resurrection of the last day or end of this world also seen in John 5:28-29. There will be two resurrections here - first the saved, second the unsaved. The saved are blessed to be in the first. John 6:39-40 and John 11:24 show the timing of these resurrections to be the last day or end of this world.

Matt 24:31 - The Lord comes with the voice of the angels “after the tribulation” and gathers his elect believers. 1 Cor 15:52 “ In a moment, in the twinkling of an eye, at “the last trump.” This trump happens at the last day.

Seldom talked about in pretribulation teaching, this is explained in Rev 10:6-7, with “time no longer.” This is the new heaven and earth as seen in Rev 21 - Satan’s kingdom is gone. This same resurrection and separation of saved, and unsaved is explained in Matt 13:37-43, showing the wheat/saved, and tare/unsaved growing together until the harvest and separated at “the end of this world” by the angels. 1 Thess 4:15-18 is at the last day.

The resurrection and catching up of the believer will happen prior to the fiery wrath poured out upon the heavens and earth. “Jesus hasn’t appointed the saved to wrath”. Rev 20:6 repeats the same basic contextual reading of Rev 20:4-5, regarding the first resurrection and the reign of the saints. In Rev 20:7-9, Satan is loosed, brings the nations together by deception to make war with the “LAMB.” The armies of the earth will surround the camp of the saints, then the saved are removed prior to God’s fiery wrath from heaven, and that ends this world.

Rev 16:12-21 reveals some of the same events. In Rev 16:15, we see the church still present on earth “Behold, I come as a thief.” The Lord says watch. Luke 21:28 - When we see this, the Lord says look up our redemption draweth nigh, this is near the time of battle. We see this order in 1 Cor 15:23-24. Jesus was the first resurrected, then the saved at his return, then the end. This is seen in 2 Pet 3:10-13. The day of the Lord will come as a thief, the heavens and earth will be dissolved by fire, we are to look for this day of the Lord. Then it will be a new heaven and earth, seen in Rev 21. The HOLY NEW JERUSALEM is prepared as a bride coming down from God. This is the eternal city, for the saved believers.

THE DECEPTION TODAY!

Today you are hearing of a rebuilt temple and a physical person taking the throne of David? They say he will come through the eastern gate of Jerusalem to do this, portraying himself to be the Christ. Who will this be? They teach Jesus will return to a desert city Petra. Will they help seat the antichrist? This is taught on the television, radio, in churches and books. In Matt 24:23-26, Jesus warns us not to go after such. The Bible teaches us that his appearing will be “glorious in the heavens” seen in Matt 24:27-31 Take heed lest ye be deceived!

(Ps 138:2) THE DECEPTION FALSE (bibles)! (Ps 12:6-7)

Today many people aren’t aware that the new Bible versions are missing thousands of words and verses. The niv, nasb, nlt, rsv, nrsv, and ncv. Yes! The Jehovah's Witnesses New World Translation removes the same, and “more”!

These corrupt versions are backed by corrupt Greek texts from Egypt. Two men, Westcott and Hort, in 1881, delivered this corrupt Greek text to the world. The true text is the “Greek Received Text.” It was used by the true Christians - Wycliffe, Tyndale, Knox, Calvin, Wesley, and the Av 1611 King James translators.

The true Christian heritage has never used this corrupt text from Egypt, or translations from it. I will give you a sample of what is missing:

Matt 17:21 18:11 Acts 8:37 and more, these verses are gone or in brackets.

1 John 5:7 they remove the “Godhead” The JW’s love this they don’t believe in the Father, Son, and Holy Spirit as one.

Eph 3:9 “by Jesus Christ” is out being creator.

Eph 3:14 “of our Lord Jesus Christ” is out.

Luke 4:4 “but by every word of God” is taken out.

Luke 4:8 “get thee behind me satan” is removed.

Col 1:14 “through his blood” is gone.

Matt 9:13 “to repentance” is out, calling sinners.

Mark 1:31 “immediately” gone, removing the miracle.

The New King James and its variances are the corruptions of Robert Stephanus in 1550. We will look at a few:

Acts 17:29 KJV Godhead or nkjv Divine Nature the Father, Son, and Holy Spirit gone.

I Cor 1:18 and 2 Cor 2:15 KJV are saved or nkjv are being saved.

Rev 10:6 KJV time no longer or nkjv no longer delay, no end of the world.

Matt 13:39 KJV end of the world or nkjv end of the age, here they remove Biblical time lines the world never ends just goes from age to age. LIE!

Rev 13:16 KJV a mark “in” their hand or nkjv “on” their hand, mark of the beast DANGEROUS! They remove “JEHOVAH” entirely.

Rev 7:14 they change “came” to “come” and add “the” before great tribulation misleading one to think this will be the future great tribulation.

There are three great books on the subject:

(1) Defending the King James Bible by Dr. DA Waite ISBN# 1-56848-0008
(2) Which Bible by Dr. David Otis Fuller ISBN# 0-944355-24-2
(3) New age Bible versions by G.A. Riplinger ISBN# 0-9635845-0-2 for information call (800) 435-4535.

Pastor Chuck Smith at Calvary Chapel Costa Mesa Ca. USA leader of the Calvary chapels world wide exposed this over 20 years ago before the (nkjv) was printed. Chuck Smith, on Foundations of the Word, tapes 575/576 info call The Word for today (800) 272-9673. Many Calvary Chapels have left this truth. All you need to study the subject at eye opener publications.

P.O. box 7944 Eugene Oregon. 97401 USA. Who is the modern father of the pretribulation rapture, and the millennial reign? C.I. Scofield! He created a reference bible delivered to the USA and world in 1909, it contained the foundation of teachings still in use today called the Scofield Bible. It contained his teachings of prophecy. Between 1909 to present, “thousands” of persons and churches have used his references to learn this complex system. Many theological universities used his teachings. His reference notes were the greatest influence in America, planting the pretribulation, millennial view.

“The incredible Scofield and his book”

This book exposes him living with a woman in fornication, having a wife and children while producing his reference notes, and much more. A corrupt tree can’t bring forth good fruit! This book is at Ross House Books P.O. Box 67 Vallecito Ca. 95251 PH#(209) 736-4365

“Read the true Holy Bible in the English language the AV 1611 KJV” Rev 20 The thousand year reign is going on “NOW” in the spiritual realm.

E-MAIL truth7t7@yahoo.com

“JESUS CHRIST IS LORD”

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The HEART of the issue is truly the issue of the HEART!
John 3:3;Mark 8:34-38;James 1:27

Posts: 3529 | From: Orange, Texas | Registered: Jun 2002 | IP: Logged |

Carol Swenson
Admin
Member # 6929

posted

God bless you barrykind, dear brother!

I think this site offers a good study of the end times. It answers just about every question. http://www.raptureready.com/index.php

Here is one page from the Rapture Ready site.

End-Times Order of Things To Come

Rapture - While the storm clouds of apocalypse gather and approach, Christians attuned to God's whole word should watch, according to the Lord Jesus Christ. They should be aware of the elements of that approaching storm of tribulation. Things of society, cultures, in every endeavor of life, will, at the same time, seem to be business as usual. Times will be like the days of Noah and Lot at the moment of His next intervention into the affairs of humanity, according to Jesus. (Read Luke 17: 26-30.) It will be a catastrophic intervention. Jesus will step out on the clouds of glory and shout "Come up here!" (Rev. 4:1-2). All Christians - those who accept Christ's blood atonement for salvation (born-again believers) will instantly be with Jesus above the earth. (Read 1 Cor. 15: 51-55 and 1 Thes. 4:13-18.) Millions of people (those raptured) will vanish, will disappear from the planet before the astonished eyes of those left behind. Those who have gone to be with the Lord will be taken back to heaven, where He has prepared a place of eternal dwelling for them (Jn. 14:1-3). The bema judgment (to give rewards for service to the Lord while on earth) will take place. Crowns will be handed out to God's family. The marriage supper of the Lamb will occur (Christ's Bride made ready for the wedding), then the Wedding Feast (Revelation 19:9). Things on Planet Earth will be gearing up for the great end-time storm. God, the Holy Spirit, according to 2 Thessalonians, chapter 2, will remove as restrainer during the times following the rapture.

World Leader Comes Forth - The nations of earth will be in chaos. The turmoil will cause severe ramifications while governments seek to restore civil order and regain governmental and economic equilibrium. Profound shifts of power will likely take place, with the EU becoming the new superpower, absorbing America's power and authority, the U.S. having lost the most people in key places, thus having suffered the most loss of control. According to prophecy, one man will step forward to proffer a plan to quell the fears of war in the Middle East (Daniel 9:27). This prophecy correlates to Revelation 6: 2, with the rider on the white horse riding forth.

Peace Covenant Confirmed - The great world leader will arrive just in time to look to be the shining knight on the white horse. He will have the answer to the looming all-out war in the Middle East. He will be able to sell a seven-year peace plan that is already available, apparently. Israel will agree to the covenant, as will her enemies, and, in effect, the whole world will accept the European leader's masterful sales pitch. But Israel's acceptance will fly in the face of God. This "covenant made with death and Hell," as it is called in Isaiah, chapter 28, will cause God's judgmental wrath to begin to fall.

Attack upon Israel - The Gog-Magog attack prophesied by Ezekiel is one that is controversial, so far as to where it will fit into the end-times timeline is concerned. Some has the event just before or in conjunction with the rapture, while others believe it will happen right after the rapture or nearer the mid-point of the seven-year tribulation period. Russia is destined to present some of the most fearsome trials and tribulations for Israel. Gog, "chief prince of Rosh," is the leader of Russia described in Ezekiel 38 and 39. In ancient language, Gog means "leader." "Rosh" is the ancient name for the land of Russia. In the last days, Russia will be the leading nation of the Gog-Magog coalition of nations that will make a move against Israel and be defeated by a supernatural act of God. Persia (Iran) comes right along beside Russia, in prophetic parlance. According to Ezekiel 38:5, Iran will aid Russia in attacking Israel before or during the tribulation. Even now, Iran acts as a destabilizing force in the world.

144,000 Evangelists - The Lord will not allow the dark, satanic realm to go unchallenged. God will seal (protect from Satan and his minions) 144,000 Jewish men with the gospel message of Jesus Christ, the only way to salvation, redemption, and reconciliation to God, the Father. (Read Rev. 7: 3-8.) These will proclaim the gospel message throughout the world. Millions upon millions of people will hear the message and become Christians of the tribulation period.

Two Old Testament-Type Prophets Preach - Two Jewish men will be placed during this period for preaching then Gospel, and for pointing the finger of judgment if repentance isn't forthcoming. No one knows for sure who these men will be, but there seems good evidence that at least one of them will be Elijah, the Old Testament prophet whom God took up from earth in a fiery whirlwind. The Satanic governmental regime will seek to kill these men, but will not be able to do so until God allows. Anyone who tries to kill them will, in like manner, be killed, according to the prophetic Word. Finally, the regime will be able to kill them. There dead bodies will lie in the streets of Jerusalem for three days, then they will be resurrected to life, and will lift into the sky before the astonished eyes of their murderers and of the whole world.

Antichrist Revealed - The great world leader , who confirmed the seven-year peace covenant, convincing Israel and its enemies to rely on him and his regime to keep the peace, will be struck with a deadly head wound. But, he will resurrect, supposedly, from death. He will, following this, in what I believe will be a false resurrection (possibly following the defeat of the Gog-Magog forces), suddenly walk into the Jewish temple atop Mt. Moriah at Jerusalem and declare himself to be God. He will demand worship from all of the world's inhabitants. (Read 2 Thes. Chapter 2 and Revelation, chapter 13.) He is then revealed as Antichrist, the son of perdition, the man of sin. He will cause all to accept his mark or be cut out of the economic system - all buying and selling. He will order all killed, who will not worship him. The chief method of death dealing will be beheading. His partner in the satanic duo will point all worship to the beast - Antichrist. The false prophet will be AntiChrist's John the Baptist figure.

Jews Flee - Jesus forewarned the Jews who will occupy Jerusalem at the time of AntiChrist's revelation to flee to the mountains. (Read Matthew chapter 24, and Revelation, chapter 12.) This era, the mid-way point of the seven-year tribulation era, will begin the time of Jacob's trouble (Jer. 30: 7) - a time Jesus says will be the worst time of all history (Matt 24: 21). Antichrist will begin the greatest genocide ever to be visited upon the planet.

Antichrist Institutes Regime - AntiChrist's regime will cause all to give worship to the beast, the Revelation 13 term for Antichrist. He will apparently set up some sort of idol, before which all must bow. This will likely be done by the image of himself being telecast in some way to all the world. (Read Revelation chapter 13.) His regime will consist of 10 kingdoms, whose newly crowned kings (political leaders of the region) will give all of their authority and power to Antichrist. We might be seeing the formative months and years of the formation of this 10-kingdom development with the various trading blocs beginning to form. The European Union seems to be the prototype for those that will follow. The North American Union (NAU) that seems to be underway in development, bringing America, Canada, and Mexico together in an economic trading bloc, appears to be one such "kingdom" in the making. Antichrist will bring together one world government, one world economy, and one world religion, to some extent - for a brief time, at least. This is a Babylonian-type system that will all but enslave the entire world.

Babylon System of Religion, Economy, Government Rules - The Babylonian system will actually be an extension of the revived Roman Empire. This was prophesied in Daniel, chapters 2, 7, 9, and 11, as well as in Revelation, chapter 13. Ancient Babylon's and the ancient Roman Empire's influence upon this end-time regime of hell on earth are described in Revelation, chapters 17 and 18. God will completely destroy the chief city of the end time Babylon in one hour, the Bible prophesies in Revelation, chapter 18.

Kings of East Threaten, then Move - China, today, is a growing economic and military behemoth. It exerts hegemony over its neighbors of the Orient. The Bible predicts a day during the tribulation when the "kings of the east" will march across the dried-up Euphrates River to do battle at Armageddon.This juggernaut will consist of 200 million troops, all, prophecy seems to indicate, demon possessed, while they cross the area of the Euphrates. (Read Revelation, Chapters 9 and 16.) All Meet at Armageddon - The kings of the east march toward a rendezvous with all other nations of the world. God says this about this meeting: "For, behold, in those days, and in that time, when I shall bring again the captivity of Judah and Jerusalem, I will also gather all nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there for my people and for my heritage Israel, whom they have scattered among the nations, and parted my land" (Joel 3: 10-2). (Also, read Rev. 16:16, and Rev. 19: 17-18.)

Christ Returns - Just as the battle is becoming so violent that it threatens the end of all people and animals on earth, the black clouds of apocalypse unroll like a scroll, and brilliant light from heaven's core breaks through, revealing the King of kings and His armies and myriads of angelic hosts. "And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God" (Rev. 19:11-15).

Christ Judges Nations - The conquering Creator of all things will establish His earthly throne atop Mt. Moriah, which will be supernaturally reconfigured from topographical renovations made for the millennium. All the nations of the world will come before the Lord Jesus Christ. (Read about the sheep-goats judgment in Matthew, chapter 25.) Those people who have made it alive through the seven-year tribulation will either be believers or unbelievers. Believers will be ushered into Christ's 1,000-year reign on earth, while unbelievers will be cast into everlasting darkness, the Scripture prophesies.

Christ Sets Up Millennial Kingdom - The millennial reign of Christ will begin, a time during which the false prophet and the beast (Antichrist), the first to be thrown into the lake of fire, will begin to serve their eternal sentences. Satan will be confined in the bottomless pit, and there will be none of his minions to torment and tempt the millennial earth-dwellers. It will be a time much like the times of Eden, with the earth restored to its pristine beauty. (Read Rev. 20-10.) After the 1,000 years, the devil will be released from the pit for a short space of time. He will lead millions of those who have been born during the millennium in an assault on Christ at Jerusalem. God will send down fire and consume them all. Satan will be cast into the lake of fire. The lost dead will be resurrected (their eternal bodies joined to their souls), and all will stand before the great white throne of Christ to be judged. All will be cast into the lake of fire for eternity. (Read Rev. 20:10-15.) God "Jesus Christ" will remake the heavens and the earth in preparation for everlasting, ever-growing ecstasy in God's presence. (Read Rev. 20:16-22: 16.)

Posts: 6787 | From: Colorado | Registered: Dec 2007 | IP: Logged |

Caretaker
Advanced Member
Member # 36

posted

The Roman Catholic Church has strongly influenced much of faith and practice. She teaches one judgment. I submit for your study the Catholic Catechism in regards to eschatology:

V. THE LAST JUDGMENT

1038 The resurrection of all the dead, "of both the just and the unjust,"623 will precede the Last Judgment. This will be "the hour when all who are in the tombs will hear [the Son of man's] 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."624 Then Christ will come "in his glory, and all the angels with him. . . . Before him will be gathered all the nations, and he will separate them one from another as a shepherd separates the sheep from the goats, and he will place the sheep at his right hand, but the goats at the left. . . . And they will go away into eternal punishment, but the righteous into eternal life."625

Westminster Catechism:

Question 86: What is the communion in glory with Christ, which the members of the invisible church enjoy immediately after death ?

Answer: The communion in glory with Christ, which the members of the invisible church enjoy immediately after death, is, in that their souls are then made perfect in holiness, and received into the highest heavens, where they behold the face of God in light and glory, waiting for the full redemption of their bodies, which even in death continue united to Christ, and rest in their graves as in their beds, till at the last day they be again united to their souls. Whereas the souls of the wicked are at their death cast into hell, where they remain in torments and utter darkness, and their bodies kept in their graves, as in their prisons, till the resurrection and judgment of the great day.

Question 87: What are we to believe concerning the resurrection?

Answer: We are to believe, that at the last day there shall be a general resurrection of the dead, both of the just and unjust: when they that are then found alive shall in a moment be changed; and the selfsame bodies of the dead which were laid in the grave, being then again united to their souls forever, shall be raised up by the power of Christ. The bodies of the just, by the Spirit of Christ, and by virtue of his resurrection as their head, shall be raised in power, spiritual, incorruptible, and made like to his glorious body; and the bodies of the wicked shall be raised up in dishonor by him, as an offended judge.

Acts 24:

[14] But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets:
[15] And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.

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A Servant of Christ,
Drew

1 Tim. 3:
16: And without controversy great is the mystery of godliness: God was manifest in the flesh..

Posts: 3978 | From: Council Grove, KS USA | Registered: Jun 2002 | IP: Logged |

Caretaker
Advanced Member
Member # 36

posted

quote:
Originally posted by barrykind:
Im sorry Brother Drew...not intentional..I will reseach what you have posted carefully...i do my Brother want to know the truth..

i dont care who is "right" or "wrong"; i dont wont to "win"; i honest to Yahweh want to know the absolute truth, whole truth and nothing but the truth..

I reall love, and enjoy studying with all of yall

Yah bless my Brother and i will answer as soon as i can and consider all you have spoken

bondservant barry

God bless you Brother Barry;

I can only go by what the Word of God declares. Brother Paul spoke of the mystery of the Church. Brother John was shown the visions of what was to unfold. Paul spoke of the gathering together with the Lord. John spoke of the return of the Lion of the Tribe of Judah and the Reign for a thousand years, with those blessed reigning with Christ.

Rev. 20:

[4] And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.
[5] But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection.
[6] Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.

1 Thess. 4:
[13] But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope.
[14] For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.
[15] For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep.
[16] For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:
[17] Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.
[18] Wherefore comfort one another with these words.

Brother Barry I read in the Word that it is the unrighteous dead who stand before the Great White Throne.

The Saints in the first resurrection are not killed and resurrected again.

It is not the righteous in hell or in the bondage of death.

It is not the living who come forth before the Throne NEITHER is it the "just and unjust" as both the Catholic Catechism and the Westminster Catechism declare:

Rev. 20:

[7] And when the thousand years are expired, Satan shall be loosed out of his prison,
[8] And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea.
[9] And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them.
[10] And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.
[11] And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them.
[12] And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.
[13] And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works.
[14] And death and hell were cast into the lake of fire. This is the second death.
[15] And whosoever was not found written in the book of life was cast into the lake of fire.

--------------------
A Servant of Christ,
Drew

1 Tim. 3:
16: And without controversy great is the mystery of godliness: God was manifest in the flesh..

Posts: 3978 | From: Council Grove, KS USA | Registered: Jun 2002 | IP: Logged |

barrykind
Advanced Member
Member # 35

posted

sister Carol Beloved handmaid of the Lord you stated:

quote:
With the revealing of all these pre-MacDonald writings, you would think that this argument has been debunked. Unfortunately, this is not the case. We seem to be involved in a tug-of-war with the truth. Apparently, due to their lack of research, pre-trib opponents continue to pump out publications that cite MacDonald as the originator of the pre-trib rapture.

I again applogize for perhaps the "lack of reasearch" you stated:

ive been following the Lord Since Jan 18, 1983; He has shown me lots; but i never understood nor have seen a clear picture of the "End Time Events"; i have a handle on some but forgive me for repeditive posts that yall have seen for years; the only way i can understand and "see" the whole picture is to start a simple basic "a" and procedd toweard "z".

Bear with me my intentions are pure [Smile]

bondservant
barry

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The HEART of the issue is truly the issue of the HEART!
John 3:3;Mark 8:34-38;James 1:27

Posts: 3529 | From: Orange, Texas | Registered: Jun 2002 | IP: Logged |

barrykind
Advanced Member
Member # 35

posted

Im sorry Brother Drew...not intentional..I will reseach what you have posted carefully...i do my Brother want to know the truth..

i dont care who is "right" or "wrong"; i dont wont to "win"; i honest to Yahweh want to know the absolute truth, whole truth and nothing but the truth..

I reall love, and enjoy studying with all of yall

Yah bless my Brother and i will answer as soon as i can and consider all you have spoken [Smile]

bondservant barry

--------------------
The HEART of the issue is truly the issue of the HEART!
John 3:3;Mark 8:34-38;James 1:27

Posts: 3529 | From: Orange, Texas | Registered: Jun 2002 | IP: Logged |

Caretaker
Advanced Member
Member # 36

posted

I found it interesting how one of Barry's sources had to skip-over Rev. 20 or dismiss it. It is the premillenial return/reign of Christ which is consistent with the full counsel of God. The opponents must use scriptural gymnastics to preserve their anti viewpoint.

http://premillennialism.wordpress.com/2010/02/08/a-brief-history-of-premillennialism/

Secondly, premillennialists interpret the book of Revelation differently as well. This is particularly noticeable in how they understand Revelation 20 where the millennium is specifically taught. Premillennialists do not read Revelation as a series of recapitulated visions of the church age. They understand the book should be read more in a chronological fashion. So, when they come to Revelation 20, they do not take the amillennial perspective of seeing the chapter as a vision returning the reader back to the beginning of the church age. Instead, they believe the events of chapter 20 follow those in chapter 19 in sequence, thus implying Christ vanquishes his enemies and then establishes His kingdom for a 1,000 years.

This chronological approach to the whole book of Revelation, particularly chapter 20, provides foundational characteristics defining premillennialism (These points are a summary of the first section from Robert Culver’s masterful work, Daniel and the Latter-days.):

The millennium begins with the visible return of Christ in glory to judge and rule the nations. Revelation 19 describes Christ’s return in which He judges the anti-Christ and false prophet by casting them immediately into the lake of fire. The events of Revelation 20, then, follow chronologically.

The millennium will be when Satan is imprisoned. Contrasted to non-premillennialists who believe Satan’s binding in Revelation 20:1-3 is a limitation of his activities, premillennialists believe his “imprisonment” means that Satan is caused to cease entirely from his rebellious activities on the earth for 1,000 years.

The resurrection of the just happens at the beginning of the millennium. The righteous will experience the first resurrection during which they will reign with Christ on the earth. This resurrection is a physical resurrection, not a spiritual “rebirth” or “regeneration” as non-premillennialists argue.

The conversion of Israel to their rightful Messiah and the restoration to the land. The millennium is the fulfillment of the long awaited Messianic kingdom promised by God to Israel in the OT, for example Hosea 3:4,5 and Micah 4.

--------------------
A Servant of Christ,
Drew

1 Tim. 3:
16: And without controversy great is the mystery of godliness: God was manifest in the flesh..

Posts: 3978 | From: Council Grove, KS USA | Registered: Jun 2002 | IP: Logged |

Carol Swenson
Admin
Member # 6929

posted

The tired old Margaret MacDonald argument again?

One of the most widely circulated attacks against the pre-trib rapture is the notion that a girl named Margaret MacDonald started this theological view back in 1830. The claim is typically made that MacDonald received a demonic vision, passed it on to John Darby, who in turn popularized it. Disproving this assertion proves rather easy. Pre-trib scholars have discovered a host of rapture writings that predate Margaret MacDonald.

Epharaem the Syrian said, in 373 AD, "For all the saints and Elect of God are gathered, prior to the tribulation that is to come, and are taken to the Lord lest they see the confusion that is to overwhelm the world because of our sins."

One post-trib author offered a reward to anyone who could find a quote that predated MacDonald. He had to quickly cough up the money when someone identified a scholar who wrote about the pre-trib rapture several years before MacDonald. As of late, dozens of examples have been found, and the literary surface has hardly been scratched.

With the revealing of all these pre-MacDonald writings, you would think that this argument has been debunked. Unfortunately, this is not the case. We seem to be involved in a tug-of-war with the truth. Apparently, due to their lack of research, pre-trib opponents continue to pump out publications that cite MacDonald as the originator of the pre-trib rapture.

http://www.raptureready.com/rr-pre-trib-rapture.html

Posts: 6787 | From: Colorado | Registered: Dec 2007 | IP: Logged |

WildB
Moderator
Member # 2917

posted

quote:
Originally posted by barrykind:

Where did the secret rapture and seven year tribulation theory originate?
In early 1830, a 15 year old Scottish Girl called Margaret McDonald had visions that included a Secret Rapture of believers before the appearance of the Antichrist. Edward Irving (1792-1834) who was her Scottish Presbyterian pastor and forerunner of the Charismatic and Pentecostal movements, attended prophecy conferences that began in Dublin Ireland also in 1830 at Powerscourt Castle where he promoted the doctrine of the Secret Rapture as per her vision.

John Nelson Darby (1800-1882) who was a minister of the Church of Ireland later became a member of the Plymouth Brethren and also promoted the Secret Rapture after attending the same Powerscourt Bible Prophecy meeting in 1830 where he learned of Margaret McDonald’s supposed vision. Darby modified her views and then taught them under his own name. He developed and organized “futurism” into a system of prophetic teaching called “dispensationalism” with the so-called secret rapture at its centre. He visited Margaret McDonald at her home in Port Glasgow, Scotland and then later visited America several times where this Secret Rapture theology starting gaining a large acceptance in the 1850s and 1860s.

John Nelson Darby who was largely responsible for introducing this new teaching on a large scale also greatly influenced Cyrus Ingerson Scofield (1843-1921) who also incorporated this false doctrine into the notes of his Scofield Reference Bible, first published by Oxford University Press in 1909. One million copies were printed by 1930, firmly establishing this Futurist theory into different denominations and Bible schools of the United States in the 20th Century.

You seamed to have forgotten Isaac Watts in your propaganda.

Again what don't you understand about the mystery?

Apparently all things.

Understand the mystery and you will understand Once Sealed always Sealed until the day of redemption and the Bema..

Romans, Chapter 16, 025: Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began,

1 Corinthians, Chapter 2, 007: But we speak the wisdom of God in a mystery,even the hidden wisdom, which God ordained before the world unto our glory:
1 Corinthians, Chapter 15, 051: Behold, I show you a mystery; We shall not all sleep, but we shall all be changed,
Ephesians, Chapter 1, 009: Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself:
Ephesians, Chapter 3, 003: How that by revelation he made known unto me the mystery;(as I wrote afore in few words,
Ephesians, Chapter 3, 004: Whereby, when ye read, ye may understand my knowledge in the mysteryof Christ)
Ephesians, Chapter 3, 009: And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:
Ephesians, Chapter 5, 032: This is a great mystery: but I speak concerning Christ and the church
Ephesians, Chapter 6, 019: And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel,

Colossians, Chapter 1, 026: Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:

Colossians, Chapter 1, 027: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:
Colossians, Chapter 2, 002: That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ;
Colossians, Chapter 4, 003: Withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds:

--------------------
That is all.....

Posts: 8775 | From: USA, MICHIGAN | Registered: Mar 2004 | IP: Logged |

Caretaker
Advanced Member
Member # 36

posted

The "Bema seat" (or judgment seat) was an elevated seat, located in Corinth. At this seat in the square, Roman magistrates would sit and administer justice. Athletes may also have appeared here and received rewards for having distinguished themselves.

If a person is unsaved and dies in their sin, they will be judged at the "great white throne judgment" following the Millennium. If a person is a born-again believer in Jesus, they will be judged at the "judgment seat of Christ." Salvation is not an issue at this judgment. Their sins have already been forgiven. A person might then ask, how will we be judged? and for what will we be judged?

At this judgment, we must give an account of our life and what we did or did not do for the Lord. The believer's service to God will be reviewed and rewarded. For his lack of service or doing certain things, he will suffer loss. We will be held responsible for the things we did in our body. Every hidden thing will be made known. Every secret thing we said will be proclaimed; nothing will be hid. All believers must appear before this judgment seat.

2 Cor. 5:
10: For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.

Romans 14:
10: But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ.
11: For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.
12: So then every one of us shall give account of himself to God.

Some people will receive crowns in heaven as a special kind of reward for their sacrificial living while on earth.

The twenty-four elders seated around God's throne wear golden crowns and white garments (Revelation 4:4).

While we don't know the identity of these individuals or even exactly what the crowns represent, we do know these people overcame intense difficulties. The Greek word used for "crown" in this passage is stephanos: a victor's crown.

Five different crowns are mentioned in Scripture:

The imperishable crown for those who exhibit disciplined lives (1 Corinthians 9:2527).

The crown of rejoicing for those who lead others to Christ (1 Thessalonians 2:1920, Philippians 4:1).

The crown of righteousness for those who love his appearing (2 Timothy 4:Cool.

The crown of glory for those who faithfully shepherd the flock (1 Peter 5:24).

The crown of life for those who overcome spiritual battles (James 1:12, Revelation 2:10).

The above list is probably more suggestive than it is exhaustive. God may hand out crowns to many other faithful believers and for many other purposes. These crowns won't be awarded so we can show off our earthly accomplishments. Nor will they be for the purpose of making a fashion statement. I believe that these crowns signify different positions and assignments throughout eternity.

1 Thess. 4:
14: For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.
15: For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep.
16: For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:
17: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.
18: Wherefore comfort one another with these words.

Rev. 20:
4: And I saw thrones, and they sat upon them, and judgment was given unto them:

and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.

John saw thrones and they sat upon them, AND HE SAW the souls of them who had been beheaded and they lived and reigned.

The dead in Christ whom the Lord brings with Him, and we which are alive and remain caught-up to EVER be with the Lord!!!!!

5: But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection.
6: Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.

THE SECOND RESURRECTION:

11: And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them.
12: And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.
13: And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works.
14: And death and hell were cast into the lake of fire. This is the second death.
15: And whosoever was not found written in the book of life was cast into the lake of fire.

There are no LIVING before the Great White Throne!!!!!!

None of the Righteous Dead in Christ before the Great White Throne!!!!

John 14:
2: In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you.
3: And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.

--------------------
A Servant of Christ,
Drew

1 Tim. 3:
16: And without controversy great is the mystery of godliness: God was manifest in the flesh..

Posts: 3978 | From: Council Grove, KS USA | Registered: Jun 2002 | IP: Logged |

Caretaker
Advanced Member
Member # 36

posted

Well Barry the topic was the two resurrections and the Believer's judgment at the Bema judgment seat of Christ, the unrighteous dead at the Great White Throne.

Now you are hippity-hopping down the anti-rapture rabbit trail.

The Judgments of God
by Dr. Walter Martin
From the From The Founder column of the Christian Research Newsletter, Volume 5: Number 2, 1992.

Of all the doctrines taught in the Bible, none is declared with more consistency and fervor than the doctrine of divine judgment.

But how many judgments are there? And who will be judged? Though there are a number of judgments that may be found in the pages of Scripture, there are five that I believe are particularly important. Let us briefly examine these.

The first judgment I want to mention will take place at the return of the Lord Jesus Christ (Matt. 16:27; 1 Cor. 4:4-5; Rev. 22:12), and will be a judgment of the works of believers. Whatever the Christian has built upon the foundation (Christ) -- whether it be gold, silver, precious stones, or else wood, hay, and stubble -- it must be tried by the fire of divine judgment. The work of some believers will stand the test while that of others will be burned away. But even though a man's works may be consumed, his faith in the imperishable foundation will remain and his salvation rests secure (1 Cor. 3:11-15).

It should be noted that Paul's counsel is directed here to Christians, for only the Christian will appear before the judgment seat (Greek: Bema) of Christ. This Bema judgment has nothing whatever to do with the unsaved, for they are never mentioned in connection with it.

One of the greatest errors ever perpetrated in Christian theology is the idea that one great judgment will take place at the end of the age, at which all men will be gathered before the Great White Throne. There is absolutely no basis in the Word of God for such an idea.

A second divine judgment concerns the righteous judgment of all nations. Scripture declares that this judgment will also take place at the return of Jesus Christ (Matt. 25:32). It should be distinguished from the final judgment of the wicked -- which takes place at the Great White Throne -- since three distinct groups of individuals are represented: sheep, goats, and brethren. And, according to verse 31, the setting of this judgment is the earth (i.e., not a Great White Throne).

A third judgment in Scripture concerns the nation Israel. Bible scholars may disagree about the nature and extent of this judgment, but they are fairly well agreed that such a judgment must take place. Such passages as Ezekiel 20:37-38, Isaiah 1:24-26, and Malachi 3:2-5 definitely teach such a judgment.

Certainly, as Paul puts it in Romans 11:2, "God hath not cast away his people" (Israel). But it will be necessary for them to pass through great tribulation so that a godly remnant may be saved out of the wrath that is to come.

A fourth judgment is that of satan, the beast, the false prophet, and satan's multitudinous emissaries -- the fallen angels. Jesus once declared, "Now is the time for judgment on this world; now the prince of this world will be driven out" (John 12:31). In that statement satan's doom was sealed. Although sentence was pronounced upon him at the Cross, it is not until Revelation 20:10 that the sentence is executed: "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."

A fifth judgment in the Word of God concerns that of the Great White Throne (Rev. 20:11-15). In this judgment the saints will be seated with Christ, and the wicked -- those "not found in the book of life" -- will be judged. The fate of those who endure this judgment is the second death, everlasting separation from the presence of the Lord (Rev. 21:Cool.

The wonder of the doctrine of divine judgment is the fact that the Christ of Calvary's cross will be the Judge of the Great White Throne. What a comfort it is for the believer to realize that he has passed from death to life and will not be judged in the final Great White Throne judgment.

These facts should cause us as believers to judge ourselves (1 Cor. 11:31). Indeed, since Peter tells us that "judgment must begin at the house of God" (1 Pet. 4:17), we ought to examine ourselves closely.

The Christian has nothing to fear from these judgments. He need only see that his works be composed of the gold, silver, and precious gems that will endure the fire of God's holiness.

http://www.iclnet.org/pub/resources/text/cri/cri-nwsl/web/crn0050a.html

--------------------
A Servant of Christ,
Drew

1 Tim. 3:
16: And without controversy great is the mystery of godliness: God was manifest in the flesh..

Posts: 3978 | From: Council Grove, KS USA | Registered: Jun 2002 | IP: Logged |

barrykind
Advanced Member
Member # 35

posted

Introduction
Is there really a Secret Rapture with a second chance of salvation? Regardless of the topic when it is associated with salvation, Satan has deceptions in every area in an attempt to steal as many people as possible from God’s kingdom. It is a grave error to underestimate the enemy. It does not matter how many people believe a lie, it will never make it truth. Mark Twain once said, “A lie can travel halfway around the world, while truth puts on its shoes.” The only way to avoid the enemy’s deception and find truth is to study the scriptures diligently. Multitudes of people have been exposed to this “dispensationalist” or “futurist” interpretation of prophecy and have been utterly confused. So what is the real truth about this so-called secret rapture?

What is the Secret rapture theory?
According to those teaching the secret rapture theory, the coming of Jesus will be in two separate stages. The first will be a secret rapture of the Church at the beginning of a seven year tribulation period followed by a glorious, triumphant return of Christ to the Earth accompanied by the Church at the end of the seven year period. They believe that during this seven year period the Antichrist is going to come into power and God will select and seal 144,000 literal Jews who will take the Gospel to the whole world converting immeasurable souls to Christ. They also believe the battle of Armageddon is a literal national war against literal Israel, which occurs near the end of the seven years and is brought to a halt by Christ’s return with His Church. Then literal Israel accepts the Lord as the Messiah and enters with Him as His covenant people into the 1,000 year (millennial) reign on earth known as the Kingdom Age. Christ will rule directly over the earth from the throne of David in Jerusalem, where the typical temple services function again. Those who ultimately reject Christ’s rule are eventually judged and destroyed at the end of the Millennium. The new believers will then receive immortality and eternity will begin.

However, the Bible nowhere speaks of these two separate comings and the word “rapture” is also an invention of theologians and occurs nowhere in the Bible. The deception does not stop there, Christians also debate whether we will be taken before the tribulation or in the middle of the seven years or at the completion of the seven year tribulation. These are called pre-tribulation, mid-tribulation and post tribulation. Now for the most amazing part of these views in regards to the seven year tribulation period; are you ready for this? It was manufactured by a Jesuit Priest who was commissioned to come up with this false interpretation of Bible Prophecy. This raises many questions, such as why was this done and how could so many be drawn into this lie. I hope you will read on as we cover all aspects of this topic and reveal the Bible truth.

Does the Bible teach there is a Secret Rapture?
This is a brief point by point account of the order of events according to Scripture; there is Christ’s second coming, the resurrection, the catching up of the saints to meet Jesus in the air which all take place at the same time and at the end of the world. This is why Jesus said in Matthew 28:20 “…and, lo, I am with you alway, even unto the end of the world.” Why would Jesus promise to be with the Church until the end of the world if He intended to come seven years before the end to take them out of the world? The promise would then have no meaning.

This false doctrine on the secret rapture is contradictory to the words of Jesus in Matthew 13 when He said the wheat and tares would grow together until the “end of the world” and then would be separated. According to this dual coming secret rapture theory, both groups would not grow together until the end of the world. The righteous would be separated from the wicked seven years before the end. And what about the promise of the resurrection? Christ said, concerning the righteous, John 6:40 “…and I will raise him up at the last day.” No one denies that this means the last day of the world. Paul declares the saints are caught up to meet the Lord at the “same time” the dead in Christ are raised. He says, 1 Thessalonians 4:16-17 “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: 17 Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.” Did you note that Jesus called this resurrection the “last day?” But how could it be the “last day” if this gathering of the saints takes place seven years before the end of the world? And how could the “last trump” (see 1 Corinthians 15:52 below) sound if it really wasn’t the very last moment of time? Imagine the graves opening and the righteous rising and no one knowing that it had occurred? Consider also the added testimony from God’s Word;

Matthew 24:27 “For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.”

Matthew 24:30 “And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.”

Matthew 24:31 “And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.” (This is clearly the time when Christ comes to gather His saints.)

1 Corinthians 15:52 “In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.”

Revelation 1:7 “Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.”

Revelation 6:16-17 “And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: 17 For the great day of his wrath is come; and who shall be able to stand?”

There is no understood scripture that says the second coming of Christ to gather His saints will be a secret rapture. All these verses show it will be a very loud and very visible event that every eye shall see. There is nothing secret about any aspect of His coming. Those believing in the secret rapture sometimes quote Matthew 24:40-41 out of context. The entire passage reads;

Matthew 24:37-41 “But as the days of Noah were, so shall also the coming of the Son of man be. 38 For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, 39 And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. 40 Then shall two be in the field; the one shall be taken, and the other left. 41 Two women shall be grinding at the mill; the one shall be taken, and the other left.”

Jesus is demonstrating the parallels between the days of Noah and the second coming of Christ. The eight that entered Noah’s Ark were saved and those that scoffed perished as the flood “took them all away.” Many have been taught that the ones taken are the ones saved but note it is actually the ones taken that are destroyed. There was no second chance. Jesus said and “so shall also the coming of the Son of man be.” The last verse of this chapter tells us what will happen to those who are taken to destruction. Matthew 24:51 “And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth.”

Those believing in the secret rapture also quote Jesus in saying He will come as a thief in the night, meaning it will be a secret rapture. Jesus said in Matthew 24:43-44 “But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. 44 Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh.” Jesus is not talking about coming secretly but coming unexpectedly when we least expect Him and so the wicked will be taken by surprise. This is why Jesus tells us to be ready as we know not the hour of His return. Those who are not right with Christ and living wickedly when Jesus returns we will be taken to destruction as in the days of Noah. See Matthew 24:37-41 above. See also 2 Thessalonians 2:8.

1 Thessalonians 5:2 is also quoted which reads, “For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.” Same message as before be ready for Christ’s unexpected return. And what happens after His return? 1 Thessalonians 5:3 “For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape.” How secret is sudden destruction? Those that are left after Jesus’ return encounter “sudden destruction.” Again, just like in the days of Noah.

These two “thief texts” are also used to teach a secret rapture. Revelation 3:3 “Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.” Revelation 16:15 “Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.” In both these instances just quoted, the secrecy is also in connection with the timing not the nature of the event, and is exactly the same as the other “thief texts.” Notice the phrase in chapter 3:3 which says “hold fast, and repent” and the last part of verse 15 which says “lest he walk naked, and they see his shame.”

This is once again a warning to be not caught living in sin, because we know not the hour which Jesus will return. He will come unexpectedly when you least expect it as does a thief. It would be no good for the thief if you knew when he was coming as you would be ready for him and he could not rob you. In the same way we need to be ready and living in righteousness now and not just when we think Jesus is coming or we will be “caught naked and our shame seen.” Those who love and obey Jesus will be ready for His return. This is the meaning of the phrase “to come as a thief” that is used several times in the Bible to warn us so we will not be left behind.

And still one more. 2 Peter 3:10 says “But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.”

Again, absolutely nothing secret. To the contrary, it could not be more obvious. It states after Jesus comes unexpectedly as does a thief, “the heavens shall pass away with a great noise” and “the elements shall melt with fervent heat, the earth … shall be burned up.” So when Jesus returns the very next thing is the end i.e. the last day. If coming “as a thief” is a secret rapture which takes place seven years before the end of the world, how can the heavens and earth “pass away” as Peter describes it? Three of these “thief texts” are all followed by the same unmistakable catastrophic sudden destruction. Coming as a thief is unexpected, NOT a secret!

Will Christ’s second coming include a third coming?
Those who believe in a “secret rapture” say that the Greek word “parousia” refers to the secret “coming” of Jesus in His presence and that the Greek word “apokalupsis” refers to the visible glorious “coming” of Jesus in power seven years later. They also teach in middle of this seven year period, (3.5 years) the antichrist will reign. But “parousia” and “apokalupsis” are BOTH used to describe the second coming as we will soon show by its parallel in the “days of Noah.”

Paul uses the word “parousia” in the well known so called “rapture chapter” of 1 Thessalonians 4 when speaking of the coming of Christ and our gathering together unto Him. Paul then shows that this “parousia” will destroy the man of sin; the Antichrist. Paul says, “whom the Lord shall...destroy with the brightness of his coming [parousia].” 2 Thessalonians 2:8. These scriptures unmistakably describe the coming [parousia] of Christ as taking place after the reign of the man of sin, not as a secret rapture before the Antichrist’s reign begins.

The other Greek word “apokalupsis” [revelation] is used in a way that indicates it is not a separate second coming from the time the believers are gathered up. Peter said in 1 Peter 1:13 to “… be sober, and hope to the end for the grace that is to be brought unto you at the revelation [apokalupsis] of Jesus Christ;” Why would Christians be exhorted to continue hoping to the end of the world for the grace brought through the revelation of Jesus Christ if their real hope was a secret rapture seven years before the revelation?

These following verses showing Matthew and Luke’s account of the same event prove beyond a shadow of a doubt, that the words “parousia” and “apokalupsis” do refer to the same event. In Matthew 24:37 we read, “But as the days of Noah were, so shall also the coming [parousia] of the Son of man be.” And the same account in Luke 17:26, 30; “As it was in the days of Noah...Even thus shall it be in the day when the Son of man is revealed [apokalupsis].”

This shows that the coming [parousia] of Christ and the revelation [apokalupsis] of Christ are the same event. There is absolutely no basis for placing seven years in between. This whole counterfeit secret rapture is built upon a constant repetition of words and ideas that have been repeated so often that millions have assumed that they must be biblically sound.

Where in the Bible is the Seven Year Tribulation period?
As there is so much secret rapture theology revolving around the seven year period, one would deduce that the Bible must speak frequently of this time period. There is in fact not one single scriptural reference which ties the seven years to the end of the world or the coming of Christ. Most secret rapture literature mention the seven year tribulation period without offering any Bible proof or explanation. One woman once asked me if I believed in the seven year tribulation period, which knowing the truth, I promptly replied no. I was then told I was wrong as the Holy Spirit had revealed this to her. I asked her where the scripture was to support this, of which she replied, “it is here in the Bible somewhere.” I am still waiting for her to give me the reference. Absolutely millions of people have assumed that it must be so well documented that no proof is needed. The fact is the absolute opposite is true. There just simply isn’t any evidence to give.

Where did the secret rapture and seven year tribulation theory originate?
In early 1830, a 15 year old Scottish Girl called Margaret McDonald had visions that included a Secret Rapture of believers before the appearance of the Antichrist. Edward Irving (1792-1834) who was her Scottish Presbyterian pastor and forerunner of the Charismatic and Pentecostal movements, attended prophecy conferences that began in Dublin Ireland also in 1830 at Powerscourt Castle where he promoted the doctrine of the Secret Rapture as per her vision.

John Nelson Darby (1800-1882) who was a minister of the Church of Ireland later became a member of the Plymouth Brethren and also promoted the Secret Rapture after attending the same Powerscourt Bible Prophecy meeting in 1830 where he learned of Margaret McDonald’s supposed vision. Darby modified her views and then taught them under his own name. He developed and organized “futurism” into a system of prophetic teaching called “dispensationalism” with the so-called secret rapture at its centre. He visited Margaret McDonald at her home in Port Glasgow, Scotland and then later visited America several times where this Secret Rapture theology starting gaining a large acceptance in the 1850s and 1860s.

John Nelson Darby who was largely responsible for introducing this new teaching on a large scale also greatly influenced Cyrus Ingerson Scofield (1843-1921) who also incorporated this false doctrine into the notes of his Scofield Reference Bible, first published by Oxford University Press in 1909. One million copies were printed by 1930, firmly establishing this Futurist theory into different denominations and Bible schools of the United States in the 20th Century.

Did this Secret Rapture theory originate with Margaret McDonald?
Historical evidence actually reveals it originated much earlier. Before and during the Protestant Reformation, the Reformers embraced the true “Historical” interpretation of the Bible where the antichrist was clearly seen as a system of apostasy and persecution rather than a single individual. John spoke of antichrist that “shall come” but he also added that “even now are there MANY antichrists” 1 John 2:18. So we know that there was not just one but many antichrists and that the antichrist system was operating when John was writing about 2000 years ago. The conclusion of those who studied these prophecies during the Reformation was that there was only one system that fit all the characteristics of who is the antichrist power which was the Papal system of the Roman Catholic Church. The following are the many identifiable characteristics:

1.It will rise to be a great power after the fall of the pagan Roman Empire (after 476 A.D.)
2.It will be a geographically small nation (a little horn). (Dan 7:8)
3.It will rule over many people, nations, and tongues (it will be universal). (Rev 13:7)
4.It will be headquartered in the city of seven hills, Rome.
5.It will be a religio-political entity - a political city-state ruled by a priest-king.
6.Its priest-king will make great and blasphemous claims. (Rev 13:1, 6)
7.It will claim authority over all kings. (Rev 17:18)
8.It will claim its power to change the holy times and laws of God as its mark of authority. (Dan 7:25)
9.It will be an apostate Church that makes the nations drink her cup of apostate doctrine. (Rev 14:8)
10.It will be a “mother” harlot Church, with apostate daughters coming from her. (Rev 17:5)
11.It will be a persecuting power, killing the faithful saints of Jesus Christ as heretics. (Rev 13:7)
12.It will hold power and authority for 1260 years following the fall of pagan Rome.
13.It will suffer a deadly wound that will end 1260 years of dominance and persecution.
14.It will be revived after the deadly wound, and all the world would wonder at its revival. (Rev 13:3)
No wonder the Roman Catholic Church was so opposed to the Bible being available for everyone to read for themselves. To control what they called heretical doctrine, the Catholic Church called for a special meeting known as the Fifth Lateran Council, (1512-1517) which forbade anyone to publish a book without prior censorship and also prohibited anyone from preaching on the subject of antichrist. The leaders of the Council and the Catholic Church also attempted to ban or burn all Bibles, heretical books, and the heretics that owned or preached from them.

The major characteristic identifying the antichrist power was this 1260 years of persecution of the “saints” which was fulfilled in the Catholic Church’s persecution of Christians throughout the dark ages beginning in 538 A.D. after the fall of the pagan Roman empire, and extending to 1798 (1260 years exactly), when the Pope was taken prisoner by Napoleons general Berthier and died. This was the deadly head wound. (Revelation 13:3) In order to divert attention away from the Roman Catholic Church as the antichrist power, a new interpretation would have to be found. This was done by rejecting the true “Historical” interpretation and accepting a false “Futurist” interpretation proposed by a Jesuit doctor of theology, Francisco Ribera (1537-1591).

In his book, entitled “In Sacrum Beati Ioannis Apostoli, & Evangelistiae Apocalypsin Commentarij”, he postulated that the 1260 day prophecy were not 1260 years but a literal 3 1/2 years, or 1260 actual days, and therefore none of the book of Revelation had any application to the Middle Ages or the Papacy. It applied to a future period just prior to the Second Coming of Christ; hence it was called “Futurism” or the “Futurist” interpretation. Manuel De Lacunza (1731-1801), a Jesuit priest from Chile, also advocated futurism in his manuscript entitled “La Venida del Mesias en Gloria y Magestad” (The Coming of the Messiah in Glory and Majesty). Writing under the assumed name of Juan Josafa (Rabbi) Ben-Ezra, Lacunza hoped to obscure the fact that he was a Roman Catholic, in order to give his book better acceptance in Protestantism.

This historicism chart illustrates the three schools of interpretation regarding antichrist. Ribera’s futurism puts the antichrist into a future three and one-half literal years. Alcazar’s preterism identifies the antichrist as Nero. Both put antichrist outside the Middle Ages and the reformation period identified by Protestant Historicists as antichrist’s reign of 1260 prophetic years. The truly amazing part of all this is that the Futurist theory dominates Protestant teaching today. That scenario is directly traceable back to the pen of the Jesuit Francisco Ribera who manufactured this theory for the sole purpose of diverting attention from the Papacy. In what could only be described as a stunning reversal, Protestants have over time actually become the Papacy’s greatest ally by spreading its Jesuit spawned propaganda. What irony that Protestants who originally broke away from what they clearly recognized to be the harlot antichrist led Church of prophecy, now champion the Futurist interpretation from high profile ministries. Futurism has without doubt, been successful beyond the wildest dreams of its Jesuit authors. The same applies to the Preterist interpretation of Luis De Alcazar, although to a much lesser degree. For very detailed information, see the origins of Futurism.

What scripture was manipulated to come up with the seven year tribulation?
Most Bible students are stunned to learn where the seven years came from. In Daniel 9:24-27 God gave a prophecy concerning the probation of Israel. Daniel 9:24 reads, “Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.”

God was going to allow Daniel’s people seventy weeks to end their rebellion against God and if they failed, Israel would be rejected as a nation. The seventy weeks are prophetic time and each day represents a literal year (Ezekiel 4:6 and Numbers 14:34). So the seventy weeks would actually be a literal 490 years after which the Israelites were no longer God’s people. The seventy prophetic weeks were to begin with the decree to restore and build Jerusalem.

Daniel 9:25 “Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.”

That well known date is 457 B.C., when Artaxerxes sent out the decree. (Ezra 7:13) From that date the Jews would have exactly 490 years to stop their rebellion towards God. The 490 year probation ended in A.D. 34 and the Jews ceased to be God’s chosen people. Daniel 9:25 says that the Messiah would be anointed after the total of sixty nine of those prophetic weeks had passed by. That would be 483 years from the decree date of 457 B.C. It takes no mathematician to figure the end of that prediction. It brings us to the year A.D. 27, the very year that Jesus was baptized by John and the Holy Spirit anointed Him for His ministry. Since “Messiah” means “Anointed One,” this can only be the fulfilment of Daniel’s prophecy that the Messiah would appear in A.D. 27. Seventy weeks were assigned to the Jewish probation but Christ appeared as the Messiah after sixty nine weeks. That leaves the final and seventieth week for Christ to minister before the Jews probation ended. What was to happen in the seventieth week?

Daniel 9:27 tells us, “And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease.”

The “midst of the week” would be three and a half prophetic days (or 3.5 literal years) from His baptism and according to the Bible, the ministry of Jesus lasted for exactly that, three and a half years. In the spring of A.D. 31 Jesus was crucified and the veil of the temple was rent (Matthew 27:51), signifying the end of sacrifices. By His death He caused the “sacrifice and the oblation to cease.” Another three and a half years would lead up to the end of the seventy weeks and the end of Jewish probation. During that three and a half years the disciples laboured mainly for the Jews but in A.D. 34 the seventy weeks ended; Stephen was stoned after his immense speech before the council in Acts chapter 7 and the gospel began to go to the Gentiles (Acts 8:4). The Jews had rejected the gospel message and were no longer God’s chosen people just as Daniel had predicted. Now they could only be saved as individuals in exactly the same way as the Gentiles.

The seventy weeks or 490 years was the time God gave His chosen nation to end their rebellion where He would then forgive them for their transgressions. Notice how Jesus refers to this prophetic time period here in His conversation with Peter. Seventy times seven is of course 490.

Matthew 18:21 “Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? Till seven times? 22 Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.”

Now, to make the Jesuit manufactured prophecy fit its new interpretation, Daniel’s 70 Weeks prophecy of Daniel 9:24-27 which began in 457 B.C. with the decree to rebuild Jerusalem (Ezra 7:1-27) had to develop a “gap.” Arbitrarily the 70th week (7 days = 7 years) of Daniel’s prophecy is detached from its context and placed at the end of the age 2000 years later where it logically can no longer be the seventieth week. This “week” will according to its proponents constitute the “seven year tribulation period,” prior to which the Secret Rapture will occur.

This false and illogical “gap” theory states that all fulfilment of this prophecy is suspended until the Christian era is over. Then the last week of the 70 weeks prophecy becomes operative again constituting the seven year tribulation period. This false Jesuit manufactured theory teaches that the first sixty nine weeks of this seventy week prophecy (490 years) reached from 457 B.C. to the year 27 A.D. when Jesus began His ministry. The true “Historical” view teaches that the 70 weeks prophecy of Daniel 9 began in 457 B.C. and ended when Stephen was stoned to death in 34 A.D. It was at that time that the gospel went to the Gentiles and the Jewish people lost their place as those “Chosen” to spread God’s message to the world. They had also rejected Christ by calling for His crucifixion in the “middle of the week,” in 31 A.D. and then rejected Christ’s followers by stoning Stephen 3.5 years later at the end of the 70th week. (34 A.D.)

So we find this false rapturist theory gets the seven years tribulation by lifting that seventieth week of Daniel’s prophecy completely out of its context and shoving it far into the future where it is logically no longer the seventieth week. They claim it will be fulfilled after Christ comes to snatch away the righteous secretly. They agree that the sixty nine weeks of Daniel 9:25 refer to the period before Christ’s first advent, but then they insert a 2000 year gap before the seventieth week is fulfilled. They allot 69 weeks plus 2,000 years plus one week, or a total of approximately 2,490 years. By this devious manipulation of God’s Word by the Papacy, the rapturist’s believe they have extended the Jewish probation and based upon this, they teach that all the Jews will be saved in a great second chance after the “secret rapture” takes place.

The tragedy of this Jesuit spawned rapture theory that was commissioned by the Papacy is that it takes this beautiful messianic prophecy of Daniel 9:24-27, that proves Jesus is the Messiah by predicting His coming, His baptism and crucifixion, and then applying it to the Antichrist. They do this by stating that it is Antichrist that causes the sacrifice and oblation to cease after three and a half years. But Daniel states that it is Jesus who caused the sacrificial system of the Jews to cease when He died on the cross. A misinterpretation that confuses something Christ has done and applies it to the devil instead, is certainly a tragic and blasphemous occurrence. This is however the only way they could arrive at a seven year tribulation period. How very sad.

When speaking of Christ’s second coming, you often hear the question are you pre-tribulation, mid-tribulation or post tribulation. These terms are also the result of the very same Jesuit spawned propaganda. It also comes from the seventieth week of Daniel’s 70 week prophecy. Pre-tribulation is taken from the time of Christ’s anointing, mid-tribulation comes from the time Christ was crucified and post tribulation comes from the end of Daniel’s 70 week period which was the end of Israel’s time to repent of there rebellion and coincided with Stephens stoning.

Who is spreading this false secret rapture theory today?
In the 1990s, Tim LaHaye and Jerry Jenkins took the future one-man Antichrist idea of Hal Lindsey, Cyrus Scofield, John Darby, Irving, Newman, Todd, Maitland, Bellarmine, and Ribera and turned it into “The most successful Christian-fiction series ever” (Publishers Weekly).

Hal Lindsey’s book, “The Late Great Planet Earth,” was largely theological, which limited its appeal, while “Left Behind” is a sequence of highly imaginative fictional novels. The television ministries of Jack Van Impe, Peter and Paul Lalonde and Pastor John Hagee have all worked together to produce “LEFT BEHIND: The Movie.” This project even caught the attention of the New York Times and the Wall Street Journal, resulting in an interview with LaHaye and Jerry Jenkins on Larry King Live. Left Behind is now teaching much of the same Jesuit Futurism as Francisco Ribera, which is hiding the real truth about the Antichrist. Through Left Behind, Futurism has taken a very strong hold, unleashing a massive tidal wave of false prophecy which is sweeping over the world. Everyone believes movies and books, right? With all the false teaching already circulating on the secret rapture and seven year tribulation period, even though these books are fictional, many have taken them as being greatly truth. Satan continues to clap his hands in glee over just another one of his great deceptions on the Christian world. And as usual, many Christians and even Pastors will not entertain the idea of this being possible as they will not consider the majority could be wrong and so the lie continues to spread like a disease.

If Christians don’t start waking up to the devils many deceptions, a lot of good people are going to perish. Satan’s deceptions are strong and convincing, but Christ has given us ample information to help us discern truth from error if we will only diligently study His Word.

Do we go through the great tribulation?
The Bible says that those who refuse the Mark of the Beast will NOT be affected by the Seven Last Plagues that come over the whole world. (Revelation 16:2) But this does not mean that we will not have to go through the time of trouble, nor that we will not be persecuted.

John 16:33 “These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.”

Revelation 16:12, 15 “And the sixth angel poured out his vial (sixth plague) upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared. 15 Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.”

Note again that it is no secret rapture when Jesus comes “as a thief” as the angels have just poured out six plagues on the Earth for those who received the Mark of the beast or worshipped his image. Hence we are also here during the tribulation as these plagues are part of God’s judgement which follows. God’s faithful ones are of course protected from these plagues.

In Daniel 3:16-28 Shadrach, Meshach and Abednego were thrown into the fiery furnace but God was with them through the persecution and in this case took them safely through it. They refused to disobey God and kept His Commandments. Note how Revelation 14:12 below also talks of how those who did not get the Mark of the Beast also kept God’s Commandments. There is obviously a strong link there to obedience to God and who we Worship in regards to the Mark.

The Bible often refers to times of patience with times of suffering. Revelation 13:10 speaks of the “patient of the saints” after they endured the 1260 years of persecution from the Roman Catholic Church which is the first Beast. Over 50 million Christians were tortured and murdered. Revelation 14:12 is the verse following the Mark of the Beast warning, and the “patience of the saints” as those who will endure through that time and still keep God’s Commandments.

Revelation 13:10 “He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints.”

Revelation 14:12 “Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.”

The teaching of this false, Jesuit manufactured Secret Rapture and escape from persecution will be a devastating deception for Christians. Persecution and suffering have always been God’s means of strengthening His people and producing strong character. Here is God’s purpose in times of tribulation. It is to build perseverance, character, trust and hope in Him.

Romans 5:3-4 “And not only that, but we also glory in tribulations, knowing that tribulation produces perseverance; 4 and perseverance, character; and character, hope.”

Satan wants to impede and restrain strength and character building in Christians by getting us focused on escaping trouble and persecution instead of our preparing to go through persecution even to the point of death. Even Jesus “learned obedience by the things which he suffered.” (Hebrews 5:8) Jesus guarantees that if we speak His truth boldly, we will suffer persecution.

John 15:20 “Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also.”

James 5:10 “Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience. 11 Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy.”

When these “soft” Christians are confronted with heavy persecution, they will fall like dominoes and Satan will be ecstatic and yet once again Satan’s lies will have been very successful.

Will there be a Second Chance?
I would imagine the answer to this question should be fairly obvious by now but let’s look at it anyway. Those who teach the secret rapture claim that during the tribulation those not raptured will be given another chance to be saved. Let it be categorically stated that absolutely nowhere does Scripture speak of any second chance, nor does the Bible anywhere speak of people being saved after Jesus comes. This is just another manmade doctrine that is indeed pleasing to the carnal heart of man and the devils intention to have those who would wait perish with Christ’s coming. The Bible in fact actually teaches the opposite. Notice these clear Scriptures;

2 Corinthians 6:2 “(For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.)”

Revelation 22:11-12 “He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. 12 And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.”

When Jesus comes the second time, He carries “in his hand a sharp sickle.” Revelation 14:14. This is the reaping time after sixty centuries of the sowing of the seeds of sin. This is the harvest time, and “the harvest is the end of the world.” Matthew 13:39. “And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.” Revelation 14:16.

Jeremiah 8:20 truly says, “The harvest is past, the summer is ended, and we are not saved.” There can be no saving after the reaping of earth’s harvest at the coming of Christ. When Jesus and His Holy angels appear, then “before him shall be gathered all nations.” Matthew 25:32. There will only be two classes in that great company. The destiny of each has been set by what he did before the coming of Christ. Let us stand firm on the Word of God alone and reject these manmade, Satan driven, pleasing ideas that form the bulk of the whole secret rapture theory.

The attitude of so many Christians seems to be that you should live a Holy life now so you don’t have to go through the Great Tribulation, but even if you don’t you will get another chance after this so-called secret rapture. But as we have seen in scripture and by this manufactured doctrine, when judgment comes there is no second chance. When people die in their sins they are lost forever, there is no second chance. Why should the Second Coming be any different?

Can Christ’s return be at any moment?
All too frequently coupled with the Secret Rapture doctrine is the equally misguided concept that Christ can come back at any moment, even tonight, as we so often hear well meaning Pastors and Evangelists proclaim. While we do not doubt the Lord’s ability, we do believe that God is not the author of confusion but of a great plan for those who trust and obey Him. Although we are well aware that no man knows the exact day and hour of Christ’s return, it is equally certain that there are various prophecies that await their complete fulfilment and that not until we witness these things come to pass, can we expect the Lord at any moment. It was this very doctrine which had come into the Church at Thessalonica and made it necessary for Paul to write:

2 Thessalonians 2:3-4 “Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; 4 Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.”

Those who believe in the Secret Rapture and that Christ can come at any moment say He will gather the believers before antichrist appears yet this Scripture says the absolute opposite. This verse refers to the Papacy and the pope seated (sitteth) in a position of power in the Church. We are the temple of God on Earth now. For Paul to call a rebuilt temple the temple of God would be to deny what Christ did on the cross. When the temple curtain was ripped from top to bottom this signified the end to the sacrificial system. Paul would never call it God’s temple.

Secret Rapture Summary
It is our sincere and earnest prayer that this document will reveal to you the total unscriptural nature of the Secret Rapture doctrine. Instead of preparing God’s people to face the increasingly difficult days ahead, as tribulation intensifies, this Jesuit manufactured doctrine has deluded millions of Christians into a false notion of escapism. Instead of obeying the Lord’s command to resist evil and occupy until He comes, they have become so “rapture” minded that they no longer even resist the evil, believing that they will not defeat it, but instead be rescued from it.

Sometime soon, Satan will attempt to personate Jesus and counterfeit His return to Earth. But God’s people need not be deceived. When the disciples asked Jesus for the sign of His coming and the end of the world, the very first thing He told them was to be on guard against impostors. In Matthew 24:4-5 “Jesus answered and said unto them, Take heed that no man deceive you. 5 For many shall come in my name, saying, I am Christ; and shall deceive many.”

The devil has been sharpening his deception skills for 6,000 years and his last masquerade will be his masterpiece. Jesus warns that he will do such a convincing job that, if it were possible, even the very elect would be deceived. Satan has introduced the strong delusion of the secret rapture to the Christian world that has been almost universally accepted in mainline Churches. Jesus warned in Matthew 24:23-24 “Then if any man shall say unto you, Lo, here is Christ, or there; believe it not. 24 For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect.”

As we have noticed, the Bible clearly teaches that Jesus Christ will come the second time in glorious majesty to take His redeemed home with Him. It will be a personal, visible, and earth shaking event that everyone alive will know about. The righteous will be caught up to meet the Lord in the air (1 Thessalonians 4:17), whereas the wicked will be slain by the brightness of His coming (2 Thessalonians 2:8). Let us carefully and diligently study our Bibles so we will not be deceived concerning this most important and wonderful hope, the second coming of Jesus.

Christ’s Second Coming will be seen and heard by all

The Bible is unmistakeably clear that when Jesus comes back, His feet never touch the ground. It says the righteous will be caught up to meet Him in the air (1 Thessalonians 4:17). This is why Jesus emphatically warns us in Matthew 24:26, “Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not. 27 For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.”

His Second Coming is Not a Secret
Matthew 24:27-31 “For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be. 28 For wheresoever the carcase is, there will the eagles be gathered together. 29 Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: 30 And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. 31 And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.”

Acts 1:9-11 “And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. 10 And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel; 11 Which also said, Ye men of Galilee , why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.”

1 Corinthians 15:52 “In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.”

1 Thessalonians 4:16-17 “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: 17 Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.”

2 Peter 3:10 “But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.”

Revelation 1:7 “Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.”

Revelation 6:14 “And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places.”

His Second Coming Will Be Audible
1 Thessalonians 4:16-17 “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: 17 Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.”

1 Corinthians 15:52 “In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.”

2 Peter 3:10 “But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.”

His Second Coming Will Be Visible
Matthew 24:27 “For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.”

Matthew 24:30 “And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.”

2 Peter 3:10 “But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.”

Revelation 1:7 “Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.”

His Second Coming Will Destroy the Earth
Isaiah 24:19 “The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly. 20 The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall, and not rise again.”

2 Peter 3:10 “But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.”

Revelation 6:14 “And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places.”

Revelation 16:18-20 “And there were noises and thunderings and lightnings; and there was a great earthquake, such a mighty and great earthquake as had not occurred since men were on the earth. 19 Now the great city was divided into three parts, and the cities of the nations fell. And great Babylon was remembered before God, to give her the cup of the wine of the fierceness of His wrath. 20 Then every island fled away, and the mountains were not found.”

1 Corinthians 15, 1 Thessalonians 4 and Matthew 24 are the same event
To make it easier to see that the Bible is speaking of only one second coming, and not a second and a third coming or a secret rapture and a second coming, the following tables have been put together to help illustrate that the glorious second coming of Christ in all cases is not speaking of a secret rapture. By comparing point by point in a table format we can easily observe that the following two chapters are definitely referring to the same event. Observe the parallels below.

1 Corinthians 15 1 Thessalonians 4
15:23 - are Christ’s at His coming 4:16 - the Lord Himself shall come
15:51 - sleep 4:14 - sleep
15:52 - the trumpet shall sound 4:16 - shout, voice, trump
15:52 - dead shall be raised 4:16 - dead in Christ shall rise first

Now let’s compare Matthew 24 with the above events using 1 Thessalonians chapter 4 and 5 since some say that Matthew 24 is talking about the glorious second coming of Christ which they say is a different event to the above chapters which they believe refers to a secret rapture.

Matthew 24 1 Thessalonians 4 and 5
24:27 - coming (Parousia) 4:15 - coming (Parousia)
24:30 - clouds 4:17 - clouds
24:31 - sound of a trumpet 4:16 - shout, voice trump
24:31 - gather together 4:17 - caught up together
24:36 - day or hour 5:1 - times and seasons
24:43 - a thief 5:2 - a thief
24:39 - took them all away 5:3 - sudden destruction
24:42 - watch 5:6 - watch

There is no doubt these are the same event as they not only parallel each other but are even in the same order. There are not different aspects of the coming of Jesus. There is only one second coming and the theory of a secret rapture with a second chance is a deception of the enemy.

1 Corinthians 15 1 Thessalonians 4 Matthew 24
At His coming Jesus coming Jesus coming
Last trump Trumpet Trumpet
Dead saints raised Dead saints raised Angels gather saints
Living saints changed Living saints caught up Angels gather saints
Coming in the clouds Coming in the clouds

1 Corinthians 15, 1 Thessalonians 4 and Matthew 24 are the same event
To make it easier to see that the Bible is speaking of only one second coming, and not a second and a third coming or a secret rapture and a second coming, the following tables have been put together to help illustrate that the glorious second coming of Christ in all cases is not speaking of a secret rapture. By comparing point by point in a table format we can easily observe that the following two chapters are definitely referring to the same event. Observe the parallels below.
1 Corinthians 15 1 Thessalonians 4
15:23 Christ’s coming 4:16 -Lord shall come
15:51 - sleep 4:14 - sleep
15:52 -trumpet sound 4:16 - shout,voice, trump
15:52 - dead shall be raised 4:16 - dead in Christ shall rise first

Now let’s compare Matthew 24 with the above events using 1 Thessalonians chapter 4 and 5 since some say that Matthew 24 is talking about the glorious second coming of Christ which they say is a different event to the above chapters which they believe refers to a secret rapture.
Matthew 24 1 Thessalonians 4 and 5
24:27-coming(Parousia) 4:15 - coming (Parousia)
24:30 - clouds 4:17 - clouds
24:31 - sound trumpet 4:16 - shout, voice trump
24:31 - gather together 4:17 - caught up together
24:36 - day or hour 5:1 - times and seasons
24:43 - a thief 5:2 - a thief
24:39 -took them all 5:3 - sudden destruction
24:42 - watch 5:6 - watch

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The HEART of the issue is truly the issue of the HEART!
John 3:3;Mark 8:34-38;James 1:27

Posts: 3529 | From: Orange, Texas | Registered: Jun 2002 | IP: Logged |

barrykind
Advanced Member
Member # 35

posted

Pre-Trib Rapture Arguments Examined

By Dan Corner

The following arguments are some of the chief reasons why millions of Christians believe in a pre-trib rapture. Many of these same people are unaware that there is another way to look at the pre-trib rapture proof-texts. Hopefully, after taking a close look at the following, many pre-trib rapture proponents will see things differently about the timing of the rapture. While there will be a rapture, the pre-trib rapture teaching, in the end, will show itself to be nothing more than a false hope (and perhaps even a snare) for many who were not prepared spiritually for those days because they thought they would escape rather than face the rough days ahead. It is my hope that many will reconsider their position of a pre-trib rapture after they see some of the chief arguments upon which it is based.

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PRE-TRIB RAPTURE ARGUMENT NUMBER 1:

God is a loving God and would NEVER allow his children to suffer through the great tribulation. Hence, we will be leaving through the rapture before it occurs.

ANSWER:

God has always been and will always be a loving God. In fact, He is love (1 John 4:8; 4:16), but we must NOT misuse this attribute of His or misunderstand that He is also an infinite and eternal God, whose ways and thoughts are not like ours:

"For my thoughts are not your thoughts, neither are your ways my ways," declares the LORD. As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts. (Isa 55:8,9)

Also, remember that God has allowed His most devoted servants to suffer incredibly in this life, even up to the point of martyrdom like John the Baptist, Steven, James and Antipas. Moreover, many prophets of God were killed by Jezebel in her day (1 Kings 18:4, 13). But most noteworthy is how the Father allowed His only begotten son, Jesus of Nazareth, to suffer horribly and then die on the cross for all of mankind. God's love permitted all of that to happen and will also allow for the last generation of saints to face the antichrist.

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PRE-TRIB RAPTURE ARGUMENT NUMBER 2:

Jesus promised the church the following:

Since you have kept my command to endure patiently, I will also keep you from the hour of trial that is going to come upon the whole world to test those who live on the earth. (Rev 3:10)

Jesus said, He'd keep Christians from this hour of trial coming on the whole earth. Hence, Christians will be delivered from the tribulation period.

ANSWER:

The Greek word found in Rev.3:10 and translated keep you from is also found at John 17:11 and 17:15 and can mean keep through. This is what will happen, if we are the generation of saints to face the antichrist -- we will be kept through that horrible time, that is, as long as we do our part for God to continue to keep us, as the Scriptures declare. See Rev. 13:10 and 14:12.

Also remember that the prophet Daniel went into the lion's den and the three Hebrew men -- Shadrach, Meshach and Abednego -- went into Nebuchadnezzar's blazing furnace! God did not keep them from such a severe life or death test.

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PRE-TRIB RAPTURE ARGUMENT NUMBER 3:

After Rev. 4:1, we read no more of the church. God said to John, come up here, which symbolizes the rapture and the end of the Church age, which means Christians are not going through the tribulation. That verse reads:

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." (Rev 4:1)

ANSWER:

While we might not see the word church after the point of Rev. 4:1 in the book of Revelation, we still read of it with the term saints, which comprise the church. For example, we read:

He [the antichrist] 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)

If anyone is to go into captivity, into captivity he will go. If anyone is to be killed with the sword, with the sword he will be killed. This calls for patient endurance and faithfulness on the part of the saints. (Rev 13:10)

A third angel followed them and said in a loud voice: "If anyone worships the beast and his image and receives his mark on the forehead or on the hand, he, too, will drink of the wine of God's fury, which has been poured full strength into the cup of his wrath. He will be tormented with burning sulfur in the presence of the holy angels and of the Lamb. And the smoke of their torment rises for ever and ever. There is no rest day or night for those who worship the beast and his image, or for anyone who receives the mark of his name." This calls for patient endurance on the part of the saints who obey God's commandments and remain faithful to Jesus. (Rev 14:9-12)

So while it is true that the word church is not found after Rev. 4:1, a synonym for it certainly is!

Also, it was to John alone that God spoke the words come up here. To give a symbolic interpretation to any Scripture, which you are doing to say that phrase means the rapture, can lead to many strange, weird and unsound teachings. But those same words come up here are also found in another place in Revelation:

Then they heard a loud voice from heaven saying to them, "Come up here." And they went up to heaven in a cloud, while their enemies looked on. (Rev 11:12)

Those words were spoken to the two witnesses of Rev. 11, who were killed by the antichrist and clearly cannot refer to the rapture, as some try to make it mean in Rev. 4:1.

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PRE-TRIB RAPTURE ARGUMENT NUMBER 4:

Lot was taken out of Sodom before it was destroyed and Noah was in the ark before the flood. Scripture says:

Just as it was in the days of Noah, so also will it 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 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. (Luke 17:26-30)

Hence, Christians will likewise be delivered, as Noah and Lot were, through the rapture.

ANSWER:

While some might look at Lk. 17:26-30 and see the righteous being delivered (and in part it is referring to that), that passage is primarily emphasizing that the wicked will be destroyed by God's judgment. The wicked people living during Noah's day and Lot's day were oblivious to the immediate danger they were in and continued to live an ordinary kind of life, without repentance of their sins and turning to God. Hence, they were all destroyed when God's judgment came. Notice the rest of the context of that passage:

On that day no one who is on the roof of his house, with his goods inside, should go down to get them. Likewise, no one in the field should go back for anything. Remember Lot's wife! Whoever tries to keep his life will lose it, and whoever loses his life will preserve it. I tell you, on that night two people will be in one bed; one will be taken and the other left. Two women will be grinding grain together; one will be taken and the other left. "Where, Lord?" they asked. He replied, "Where there is a dead body, there the vultures will gather." (Luke 17:31-37)

The disciples asked where they were taken. Jesus answered by referring to their dead bodies and vultures being gathered there! That refers to the wicked people, not the righteous. Notice the parallel passage in Matthew's gospel:

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 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. (Mat 24:37-44)

The wicked were taken away by the flood, which killed them.

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PRE-TRIB RAPTURE ARGUMENT NUMBER 5:

Finally, notice that Jesus will come at an hour we do not expect him, Mat. 24:44. If He was coming at some time other than pre-trib, we would know when He was coming. Hence, the rapture can happen at any moment and must be pre-trib.

ANSWER:

There are other Scriptures that must be examined besides the one saying that He will come at an hour we do not expect Him, such as the following one:

But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light, And the stars of heaven shall fall, and the powers that are in heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and glory. And then shall he send his angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven. (Mark 13:24-27, KJV)

According to this Scripture, the gathering of the elect from earth to heaven (the rapture) cannot happen until first there is a radical change in the way we currently view the sun, moon and stars -- which means it cannot happen before this event occurs! Furthermore, that change will occur after the tribulation, according to the Lord Jesus.

PRE-TRIB RAPTURE ARGUMENT NUMBER 6:

In Luke 21:36, Jesus taught:

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.

So we will escape the horrible things that will happen on the earth through the rapture.

ANSWER:

What the saints will escape, according to that verse, is what comes after the rapture, which is the wrath of God. The saints will be delivered from the wrath of God, but not from the antichrist during the tribulation. Again, the tribulation is not the wrath of God.

(The next pre-trib rapture argument is similar to this one.)

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PRE-TRIB RAPTURE ARGUMENT NUMBER 7:

The tribulation is the wrath of God. The saints are delivered from the wrath of God, according to various Scriptures, so the rapture must happen before the tribulation.

ANSWER:

It is true that the saints will be delivered from the wrath of God, but it is not true that the tribulation is the wrath of God. There are no Scriptures to back that up. Furthermore, the wrath of God begins at the overlapping point of Rev. 11:18 and Rev. 6:17, which is after the tribulation. The saints will go through the painful things cited before that point, but not the wrath of God. Notice those Scriptures:

The nations were angry; and your wrath has come. The time has come for judging the dead, and for rewarding your servants the prophets and your saints and those who reverence your name, both small and great--and for destroying those who destroy the earth. (Rev 11:18)
For the great day of their wrath has come, and who can stand? (Rev 6:17)

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PRE-TRIB RAPTURE ARGUMENT NUMBER 8:

The church will depart before the antichrist is revealed:

For the secret power of lawlessness is already at work; but the one who now holds it back will continue to do so till he is taken out of the way. 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. (2 Thess. 2:7,8)

ANSWER:

If we back up to the beginning of the chapter we read at v. 3 the following about the day of the Lord or the gathering of the saints to heaven (the rapture):

Let no one in any way deceive you, for it will not come unless the apostasy comes first, and the man of lawlessness is revealed, the son of destruction, (2 Thess. 2:3, NASB)

Very clearly that verse contradicts the pre-trib interpretation of verses 7 and 8, because two events must precede the gathering of the saints to heaven (the rapture): (1) apostasy and (2) the revealing of the antichrist. In other words, verses 7 and 8 can't be the rapture, for the event stated there happens before the rapture. Take a close look at verses 1-3:

Now we request you, brethren, with regard to the coming of our Lord Jesus Christ and our gathering together to Him, that you not be quickly shaken from your composure or be disturbed either by a spirit or a message or a letter as if from us, to the effect that the day of the Lord has come. Let no one in any way deceive you, for it will not come unless the apostasy comes first, and the man of lawlessness is revealed, the son of destruction, (2 Thess. 2:1-3)

How then should we view verses 7 and 8? What will be taken out of the way BEFORE the antichrist is revealed? It has to be the restraining power of the Holy Spirit, since the saints will be here to face the antichrist, as shown in this chapter and elsewhere in Scripture.

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PRE-TRIB RAPTURE ARGUMENT NUMBER 9:

I'm going up before the tribulation. If you want to stay around you can but I'm leaving.

ANSWER:

All Christians will leave the earth at the point of the rapture, regardless their position on the timing of the rapture. In fact, even the Christians who believe there will be no rapture will also go up at that point in time. So no one is getting out of here through the rapture merely because he wants to go!

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PRE-TRIB RAPTURE ARGUMENT NUMBER 10:

The rapture is mentioned at 1 Thess. 4:16-18. After it is mentioned we are told to "encourage" each other with those words. If we had to go through the tribulation that wouldn't be encouraging, but instead discouraging!

ANSWER:

If we start reading a few verses before v. 16, we can easily see what we are to encourage other Christians about:

Brothers, we do not want you to be ignorant about those who fall asleep, or to grieve like the rest of men, who have no hope. 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 rise first. After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever. Therefore encourage each other with these words. (1 Thess. 4:13-18)

According to that passage, Paul didn't want the Christians to grieve like the rest of (unsaved) mankind, who have no hope. The encouraging truth stated there is that living Christians will be with their departed loved ones who died in the Lord once again. The reunion will occur at the rapture. The unsaved people, on the other hand, have no such hope. Again, in contrast, Christians should not grieve like the rest of mankind. Hence, we can encourage one another with these words.

In Conclusion

Many fine Christians have only been presented one view of the rapture and that has been the pre-trib view. It may come as a surprise to them to learn that the Bible really teaches a post-trib rapture. Though this truth may be disturbing, please know that it is always best to know the truth. Christians living in the final generation will have to face great persecution and hardships. They must not take the mark of beast or they will lose their salvation. Sadly, many Christians will fall away (Matt. 24:9,10 cf. 2 Thess. 2:3) during the last generation of this age. To overcome the devil, note the following Scripture:

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. (Rev 12:11)

Many will overcome by dying martyrs at that time (Rev. 7:9-17) and that will occur before the rapture (Rev. 20:4-6).

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The HEART of the issue is truly the issue of the HEART!
John 3:3;Mark 8:34-38;James 1:27

Posts: 3529 | From: Orange, Texas | Registered: Jun 2002 | IP: Logged |

barrykind
Advanced Member
Member # 35

posted

Hebrews 9:27 (Whole Chapter)
And as it is appointed unto men once to die, but after this the judgment:

[hug]

bondservant

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The HEART of the issue is truly the issue of the HEART!
John 3:3;Mark 8:34-38;James 1:27

Posts: 3529 | From: Orange, Texas | Registered: Jun 2002 | IP: Logged |

barrykind
Advanced Member
Member # 35

posted

Do you guys read the posts?
bondservant

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The HEART of the issue is truly the issue of the HEART!
John 3:3;Mark 8:34-38;James 1:27

Posts: 3529 | From: Orange, Texas | Registered: Jun 2002 | IP: Logged |

barrykind
Advanced Member
Member # 35

posted

What is the Doctrine of Premillennial Dispensationalism?

The second coming of Christ will take place in two phases. In the first phase, Jesus will return secretly to accomplish three things:

1) Resurrect believers (who have died)

2) Rapture believers - Delivering them from the coming tribulation

3) Judge believers

Jesus will then return to heaven, taking all believers with him. After the 7 year tribulation period is over, Jesus will again return to Earth (phase 2) to set up his kingdom. At this time, he will sit upon the throne of David and reign from earthly Jerusalem for 1000 years. After the 1000 years are over, Jesus will do three things:

1) Resurrect Unbelievers

2) Judge Unbelievers

3) Create New Heavens and a New Earth.

The Biblical Teaching on the Resurrection Refutes This Doctrine
According to Premillennial Dispensationalism, the resurrection of the believers will take place 1007 years before the resurrection of unbelievers. What about this? Does the Bible teach that there will be two resurrections separated by a period of 1007 years?

Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, to the resurrection of damnation.

John 5:28,29

This passage tells us clearly that there is an hour (one point in time) coming in which all (not some) that are in the graves shall come forth (be resurrected). Some will be resurrected unto life and some unto condemnation. There will be one resurrection but two destinations.

So does the Bible teach that there will be two resurrections - one for believers and one for unbelievers separated by 1007 years? No! The Bible teaches that both believers and unbelievers will be resurrected at the same time.

Since we only need one verse to refute a false teaching, we could stop right here. This doctrine is a false doctrine! If even one verse of scripture contradicts a teaching, that teaching is wrong. You might say "But what about this verse or what about that verse?" If so, you're missing the point. If your interpretation of those verses is correct, it will not contradict this verse. Let's look at another passage.

But this I [Paul] confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and the prophets: And have hope toward God, which they themselves also allow that there shall be a resurrection of the dead, both of the just and unjust.

Acts 24: 14,15

Here we have Paul the Apostle telling us what he believes (surely we know that he is right). He tells us that there will be a (one) resurrection of the dead. Who will be there? Both the just and the unjust. Now, if I told you that I was going to give you a car, would you expect two?

Of course not! You would expect one. So when the Bible says that there will be a resurrection and that both the saved and the unsaved will be there, it eliminates the possibility of there being two resurrections separated by 1007 years.

And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time [THE GREAT TRIBULATION]: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever.

Daniel 12:1-3

Here again we have believers and unbelievers being raised at the same time. Notice when it takes place. After the tribulation. Scripture is so clear that it is hard to see how someone could miss it. Most people, however, do not get their beliefs from what the Bible actually teaches, but from what someone tells them it teaches.

The Biblical Teaching on the Judgment Refutes This Doctrine

Premillennial Dispensationalism teaches not only that there will be two resurrections, but also that there will also be two judgments. Does the Bible teach that there will be two judgments - one for believers and one for unbelievers separated by 1007 years?

And the times of this ignorance God winked at; but now commented all men every where to repent: Because he hath appointed a day, in which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.

Acts 17:30-31

God has appointed a (one) day in which he will judge the whole world. Not two separate days 1007 years apart. How can so many people believe this doctrine, when it is so clearly refuted in scripture?

When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory; And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: And he shall set the sheep oh his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: ... Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire prepared for the devil and his angels: ... And these shall go away into everlasting punishment: but the righteous into life eternal.

Matthew 25:31-34,41,46

This is a passage has been twisted by many today (2 Pet. 3:16), but it means exactly what it says. When Jesus Christ comes, he will sit in judgment over all (both believers and unbelievers). The saved and the lost will both be judged at the same time, not 1007 years apart.

People used to talk about judgment day. But you don't hear that term much anymore. This false teaching has changed judgment day into judgment days. The Bible, however, speaks of the day (not days) of judgment.

The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust [UNBELIEVERS] unto the day of judgment to be punished:

2 Peter 2:9

Unbelievers will be judged on the day of judgment.

Herein is our love made perfect, that we [BELIEVERS] may have boldness in the day of judgment: because as he is, so are we in this world.

1 John 4:17

Believers will be judged on the day of judgment.

Believers and unbelievers will both be judged on the day of judgment. It couldn't be any clearer. Both will be judged on the same day, not on two different days 1007 years apart.

But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against THE DAY OF JUDGMENT and perdition of ungodly men. But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.

2 Peter 3:7,10

This passage tells us that on the day of judgment the heavens and the earth will be burned up. We have previously seen that both believers and unbelievers are judged on this same day of judgment. So the heavens and the earth will be burned up the same day in which everyone is judged, despite what Premillennial Dispensationalism teaches. Let God be true, but every man a liar (Rom. 3:4).

The Biblical Teaching on the Last Day Refutes This Doctrine

Premillennial Dispensationalism teaches that believers will be resurrected 1007 years before eternity (the end of time). Is this true?

And this is the will of him that sent me, that every one which seeth the Son, and believeth on him [BELIEVERS], may have everlasting life: and I will raise him up at the last day.

John 6:40

No. It's not true. Believers will be resurrected on the last day of human history. How could you have 1007 years after the last day? If you did, it would not have been the last day. And if it is the last day, there can't be any other days after it. The Bible makes it so clear. All you have to do is believe what is says. Premillennial Dispensationalism is a lie!

He that rejecteth me and receiveth not my words [UNBELIEVERS], hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day.

John 12:48

According to this verse, Unbelievers will be judged on the last day. We have already seen that believers will be resurrected on this same last day. The Bible says that both of these events will take place at the same time. Premillennial Dispensationalism says that they will not. Who are you going to believe? God or men?

The Biblical Teaching on the End of the World Refutes This Doctrine

The Bible tells us about the end of the world.

Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.

Matthew 13:24-30

Here we have the parable of the wheat and tares. The interpretation of the parable is given a little further on in the chapter.

He answered and said unto them, He that soweth the good seed is the Son of man; The field is the world; the good seed are the children of the kingdom [believers]; but the tares are the children of the wicked one [unbelievers]; The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.

Matthew 13:37-43

According to Jesus, believers and unbelievers will not be separated until the end of this world. Premillennial Dispensationalism teaches that they will be separated (at the pre-tribulation rapture) 1007 years before the end of this world. Which are you going to believe? What do you think of a teaching that contradicts the Bible in so many places? More importantly, what does Jesus think of it?

So hast thou also them that hold the doctrine of the Nicolaitans [A FALSE DOCTRINE], which thing I [JESUS] hate.

Revelation 2:15

Jesus hates false doctrine. Do you?

Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind: Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. So shall it be at the end of the world: the angels shall come forth, and sever the wicked [UNBELIEVERS] from among the just [BELIEVERS], And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth.

Matthew 13:47-50

This passage tells us that the Judgment of believers will take place at the same time as the judgment of unbelievers. It also tells us that both will take place at the end of the world.

The Biblical Teaching on the New Heavens and New Earth Refutes This Doctrine

Premillennial Dispensationalism teaches that there will not be new heavens and a new earth until 1000 years after the Second Coming of Christ. Is this true?

But the day of the Lord [THE DAY OF CHRIST'S COMING] will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.

2 Peter 3:10-13

The present heavens and earth will be destroyed at the Second Coming of Christ, not 1000 years after. We will also have new heavens and a new earth at that time.

Jesus must remain in heaven until the time comes for the restoration of all things. This will include, not only the resurrection of our bodies, but also the renewal of the earth.

For we know that the whole creation groaneth and travaileth in pain together until now. And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.

Romans 8:22-23

Jesus must remain in heaven and will not come back to earth until the time comes for us to have a new earth.

The Biblical Teaching on The Reign of Christ Refutes This Doctrine

When did Jesus begin to reign upon the throne of David? Premillennial Dispensationalism teaches that this event has not yet occurred. It teaches that Jesus will sit upon the throne of David and begin to reign from earthly Jerusalem at the second coming. Is this true?

Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. This Jesus hath God raised up, whereof we all are witnesses. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear.

Acts 2 29-33

This passage is very clear. When God promised David that Christ would sit upon his throne, He was speaking about the resurrection and ascension of Christ - not his second coming. This promise was fulfilled when Jesus ascended to the right hand of the Father. Jesus is reigning now, not from earthly Jerusalem but from heavenly Jerusalem (Heb. 12:22, Gal. 4:25-26).

Then cometh the end, when he [JESUS] shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.

1 Corinthians 15:24-28

Here again, we see that Jesus is reigning now. He will continue to reign until he hath put all enemies under his feet. The last enemy to be put under his feet will be death (by the resurrection) at the second coming. At that point, Jesus shall deliver the kingdom over to the Father.

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The HEART of the issue is truly the issue of the HEART!
John 3:3;Mark 8:34-38;James 1:27

Posts: 3529 | From: Orange, Texas | Registered: Jun 2002 | IP: Logged |

WildB
Moderator
Member # 2917

posted

Understand the mystery and you will understand Once Sealed always Sealed until the day of redemption.

Romans, Chapter 16, 025: Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of themystery, which was kept secret since the world began,
1 Corinthians, Chapter 2, 007: But we speak the wisdom of God in a mystery,even the hidden wisdom, which God ordained before the world unto our glory:
1 Corinthians, Chapter 15, 051: Behold, I show you a mystery; We shall not all sleep, but we shall all be changed,
Ephesians, Chapter 1, 009: Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself:
Ephesians, Chapter 3, 003: How that by revelation he made known unto me the mystery;(as I wrote afore in few words,
Ephesians, Chapter 3, 004: Whereby, when ye read, ye may understand my knowledge in the mysteryof Christ)
Ephesians, Chapter 3, 009: And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:
Ephesians, Chapter 5, 032: This is a great mystery: but I speak concerning Christ and the church
Ephesians, Chapter 6, 019: And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel,

Colossians, Chapter 1, 026: Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:

Colossians, Chapter 1, 027: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:
Colossians, Chapter 2, 002: That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ;
Colossians, Chapter 4, 003: Withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds:

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That is all.....

Posts: 8775 | From: USA, MICHIGAN | Registered: Mar 2004 | IP: Logged |

Caretaker
Advanced Member
Member # 36

posted

http://thechristianbbs.com/ubb/ultimatebb.php?ubb=get_topic;f=1;t=007187

1 Thess 4:
13: But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope.
14: For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.
15: For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep.
16: For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:
17: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.
18: Wherefore comfort one another with these words.

Rev. 19:
7: Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready.
8: And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.
9: And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God.

14: And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean.
15: And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God.
16: And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.
17: And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come and gather yourselves together unto the supper of the great God;
18: That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great.
19: And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army.
20: And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.
21: And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh.

Are the dead in Christ with Him at His return?

Are we which are alive and remain with Christ at His return?

Rev. 20:
4: And I saw thrones, and they sat upon them, and judgment was given unto them:

and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.

5: But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection.
6: Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.

Have the dead in Christ been resurrected?

Are we which are alive and remain with the Lord?

Please note that it is the DEAD who are brought before the great White Throne.

Either we who are alive and remain must be killed and then resurrected, and those who have been resurrected, killed and the resurrected or the Believer does not have a part in the second resurrection.

Please note that when satan is loosed and deceives, after the Thousand years, all those who he deceives are destroyed by God, and become part of the unrighteous dead:

Rev. 20:
7: And when the thousand years are expired, satan shall be loosed out of his prison,
8: And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea.
9: And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them.

It is the dead who are brought forth in the second resurrection to stand before the Great White Throne:

Rev. 20:
11: And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them.
12: And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.
13: And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works.
14: And death and hell were cast into the lake of fire. This is the second death.

This is the summary statement, the watermark between the first and second resurrection:

15: And whosoever was not found written in the book of life was cast into the lake of fire.

For NONE of the unrighteous dead are found in the Lamb's Book of Life.

http://www.livingbiblestudies.org/study/JT3/005.html

quote:

THE PEOPLE BEING JUDGED

The third thing we want to say about this judgment is related to the people. Who are the people who will be judged at the Great White Throne? Various passages of Scripture plainly state that only the unjust will be at this judgment--not the just, not the born-again believer.

We refer to Revelation, chapter 20, verses 4 and 5, where we are told that the just--the believer--has his part in the first resurrection. He has part in the resurrection of the just, not in the resurrection of the unjust. May I remind you of what is recorded in Romans, chapter 8, verse 1:

ROMANS 8

1 There is therefore now no condemnation to them which are in Christ Jesus...

We will stop here, though my King James version goes on to say, "who walk not after the flesh, but after the Spirit." That phrase is not in the original manuscript. The verse reads, "There is therefore now no judgment to them who are in Christ Jesus." The words"condemnation" and "judgment" are used interchangeably. If you are in the Lord Jesus Christ--that is, if you are trusting the Lord Jesus Christ as your Savior--then you will not stand at the judgment of which we speak.

ONLY THE UNSAVED

As we think about the people who are to be judged, emphasizing that only the ungodly will be there, let me suggest to you that they will be there only in a resurrected form of life. For if you will glance at verse 12, we notice:

REVELATION 20

12 And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.
13 And the sea gave up the dead which were in it...

Who is going to be judged at this Great White Throne Judgment? The dead, all of those who have died without the Lord Jesus Christ. Now, those who have died in Christ will already have been raised at the time when the Lord Jesus Christ comes in the air for His Church (I Thessalonians 4 and I Corinthians 15). According to Revelation, chapter 20, verses 4 and 5, the rest of the dead (those not raised in the first resurrection) remain dead until this Great White Throne Judgment. Then they, small and great, will be raised and the sea will give up its dead also. In Revelation, chapter 20, not only is reference made to the small and the great, by way of distinction, but we read in verse 13 of another distinction:

REVELATION 20

13 ...death and hell delivered up the dead which were in them:...

Death is what holds the body captive. Hell is what holds the spirit captive. So, those dead spirits will be united with dead bodies; body and spirit will be raised to stand before the Great White Throne Judgment.

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A Servant of Christ,
Drew

1 Tim. 3:
16: And without controversy great is the mystery of godliness: God was manifest in the flesh..

Posts: 3978 | From: Council Grove, KS USA | Registered: Jun 2002 | IP: Logged |

barrykind
Advanced Member
Member # 35

posted

Honored Brothers Drew [Caretaker]; Bill [wildb]; have made the following statements on the OSAS thread:

Origianally posted by Caretaker:

quote:
The "Bema seat" (or judgment seat) was an elevated seat, located in Corinth. At this seat in the square, Roman magistrates would sit and administer justice. Athletes may also have appeared here and received rewards for having distinguished themselves.

bondservant
barry

If a person is unsaved and dies in their sin, they will be judged at the "great white throne judgment" following the Millennium. If a person is a born-again believer in Jesus, they will be judged at the "judgment seat of Christ." Salvation is not an issue at this judgment. Their sins have already been forgiven. A person might then ask, how will we be judged? and for what will we be judged?

At this judgment, we must give an account of our life and what we did or did not do for the Lord. The believer's service to God will be reviewed and rewarded. For his lack of service or doing certain things, he will suffer loss. We will be held responsible for the things we did in our body. Every hidden thing will be made known. Every secret thing we said will be proclaimed; nothing will be hid. All believers must appear before this judgment seat.

Origianally posted by wildb:

quote:
A Child of God will not be judged at the Great White Throne, but at the Bema.

i have been in the Lord for a long time, and i never understood those teachings, in an attempt to look up [google] some materials for OSAS thread i stumbled upon this article. Im reviewing it and im trying to figure all this "end time" events out.

This is the article, i do not know this man, but i would like to study this subject out.

The Great End-Time Error

By James M. Frye

A Grace Bible Church Publication

COPYRIGHT ©1999 - James M. Frye
PUBLISHER'S NOTE: All scripture quotations are taken from the Authorized King James Bible. Any deviations are not intentional. All underlines, bold and items within parentheses are the author's.

_______

Introduction

Every once in a while you run across a false doctrine that is firmly entrenched within the Christian Church. The doctrine of Premillennial Dispensationalism is just such a doctrine. It has been taught repeatedly to so many people on so many occasions that no one seems to realize that the Bible does not actually teach it. Anyone who dares to question this doctrine is viewed as either being hopelessly ignorant or as being someone who just simply refuses to accept what the Bible teaches. Prophecy conferences, Christian book stores and this nation's pulpits are filled with this teaching. But the question we need to ask is not "Is it popular?" but "Is it Biblical?" In the following pages we will examine this doctrine.

The Doctrine Stated

What is the Doctrine of Premillennial Dispensationalism? Although few people would recognize it from its technical name, most Christians have been exposed to it. The teaching goes like this:

The second coming of Christ will take place in two phases. In the first phase, Jesus will return secretly to accomplish three things:

1) Resurrect believers (who have died)

2) Rapture believers - Delivering them from the coming tribulation

3) Judge believers

Jesus will then return to heaven, taking all believers with him. After the 7 year tribulation period is over, Jesus will again return to Earth (phase 2) to set up his kingdom. At this time, he will sit upon the throne of David and reign from earthly Jerusalem for 1000 years. After the 1000 years are over, Jesus will do three things:

1) Resurrect Unbelievers

2) Judge Unbelievers

3) Create New Heavens and a New Earth.

Test All Things

The Bible tells us that we are to test all things.

1 Thessalonians 5:21 Prove [test] all things; hold fast that which is good.
We shouldn't just accept this doctrine because so many people teach it. We should rather test it, to see if it is true.

Acts 17:10-11 And the brethren immediately sent away Paul and Silas by night unto Berea: who coming thither [there] went into the synagogue of the Jews. These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.
The Bereans were accounted as being more noble because they did not immediately believe the things taught by Paul the Apostle. They instead searched the scriptures daily (for days) to see if what he was teaching was true. What were the Bereans looking for? They were looking for passages of scripture that either agreed or disagreed with what Paul was teaching. We, like the Bereans, need to search the scriptures to see if Premillennial Disensationalism is true.

In Matthew chapter 4, we see Jesus being tempted by Satan.

Matthew 4:5-7 Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple, And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.
Here we find the Devil quoting scripture. There is nothing wrong with Psalm 91 which he is quoting. It means what it says and says what it means. The problem is with the Devil's interpretation & application of Psalm 91 - Therefore you (Jesus) ought to jump off this temple. Notice how Jesus responds. Being infinitely familiar with scripture, He did not need to search its contents for days as the Bereans did. He simply quotes another passage that contradicts the Devil's interpretation. If Jesus would have jumped off the temple. He would have forced God to prove Himself, thereby testing (tempting) Him. This would be a sin according to Deuteronomy 6:16, which Jesus quotes.

There is a very important principal in all of this. Since all of Scripture is true (Psalm 119:160), no scripture may be interpreted in a way that causes it to contradict any other scripture. After all , God does not disagree with Himself. So in testing any teaching, we need to search the scriptures to see if there are any verses that disagree with it. Let's also keep in mind that we only need one verse. Jesus did not say it is written again, and again, and again. He simply quoted one verse, and even the Devil knew that was enough. So, let's test the doctrine of Premillennial Dispensationalism. Are there any verses in the Bible that disagree with it?

The Biblical Teaching on the Resurrection

Refutes This Doctrine

According to Premillennial Dispensationalism, the resurrection of the believers will take place 1007 years before the resurrection of unbelievers. What about this? Does the Bible teach that there will be two resurrections separated by a period of 1007 years?

John 5:28-29 Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, to the resurrection of damnation.
This passage tells us clearly that there is an hour (one point in time) coming in which all (not some) that are in the graves shall come forth (be resurrected). Some will be resurrected unto life and some unto condemnation. There will be one resurrection but two destinations.

So does the Bible teach that there will be two resurrections - one for believers and one for unbelievers separated by 1007 years? No! The Bible teaches that both believers and unbelievers will be resurrected at the same time.

Since we only need one verse to refute a false teaching, we could stop right here. This doctrine is a false doctrine! If even one verse of scripture contradicts a teaching, that teaching is wrong. You might say "But what about this verse or what about that verse?" If so, you're missing the point. If your interpretation of those verses is correct, it will not contradict this verse. Let's look at another passage.

Acts 24:14-15 But this I [Paul] confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and the prophets: And have hope toward God, which they themselves also allow that there shall be a resurrection of the dead, both of the just and unjust.
Here we have Paul the Apostle telling us what he believes (surely we know that he is right). He tells us that there will be a (one) resurrection of the dead. Who will be there? Both the just and the unjust. Now, if I told you that I was going to give you a car, would you expect two? Of course not! You would expect one. So when the Bible says that there will be a resurrection and that both the saved and the unsaved will be there, it eliminates the possibility of there being two resurrections separated by 1007 years.

Daniel 12:1-3 And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time [THE GREAT TRIBULATION]: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever.
Here again we have believers and unbelievers being raised at the same time. Notice when it takes place. After the tribulation. Scripture is so clear that it is hard to see how someone could miss it. Most people, however, do not get their beliefs from what the Bible actually teaches, but from what someone tells them it teaches.

The Biblical Teaching on the Judgment

Refutes This Doctrine

Premillennial Dispensationalism teaches not only that there will be two resurrections, but also that there will also be two judgments. Does the Bible teach that there will be two judgments - one for believers and one for unbelievers separated by 1007 years?

Acts 17:30-31 And the times of this ignorance God winked at; but now commented all men every where to repent: Because he hath appointed a day, in which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.
God has appointed a (one) day in which he will judge the whole world. Not two separate days 1007 years apart. How can so many people believe this doctrine, when it is so clearly refuted in scripture?

Matthew 25:31-34,41,46 When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory; And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: And he shall set the sheep oh his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: ... Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire prepared for the devil and his angels: ... And these shall go away into everlasting punishment: but the righteous into life eternal.
This is a passage has been twisted by many today (2 Pet. 3:16), but it means exactly what it says. When Jesus Christ comes, he will sit in judgment over all (both believers and unbelievers). The saved and the lost will both be judged at the same time, not 1007 years apart.

People used to talk about judgment day. But you don't hear that term much anymore. This false teaching has changed judgment day into judgment days. The Bible, however, speaks of the day (not days) of judgment.

2 Peter 2:9 The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust [UNBELIEVERS] unto the day of judgment to be punished:
Unbelievers will be judged on the day of judgment.

1 John 4:17 Herein is our love made perfect, that we [BELIEVERS] may have boldness in the day of judgment: because as he is, so are we in this world.
Believers will be judged on the day of judgment.

Believers and unbelievers will both be judged on the day of judgment. It couldn't be any clearer. Both will be judged on the same day, not on two different days 1007 years apart.

2 Peter 3:7,10 But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against THE DAY OF JUDGMENT and perdition of ungodly men. But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.
This passage tells us that on the day of judgment the heavens and the earth will be burned up. We have previously seen that both believers and unbelievers are judged on this same day of judgment. So the heavens and the earth will be burned up the same day in which everyone is judged, despite what Premillennial Dispensationalism teaches. Let God be true, but every man a liar (Rom. 3:4).

The Biblical Teaching on the Last Day

Refutes This Doctrine

Premillennial Dispensationalism teaches that believers will be resurrected 1007 years before eternity (the end of time). Is this true?

John 6:40 And this is the will of him that sent me, that every one which seeth the Son, and believeth on him [BELIEVERS], may have everlasting life: and I will raise him up at the last day.
No. It's not true. Believers will be resurrected on the last day of human history. How could you have 1007 years after the last day? If you did, it would not have been the last day. And if it is the last day, there can't be any other days after it. The Bible makes it so clear. All you have to do is believe what is says. Premillennial Dispensationalism is a lie!

John 12:48 He that rejecteth me and receiveth not my words [UNBELIEVERS], hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day.
According to this verse, Unbelievers will be judged on the last day. We have already seen that believers will be resurrected on this same last day. The Bible says that both of these events will take place at the same time. Premillennial Dispensationalism says that they will not. Who are you going to believe? God or men?

The Biblical Teaching on the End of the World

Refutes This Doctrine

The Bible tells us about the end of the world.

Matthew 13:24-30 Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.
Here we have the parable of the wheat and tares. The interpretation of the parable is given a little further on in the chapter.

Matthew 13:37-43 He answered and said unto them, He that soweth the good seed is the Son of man; The field is the world; the good seed are the children of the kingdom [believers]; but the tares are the children of the wicked one [unbelievers]; The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.
According to Jesus, believers and unbelievers will not be separated until the end of this world. Premillennial Dispensationalism teaches that they will be separated (at the pre-tribulation rapture) 1007 years before the end of this world. Which are you going to believe? What do you think of a teaching that contradicts the Bible in so many places? More importantly, what does Jesus think of it?

Revelation 2:15 So hast thou also them that hold the doctrine of the Nicolaitans [A FALSE DOCTRINE], which thing I [JESUS] hate.
Jesus hates false doctrine. Do you?

Matthew 13:47-50 Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind: Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. So shall it be at the end of the world: the angels shall come forth, and sever the wicked [UNBELIEVERS] from among the just [BELIEVERS], And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth.
This passage tells us that the Judgment of believers will take place at the same time as the judgment of unbelievers. It also tells us that both will take place at the end of the world.

The Biblical Teaching on the New Heavens and New Earth

Refutes This Doctrine

Premillennial Dispensationalism teaches that there will not be new heavens and a new earth until 1000 years after the Second Coming of Christ. Is this true?

2 Peter 3:10-13 But the day of the Lord [THE DAY OF CHRIST'S COMING] will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.
The present heavens and earth will be destroyed at the Second Coming of Christ, not 1000 years after. We will also have new heavens and a new earth at that time.

Acts 3:20-21 And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.
Jesus must remain in heaven until the time comes for the restoration of all things. This will include, not only the resurrection of our bodies, but also the renewal of the earth.

Romans 8:22-23 For we know that the whole creation groaneth and travaileth in pain together until now. And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.
Jesus must remain in heaven and will not come back to earth until the time comes for us to have a new earth.

The Biblical Teaching on The Reign of Christ

Refutes This Doctrine

When did Jesus begin to reign upon the throne of David? Premillennial Dispensationalism teaches that this event has not yet occurred. It teaches that Jesus will sit upon the throne of David and begin to reign from earthly Jerusalem at the second coming. Is this true?

Acts 2 29-33 Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. This Jesus hath God raised up, whereof we all are witnesses. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear.
This passage is very clear. When God promised David that Christ would sit upon his throne, He was speaking about the resurrection and ascension of Christ - not his second coming. This promise was fulfilled when Jesus ascended to the right hand of the Father. Jesus is reigning now, not from earthly Jerusalem but from heavenly Jerusalem (Heb. 12:22, Gal. 4:25-26).

1 Corinthians 15:24-28 Then cometh the end, when he [JESUS] shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.
Here again, we see that Jesus is reigning now. He will continue to reign until he hath put all enemies under his feet. The last enemy to be put under his feet will be death (by the resurrection) at the second coming. At that point, Jesus shall deliver the kingdom over to the Father.

What about Revelation Chapter 20?

But what about Revelation chapter 20? Doesn't it teach that there will be a 1000 year period between the resurrection and judgment of believers and the resurrection and judgment of unbelivers? No, it doesn't. One of the most important principals of interpreting scripture is that we must always interpret unclear passages in light of clear ones. The book of Revelation is an unclear book filled with much imagery and symbolism (Rev. 1:1). We have already seen a number of clear passages that prove that there is no such time gap. Therefore, we may not interpret Revelation chapter 20 to teach one. There is another way to interpret this chapter that does not contradict any clear passages of scripture. Think about it. There is a way of interpreting Rev. 20 that does not contradict any clear passages of scripture. And there is a way of interpreting Rev. 20 that contradicts many clear passages of scripture. Which do you think is correct? We will discuss this further in an upcoming article on the Millennium.

Summary

We could go on and on showing the errors of this doctrine. There are many other passages that could be sighted. We have, however, already given more than enough verses to prove that this doctrine is false. After all, we only needed one. If you aren't convinced by this point, more will not help. Sometimes it's not that people can't see that something is false but that they won't. Maybe your church teaches this doctrine. Maybe you have believed it yourself for a long time. Maybe you have even taught it to others. None of these things excuses you from accepting the truth. It takes humility to admit that you were wrong.

If, on the other hand, you refuse to drop this doctrine, your problem is with scripture. Not with me. We will all give account for the beliefs that we choose to hold on the day of judgment.

Some of you who are reading this article, however, will be convinced by it. You may even be upset with those who have taught you wrong. Many people teach things wrong because they have been deceived themselves (2 Tim. 3:13). Others deceive people knowingly (Eph. 4:14). Regardless of how or why you were misled, you now know the truth. I would encourage you to stand for it. There are many people out there who are very good at twisting scripture. They can make the Bible seem to teach the exact opposite of what it really says. Do not let them deceive you. Get this message out to as many others as possible. And most of all, don't let anyone talk you out of the truth.

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The HEART of the issue is truly the issue of the HEART!
John 3:3;Mark 8:34-38;James 1:27

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