THE
MILLENNIUM
What it is not - And - What it is
By George B. Fletcher
1972
I. - INTRODUCTION:
The Sine Qua Non of Fellowship
II. - PRINCIPLES OF INTERPRETATION
III. - WHAT THE MILLENNIUM IS NOT
A. EXTERNAL EVIDENCES
1. The Silence of Christ
2. Christ not a Political Messiah
3. No Days After the Last Days
4. The Argument from Galatians and Hebrews
5. Conclusion of External Evidences
B. INTERNAL EVIDENCES
1. The Absurdities of Literalism
2. Reading Into the Text a Theory
3. The First Resurrection Metaphorical
4. Conclusion of Internal Evidences
C. HISTORY OF DOCTRINE
1. The Origin of Pre-millennialism
2. The Testimony of the Creeds
3. Conclusion of Historical Doctrines
D. INTERPRETATION OF OLD TESTAMENT PROPHECIES
1. The Importance of the Captivity
2. The Conditional Element of Prophecy
3. Some Old Testament Prophecies Expounded
4. The Gap Theory
5. Conclusion of Old Testament Prophecies
E. THE NEW TESTAMENT INTERPRETATION OF OLD TESTAMENT PROPHECIES
1. An Illustrated Principle of Interpretation
2. The Gospel Covenant Confirmed to Abraham
3. The Throne of David
4. The Tabernacle of David
5. The Relation of the Jew to the Gospel
6. The Spiritual Israel of God
7. The National Restoration of the Jews
8. Conclusion of The New Testament Interpretations
F. OTHER NEW TESTAMENT PASSAGES
1. The Mount Olivet Discourse
2. Note Three Distinct Tribulations
3. The II Thessalonians 2 Passage
4. Three Important Scriptures
5. Conclusion of Other New Testament Passages
IV. WHAT THE MILLENNIUM IS
1. Preliminary Remarks
2. The Binding of Satan
3. The Reign of the Saints
4. The Loosing of Satan
5. The General Judgment and Second Advent
6. The Eternal State
7. Conclusion of What The Millennium Is
PART I
INTRODUCTION:
- THE SINE QUA NON OF FELLOWSHIP -
{Something Absolutely Indispensable - Essential}
To any person who is open-minded; a fair and candid presentation of the controversial
question of the Millennium, however it may differ from one's own opinion is always
of interest and worthy of our attention.
In recent years, however, the unfortunate trend in the discussions of the millennial
question has been the serious mistake of some, in their zeal, to identify Fundamentalism
with Premillennialism, and to make the Premillennial interpretation of Bible prophecy
the criterion of orthodoxy. It is to be regretted that in this day of revived pagan
ideologies, humanistic modernism, and atheistic materialism that there are those
among the brethren who make their Premillennial shibboleth [a slogan, catchword,
a common saying or belief with little meaning or truth] the Sine Qua Non [Something
Absolutely Indispensable - Essential] of Christian and Church fellowship.
The testimony of a notable Christian servant confirms the development of this trend
in recent years. "Not all those who hold to the interpretation of the prophecies
which goes under the name of 'premillennialism' are guilty of such discrimination
against those who hold the view of prophetic truth called amillennialism,' but a
sufficiently large section of them do so discriminate, to warrant the attempt to
justify the view in question, according to sound exegetical canons of Biblical interpretation."
("The Basis of Millennial Faith," by Floyd E. Hamilton, pg. 18.)
Dr. T. T. Shields, a distinguished servant of Christ, wrote to me his experience
as follows: "My fellowship for the greater part of the time had been chiefly with
those who held what is usually known as the premillennial view. As I believed them
to be sound in the basic principles of evangelical Christianity, I welcomed them
to my pulpit. Even when they preached their pretribulation rapture theory I did not
contradict them, but exercised my right in the course of my own ministry to teach
what I believe. As soon as many of these brethren discovered that I did not pronounce
their shibboleth, if I was not anathemized, I was certainly ostracized. It has been
a matter of observation with me for a long time that truth is never at variance with
truth, and those who hold the truth, whose doctrinal position can be clearly substantiated
from Scripture, will never be found persecuting others. The persecutor will invariably
be found to be one who loves darkness rather than light. I have come now to believe
that the postponement theory, and the pretribulation rapture notion are very definite
and dangerous heresies. Indeed, I should probably go much farther than you would
be disposed to go. I believe the whole millennial question needs reconsideration."
My correspondent did not know how far I had gone, for I had many misgivings as to
the details of the prophetic program which I then held. For many years, I was a militant
and ardent premillennialist, the possessor of large charts, and a teacher in Bible
classes and Bible Institutes in cities large and small. I reconsidered the postponement
and pre-tribulation rapture theories, and eventually my rethinking the millennial
question compelled me to abandon modern Dispensationalism and the futurist interpretation
of Rev. 20.
This might prejudice some on the principle that I now destroy what once I built.
But let all such consider that Divine Revelation is final and complete; but illumination
is progressive. A man can do no other than change his views, if there are good reasons
for doing so, unless he violates his conscience. It is better to tear down what one
has once built up, if it is contrary to the Word of God, than to rebuild the middle
wall of partition which God has broken down; or to be an advocate of a "worldly sanctuary"
(Heb. 9:1). "carnal ordinances" (Heb. 9:10), and the 'weak and beggarly elements"
of the Old Covenant (Gal. 4:8-11 ). which the Holy Spirit has said is done away forever
(Heb. 8:13).
My search for a satisfactory explanation of the Millennium in harmony with the whole
tenor of Scripture was facilitated by the process of elimination. Guided by ruling
principles of revelation I was able to say what it was not, and by such elimination
my search was narrowed down. This procedure increased the possibility of arriving
at an understanding of what it is. In pursuing this method, there are six factors
of elimination which helped me to determine what it does not mean; namely, external
evidence, internal evidence, history of doctrine, interpretation of Old Testament
prophecies, the New Testament's interpretation of Old Testament prophecies and other
New Testament passages. I submit to the reader these arguments and interpretation
of Rev. 20 to judge of their scripturalness.
If what I have advanced in these pages has a tendency to free any of the subjects
of Christ from human inventions; rouse their attention to the unerring Rule of historic,
Biblical Christianity as set forth in the inerrant, inspired, infallible scripture,
or remove the unreasonable prejudices of premillennial brethren from those with whom
they differ on the millennial question, my end is gained.
PART II
- PRINCIPLES OF INTERPRETATION -
In the study of the Old Testament there are certain sound principles of exegesis
that should guide us in the search for Truth.
The First Principle: It is sound exegesis to harmonize the Old Testament with the
higher light of the New Testament, and not vice versa. Whatever Christ taught by
His Holy Spirit through the apostles is final, authoritative, and infallible, Therefore,
we cannot go first hand to the prophecies in order to explain the New Testament by
them. We must enter the prophecies with the New Testament key, by which they are
opened to us either by express quotations, the history of facts, or by doctrine.
Consequently, the prophecies in general will not admit of a strict and natural interpretation,
when applying them to the affairs of the New Testament. This would lead us into the
very error of the Jews and Judaizing professors, who minded earthly things, and affected
a worldly kingdom. "Because they knew Him not, nor yet the voices of the prophets
which are read every Sabbath, they have fulfilled them in condemning Him" (Acts 13:27).
Hence, the necessity of attending diligently and adhering strictly to the apostle's
explication of the prophecies, as well as types of the Old Testament. As the apostles
were the able ministers of the New Testament (2 Corinthians 3:6), so they had the
infallible inspiration of the Spirit of Truth, whereby they were sufficiently qualified
to explain and apply the prophetic word according to its true intent and meaning.
The Second Principle: We are taught in I Corinthians 15:46: "Howbeit that was not
first which is spiritual, but that which is natural; and afterward that which is
spiritual." Everything under the legal economy of the Old Covenant framed and established
by means of the faithful ministry of Moses, was "for a testimony of those things
which were to be spoken after," namely, under the gospel (Hebrews 3:5). Moreover,
the law had "a shadow of good things to come" (Heb. 10:1), but the body is of Christ
(Colossians 2:17). Thus, many things were typical: Abraham's natural seed, the nation
of Israel, the land, circumcision, the Old Covenant, the Tabernacle, the Priesthood,
the Sacrifices, the Sabbath, etc. According to the principle of I Corinthians 15:46,
there are two realms in which prophetic prediction may be fulfilled, namely, in the
realm of the natural or in the realm of the spiritual. The antithesis of natural
is not literal but rather spiritual, and the fulfillment of the prophecy is literal
in either or both realms in which it is brought to pass. For example, the healing
of the blind man in John 9 was in the realm of the natural or physical, but it typified
a greater miracle in the realm of the spiritual, namely, the opening of the eyes
of the understanding unto the salvation of the soul. In both cases, it was the literal
working of the power of God, but in different realms.
The Third Principle: Divine Revelation is progressive. "But the path of the just
is as a shining light, that shineth more and more unto the perfect day" (Proverbs
4:18). There is no going back, but always a going forward to something more glorious.
There will never be a restoration of the "divers washings," "carnal ordinances,"
"beggarly elements," "worldly sanctuary" with its sacrifices and Levitical priesthood,
and the "middle wall of partition" between Jew and Gentile (Hebrews 9:1,10; Galatians
4:9; Ephesians 2:14). Such carnal, worldly, Mosaic distinctions have gone and gone
forever. It seems to us that those who assert otherwise preach a revived Talmudic
Judaism and ancient Rabbinism, and not the message of the New Testament.
The Fourth Principle: The Old Covenant, which was the sole and only basis of the
national relationship of Israel to God, was a temporary arrangement, and has vanished
away, never to be restored. "In that He saith, A new covenant, He hath made the first
old. Now that which decayeth and waxeth old is ready to vanish away" (Hebrews 8:13).
Thus was dissolved the national relationship to God of the nation Israel after the
flesh and that forever. The Old Covenant was made with a nation after the flesh,
with the promise of material blessings in the land of Canaan, and therefore, could
not be eternal. Under the New Covenant, which is spiritual and therefore eternal,
national distinctions were wiped out, and the flesh is set aside forever. Christianity
transcends, supersedes, and fulfills Judaism. Apart from the Gospel of Christ it
is evident there is nothing special in the future for the Jews in national covenant
relationship with God. The last commissions of Christ to His disciples offer salvation
to the Jew as an individual on the same terms that it does to the Gentile. There
is no future special bargain offer to either one in a national capacity (Matthew
28:19,20; Luke 24:47., 48). "But the scripture hath concluded all (both Jew and Gentile)
under sin, that the promise by faith of Jesus Christ might be given to them that
believe"- whether Jew or Gentile (Galatians 3:22).
"The heresy of Dispensationalism results from the lack of a proper understanding
of the nature of the Old Covenant and its relationship to the New Covenant. The Dispensationalists
have never properly evaluated the change of covenants at Calvary" (Dr. Cecil J. Lowry
in his excellent booklet, "Whither Israeli.")
The Fifth Principle: The great object and end of the prophetic dispensation, as declared
in 1 Peter 1:10,11, was to "testify beforehand the sufferings of Christ, and the
glory that should follow." Christ directs the Jews to search the scriptures, and
says, "they are they which testify of Me" (John 5:39). His disciples were greatly
disconcerted by His death: but after His resurrection He blames them for their slowness
of heart to believe all that the prophets have spoken; and asks, "Ought not Christ
to have suffered these things, and to enter into His glory? And beginning at Moses,
and all the prophets, He expounded unto them in all the scriptures, the things concerning
Himself" (Luke 24:26,27). And He tells them, "These are the words which I spake unto
you, while I was yet with you, that all things must be fulfilled which are written
in the law of Moses, and in the prophets, and in the Psalms concerning Me" (Luke
24:44). The Apostle Peter, having adduced the testimony of Moses, adds "Yea, and
all the prophets from Samuel, and those that follow after, as many as have spoken,
have likewise foretold of these days" (Acts 3:22-25). And in general, Peter says,
"To Him give all the prophets witness" (Acts 10:43). Paul declares that in preaching
the gospel, or "witnessing both to small and great," he was "saying no other things
than those which the prophets and Moses did say should come; that Christ should suffer,
and that He should be the first that should rise from the dead, and should shew light
unto the people and to the Gentiles" (Acts 26:22,23). From these passages it is evident,
that the great scope and ultimate design of prophecy in general, was to bear testimony
to Christ, and the affairs of His kingdom (Hebrews 10:7; Psalms 40:7), which is nowhere
in the New Testament spoken of as an earthly, Israelitish, political, or temporal
one (John 18:36). And this is what the angel means when he says to John, "The testimony
of Jesus is the Spirit of prophecy" (Rev. 19:10), which imports, that the testimony
concerning Jesus is the real scope and spirit of the whole dispensation of prophecy,
and that it has its ultimate accomplishment in Him, and in the affairs of His government.
The Sixth Principle: "1. THE STARTING POINT FOR BUILDING UP A SCRIPTURAL INTERPRETATION
OF THE FULFILLMENT OF PROPHECY IS FOUND IN THE OLD TESTAMENT EXPRESSIONS THE LATTER
DAYS, THE LAST DAYS, AFTERWARD, AND IN THAT DAY. (Genesis 49:1; Numbers 24:14-17;
Deuteronomy 4:30; 31:29; Isaiah 2:2; Micah 4:1; Joel 2:28; Amos 9:11 ). According
to the Old Testament, time was divided into two eras; their present age and the last
days or the Messianic age. The prophets saw imminent judgment upon their nation as
well as upon others, but in the future the Anointed One should come. His coming marked
off a new era. The prophets were granted the privilege of seeing some of the glories
of the time of the Messiah. Together their glimpses form one grand composite picture
of the LAST DAYS in which Messiah should reign. The prophets saw no third age beyond
the "LAST DAYS." This may be clearly shown by the following illustrations:
THE PRESENT AGE (That age in which the prophets lived) - - THE LAST DAYS - - THE
DAYS OF THE MESSIAH.
2. THE NEW TESTAMENT PROPHETIC REVELATION BUILDS DIRECTLY ON THIS OLD TESTAMENT DISTINCTION.
(Acts 2:17; 15:15,16; Hebrews 1:2; 2:5; 9:26; 1 Peter 1:20,21; 1 John 2:18). More
emphatic than merely to say something is fulfilled, Peter uses language of identification
during his sermon: "This is that <>which was spoken by the prophet Joel." He refers
to the time of Christ's first coming as THESE LAST TIMES, and John refers to his
day as THE LAST TIME. In Hebrews the writer preserves the Old Testament distinction,
according to which the time of God's speaking through His Son is in the LAST OF THESE
DAYS (A.R.V.) The WORLD TO COME of Old Testament prophecy is subjected to Christ;
and as he explains, "We see Jesus ... crowned with glory and honor." The conclusion
to which these Scriptures lead is that the present time (from Pentecost to the end
of time) is equated to the last days of the Old Testament prophecy. What the prophets
spoke concerning the age of the Messiah is now being gloriously fulfilled in the
New Testament age.
3. THE NEW TESTAMENT DIVIDES THE LAST DAYS INTO TWO PARTS: THE PRESENT WORLD AND
THE WORLD TO COME (Matthew 12:32; Mark 10:30; Luke 18:30; 20:34-36; Romans 8:38;
1 Corinthians 3:22; Ephesians 1:21; 2:2,7; 1 Timothy 4:8; 6:17-19). The present world
is temporal and limited to things of this life. The world to come is eternal, being
inaugurated by His resurrection. In the WORLD TO COME they neither marry nor are
given in marriage. Timothy is enjoined to charge them that are rich in THIS WORLD
(age) to lay up in store a good foundation against THE TIME TO COME. The New Testament
knows of no age intervening THE PRESENT WORLD and THE WORLD TO COME. This may be
shown as follows:
THE LAST DAYS - - - Christ's Second Coming through His Resurrection until the present
time
THIS WORLD - - - (begins with Christ's FIRST COMING until).
THE WORLD TO COME - - - (begins with Christ's SECOND COMING)
Into this prophetic framework of time eras falls the New Testament teaching concerning
the kingdom. The present kingdom belongs to THIS WORLD and is temporal, while the
future kingdom belongs to the WORLD TO COME and is eternal." ("The Fulfillment of
Prophecy," by Chester K. Lehman).
PART III
WHAT THE MILLENNIUM IS NOT
A. - EXTERNAL EVIDENCE -
1. The Silence of Christ: From time immemorial man has labored and hoped for a golden
age, a millennium. Many and futile have been the schemes they have devised to bring
it about. These may be classified into two general groups: non-Christian millennial
theories, and nominally Christian millennial theories. These schemes of nationalism
aimed at world domination, such as the Communist's Millennium of Russia and China,
and schemes of internationalism aimed at world collaboration such as the World Association
of Parliamentarians for World Government and the United Nations Organization are
examples of political and economic utopias belonging to the first group.
Among the nominally Christian millennial theories are those of the Modernist with
its Socialism and Inclusivist Church: the Romanist's as seen in the Clerical-Fascism
of Spain; and the Dispensationalist's millennium of a thousand years of Jewish supremacy.
Just as the Nazis asserted there would be a thousand-year reign of Aryian supremacy,
so the dispensationalists declare there will be a thousand years of Jewish Semitic
supremacy with Jerusalem as the world capital instead of Berlin, London, Moscow or
Washington. By classifying the dispensationalist's millennium with the nominally
Christian theories, it is not to be understood that we mean that all those who hold
this view are not Christians; quite the contrary, many are numbered among the most
godly spiritual believers the author has known. But we do believe that the millennial
view held by these good people are Christian in name only.
All of these man-made schemes are doomed to failure. The non-Christian theories of
political and economic eras of millennial blessing will fail, because they are based
upon the false principle of man's inherent goodness. Those who hold these views are
attempting to build a grand and imposing superstructure on the rotten foundation
of unregenerate and totally depraved human nature (Jer. 17:9), and therefore they
cannot succeed.
The nominally Christian theories are likewise doomed to failure, because they are
nowhere promised in the Scripture. With respect to the dispensationalist's millennium,
Christ, in His eschatology, is silent about a corporeal reign in a world power kingdom
of Jewish supremacy for a thousand years with headquarters in Jerusalem AFTER His
Second Advent. Neither the Gospels nor the book of Acts speak of a thousand-year
kingdom on earth in which there will be mingled both mortals and immortals. The Epistles
give no hint of a return to Palestine of natural, carnal, fleshly Israel; but, instead,
many of them were written to counteract the Judaizing tendencies of Jewish converts.
There is no prediction in the Apocalypse of the return of the Jews to Palestine where
Christ, AFTER His Second Advent, will reign with His immortal saints on an earthly
throne in Jerusalem over mortal Jews and Gentiles, still on probation, living and
dying, and begetting their kind. There is not one text in the whole Bible that speaks
of a thousand years corporeal reign of our Lord in a temporal world power kingdom
of Jewish supremacy AFTER His Second Advent. But why did not Christ and His apostles
clearly predict that the Temple would be rebuilt, the Levitical sacrifices re-established,
and Jerusalem made the center of the world's worship in a thousand years-world-power
kingdom of mortals and immortals? There is, I think, but one answer---they did not
believe it! True the Apostles before Pentecost imbibed the popular notion of the
day. They believed that when the Messiah came, He would abide on earth forever (John
12:34; Matt. 16:21,22). They entertained mistaken views of the nature of Christ's
kingdom, and conceived of it as earthly, carnal, political, and Jewish. They fought
among themselves for the chief place in it. There was nothing that hastened the crucifixion
of Christ more than the false notion of the religious leaders concerning the kingdom
of Christ. Subsequent to Pentecost the Apostles were delivered from this erroneous
concept. It was this doctrine, which had its origin in Jewish apocalyptic writings,
that the Apostle Paul called "Jewish fables" in (Titus 1:14).
2. Christ Not a Political Messiah: If Christ had offered a literal kingdom to the
Jews in the pomp and glory of David and Solomon, they would have rallied to His standard.
But it was this very thing He refused to do: "When Jesus therefore perceived that
they would come and take Him by force, to make Him a king, He departed again into
a mountain Himself alone" (John 6:15). The next day He plainly declared unto them
that He was not a political Messiah, or a miracle Bread King, but a spiritual Messiah
who came down from Heaven to give His life unto the world (John 6:22-71 ). He offended
these carnally minded Jews by emphasizing the great truths of unconditional election
(John 6:39), effectual calling (John 6:44,45), and total depravity (John 6:65).
To assume that Christ offered to the Jews a temporal world power kingdom, and then,
upon perceiving their official rejection of it, postponed it to a thousand-year period
of time AFTER His Second Advent, is as contrary to Scripture as anything could be.
This theory inadvertently asserts that unregenerate men could frustrate His purpose
and force Him to postpone His plans. It involves the Deity of Christ, and implies
that sinful men can hinder the purposes of Him who atates:"He doeth according to
His will in the army of heaven, and among the inhabitants of the earth: and none
can stay His hand, or say unto Him, What doest Thou? (Dan. 4:35). It is like the
illustration of election which says: God elected us to be saved; the devil elected
us to be damned; therefore, man must cast the deciding vote. This blasphemous illustration
of election assumes that a fallen creature like Satan can bind the decrees and purposes
of the Almighty, who is unable to act until depraved man in the exercise of his boasted
"free-will" will let Him.
If Christ did not offer the Jews a literal world power kingdom, what are we to understand
by Mark 1:15: "The time is fulfilled, and the kingdom of God is at hand: repent ye
and believe the gospel"? The kingdom was present at that time..
The kingdom of Christ was to take place during the last of Daniel's four monarchies,
viz., the Roman Empire: 'In the days of these kings, shall the God of heaven set
up a kingdom which shall never be destroyed" (Dan. 2:44). The four kingdoms represented
by the Image of Daniel 2 have forever passed away, and therefore the period when
Christ, the God of Heaven, should set up His kingdom is passed. Unless He did set
it up "in the days of these kings"- the Roman Emperors (Luke 2:1; 23:2--this prophecy
is false; for if it were not then fulfilled, it never can be fulfilled. But inasmuch
as it was set up by the God of Heaven, it is termed in the New Testament the Kingdom
of Heaven, these terms being interchangeable.
The ancient kingdom of Israel typified it'. That kingdom admitted the use of the
sword in its erection, government, and defense. Its inheritance was earthly, and
its blessings of a temporal nature. Its sanctuary and ordinances of Divine worship
were worldly and typical (Heb. 9:1-10; 10:1-4), and its people in general were carnal,
the mere children of the flesh (Matt. 3:9; Rom. 9:8). From this worldly establishment,
Christ distinguished His New Testament kingdom in His confession before Pilate, declaring
"My kingdom is not of this world" (John 18:36,37)'. It is not of a worldly origin
or nature, nor has it this world for its end or object. It is not promoted or defended
by worldly power, influence, or carnal weapons; but by bearing witness unto the truth,
or the preaching of the Gospel with the Holy Ghost sent down from Heaven. None can
enter it but such as are, born from above (John 3:3,5), nor can any be subjects of
it, but such as appear to be regenerated by the evidence of a credible profession
of faith and obedience to the gospel. Our Lord said, "If ye love Me, keep My commandments."
.Its privileges and immunities are not of this world, but spiritual and heavenly
(Eph. 1:3).
It was proclaimed "at hand" by John the Baptist, our Lord, and His apostles. It is
founded on Christ's death and resurrection by which He ratified the New Covenant
with Abraham's spiritual seed of all nations who are blessed in Him (Gal. 3:7-9).
He likewise set aside the Old Covenant with the national church or kingdom of Israel
and all the typical and earthly things pertaining to it, admitting none of them into
His New Testament Church and kingdom upon the footing of their descent from Abraham
(Matt. 3:7-12). Only a remnant of them according to the election of grace (Rom. 11:5),
as evidenced by their profession of faith, comprised His spiritual kingdom (John
1:12,13). Thus Daniel 2 is now fulfilled in the present spiritual kingdom of God
(Mark 1:15), whereby we know that historical Christianity is a Divinely revealed
religion (Heb. 12:28,29).
"The Church (i.e., churches of Christ are is His body) are the visible earthly form
of the kingdom of Christ, and is the Divine organization appointed for its advancement
and triumph. Organized and governed by the laws of the invisible King, and composed
of the subjects of the heavenly kingdom, who, by the symbol of loyalty, have publicly
confessed allegiance to receiving authority to establish, under Divine inspiration,
the form and order of the Church, received the keys of the kingdom of Heaven. Wherever
they gathered disciples they organized a church, and at their deaths they left (these
churches) as the distinctive and only visible form of the kingdom of Christ on earth"
(Harvey).
3. No Days AFTER the Last Days: The New Testament emphasizes the fact that "these
days" which make up the present Gospel era are the last (Heb.1:1,2), and the self-evident
truth of this statement is that there can be no days after the last. See Jude 18
and 1 John 2:18 where it is stated that this Gospel age is the last time. Israel's
history was providentially ordered, and the record of the events Divinely inspired
for our admonition "upon whom the ends of the world are come" (I Cor. 10:11). Conybeare's
translation renders this, "who live in the end of the ages. "Now, since we live in
the "end of the ages," there can be no thousand years age of time to follow this.
Peter declares that the Lord Jesus "was manifested in these last times for you" (I
Peter 1:20). With which Heb. 9:26 agrees in stating, "but now once in the end of
the world hath He appeared to put away sin by the sacrifice of Himself." Young's
translation renders this, "at the completion of the ages" Hence, the completion of
all the ages allotted to this world. In fulfillment of Isa. 49:8: the Apostle Paul
declares in II Cor. 6:2, "Now is the accepted time: now is the day of salvation."
There is no offer of mercy AFTER this present Day of Salvation. In this current dispensation,
called "the dispensation of the fullness of times," Christ is gathering together
in one all things in Christ (Eph. 1:10) . Which the message of the entire Epistle
to the Ephesians declares is now being accomplished (Eph. 2:11-22; 3:5,6).
4. The Argument from Galatians and Hebrews: Bound up with a corporeal reign of Christ,
in a thousand-year temporal kingdom AFTER the Second Advent, are the prophecies of
the return of fleshly Israel with the restoration of the Temple and its worship.
The Mosaic system with its Temple and sacrifices had a typical value only, and ended
when its anti-types were reached. To believe in their restoration would reverse the
natural and proper order of events, and carry us backward from the anti-types to
the types, from Jesus Christ to Moses, from the Church to the nation of fleshly Israel,
from the blood of Christ to the blood of bulls and goats, from the Melchisedec priesthood
to the Aaronic priesthood, from the New Covenant to the Old Covenant, from believer's
baptism to the ablutions of the Old Testament, from the Lord's Day to the Jewish
Sabbath, from the Lord's Supper to the Jewish Passover. This would be the world's
most horrible anti-climax Christianity superseded by Judaism. This is entirely contrary
to the Divine procedure. In God's plan, the superior is never supplanted by the inferior.
The law is always: "First that which is natural, then that which is spiritual" (I
Cor. 15:46). Now that the Sun of Righteousness has risen, we will not go back to
the dim light of the temple's candlestick. God's order is good, better, best (Proverbs
4:18). The Epistle to the Hebrews calls the Temple of the Mosaic economy a "worldly
sanctuary" (Heb. 9:1), and the ceremonials of the Old Covenant "carnal ordinances"
(Heb. 9:10). In the Epistle to the Galatians Paul declares them to be "weak and beggarly
elements" (Gal. 4:9-11). A re-institution of the Levitical priesthood and sacrifices
would be a denial of the message of these two Epistles. The consummate flower of
the human race, the God-Man, "offered Himself without spot to God" (Heb. 9:14), and
He will not again accept the offering of a beast. The concept of animal sacrifices
being offered again during a millennium, even as a memorial, is both abhorrent and
repulsive. It is certain that no prophecy of Israel's return which includes "a restoration
of the Temple and its sacrifices can have a future fulfillment. If it was not fulfilled
in the law age, it has lapsed for some reason and will never be fulfilled at all.
5. Conclusion of External Evidences: From the four facts of External Evident silence
of Christ, the spiritual kingdom, no days - after the last days, and the passing
away of the Old Covenant---it is clear that, whatever the millennium of Rev. 20 refers
to, cannot be a reinstitution of the Mosaic economy, nor can it be placed AFTER the
Second Advent of Christ.
B. - INTERNAL EVIDENCES -
1. The Absurdities of Literalism A literal interpretation of all the factors in Revelation
20 creates more difficulties than it solves. For instance, a literal chain could
not bind one possessed with demons (Mark 5:3,4). How shall we believe that the Devil
can be bound by a material chain, being a pure though unholy spirit himself ? Again,
is the Devil literally a dragon with seven heads, ten horns, and a tail dragging
after him a third part of the stars of Heaven (compare Rev. 12:3-4) ? Are we to take
"bottomless pit" and "set a seal upon him" literally? While we should carefully shun
all spiritualization, however ingenious,
which robs the Word of God of its true force and beauty, we should shun with equal
care a false literalism which extracts error out of figurative statements. There
is danger on both sides, and we can only hope to avoid it by using the best sources
of information which the Lord puts within our reach, and by relying continually on
the guidance and keeping of the Holy Spirit. In a symbolic narrative we should read
literally only in such places as the author has evidently departed from symbolism.
Notwithstanding this simple rule, there are many who either literalize its symbols,
or who do not uniformly interpret them.
Floyd E. Hamilton, in his book "The Basis of Millennial Faith," shows that the division
of God's people during the millennium into several separate groups is one of the
incongruous features of premillennialism. From the writings of pre-tribulationists,
he
enumerates several such groups:
1. The church with glorified bodies dwelling in the sky. (2) The glorified Jewish
group of believers who were martyred during the tribulation. (3) The group of Gentile
tribulation 'saints' who are said to be raised at the close of the tribulation period
but who do not join the church in the skies. (4) The believing Jews who enter the
millennium in natural bodies. (5) The believing Gentiles who enter the millennium
in natural bodies. (6) The Jewish believers who die during the millennium. (7) The
Gentile believers who die during the millennium." There is not a scintilla of evidence
for these arbitrary divisions of God's people, during a supposed AFTER the Advent
millennium by the Futurists. Mr. Hamilton concludes: "The different parts of their
theory have been held independently and they have never seriously faced the logical
implication of the separate parts or attempted to compare the contradictory implications"
(p. 139). It is an axiom that a straight line cannot cross itself though projected
indefinitely. "What with the great tribulation, the parousia, the rapture, the aions,
the remnant, the revelation, eight covenants, seven dispensations, three comings
of Christ, four judgment days, two endings of the world, several sets of last days,
and three resurrection days, I submit there has been grafted into the simple Word
of God an elaborate system of interpretation which could never occur to the ordinary
believer through an unbiased reading of his Bible" (The Hope of His Coming" by Charles
E. Brown, pg. 71).
2. Reading Into the Text a Theory: The word "millennium" cannot be found in the Bible.
"Millennium" is a Latin term meaning a thousand years, and the only mention of a
thousand years in connection with any reign of Christ and His people is in the Book
of Symbols (Rev. 20). And there is no mention in Rev. 20 of Christ's reigning on
this earth, nor of the saints' reigning on earth AFTER the resurrection. There is
no mention of a thousand years intervening between the bodily resurrection of the
righteous and the wicked.
One reads in vain to discover any reference whatever to the Jews. The only way one
can get the idea of a re-gathered Israel, reigning as a superior race in supremacy
over the Gentile nations in a thousand-year world power kingdom AFTER the Second
Advent, is to deliberately read into the text what is not there. Such a method is
its own condemnation. It is eisegesis, not exegesis.
3. The First Resurrection Metaphorical: The first resurrection referred to in Rev.
20:5 cannot be taken in the literal sense for the following reasons: "(1) This passage
does not mention the resurrection of the bodies, but only of the souls of the martyrs.
The word rendered souls here occurs six times in this book, and signifies the life
or living principle in the body (8:9; 12:11). It is distinguished from the body (18:13),
and represented as existing in a state of separation from it (6:9). but is never
put for the body itself, far less for the dead body, which alone is the subject of
a proper resurrection, or of living again. (2) A literal resurrection of the righteous
a thousand years before that of the wicked contradicts the plain account given of
that matter in the Gospels and Epistles. For instance, Christ says, '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, unto the resurrection of damnation' (John 5:28,29). The hour here cannot
signify two different periods at one thousand years distance from each other: > yet
in that hour all that are in their graves shall hear His voice and come forth: not
the righteous dead only, for these are not all that are in the graves; nor the wicked
dead only, for these have not done good; but in that hour both they that have done
good, and they that have done evil, even all that are in their graves shall come
forth, the one unto the resurrection of life, the other unto the resurrection of
damnation. < (3) Our Lord repeatedly declares that He will raise up believers at
the last day (John 6:39, 40,44,54), and He makes this last and describes the judgment
both of the righteous and wicked as taking place at the same period (Matt. 25: 31-46).
Now to affirm that there will be a day one thousand years after the last day for
the resurrection and judgment of the wicked, not only contradicts this, but is a
manifest impropriety of speech. (4) The Book of Revelation itself places the proper
and general resurrection and judgment, both of the righteous and wicked, after the,
thousand years reign of the saints, and the destruction of the armies of Gog and
Magog (Rev. 20:11-15). But to suppose that the saints, after having reigned with
Christ one thousand years in their spiritual, immortal, and glorified bodies, shall
be surrounded with enemies in gross earthly bodies, or even appear in judgment to
receive their final sentence, after they have been so long glorified, is altogether
unnatural as well as unscriptural. (5) We are expressly told that 'the last enemy
that, shall be destroyed is death' (I Cor. 15:26; Rev. 20:14). But if the first resurrection
is the destruction of death to the saints, as the Futurists hold, then death is not
the last enemy that shall be destroyed; for Gog and Magog are enemies which will
be destroyed one thousand years after the first resurrection. These considerations
convince me that the first resurrection is to be taken in a metaphorical sense" ("Christ's
Commission to His Apostles" by A. McLean).
This furnishes us with the key to the interpretation of Rev. 20. It is a book of
symbols, and the truths they are intended to portray will be just as literal if fulfilled
in the realm of the spiritual as in the realm of the natural.
4. Conclusion of Internal Evidences: From our consideration of the Absurdities of
Literalism, Reading into the Text a Theory, and the First Resurrection, it is evident
that Rev. 20 is not speaking of a Jewish national world-supremacy state in a thousand
years kingdom AFTER the Second Advent, in which Jerusalem will be the center of the
world's worship, with the Jews as the head and the Gentiles as the tail. Whoever
can read that concept out of Rev. 20 must he reading through the rose-tinted glasses
of political Zionism. It is impossible to get the mind of the Holy Spirit by reading
into the text a theory of our own devising. No matter how plausible it may seem,
its apparent incongruities will make it impossible to correlate it with the whole
of Scripture.
There must be some simple explanation of Rev. 20 which will be in harmony with the
rest of the Scripture. If there is such an interpretation, the question resolves
itself into our choosing that which is in agreement with the whole of Divine revelation,
or contrariwise, to accept that view which is characterized by absurdities.
C. - HISTORY OF DOCTRINE -
1. The Origin of Premillennialism: In many nations and religions there appears the
idea, in some form or other, of a golden age. This expectation is due to God's Revelation,
for as soon as sin had come into the world,' hope was given in the promise of ultimate
victory (Gen. 3:15) . In the various religions of the pagan world there seems to
be an echo of this hope. But there is something very interesting about this golden-age
expectation; namely that the farther men get away from God's truth, the more carnal
and materialistic this hope becomes. The history of Israel as a nation also illustrates
this fact. After centuries of servitude in Egypt and forty years of wandering in
the wilderness, they looked upon Canaan as the land of rest and promise. From Heb.
4, that appears as a mistake. That was not the rest promised to God's people. Only
those who were of faith within the nation looked for a city whose builder and maker
was God, and desired a better country that is, an heavenly (Heb.11:10,16). Later
after seventy years of captivity, the captives in Babylon cry, "If I forget thee,
0 Jerusalem, let my right hand forget her cunning. If I do not remember thee let
my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief
joy" (Psa. 137:5,6). The earthly Jerusalem had plainly become their chief joy, and
the hope of Israel had become the restoration of their land, city, and temple.
Chiliasm, or premillennialism in its simple form originated in the Jewish Apocalyptic
writings of the inter-Biblical period, of which the following quotation is a sample
from the Apocalypse of Baruch: "The earth will yield its fruit ten-thousand fold,
on each vine there will be a thousand branches, and each branch will produce a thousand
grapes, each grape will produce a cor of wine, and those that have hungered will
rejoice" (XXIX : 4-6). The idea of a millennial reign on earth proceeded from Judaism,
for "among the Jews the representation was growing, that the Messiah would reign
a thousand years upon earth. Such products of Jewish imagination passed over into
Christianity" (Neander's, "History of Christian Dogmas," Vol. I, p. 248).
Johann Albrecht Bengel (d. 1752) has been called the father of modern premillennialism,
but about a century later a new form of premillennialism was introduced by J. N.
Darby (1880-1882), a Premillennialism wedded to Dispensationalism. The new views
of Premillennialism were popularized by the Scofield Reference Bible, and widely
disseminated by voluminous writers of the Futurist school.
Dr. Donald W. Richardson, in his book, "The Revelation of Jesus," says: "If, however,
we define heresy as ‘doctrine that contradicts the historical universal Christian
faith,' or as 'an opinion opposed to the commonly received doctrine, and tending
to division or dissension,' then Darbism, or Dispensationalism, as it is widely taught
today is heresy hurtful in its influence and hindering to the work of the Church
as a divine institution for the advancement of the Kingdom of God" (pg. 165).
"I fear the eschatological teaching which has been current the last few years, the
putting of these blessings and promises of the Word into some distant millennial
age, instead of teaching us that even now God is among His people at the present,
has had a deadening and carnalizing effect upon our religious life in general" (Dr.
T. T. Shields - Sermon on Romans 11:25, Gospel Witness for February 9, 1939).
2. The Testimony of the Creeds: From the days of the Apostles to the present, there
has never been a time when any of the various millennial schemes, or even the main
contention was regarded as a part of the universal teaching of the Second Advent.
In its simple form Premillennialism goes back to the early days of the Church. Papias,
Justin, and others held it as a pious opinion. It may be so held today. But to represent
the doctrine of a temporal millennium AFTER the Second Advent as a "fundamental"
of the Christian faith, is contrary to fact. In neither the Apostles' Creed, which
is the earliest of them all, nor in the Nicene Creed of 323 A.D. is there the slightest
allusion to two resurrections and a carnal reign of Christ between them.
After a resume of the history of Millenarianism covering ten pages, Dr. W. G. T.
Shedd, in his "History of Christian Doctrine" concludes with these words: "The facts,
then, established by this account of Millenarianism in the Ancient, Medieval, and
Modern Churches, are the following: (1) That Millenarianism was never the ecumenical
faith of the church, and never entered as an article into any of the creeds. (2)
That Millenarianism has been the opinion of individuals and parties only some of
whom have stood in agreement with the Catholic faith, and some in opposition to it."
Millenarianism not only never entered into any of the creeds, but on the other hand
was condemned by the Augsburg Confession (Article 17), the Swiss Confession (Article
11), and the original articles of the Church of England in these words:
"They that go about to renew the fable of heretics called Millinnarii be repugnant
to Holy Scripture, and cast themselves to a Jewish dotage" (Article XLI).
The Second Helvetic Confession is also very strongly worded: the article on judgment
contains this sentence:
"Moreover, we reject the Jewish dreams that there will be before the day of judgment
a golden age upon the earth and the pious will take possession of the kingdoms of
the world after their enemies, the ungodly, have been subdued."
Of the early Church Fathers and Church Historians in whose writings nothing of premillennialism
is found, but much against it are: Clement of Rome, Polycarp, Caius, Clement of Alexandria,
Jerome, Eusebius, and Augustine. The leading Reformers- Savonarola, Huss, Luther,
Melanchthon were utterly hostile to the Premillennial views of the early Church,
and Calvin in his Institutes, Vol. II, Book III, chapter 25 says:
"Not long after the days of Paul arose the Millennarians who limited the reign of
Christ to a thousand years. Their fiction is too puerile to require or deserve refutation."
3. Conclusion of Historical Doctrine: During the last fifty years Premillennialism
has been spread far and wide by modern propagative methods, and popularized by the
Scofield Reference Bible. If one keeps in mind that this Bible only claims to be
a Reference Bible, one may find it helpful as one does other reference books on one's
bookshelf. But if an individual considers the notes printed on the same page with
the sacred text as inspired as the text itself, and believes them to speak with infallibility
and finality on all questions, particularly prophecy, then to such an individual
this Bible can become a source of harm. The main idea of Millennialism is not modern
or new; it is a revival with slight modification of ancient rabbinism. It is based
largely on a particular interpretation of certain Old Testament Messianic prophecies.
These prophecies of the coming Messiah were for the most part stated in terms of
a restored and prosperous Israel, which were the popular concepts of that time. The
rabbis always interpreted them in literalistic style; hence, they pictured the Messiah
as gathering Israel, and restoring the Davidic throne and reign in Jerusalem. To
all the Jews this was "the hope of Israel." But when Christ came, He made no effort
to carry out this literal program, and for this reason He was rejected by the Jews.
Whenever He or His inspired Apostles quoted Old Testament prophecies they invested
them with a higher, spiritual meaning, and applied them now. Not once did they create
a future age or millennium, in which to carry out on the plane of the natural these
Old Testament prophecies. In Acts 26:6,7, Paul on trial before Agrippa, declared
that it was because of the "hope" of Israel that he was accused of the Jews, which
hope he shows to be the resurrection from the dead. In Acts 28:20, he says, "for
the hope of Israel I am bound with this chain," which he never would have been had
he held out to them the prospects of an earthly kingdom in the pomp and glory of
David and Solomon. In Acts 13:27 he says further concerning the Jews: "Because they
knew Him not, nor yet the voices of the prophets which are read every Sabbath day,
they have fulfilled them in condemning Him." Because they did not understand their
prophets, they crucified Christ, and sent Paul bound in chains to Rome!
D. - INTERPRETATION OF OLD TESTAMENT PROPHECIES -
1. The Importance of the Captivity: The Premillennialists acknowledge that their
concepts of an earthly millennium are found not so much in the New Testament as in
the Old Testament. This involves the interpretation of these Old Testament prophecies.
One of the most prolific sources of error in interpreting Old Testament prophecy
has been the failure to appreciate the chronology of the prophecies in relation to
the Captivity of Israel in Assyria and Judah in Babylon. It began about 730 B. C.
when Tiglath-pileser, king of Assyria, carried away the first great section of the
people (II Kings (15:29), and reached its fullest extent in the final deportation
of Judah to Babylon in 586 B. C. The return from Captivity, the full restoration
and re-establishment, were gradual and occupied the long period of approximately
ninety years from the decree of Cyrus, B. C. 536; to that of Darius, B. C. 520; to
that of Artaxerxes to Ezra, 457 B. C.; and was not complete until B. C. 446 under
Nehemiah. It should also be remembered that from the time of Malachi, the last prophet,
to the coming of John the Baptist was approximately four hundred years. Many of Israel
returned from Assyria, together with their brethren of Judah from Babylon, when King
Cyrus the Persian issued his famous edict of restoration in the first year of his
reign (II Chron. 36:22,23). After this return, these people were no more two kingdoms,
their city was restored, their Temple rebuilt, and their sacrifices resumed. With
varying fortunes they continued in their land and city until they were finally overthrown
by the Romans in A. D. 70. If God's prophets in both kingdoms were inspired to predict
these captivities, must they not have spoken of the return and the blessing which
it would bring them? Promises of blessing upon repentance and restoration are God's
way of exciting hope. And would not as many of these prophets as wrote before or
during these captivities be particularly moved to see and predict the return from
Assyria and Babylon, and the consequent restoration of the city, temple, and sacrifices?
And if they did predict a return under such conditions, would it not be most natural
and proper to believe that restored Israel with city, temple, and sacrifices, after
these captivities, fulfilled these predictions?
The chronological data of the prophets in relation to the return from exile is important
for one to grasp when attempting to interpret Old Testament prophecies. Jonah, who
says nothing about the captivity or return, wrote B.C. 862, or about three hundred
and twenty-six years before the decree of Cyrus. Joel (B.C. 800) flourished two hundred
and sixty-four years before Cyrus' decree. Amos (B.C. 767) wrote two hundred and
seventy years previous to the decree. Hosea (B.C. 785-825) wrote two hundred and
four years prior to Cyrus' command. Isaiah (B.C. 760-698) names Cyrus and his conquests
with the decree for Israel's return, a hundred and seventy six years before the decree
was issued. Micah (B.C. 750-710) wrote at least one hundred and seventy-four years
before the decree. Nahum (B.C. 713) wrote one hundred and seventy-seven years before
the decree of Cyrus. Zephaniah (B.C. 630) wrote ninety-four years before the decree.
Jeremiah (B.C. 629-595) wrote fifty-nine years earlier than Cyrus' decree. Living
during part of the captivity, he naturally would write much about the return. Habakkuk
(B.C. 626) wrote ninety years before. Obadiah (B.C. 587) wrote fifty-one years before
the decree and during the captivity. Daniel (B.C. 607-534) wrote two years this side
of King Cyrus' decree. Ezekiel B.C. 595-574 lived during the captivity and ceased
to write probably eighty-eight years prior to the decree. Haggai and Zechariah (B.C.
520) wrote at least sixteen years after the decree of Cyrus. Malachi (B.C. 397) wrote
one hundred and thirty-nine years after Cyrus' decree. He represents Israel in the
return as still an impenitent backslider, not meeting the conditions which the Lord
required. Only two of these prophets wrote after the return under Cyrus and before
it was complete under Nehemiah (B. C. 446), for the return was in three installments
under Cyrus, Darius, and Artaxerxes. Therefore, the full return from Babylon was
this side of every Old Testament prophet except Malachi, who naturally says nothing
about it. This fact is exceedingly significant. and should lead us to be careful
not to wrench the prediction of a return, and a resumption of legal ceremonies and
sacrifices from a dispensation to which they were natural and proper, to place them
in a present or future age, from which they are positively excluded. Of the prophets
who foretold the future of Israel, eleven wrote before the Captivity began in 606
B. C. Two wrote during the Captivity and before the decree of Cyrus in 536 B. C.
Two wrote about sixteen years after the decree of Cyrus, and probably some seventy
years before the full end of the return under Nehemiah in 446 B. C. Only one wrote
after the entire ninety years of the period of the return ; namely, Malachi. Sixteen
prophets, therefore when they wrote they may have meant a return from Babylon unless
the nature of the prophecy forbids it.
2. The Conditional Element of Prophecy: Conditions are a rule of prophecy, and are
attached to the prophecies regarding Israel, especially concerning Israel's return
from the Babylonian captivity. The nature of the blessings and curses promised to
Israel in Deuteronomy, chapters 28 to 30, were in themselves absolute, but the experience
finds reception of them by Israel depended upon themselves (Deut. 28:13-15, 25,43,44).
One would think that, with these solemn words before them in their law, neither they
nor others could doubt that the prophecies concerning them would be conditional.
The little word "if" governed the fulfillment of them, both the blessing and the
cursing. According to Webster, "If implies a condition." The rule is found in Jer.
18:7-10, "At what instant I shall speak concerning a nation, and concerning a kingdom,
to pluck up, and to pull clown, and to destroy it; if that nation, against whom I
have pronounced, turn from their evil, I will repent of the evil that I thought to
do unto them. And at what instant I shall speak concerning a nation, and concerning
a kingdom, to build and to plant it; if it do evil in My sight, that it obey not
My voice, then I will repent of the good wherewith I said I would benefit them."
A rule never changed in mercy, never broken in wrath; a rule more unalterable than
the laws of the Medes and Persians (Dan. 6:8,12), a rule followed in dealing with
Jew and Gentile, a rule not always stated in connection with a promise of blessing
or a threat of doom, as the story of Nineveh in Jonah shows but applying in similar
cases that relate to Israel . . . National rebellious Israel is cut off by it, while
the "Israel of God" are saved. In confirmation thereof, read again God's decree to
Israel: for the mouth of the Lord hath spoken it" (Isa. 1:19,20). Following out this
line of thought we hear Jeremiah five or six years previous to the captivity in Babylon,
and while Israel's sins provoke a wrath so terrible that it found "no remedy" (II
Chron. 36:36), saying thus: "If thou wilt return, 0 Israel, saith the Lord, return
unto Me; and if thou wilt put away thine abominations out of My sight, then shalt
thou not remove" (Jer. 4:1). They refused to obey and were carried away into bondage.
If the conditions of the Mosaic law determined Israel's history for nine hundred
years, from Moses to the Babylon Captivity, why should we doubt that it determined
all the rest of it? We know that Israel went to Assyria because of idolatry, in exact
accordance with the law, even as Judah went to Babylon for the same sin, and the
refusal to let the land enjoy her 'Sabbaths' (Lev. 26:14,15,31-43; II Chron. 26:20,21).
These facts lead us to conclude that any prophecies of return from these captivities
would be subject to the same law and conditions that governed their preceding history.
The law of Moses and its conditions were for the whole of the Mosaic dispensation,
and hence as certainly ruled after the exile in Babylon as they did before it.
Not complying with God's conditions after their return from exile, as the historical
books of Ezra and Nehemiah. and the prophetical books of Haggai. Zechariah, and Malachi
abundantly testify, the prophecies of national power, glory and prosperity after
the return from Babylon were but partially fulfilled. Israel returned. Jerusalem
was rebuilt, but not according to the "pattern" of Ezekiel. "Princes," "nobles,"
"rulers," and even "kings" reigned there. Zerubbabel was a "prince of Judah," of
the royal family of David. Others in the same line followed. After the death of Alexander
the Great the Jews were for about a century subject to the Ptolemy's of Egypt and
the Seleucidae of Syria, the "kings" of "the south" and "north" of Dan. Finally
they revolted against Antiochus Epiphanes who desecrated the temple and dedicated
it to Jupiter Olympus and then followed a struggle for liberty under the Asmonean
or Maccabean family, in which the Jews were victorious; and in 133 B.C., Aristobulus
assumed the title of "king." A dispute between two of his successors, however, led
to the intervention of Pompey, who took Jerusalem B.C. 63. Then in B.C. 47 Antipater,
the father of Herod, was made procurator; and in B. C. 37 the Roman senate "conferred
the crown of Judah" upon Herod the Great, who was "king of the Jews," when Jesus
was born. (See the books of Maccabees and Josephus.) But the nation never attained,
during these five centuries, the power and glory that had been promised, because
the promise was conditional, and the conditions had been broken. Israel was swept
away to "bow down their back alway" (Rom. 11:10), "for the wrath is come upon them
to the uttermost" (I Thess. 2:15,16). See I Sam. 12:6-25.
3. Some Old Testament Prophecies Expounded: Isaiah 2:1-5 The dual prophecy of Isa.
2:1-5 and Micah 4:1-3 contemplate the exalted position of Israel after the return
from the Babylonian captivity. "The mountain of the Lord," here, is evidently Zion;
for Zion is mentioned as the place from whence the law shall go forth. But a "mountain"
is a symbol of a kingdom, and the fact that this "mountain" is to be above other
"mountains" and "hills" shows that the kingdom of Israel was to be "exalted" above
other and surrounding kingdoms. Now, it is said that, as Israel as a nation has never,
since this prophecy was given, been so exalted, and has never exercised such influence
among the nations, it must apply in a dispensation still future. But several things
should be noted concerning these two prophecies which prove they belong to the past.
(1) The prophecy is of "Judah and Jerusalem" (Isa. 2:1) and refers to a time of sacrifices
in the age of the law (Isa. 2:3). But we have seen in the light of the New Testament
there can be no restoration of the Temple and its sacrifices either in this age or
in that to come. (2) It must apply in mortal conditions; for it is a time of "many
nations," and a time of "swords" and "spears." But death ceases as an active agent
at the second coming of our Lord. The age beyond the resurrection being without marriage,
will be without births, and consequently without deaths (Luke 20:35,36). We may say,
then, with confidence, that this present dispensation is the last one of births and
deaths; and if so, we may say with equal confidence, that AFTER the Second Advent
all national and mortal distinctions will have been lost in the one, eternal kingdom
of Christ. Therefore, inasmuch as the prophecy contemplates fleshly Israel, we must
seek another explanation. (3) The expression "last days," or "latter days" as in
the Revised Version found but three times in the Old Testament (Gen. 49:1; Isa. 2:2;
Micah 4:1) means no more in the Old Testament than "in later days." It refers to
some indeterminate period after the prophet's writing. Both Isaiah and Micah, as
contemporaries, prophesied before the return from Babylon, and the post-exilic period
was to them "the latter days.." (4) The setting of the prophecy in both passages
is post-exilic, as is evident from the context of what immediately precedes and follows.
Isaiah prophesies Israel's desolation with exhortations to repentance and promises
of restoration (Isa. 1:7,8,19.20,31). Then, in chapter 2:1-5, follows the description
of the glory and power which Israel might attain after the desolation. Micah, in
chapter 3:9-12, speaks likewise of threatened evil: "Therefore shall Zion for your
sake be plowed as a field, and Jerusalem shall become heaps, and the mountain of
the house as the high places in the forest" (Micah 3:12). These words immediately
precede the prophecy of Israel's exaltation in Micah 4:1-7. Just before the captivity
in Babylon which began in 606 B. C., Jeremiah declared that it was not too late for
repentance: "The Lord sent me to prophesy against this house and against this city
all the words that ye have heard. Therefore now amend your ways and your doings,
and obey the voice of the Lord your God; and the Lord will repent Him of the evil
that He hath pronounced against you" (Jer. 26:12,13). Could the conditional element
in prophecy be more clearly revealed? Jeremiah, in chapter twenty-six, verses seventeen
to nineteen, cites the prophecy of Micah 3:12, spoken in the days of Hezekiah that
Zion should he plowed as a field. Jeremiah, in these verses, shows that it was conditional
and had lapsed, because the people in Hezekiah's day had repented. This established
the principle that all prophecies should be interpreted in the light of their conditions.
If a prophecy of evil could lapse because of repentance, as in the case of Micah
3:12 and the prophecy of Jonah against Nineveh, a prophecy of good could lapse because
of continued impenitence, as in the case in the dual prophecy of Isa. 2: 1-5 and
Micah 4:1-7. No matter how strong and glowing a description the prophet may give
of Israel's exaltation, it must lapse if the conditions are not fulfilled. Immediately
following the prophecy that Zion should be "plowed as a field" in the days of Assyria,
which lapsed because of repentance, is Mica's prophecy of exaltation (Micah 4:1-7).
"But in the last days it shall come to pass that the mountain of the house of the
Lord (against which the former prophecy of Micah 3:12 was uttered) shall be established
in the top of the mountains" (Micah 4:1,2). This shows that the exaltation was associated
in the prophet's mind with the period after the Assyrian or Babylonian captivity,
and not with some future dispensation. But note also what immediately follows this
prophecy of Micah 4:1-7 and note particularly verse 10: "Be in pain, and labour to
bring forth, 0 daughter of Zion, like a woman in travail; for now shalt thou go forth
out of the city, and thou shalt dwell in the field, and thou shalt go even to Babylon:
there shalt thou be delivered; there the Lord shall redeem thee from the hand of
thine enemies" (see also Micah 7:8-13). It is certain, therefore, that the return
of Israel, which was to be followed by great exaltation and power, was the return
from Babylon; and whoever wrenches this prophecy from its context and surroundings,
to assign it to some future age makes a great mistake. Someone might ask if it does
not say that God "shall reign over them in Mount Zion from henceforth, even for ever"'
It does; but it is after the name of the Lord our God for ever and ever. The one
expression is the corollary of the other and was intended to last only so long as
the other. Compare II Chron. 15:2, and Lev. 26:23, 24.
Other prophets speak of the restoration of Israel's national power and greatness
in just as vivid terms as Isaiah and Micah, and yet they place it after the return
from Babylon. See Zech. 2:10,11 as an illustration, and compare the preceding verses
six to nine which say. "Deliver thyself, 0 Zion, that dwellest with the daughter
of Babylon."
We conclude that the dual prophecy of Isa. 2:1-5 and Micah 4:1-7 was conditional,
and that Israel failed of the dignity and power promised, because of failure to meet
the conditions of promised blessing according to the rule of Jer. 18:9,10. Read again
the historical books of Ezra and Nehemiah, and the prophetical books covering this
period of Haggai, Zechariah, and Malachi to see how miserably Israel failed. Consequently,
the nations did not defer to the restored Jews, they did not accept the teachings
of the law; they did not "beat their swords into plowshares." The temple was rebuilt
after the return from Babylon, but not after the "pattern" of Ezekiel. Haggai prophesied
that "the glory of the latter house," the house that Zerubbabel was building, should
be "greater than of the former" (Hag. 1:12-15; 2:1-9). But Ezra says that the ancient
men that had seen the first house, when the foundation of this house was laid before
their eyes, wept with a loud voice" (Ezra 3:12). This temple was afterward plundered
and profaned by Antiochus Epiphanes, and still later it was pulled down. Then followed
"the temple of Herod," into whose courts our Lord entered. This last temple was destroyed
in A.D. 70 by the Romans. Finally, the New Testament explains and applies the prophecies
of Israel's restoration from captivity to these Gospel days (Isa. 52:11; Jer. 30:18-24:
II Cor. 6:17,18) and hence. They were typical of the great deliverance by Jesus Christ.
Thus the promises delivered upon occasion of, and in a language accommodated to,
the temporal deliverance, had a further significant and were only fully accomplished
to the elect within the nation in the realm of the spiritual. In this sense, how
could the mountain of the Lord's house be more truly exalted above all other mountains
than it was by the fact that it became the scene of the labors of the incarnate God,
and the centre from which His gracious kingdom spread to all the nations of the earth?
(Mal. 1:11; John 4:20-24; Rom. 15:9-12).
"For if that which was to be abolished came with glory, much more is that which is
permanent arrayed in glory. With such a, hope as this, then, we speak without reserve,
unlike Moses, who used to throw a veil over his face to hide from the gaze of the
children of Israel the passing away of what was but transitory. But indeed their
minds had grown dense; for to this day during the reading of the Old Testament the
same veil remains un-lifted, because it is in Christ that it is to be abolished.
Yes, to this day, whenever Moses is read, a veil lies upon their hearts. But whenever
they return to the Lord, the veil is withdrawn" (II Cor. 3:11-16. Weymouth Translation).
Isaiah 11:1-16 The context of this prophecy clearly shows that the prophet had Israel's
return from captivity in mind.
The first time then refers to their restoration from captivity in Babylon, where
Jeremiah had prophesied their captivity for seventy years and that afterward He would
restore them to their land (Jer. 27:22, 29:10). Isaiah named the king who would let
them return. Jerusalem, approximately 150 years before that king was born (Isa. 44:28;
45:1,13). Cyrus, king of Persia, granted the Jews permission to RETURN to their homeland
as Isaiah said he would and that was before Cyrus was born (Ezra 1:1-3). The books
of Ezra and Nehemiah record Israel's restoration to their homeland. The return from
Babylon was gradual, and occupied the long period of approximately 90 years from
the decree of King Cyrus, B.C. 536 to B.C. 446, when it was completed under Nehemiah.
Therefore, the full return from Babylon was on the Old Testament side of every Old
Testament prophet except Malachi, who naturally says nothing about it, nor about
any other future restoration to their land. Albert Barnes asserts "the second time"
in Isaiah 11:11 refers to a future recovery after the return from captivity in Babylon
and in the days of the Messiah.
"The Second Time”. This word properly means, as it is here translated, the second
time, implying that the prophet here speaks of a deliverance which would resemble,
in some respects, a FORMER deliverance or recovery. By the former recovery to which
he here refers, he cannot mean the deliverance from Egypt under Moses, for at that
time there was no recovery from scattered and distant nations. Besides, if THAT was
the reference by the former deliverance, then that here mentioned as the 'second'
deliverance would be that from the Babylonish captivity. But on the return from that
captivity, there was NOT a collecting of the Jews from all the nations here specified.
When the Jews were led back to Judea under Nehemiah, there is no record of their
having been collected from "Egypt," or from 'Cush,' or from 'the islands of the sea.'
While this prophecy had a fulfillment in Israel's return from captivity, the Apostle
Paul shows that its true spiritual meaning has to do with the gospel days of this
present age in which it is fulfilled (Rom. 15:12, compare 15:8,9). Some are ready
to admit that part of the prophecy of Isaiah. 11 is fulfilled now, but insist that
there is much which has never been literally fulfilled, and consequently, is still
in the future. For example, verses 6 to 8. Let us test this reasoning by the following
considerations: (1) Has the Holy Spirit dated the prophecy and declared it fulfilled
in this age (Isa. 11:10 compare Rom. 15:12) ? If so, He is the final authority, and
His interpretation is the end of all controversy. (2) Has Christ, or the Apostles
anywhere in the New Testament given any specific teaching or even inference of the
literal fulfillment of verses 6 to 8 in this age, or an age to come? On the contrary,
they teach that the manifestation of the Son of God, and of the sons of God, and
the redemption of the bodies of believers will synchronize with the regeneration
of the entire creation when the creation itself also shall be delivered from the
bondage of corruption into the glorious liberty of the children of God (II Thess.
1:7-10: I Cor. 15:51- 57; Rom. 8:19-23). (3) To say that these verses must have a
future literal fulfillment, because they have never been so to date, is to ignore
the fact that the prophets often use poetic and figurative language to express spiritual
truth. (4) Suppose verses 6 to 8 were to be literally fulfilled in an age to come,
as set forth in the premillennial dispensational view, what would it amount to? At
best it would be but a demonstration of the power of God, but do men need such in
view of the two great standards of Divine power as revealed in the Old Testament
and the New? In the Old Testament the standard of Divine power was the opening of
the Red Sea, and in the New Testament the resurrection and exaltation of Christ (Eph.
1:19-23). Can there be any greater demonstration of Divine power than that already
given in Christ? If men believe not, though One rose from the dead, would the changing
of the nature of beasts from carnivorous to herbivorous be more conducive to faith?
(5) These verses should be interpreted spiritually, as a figurative description of
the peaceable-ness and power of Messiah's kingdom.
Dr. John Gill, writing on Isa. 11:6. says:" This and the three following verses,
describe the peaceable-ness of Messiah's kingdom . . . The wild and 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 should lose their nature
and be restored, as it is said, to their paradisiacal state, which is supposed to
be the time of the restitution of all things; 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."
Calvin says with respect to Isa. 11:14: "The Jews, who dream of an earthly kingdom
of Christ, interpret all this in a carnal sense, and apply it to I know not what
external power; but they ought rather to judge it according to the nature of Christ's
kingdom. Partly, no doubt, the accomplishment of this prediction was seen when the
Jews returned from captivity, and God brought them into moderate prosperity, contrary
to the wish and in spite of the opposition of all the neighboring nations; but believers
were led to expect a more splendid victory, which they at length obtained through
the preaching of the Gospel."
Likewise, it is now, in this Christian dispensation, and not in some supposed millennial-age-to-come,
that "the earth shall be filled with the knowledge of the glory of the Lord, as the
waters cover the sea" (Isa. 11:9, Hal). 2:14). Before the coming of the Messiah,
the true God was only known to the one nation (Eph. 2:12; Acts 14:15-17). The prophet
Isaiah foretold a day when the knowledge of the glory of the Lord would not he confined
to one people, but the whole earth would be filled with it (Mal. 1:11; Luke 2:10,13,14).
This prophecy is explained by our Lord's words, "This gospel of the kingdom shall
be preached in all the world for a witness unto all nations; and then shall the end
come" (Matt. 24:14). See Luke 24:47 and Acts 1:8. By the aid of the modern printing
press. radio, TV, and our swift means of travel, the knowledge of the true God is
rapidly filling all the earth (compare Dan. 12:4).
''About all the false doctrines in the world today can be summed up under two headings:
some other way but Christ: some other time but now" (D. S. Warner).
Jeremiah's prophecy of the New Covenant (Jer. 31:31-34) was fulfilled and established
in Christ, as is testified to by the words of the institution of the Lord's Supper
in Luke 22:20 and I Cor. 11:25. Moreover, there is no other Old Testament prophecy
to the exposition of which four chapters of the New are devoted and the fulfillment
of which we celebrate every time we sit down to the Lords Table (II Cor. 3 and Heb.
8 to 10). Yet, in spite of all this, we are told that the New Covenant has not yet
been established, but that it will be established in the millennium with the Jews!
That, for prophetic purposes, the Church as a Divine institution is the New Covenant
Israel, is confirmed by the statement of Apostle Paul, with regard to the participation
of the Gentiles in Israel and the promises. Formerly, they were "aliens from the
commonwealth of Israel, and strangers from the covenants of promise, but now they
are fellow-citizens with the saints, and of the household of God" (Eph. 2:11-20:
3:5,6). This is not to say that Israel and the Church are in all respects the same,
nor to deny that the Church was also, in one sense, a new institution. Now the terms
of the New Covenant that, "They shall all know Me, from the least of them unto the
greatest of them, saith the Lord," is neither a denial nor a contradiction of Isa.
11:9. The knowledge of Isa. 11:9 is a universal dissemination of gospel truth, whereas
the knowledge of Jer. 31:34 is limited to all who have an interest in the New Covenant,
namely, the elect. It is a saving knowledge of God in the forgiveness of sins.
As to the latter part of Isa. 11, verses 10 to 16, it would plainly require a miracle
of raising from the dead the nations referred to, if these verses are to be literally
fulfilled in the future. The nations of Edom, Moab, Ammon, and the Philistines have
long since ceased to exist, and to be reckoned among the nations of the earth. These
verses are rather a prophecy of the conversion of the Gentiles (verse 10), and of
the return of the remnant according to the election of grace from among the Jews,
that is, their return to God in Christ (verses 11, 16). This prophecy began to be
fulfilled on the Day of Pentecost when "Jews, devout men out of every nation under
heaven," were evangelized by the Apostle Peter, and returned home to God in Christ,
the Mighty God. Under a figure of speech, these Hebrew preachers are represented
as flying from Jerusalem with eager activity upon Philistia to convert it, as an
eagle pounces upon the shoulder of a sheep or other animals, its prey (see Acts 8:26-40;
9:32-43). "As it was in the Exodus from Egypt when the Red Sea was divided: and as
it was on the return of Judah from Babylon after the waters of the Euphrates had
been dried up, so it will be in the days of Christ and the Gospel. All the Red Seas
of spiritual Egypt's (compare Rev. 11:8), all the rivers of spiritual Assyria's,
will own His power, and be made subservient to the manifestation of His glory, and
of His truth and the good of His Church. And then, as Moses and Miriam sang songs
of victory after the overthrow of the Egyptians and their own deliverance, as the
returning exiles sang 'songs of Zion' (see Psa. 120) after the fall of Babylon for
their own restoration, so the Church of the Redeemed will sing a Song of Victory
and Praise, which now follows'' (Wordsworth).
Ezekiel 38 and 39 An Old Testament prophecy concerning Gog and Magog is found in
Ezek. chapters 38 and 39, and a New Testament prophecy in Revelations 20:7-10. When
compared, it is evident that these two prophecies of Gog and Magog are not identical.
The Gog of Ezekiel comes down from the "North" parts upon Palestine, while the Gog
of Revelation comes up from the "four corners of the earth." In Ezekiel, he is spoken
of as coming "against the returned exiles" from Babylon (38:11,14) whereas in Revelation
he comes against "the camp of the saints and beloved city" (a symbolic expression
of the New Testament Churches) or people of God. The sixth part of the armies of
Ezekiel's Gog escape destruction (39:2). while in Rev. Gog and his forces are "devoured"
by fire sent down from Heaven. From this evidence, we conclude that Ezekiel and the
Apostle John were not writing of the same events.
These two prophecies have occasioned much speculation as to their fulfillment when
and by whom? The Scofield Reference Bible declares that "all agree" that the primary
reference is to the northern European powers, headed up by Russia. But Jamieson,
Faussett, and Brown's commentary disagrees and asserts the following concerning "the
prince of Rosh":
"The Scythian Tauri in the Crimea were so called. The Araxes also was called Rosh.
The modern Russians may have hence assumed their name, as Moscow and Tobolsk from
Meshech and Tubal, though their proper and ancient name is Slavi, or Wends."
So with the Russians it is therefore, but an assumed name, and not their original
and proper name at all! Others interpret "Gomer of Ezek. 38, verse 6, as referring
to Germany, but the learned and scholarly John Gill declares:
"The Targum renders it here the province of Germany as it is also interpreted in
the Talmud, but wrongly.'
The prophecy finds its fulfillment in Antiochus Epiphanes, king of Syria, and his
expeditions against the Jews. For about a hundred years, the Jews seem to have enjoyed
much peace and prosperity, being treated with more or less kindness and; Greece,
Egypt, and Syria, as these nations successively rose to power. But in the struggle
for predominance, which took place between Ptolemies of Egypt and the Seleucid kings
of Syria, Judea was the scene of many bloody battles. Moreover, the office of High
Priest, taking on a semblance of royalty, was a prize which excited the ambition
of rival candidates, whose factions filled the nation with strife. The common people
declined from the observance of religion, and the wickedness of the land again called
for punishment. Then came upon them (B.C. 169) a terrible persecution by Antiochus
Epiphanes, king of Syria. He plundered Jerusalem and its temple with the most savage
cruelty. He stopped the offering of the daily sacrifice, and erected the statue of
one of the heathen gods on the altar of burnt offering. He compelled the Jews under
pain of death to sacrifice to idols, and sought to stamp out the Mosaic worship by
burning up every copy of the law that could be found. He has been called the "Nero
of Jewish History." (Consult I Maccabees, chapters 1-6 and II Macabees, chapters
4-9).
The history of the inter-Biblical period of the Seleucidae adequately fulfills all
Ezek. 38 and 39 requires, as is evident from the following considerations:
(1) The armies of Gog would come from the north (39:2): Syria was located north of
Palestine.
(2) Gog would attack a "people gathered out of the nations" (38:8) and "dwelling
safely" (38:14). Palestine was resettled after their return from captivity and the
Jews enjoyed a large measure of peace and prosperity.
(3) The armies would be large (38:15,16). In the wars of the Maccabees, the Jews
were constantly opposed by numerically superior forces. With 10,000 men Judas Maccabeus
confronted the Syrians with 60,000 infantry and 5,000 cavalry, and was victorious.
(4) History records that Antiochus Epiphanes sent a huge force against Judea under
three generals, and so sure were they of victory that Grecian merchants were already
in the camp in order to buy up the Jewish soldier-captives as slaves (38:13).
(5) The Scythians were famous for their skilful use of the horse, bow and arrow:
they answer to the descriptions of the prophecy(38:4,5; 39:9,19).
(6) History records they took the "silver and gold" from the house of the Lord (38:13).
(7)"Antiochus had an army made up of the very nations here named, and many others.
These people had been at variance with one another, and yet in combination against
Israel" (Comprehensive Commentary-see Ezek. 38:4-6).
(8) History declares that again and again, as if by a miracle, Jehovah, in answer
to prayer, caused the armies of the Maccabees triumph over the superior forces of
Syria under Antiochus (38:21; 39:3).
(9) In the miraculous defeats of Antiochus Epiphanes by Judas Maccabeus, the Syrians
were obliged to leave thousands of dead on the field of battle, and their wooden
weapons of warfare provided firewood for months (39:9-12).
(10) Ezekiel prophesied during the years 593-571 B.C., at which time the Jews were
in captivity. The remnant did not return from Babylon until 536 B. C., some 35 years
later. Antiochus did not appear till 175-164 B. C. Consequently, between Ezekiel's
prophecy and its fulfillment in the days of Antiochus Epiphanes (in B.C. 169) there
was a period of approximately four hundred years! This prophecy was fulfilled in
what to Ezekiel and to the men of his day was "the latter days," "the far-distant
future" though to us of today it is the hoary past. These latter days were later
days, some indeterminate period of time after the prophet's writing: and refer not
to the latter days of this present dispensation, but to the latter days of the Mosaic
dispensation. Ezekiel's prophecy, therefore, does not refer to a future battle of
Armageddon at the close of this present dispensation, but belongs to the past and
has been fulfilled.
Ezekiel's prophecy of Gog as the last great oppressions of the people of God before
the First Advent, is typical of the last great death-struggle between Paganism and
Christianity just before the Second Advent. The armies of Gog and Magog were very
numerous, and therefore, adequately symbolize the world-wide universal opposition
to the people of God in the end of the Christian era. The tribulation under Antiochus
Epiphanes, though very severe, was, nevertheless, of very brief duration; hence,
it foreshadows the brief final tribulation which will occur at the close of our present
dispensation. The armies of Syria met an unexpected and complete defeat; likewise,
its anti-type a godless world arrayed against the Church comes to a sudden end. Just
as Antiochus, the Illustrious tried to stamp out the Mosaic worship so will Satan
in the last great conflict, between truth and error, endeavor to stamp out Christian
worship.
Ezekiel, Chapters 40 to 48 The Temple and city of Jerusalem lay in ruins and the
people were disconsolate in Babylon, to which they had been carried captive. All
looked dark and discouraging for the nation. Ezekiel, the Priest and Prophet, an
exile at the river Chehar in Babylon saw in vision a new Jerusalem with its Temple,
Priesthood, and sacrifices rise out of the desolation. In vision he also saw the
land again divided out to the returning captives by lot, as it was in the days of
Joshua. In particular, this vision was doubtless intended to minister comfort to
the elect among the exiles in captivity, and in general, it afforded a motive unto
repentance for the nation at large. Its literal fulfillment was conditioned on their
being "ashamed of all that they have done" (Ezek. 43:11).
From the time of the destruction of Solomon's Temple to the second year of Darius,
when it was rebuilt by the returning exiles, was a long century. Few, if any, were
living who had seen the first house or remembered its exact structure. Ezekiel's
pattern would aid them. Upon their return to the land, the Temple was rebuilt, but
not according to the pattern of the great Draftsman shown to Ezekiel. Ultimately
it was repaired and enlarged in magnificent style by Herod. It was to this Temple,
forty and six years in building, that Jesus their Messiah came. At the beginning
of His ministry He declared it to be "a house of merchandise" and at the close of
approximately three years of public ministry, He asserted that the Jews had made
it a "den of thieves" (Matt. 21:13). Shortly thereafter He prophesied its desolation
and utter ruin (Matt. 23:34-39; 24:2). Truly, they were not "ashamed of all that
they had done" (Ezek. 43:11), as is evidenced by their rejection, betrayal, and murder
of their King Jesus, the Son of God. By a Divine judgment upon the nation, in the
rending of the veil of the worldly sanctuary, the rejection forever of divers washings,
carnal ordinances, and Aaronic priesthood, the Old Covenant of the Mosaic Dispensation
"vanished away" (Heb. 8:13). Nor will it be brought into remembrance by memorial
animal sacrifices appended to the New Covenant. The Apostle Paul, a converted Jew,
has put on record by Divine inspiration, that wrath is come upon them to the uttermost
(I Thess. 2:15,16). And that the "Jerusalem which now is, is in bondage with her
children" (Gal. 4:25). In blessed contrast and in keeping with the spiritual nature
of Christianity, the true spiritual Israel of God have an "altar whereof they have
no right to eat which serve the tabernacle. For the bodies of those beasts, whose
blood is brought into the sanctuary by the high priest for sin, are burned without
the camp. Wherefore Jesus also, that He might sanctify the people with His own blood,
suffered without the gate. Let us go forth therefore unto Him without the camp, bearing
His reproach. For here have we no continuing city, but we seek one to come. By Him
therefore let us offer the sacrifice of praise to God continually, that is, the fruit
of our lips, giving thanks to His name" (Heb. 13 :10-15).
The general plan of the Temple is after the model of Solomon's, yet this vision is
not to be understood as a prophecy of the rebuilding of Solomon's Temple with the
city in which it stood, and the repossession of the land after the Babylonish captivity.
In the Temple rebuilt by Ezra and Nehemiah there were no living waters issuing from
under the threshold, and there will be no Temple built in the future which God will
own, or sin offerings offered therein which He will accept (Heb. 1:3; 10:12-14).
Several particulars in the description make it plain that it was not intended to
be understood literally, particularly Ezekiel 47:1-12. The vision was an emblem of
the power of God's grace under the Gospel, capable of healing all but the incorrigibly
impenitent, represented by the marshy ground that cannot be healed (vs. 11). These
waters may be considered as a type of the progress Christianity should make in the
world during the reign of the Messiah in this present Gospel era. There were only
a few poor fishermen at the first (Matt. 4:18-22) and a narrow stream of God's grace
flowing to the Jews at first (Ezek. 47:3; Acts 11:19), then waters to swim in (Ezek.
47:5) as the Gospel of the kingdom went out in an ever widening stream to the nations
of the world (Matt. 24:14; Rev. 7:9). By the streams of God's grace the righteous
shall bring forth; (1) The fruits of faith: (2) The fruits of the Spirit; and (3)
The fruits of love to God, obedience to His holy will, and love to all men (Ezek.
47:12). In Ezek. 47:12 - Ezekiel had a glimpse of the glories of heaven. Compare
this verse with Revelation 22:1-5.
Spiritual blessings are often symbolized by water-springs, wells, and Rivers as is
evident from the following Scripture: Isa. 12:2,3; 43:19-21; 41:17-20; 55:1; Psalm
46:4,5. Our Lord doubtless had these Scriptures in mind when He spake the words of
John 7:37-39: "In the last day, that great day of the feast, Jesus stood and cried,
saying, If any man thirst, let him come unto Me, and drink. He that believeth on
Me AS THE SCRIPTURE HATH SAID, OUT OF HIS BELLY SHALL FLOW RIVERS OF LIVING WATER."
(But this spake He of the Spirit, which they that believe on Him should receive:
for the Holy Ghost' was not yet given; because that Jesus was not yet glorified).
Two other prophets have spoken of waters; Zechariah 14:8 of "living waters" and Joel
3:18 of a fountain that "shall come forth of the house of the Lord," Joel 3:18. And
it shall come to pass in that day, that the mountains shall drop down new wine and
the hills shall flow with milk and all the rivers of Judah shall flow with waters,
and A FOUNTAIN SHALL COME FORTH OF THE HOUSE OF THE LORD, and shall water the valley
of Shittim." Shittim was in the plains of Moab beyond Jordan see Numbers 33:49; and
Joshua 3:1. In order for this river to water the valley of Shittim it would have
to cross the river Jordan. Rivers flow into one another, but do not cross one another.
Hence, as no stream of water could flow from the Temple in Jerusalem, cross the river
Jordan to reach the valley of Shittim, it must be considered symbolically. Jerome
expresses true spiritual meaning thus:
"A fountain will flow forth from the house of the Lord, which is the Church of Christ.
It is described by Zechariah and Ezekiel at the close of their prophecies. Its beneficent
purpose will be, to change our barren land of Shittim, which yields only thorns and
briars, into the fallow land of the Lord; and to refresh our dry places with copious
streams; so that, instead of brambles, we may yield flowers; and in order that in
the same Moab, where Israel was guilty of harlotry, and was initiated into the foul
orgies of Baal-Peor, the lilies of chastity and roses of virgin modesty may flourish
and diffuse a sweet perfume."
Ezekiel's vision (chapters 40 to 48) is rather a symbolical representation of the
coming deliverance and enlargement of the true spiritual Zion, which is God's Church,
the same in all ages. The resettlement of the land of Canaan, and the rebuilding
of the city and temple after the captivity, were only a part, and a very small part
of the "good things to come" Heb. 9:11; 10:11. which the vision shadowed forth. As
the time had not yet come for the Old Covenant to pass away, Ezekiel, who was himself
a priest under the law of Moses, saw the future revival and enlargement of God's
kingdom under the forms of this covenant. The new Jerusalem which God revealed to
him had its temple, priests, altar, and sacrifices. All these were shadows of Christ's
perfect priesthood, of the spiritual temple of which He is the chief cornerstone,
and of the spiritual priesthood of His people (Heb. 10:1; I Pet. 2:5-9).
The Scofield Reference Bible by its heading for this section of Ezekiel, chapters
40 to 48, asserts that they apply to "Israel in the land during the kingdom-age."
In a footnote on Ezek. 43:19, the same Reference Bible declares that these offerings
(In the age to come) "will be memorial, looking back to the cross." The vision does
not portray any future rebuilt Temple in the city of Jerusalem in an age to follow
this Day of Grace, in which re-gathered Jews in national capacity, existing in a
mortal state, will once again offer animal sacrifices. Such cannot possibly be so
from the following considerations: (1) Ezekiel's temple was to be built while the
Levitical priesthood was still in force (Ezek. 40:46; 44:15) but the Levitical priesthood
was terminated at the Cross, being superseded by the Melchizedek (Heb. 5:6). (2)
It was to be built while the law of sacrifices and offerings still obtained (Ezek.
46); but Christ the great Anti-type the law of sacrifices and offerings to the Cross,
as against and contrary to the faith of any one who, this side of the Cross, accepts
Christ. (3) The temple was to be built while circumcision was still in force
(Ezek. 44:9); but the law of circumcision was abolished at Calvary (I Cor. 7:19;
Gal. 5:2). (4) The feasts and jubilees were still in existence (Ezek. 45:21-25; 46:9,11,17)
; but they likewise were terminated by the death of Christ (Col. 2:14-17). (5) It
was to be built while the law of distinction between clean and unclean meats was
still enforced (Ezek. 44:23,31) ; but that is now done away forever (Acts 15:19,20).
(6) This prophecy could only be literally fulfilled while the dispensation of types
and shadows of the Levitical priesthood and the Old Covenant sanctuary still existed;
but another dispensation has succeeded and fulfilled that; consequently, the Old
Covenant and its worldly sanctuary has come to an end forever. It has been succeeded
by the New Covenant and the Heavenly sanctuary, of which the service in the Mosaic
sanctuary was but a type (Heb. 8:1,2,5,13; 9:23, 8-12,24-26). (7) If this Day of
grace were to be followed by an age in which this prophecy would have a literal fulfillment,
we would expect Christ and the Apostles to have something to say about so important
a matter. But they say absolutely nothing about a rebuilt temple, of such being Jewish,
or of it being in Jerusalem, where the carnal ordinances of animal sacrifices would
be reinstituted. Christ taught quite the opposite (John 4:20-24), as did Stephen
(Acts 6:13-14), and the Apostle Paul (Heb. 10:1-18). (8) By no stretch of the imagination
can II Thess. 2:4 be said to refer to a rebuilt Jewish temple in an age to come,
in which the Antichrist will sit.
This is evident from the Greek word NAOS, which the apostle interprets of the Church
in all but one passage, namely, I Corinthians 6:19. See I Corinthians 3:16,17; II
Corinthians 6:16; Ephesians 2:20-22; II Thessalonians 2:4). Seeing that all four
passages were written by the Apostle Paul, it would be inconsistent with the Pauline
spirit and method to interpret the first three of them as applying to the Church,
and the last one as applying to some future Jewish Temple, as futurists do. These
Scriptures tell us unequivocally that the Church of Christ is the Temple, NAOS, or
sanctuary, the dwelling place of God. This is Paul's use of the word. It can in no
sense be applied to a future Jewish Temple, for all these epistles of Paul were written
to ultra-Gentile Churches, who were taught by Paul to regard the Church as the Temple
of God. The apostle's fourth reference, II Thessalonians 2:4, states that the man
of sin seats himself in the NAOS Temple of God which term NAOS here is clearly used
METAPHORICALLY. A metaphor is a figure of speech in which one object is likened to
another by speaking of it as if it were that other, as HE WAS A LION IN BATTLE. Thus
the meaning of II Thessalonians 2:4 is the man of sin will arrogate to himself authority
over God's TRUE people. They will not recognize this violent usurper and will refuse
to render homage to him. The result will be great tribulation for the true people
of God. Upon whose authority then is this NAOS God's dwelling, the Church - changed
into a future Jewish Temple?
If the Jews should build a temple in Jerusalem and they may, it could not rightfully
be called the temple of God, for it would be built by people who reject Christ, and
the temple they would build would be a pagan temple and not the Temple of God. God
has rejected the old regime of the Jews as a nation in covenant relation to God,
ever since the Lamb of God made expiation for iniquity on the Cross, and the veil
of the old temple was rent in twain by God Himself, and set aside forever. From that
time the temple of stone has not been the Temple of God, but something vastly different,
for "the Lord of heaven and earth dwelleth not in temples made with hands" (Acts
17:24; see I Peter 2:5-10).
In conclusion: (1) Ezekiel's prophecy (chapters 40 to 48) has no reference to a so-called
"age-to-come," nor to the present dispensation, except as spiritually interpreted;
(2) his prophecy could have been literally fulfilled only in the Mosaic dispensation;
(3) even a literal fulfillment was conditioned upon repentance (Ezek. 43:11), which
they as a nation never did (Matt. 21:33-46; 22:1-14). (4) The time limit having expired
and the conditions never having been complied with, the prophecy never has been completely,
and never will be literally fulfilled.
To put this prophecy in the age-to-come would mean the reinstitution of ceremonial
days, sacrifices, distinction between clean and unclean meats, Levitical priesthood,
etc., all of which would be a denial of the Epistle to the Hebrews, Eph. 2:14- 17,
and Col. 2:14,15. Neither will they be reinstituted as a memorial, for the only memorial
of a finished atonement is the Lord's Supper which is to continue "till He come"
(I Cor. 11:26). It is an axiom that two truths or a thousand can no more antagonize,
than two or a thousand parallel lines can cross each other. Contradictory systems
or theories, no more than antagonizing elements in nature-light and darkness can
exist in the same time or place without antagonism. Therefore, since Christianity
has fulfilled, superseded, and transcended Judaism, it is impossible for them both
to exist in the same time and place as the dispensation of God. Moreover, a revived
Judaism will never succeed the glory that now excelleth (II Cor. 3:10). The only
glory to follow the glory of this day of grace is the eternal glory.
Zechariah 14: The prophecy of Zechariah 14 refers to "a day of the Lord" (vs. 1,
R.V.), which was to be a day of siege at Jerusalem (vs.2). The day of the Lord is
not the Second Advent, but a special Divine intervention in behalf of Israel. To
the prophets, any day of darkness, trouble, war, or visitation, was "a day of the
Lord" (Isa. 2:12; 10:3; 13:6,9-19: Joel 2:1). God gathers the nations to this siege
(v.2); therefore, it is for unfaithfulness. The siege is to result in the city being
"taken," half of its inhabitants to go "into captivity, while others "flee" (v. 2,5).
Then the Lord is to intervene, and "fight against those nations, as when He fought
in the day of battle' (v. 3). It was also a common thing for the prophets to speak
of any great change as a Divine intervention," a "day of the Lord," or a "coming
of the Lord," (v. 5; compare Deut. 33:2). God came down or "sent His angel" at different
times in the old dispensation to bring blessings to His people or to inflict judgments
upon His enemies (Gen. 11:5: Ex. 19:29: Num. 11:25; Hab. 3:3; Matt. 21:40).
Some have regarded this as a prophecy of the destruction of Jerusalem in A.D. 70;
but this cannot be because all the people were then "cut off from the city" instead
of "half" of them. Moreover, God did not fight for the Jews, but against them. He
"sent forth" the Roman armies as His own, and "destroyed those murderers, and burned
up their city." as the Lord Jesus said He would (Matt. 22:7). Jerusalem has been
"trodden down of the Gentiles" (Luke 21:24) ever since, and no peoples have gone
there to "keep the feast of tabernacles." It is certain therefore, that Zechariah
predicts an earlier siege, in which the besiegers should finally be defeated.
Whatever the true application of this prophecy may be it is certainly not referring
to a future restoration of Israel after the flesh. Firstly, it would be a physical
impossibility for "everyone that is left of all the nations" to go up "from year
to year" to worship at Jerusalem, as every reflecting person must know. Secondly,
the prophecy speaks of "yearly worship at Jerusalem" (v. 16), the "feast of tabernacles"
(vv. 16,18.19), "pots in the Lord's house" (v. 20), "bowls before the altar" (v.
20), and of "sacrifices" being offered (v. 21). These elements in the prophecy show
that Moses' law was not yet abolished; yet since the Cross, the Old Covenant, which
was the basis of the Mosaic economy, has forever passed away (Heb. 8:13). We have
seen that there is to be no return to the ceremonials of the abrogated law, or any
future keeping of "the feast of tabernacles" by Israel after the flesh. Therefore,
this chapter contains no scheme of Jewish restoration in this age, or the age to
come. Restore Israel "after the flesh," and you must restore the law restore the
law and you must restore its ceremonials. This is to go back from the building to
the scaffolding, from the substance to the shadow, from Christ to the schoolmaster,
from the better hope to that which made nothing perfect, from the perfect Gospel
to the yoke of bondage.
It is reasonable to suppose that, when the voice of prophecy was about to, cease
for four centuries, its concluding utterances would hear upon the things which should
befall God's chosen nation before He again opened His mouth to speak unto them by
His Son (Heb. 1:1,2). I venture to express the deliberate conviction that this prophecy
foretells the Lord's care over His afflicted people during the dark days of the inter-Biblical
period, and refers particularly to the terrible persecution of Antiochus Epiphanes,
king of Syria in B.C. 169. Then came the courageous resistance of the priest Mattathias,
and the glorious victories of his son Judas Maccabaeus. by which the Lord delivered
the people and the city from the tyranny of Antiochus Epiphanes (Zech. 12:8). Remember
Zechariah prophesied in B.C. 487, and Antiochus' persecution was in 169 B.C.. some
three hundred years later.
The prophecies both of good and evil to Israel after the captivity were conditional
and the good and evil came in proportion to their obedience or disobedience. This
prophecy of other people coming to Jerusalem to keep the feast of tabernacles is
in
line with the other predictions of Jewish headship and greatness, of which their
coming would be an acknowledgement. But as the Jews never attained the headship,
the other nations were never brought into such relations to them. Jerusalem did not
become the Mecca of the nations; for it was not worthy.
The prophecy also contains several highly figurative expressions. Someone's feet
are to "stand upon the Mount of Olives:" but it is not certain who the person is.
The mount is to "cleave in the midst" and leave a "great valley." It is to be a peculiar
"day": the light of that day "shall not be clear, nor dark," but "at evening time
it shall be light," which implies a reversal of nature; then, living waters shall
go out from Jerusalem in two directions (vv. 4-8). We must distinguish Abraham's
natural offspring into the children of the flesh and the children of the promise
(Romans 9:6-8), and also the promises themselves into temporal and spiritual. The
temporal promise of deliverance in this prophecy was fulfilled to Israel after the
flesh in the times of the Maccabees. The intermingling spiritual promises to the
elect within the nation looked onward to the glorious light that should break in
upon the eventide of Israel's national existence, as fulfilled in the Gospel (John
8:12; II Cor. 4:6). The typical deliverance of the Jews from the tyranny of Antiochus
Epiphanes finds its anti-typical fulfillment in the great spiritual deliverance which
was wrought by Christ at His First advent. The spiritual seed of Abraham under the
New Covenant--being of no peculiar fleshly race, but of all nations, according to
the promise made to Abraham (Gen. 22:18; Gal. 3:8; Rev. 7:9)--come not unto the earthly
Jerusalem which gendereth to bondage (Gal. 4:24.25) but "unto Mount Zion, and unto
the city of the living God, the heavenly Jerusalem" (Heb. 12:23), which is the mother
of us all (Gal. 4:26-28. Thus is fulfilled, (Mal. 1:11), as Christ Himself declared
(John 4:20-24). These children of promise are the true circumcision, "which worship
God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh"
(Phil. 3:3). The "Israel of God" made up of believers of all nations, enjoy now in
this Gospel day the true feast of tabernacles: "In the last day, that great day of
the feast (see John 7:2), Jesus stood and cried, saying, if any man thirst, let him
come unto Me, and drink. He that believeth on Me, as the Scripture hath said, out
of his belly shall flow rivers of living water. (But this spake He of the Spirit,
which they that believe on Him should receive: for the Holy Ghost was not yet given;
because that Jesus was not yet glorified" (John 7:37-39). These children of promise,
Abraham's true spiritual seed, who walk in the steps of his faith, also look forward
to the New Heaven and New Earth wherein there "shall be no more the Canaanite in
the house of the Lord of Hosts (Zech. 14:21; Rev. 21:27).
4. - THE GAP THEORY -
A principle of interpretation that has wrought havoc in explicating the prophecies
is the Gap Theory. This is the principle of inserting a time period in some particular
prophetic passage and arbitrarily dividing its parts. There are several examples
that might be cited. For instance, between the leg and the toe division of Nebuchadnezzar's
dream in Daniel 2:36-45 the whole of this present dispensation is inserted. These
four kingdoms of the colossus together representing Gentile world dominion were essentially
one. Medo-Persia conquered and incorporated Babylon. Greece did the same to Medo-Persia,
and Rome did virtually the same to Greece. Verses 40 to 43 are simply a graphic descriptive
summary of the history of the last of four world empires seen in the dream. The phrase
"in the days of these kings" (vs. 44) cannot refer to the kings of the fourth monarchy,
for no such kings are mentioned; the only kings or kingdoms mentioned are the four
empires. It was while the image was still standing that the blow was struck. In the
days of the last of the four empires as together representing Gentile world dominion
was the kingdom of Messiah to be set up. Thus the correct interpretation is that
the dream was chronologically complete from the Babylonian to the Roman Empire, and
that IN the days of the last empire (Roman) the God of Heaven set a kingdom. This
is exactly what happened and the New Testament declares it has been fulfilled (Mark
1:14.15). The kingdom of God is of Divine ORIGIN and eternal DURATION; hence, it
cannot be the millennium which is but 1,000 years in length. It cannot be conquered
by others, but will ever be in the hands of the same people, the true Israel of God,
the Church (Matt. 16:18). It will break in pieces and destroy other kingdoms, for
this kingdom, which God established, is the sphere of His reign or sovereignty among
men. Truly, the kingdom of God will completely triumph, and the kingdom of men (as
represented by the image) will be completely destroyed. "The dream is certain and
the interpretation thereof sure" (vs. 45).
The most flagrant example of the application of the Gap Theory is Daniel 9:24-27,
where Seventy Weeks are prophesied upon Israel. Daniel's prophecy of Seventy Weeks
is to us HISTORY, not prophecy; BEHIND us, not before us; FULFILLED, not awaiting
fulfillment. It was the last chance for Israel AS A NATION. They were given a time
limit "Seventy weeks are DETERMINED upon Thy people."
The original word for week means simply SEVEN; hence, seventy sevens or a total
of 490. From subsequent history it is quite obvious that this refers to years. 'Within
that framework of time six divinely determined things were to he fulfilled in the
light of Daniel 9:24: (1) Finish the transgression (Luke 11:47-51; Matt. 23):29-32).
(2) Make an end of sins (Matt. 1:21; Heb. 9:26). (3) Make reconciliation for iniquity
(II Cor. 5:18-21; Heb. 2:17). (4) Bring in everlasting righteousness (Rom. 3:25,26;
Heb. 9:12). (5) Seal up the vision and prophecy (Heb. 1:1,2; Matt. 21:37 Christ is
God's LAST WORD to men). (6) Anoint the Most holy (Acts 2:1-4:1 Cor. 3:16,17; 6:19,20)
Sixty-nine of seventy weeks reached unto "Messiah the Prince" (Dan. 9:25). Messiah
means "anointed" and Christ was anointed by the Holy Spirit at His baptism (Matt.
3:16; Act 10:38), and subsequently went about His Messianic work. Consequently, the
483 years or 69 weeks reached to the baptism of Christ.
The 490 years reach seven years farther than the 483 years, that is, to approximately
A. D. 34. This was the end of the seventy weeks DETERMINED upon Daniel's people.
The prophecy declares that "AFTER threescore and two weeks (which followed the preceding
seven weeks, making 69 weeks in all) shall MESSIAH BE CUT OFF, BUT NOT FOR HIMSELF"
(Dan. 9:26). This places the crucifixion of Christ WITHIN the 70th week. These weeks
were all of them consecutive, the second followed the first, 70th the 69th. To say
that the 70th week is separated from the 69th by this present evil age of some almost
two thousand years period of time is to destroy the measurement of seventy weeks.
It would be like sawing off a yard stick at 35 inches and then to attach a piece
of elastic to the two pieces and stretch it to any person's liking. Such would be
to destroy the measurement of 36 inches as determining the measurement of one yard.
Two things are said to occur AFTER the 69 weeks had expired. (1) The MESSIAH WOULD
BE CUT OFF, BUT NOT FOR HIMSELF (Dan. 9:26; Isa. 53.8). Consequently, the Messiah
was cut off in the 70th week, because that week is AFTER the 69th. The Jews rejected
their Messiah and filled up the cup of their iniquity (Acts 3:13-15; I Thess. 2:15,16),
and God has rejected them AS A NATION forever as the people of God in covenant relation
to Him. They confirmed their rejection of Christ by stoning Stephen (Acts 7:51-60;
8:1-4), and subsequently the Gospel was sent to the Gentiles. (2) "And He shall CONFIRM
the covenant with many for one week and cause the sacrifice and oblation to cease
(Dan. 9:27). The Septuagint translates this "Now one week shall confirm a covenant
for many, and in the half of that week MY sacrifice and libation shall be taken away"
(Heb. 10:11,12). Moreover, it was during this last week that Christ did confirm His
covenant with many according to Matthew 26:26-28. On this solemn occasion Christ
instituted the most sacred of Christian ordinances, the Lord's Supper, saying, "This
is My blood of THE NEW TESTAMENT (literally covenant), which is shed for MANY for
the remission of sins" (Isaiah 53:11; Rom. 5:19; Heb. 10:15-18).
There are 281 references to 'covenant" in the Scriptures according to Young's Analytical
Concordance and not one of them in any way introduces the idea of a covenant between
the Jews and the Anti-Christ. When the Jews broke the OLD Covenant (see Jeremiah
31:31-33) then God purposed to make a new and lasting covenant with His whom He did
foreknow in loving approbation from all eternity past. Consequently, all the prophets
refer to it and Daniel foretold that it would he RATIFIED in the 70th week of his
prophecy (Heb. 8:7-10), which by the death and resurrection of Christ was brought
into effect.
Christ's parable in Matthew 21:33-46 is a counterpart of Isaiah 5:1-7, which declares
"I will also command the clouds that they rain no rain upon it (i.e., the vineyard).
Plainly, that people are never to have the Holy Spirit poured upon them as a nation
in covenant relationship with God. The Jewish nation will never again be God's people,
that is, in national capacity and covenant relationship to Him. Christ declared concerning
the FIG TREE (often taken as a type of the nation of Israel), "Let no fruit grow
on thee HENCEFORWARD FOREVER (Matt. 21:18,19). God of heaven has declared that "He
HAD DONE ALL HE COULD: HE COULD DO NO MORE" (Isa. 5:4; II Chron. 36:14-16; Matt.
21:37). Some forty years later Christ destroyed the city and the Temple fulfilling
Matthew 24:2. The angel said these "weeks" were "DETERMINED UPON" Daniel's "PEOPLE
AND CITY"; hence, they were to measure the entire national existence of Israel in
the flesh, and any interpretation of other prophecies which gives them a longer or
a renewed national existence as a political commonwealth in covenant relationship
to God must be incorrect.
We see the Gap Theory applied by the Futurist to the doctrine of the Second Advent,
where between the so-called Rapture (the coming of Christ to the air for His Church),
and the Revelation (the coming of Christ to the earth with His Church) is inserted
seven years---the "missing link" of Daniel's Seventy Weeks prophecy (Dan. 9:24-27).
Another instance of the Gap Theory is that of arbitrarily inserting between the BODILY
RESURRECTIONS of the just and of the unjust the thousand years of the millennium,
warranted it is believed, by Rev. 20:4,5. But when one realizes that Rev. 20:4 is
NOT speaking of the BODILY RESURRECTION OF THE RIGHTEOUS, one concludes that the
insert of a thousand years between the bodily resurrections of the righteous and
the wicked is to accommodate a theory.
5. - CONCLUSION OF OLD TESTAMENT PROPHECIES -
There are those who fervently preach the re-establishment of David's literal throne
in old Jerusalem, the reinstitution of the ancient sacrifices, and the rebuilding
of the Temple. But they create a false hope, a hope never to be realized, for let
it be remembered, there are no promises in the Bible concerning Israel's return to
their own land which were written this side of the return from the Babylon captivity.
Most of the promises made to Israel and expressed in the terms of the natural were
fulfilled in the course of their national history. There are those who declare the
prophecies of Israel's restoration and prosperity are yet future. But there is not
much left in the body of the Old Testament prophecy when we eliminate three distinct
groups: (1) Those known to be truly MESSIANIC, and thus fulfilled already; (2) Those
pertaining to the original land of Canaan and its possession by the Israelites, which
Joshua and Nehemiah declare to be fulfilled (Joshua 21:43-45; 23:11-16; Neh. 9:7,8.)
What ground is there to suppose that God is under any obligation whatsoever to the
Jews to fulfill all over again the promises respecting the land which He has so faithfully
performed TO THE VERY WORD AND LETTER in the past history of that nation? (3) Those
pertaining to the restoration of Israel after the Exile, which were fulfilled as
recorded in Ezra and Nehemiah. If there be any left, that are not properly included
in the foregoing classification, then they must be considered FORFEITED AND CANCELLED,
even as Christ and the Apostles declare (Matt. 23:37,38; Rom. 11:10; I Thess. 2:15,16),
because the conditions were never met within the time limit determined upon the people
(Dan. 9:24). Millennialism means racism-Jewish supremacy. Nationalism, whether it
be Anglo-Saxon, Teutonic. or Jewish has no place in the kingdom of Christ (Matt.
16:18-20; 28:18-20). Christ's genealogy (Luke 3) is the last Jewish genealogy and
it includes the names of all true Israelites for in Christ all are one. In Christ
race has no claim. All racial, national, and ceremonial distinctions have gone forever,
and Christ is all in all to all who believe in Him. This means that the Old Testament
promises are fulfilled in Christ's present kingdom. Therefore the Jews are not to
be saved as a superior people, but as penitent sinners brought into the Church in
this Messianic era. The Christian millennarians and the unregenerate Jews are alike
blind to the fact that the Messiah set up His Universal Kingdom at His FIRST ADVENT
and that millions of Jews and Gentiles have become citizens thereof by obeying the
King's command (Matt. 18:3; Mark 1:15; John 3:3). They know not that at His SECOND
ADVENT He shall close His Mediatorial Kingdom, raise all the dead, judge the world
in righteousness, sever the wicked from among the righteous, render to every human
being his just deserts, burn up this old world and bring in the eternal state of
Paradise Restored (Matt. 16:27; Rom. 8:19-21; Heb. 12:26-28; II Peter 3:3-13). Millennialists
who promise the Jews a national salvation after they have missed spiritual salvation
in Christ's present kingdom are anti-Semitic. Racism is an enemy of the Gospel of
Christ. Jewish aspirations are anti-gospel.
E. - NEW TESTAMENT INTERPRETATION OF OLD TESTAMENT PROPHECIES -
1. An Illustrated Principle of Interpretation: It is a sound principle of Biblical
interpretation to begin with Him Who is the Light of the World; in other words to
begin with the study of the New Testament, and go back into the Old Testament with
the light of the New.
The prophecies point to Gospel times, and ultimately respect the true Israel; yet
they are delivered in a figurative style and clothed in a language suited to the
typical or earthly economy. The state of things under the New Covenant is held forth
in these prophecies by expressions alluding to the earthly typical state of things
under the Old Covenant. In order to understand the principle upon which such prophecies
are constructed, so as to bear a twofold sense and application to things so different
in their nature, the following observations should be considered: (a) that the Jewish
economy was a pre-figuration of Christ's Church and kingdom. The writers of the New
Testament declare that the design of that constitution, which was framed and established
by means of the faithful ministry of Moses, was "for a testimony of those things
which were to be spoken "after," namely, under the Gospel (Heb. 3:5) - that the law
had a shadow of good things to come (Heb. 10:1) and that the body or substance of
that shadow is Christ (Col. 2:17). (b) As the main design of the Jewish economy was
to prefigure the future dispensation of the Messiah, and stood related to it as an
introductory and subordinate part of one great connected scheme, so there are several
promises and prophecies which are constructed upon that principle, and involve in
them things relating both to the type and anti-type. These are what are called prophecies
of a double sense. In their letter or literal sense, they respected the affairs of
the Jewish church and state which were typical; but in their spirit or spiritual
sense, they were predictions of what the types themselves prefigured; namely, Christ
and the affairs of His kingdom. Some of the prophecies, indeed, though expressed
in figures borrowed from Jewish affairs, had no respect to them, but referred entirely
to Gospel times; but those of them which are formed upon the principle we are now
speaking of, had a respect to both.
Thus the promise made to Abraham: "A father of many nations have I made thee" (Genesis
17:5) would naturally lead us to think that Abraham was to be the natural father
of these many nations, especially when we read it in connection with verse 6, and
find from history that many nations really sprang from him. But when we look to the
apostle's explanation of that promise in Rom. 4:13,18, we see that the many nations,
ultimately intended in that promise, include the uncircumcised Gentiles blessed in
Christ (Rom. 9:6-9; Gal. 3:7-29; 4:21-31).
When we consider how the apostle explains the promise of the New Covenant (Jer. 31:31-35)
in Heb. 8 and 10:16,17 and what he says of the subjects of it (Gal. 3:8,9,26-29;
4:21-31). then we find that it is the New Covenant in Christ's blood and that it
is made with the spiritual Israel of all nations, whether of Jews or Gentiles.
In short, though the Person, offices, and kingdom of Christ are laid down in these
prophetic writings with greater perspicuity than in the books of Moses, yet still,
they are covered with the veil of figures and ceremonial and typical phrases. They
describe spiritual blessings by the image of civil peace and plenty. Conversion is
presented by going up to Jerusalem, in opposition to the apostasy of the ten tribes,
who worshipped the calf of Bethel and Dan; and Gospel worship is represented by incense
and a pure offering (Mal. 1:11) and by the celebration of the Jewish festivals.
This double sense of prophecy seems implied in what the angel says to John in Rev.
19:10: "The testimony of Jesus is the 'spirit of prophecy'." Consequently, though
prophecy may be delivered in figurative language, and have a literal meaning answerable
to the letter of the figure, yet it has also a spirit or spiritual sense, which is
the main thing intended. And this spirit of prophecy is the testimony of Jesus, or
concerning Jesus, which was the great design and ultimate object of the prophetic
dispensation (Acts 10:43). Hence the inspired apostles, seldom, if ever, take any
notice of the letter of such prophecies as have a double sense, but apply them solely
and directly to the Messiah and His kingdom, according to their true spirit and ultimate
design.
2. The Gospel Covenant Confirmed to Abraham The original promise made to Abraham,
recorded in Gen. 12:3 and which was 430 years before the law, is termed by the apostle
"the covenant" that was confirmed before of God in Christ" (Gal. 3:17). This was
afterwards renewed and confirmed by an oath (Gen. 22:18; Heb. 6:13-18). The promise
in this covenant is, "In thee shall all nations be blessed." The Apostle explains
it entirely in a spiritual sense, as being the Gospel which was preached before to
Abraham respecting God's design of justifying the heathen through faith (Gal. 3:8);
and upon this view of it he grounds his argument through Galatians chapter 3. The
Apostle Peter declares this promised blessing to be spiritual and fulfilled in the
Gospel (Acts 3:25,26). Nowhere in the New Testament is the promised blessing said
to be national, and to include a restoration of fleshly Israel to the land.
About eight years after the original transaction, God made a covenant with Abraham
respecting the inheritance of the land of Canaan. He had promised in the form of
a covenant ratified upon sacrifice (Gen. 15:9,10,17) and so is said, "In that same
day the Lord made a covenant with Abraham . . ." (v. 18; see also Psa. 105:8-12).
About sixteen years after this God gave him the covenant of circumcision (as it is
termed in Acts 7:8), in which He renewed the promises of multiplying his seed, of
giving them the land of Canaan, and of being a God to him and to his seed after him
in their generations. As a token of this covenant in their flesh, He commanded that
every man-child among them should be circumcised (Gen. 17:4-15). Thus we see that
there were different covenants made with Abraham, and so the apostle speaks of them
in the plural number, calling them the covenants (Rom. 9:4), the covenants of promise
(Eph. 2:12). The first contained the promise of spiritual blessings in Christ. Abraham's
spiritual seed of all nations, Jews and Gentiles, as the apostle explains it at large.
The other two contained temporal blessings to Abraham's fleshly seed, which were
literally fulfilled to the nation of Israel, served to keep them distinct from all
other nations till Christ should come of them, and at the same time were types and
pledges of spiritual blessings to the faithful among them.
3. The Throne of David: The original promise in covenant concerning David's throne
is found in II Sam.7:11-17 and I Chron. 17:9-15. This is the oath which God swore
by His holiness to David (Psa. 89:3,4,35,36) the covenant which He made with him
respecting the perpetuity of his royal seed and kingdom--the word upon which He caused
him to hope (Psa. 119:49), and which is afterwards so much insisted on throughout
the Psalms, and by the succeeding prophets. This promise, like that made to Abraham,
has a two-fold aspect. One to David's fleshly seed and temporal kingdom, the other
to the Messiah and the kingdom of Heaven and it respected the former only as types
and pledges of the latter so that those who saw it accomplished in what respected
David's temporal house, had a proof that the Lord spoke by the prophet. In this they
also had a pledge that He would also in due time fulfill the spiritual part of it
by raising up the Messiah to sit forever on His throne, which is the main thing intended
in the promise, as the Scriptures abundantly testify.
That it had a respect to David's natural seed who were to succeed him on the throne
of Israel, is evident from David's application of it to his son Solomon, in whom
the temporal part of it had begun accomplishment (I Chron. 22:6-11: 28:5-8). The
Lord Himself also applies it unto Solomon when He appeared unto him (II Chron. 7:7,18).
It contains a threatening against such of David's children as should commit iniquity
(II Sam. 7:14; Psa. 89:30-33), which was verified on his royal posterity who succeeded
him on the throne, whom the Lord punished for their transgressions, this sacred history
sufficiently shows. It was to fulfill the temporal part of this promise that the
Lord continued the house of David so long on the throne of Judah, notwithstanding
all their rebellion against Him (I Kings 11:36; II Kings 8:19; II Chron. 21:7), and
it was frequently pleaded by the Jews when the judgments inflicted upon David's temporal
house and kingdom seemed, to make it void (Psa. 89:38-52; Psa. 132). This promise,
as it respected David's natural seed, was conditional; so that though the Lord at
length
deprived them of the kingdom (Matt. 21:43) He did not thereby make void the covenant
with His servant, for this was what He had threatened to do, in case they should
forsake His law (Psa. 89:30-32). Accordingly, David tells Solomon, "if thou forsake
Him, He will cast thee off forever" (I Chron 28:9).
But how then, was the promise made good, that David's seed should sit forever on
his throne? The spiritual and eternal part of this promise respected only the Messiah,
who was to come of the seed of David according to the flesh, and to be raised up
from the dead to sit forever on His heavenly throne. This promise, as it respected
the Messiah was absolute, and in Him it had its full accomplishment. That David understood
it in this sense, appears from his last words in II Sa m. 7:16; 23:5.
We are not left, however, to our conjectures on this subject. Peter, by the infallible
inspiration of the Holy Spirit, tells us expressly how David understood this promise.
After having cited his prophecy of Christ's resurrection from Psa. 16, he adds, "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" (Acts 2:25-32). From
these words, it is evident that David understood from this promise, not only that
the Messiah was to come of his seed, but that He was to be raised up from the dead
to sit on His throne. Observe that at the very time this kingdom and throne of David
was to be established forever, it was said of David himself, "Thou shalt sleep with
thy fathers" (II Sam. 7:12). So instead of Christ's sitting on David's throne after
the resurrection of the righteous, this text proves that it would take place while
David was still sleeping with his fathers (Acts 2:29,30; Psa. 132:11).
In confirmation of this Heb. 10:12,13 declares Christ is reigning now, while His
enemies are being subdued, and that---while David sleeps with his fathers. Finally,
I Cor. 15:22-28 gives five facts relative to Christ's reign now on David's throne,
which He transferred to Heaven, just as David transferred his from Hebron to Mount
Zion (II Sam. 5:1-7); (1) there will be a resurrection of the dead (v. 22); (2) it
will take place at the Second Advent (v. 23) (3) "then the end (v. 24), meaning of
time, of salvation, of the world. There is no difference between probation after
death and probation AFTER the Second Advent. It is un-Biblical to offer salvation
to men after the Second Advent (II Cor. 6:2). (4) With the resurrection of the dead
the last enemy, death, shall be destroyed. The destruction of death is put at the
end of His mediatorial reign, and not at its beginning (v. 26). (5) Hence, Christ's
reign is before the resurrection of the dead, and not after it, and it is while His
enemies are being subjected and not after their subjugation. "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 all in all" (v. 28).
4. The Tabernacle of David: For a proper understanding of Acts, chapter fifteen,
and particularly the words of James in vs. 13-18, we must remember that the Jerusalem
conference had to do wholly and solely with "the conversion of the Gentiles" (v.
3), which was not only a new thing, but an astonishing thing to the Jewish believers.
The conference was not occupied with some future work of God, but with what He had
at that very time begun to do. The visitation of the Gentiles, beginning with Peter
at the house of Cornelius, and continuing through Paul and Barnabas in various places
in Asia Minor, was the subject and only subject considered at that conference. In
view of this fact, the words "after this," do not specify a period of time subsequent
to this Gospel dispensation (as supposed by some) but to a period subsequent to the
time when Amos the prophet spoke them. The Apostle James is not giving, in verses
15 to 17, a prophecy of his own; but that of Amos, and is stating the substance of
other Old Testament prophecies that likewise had their fulfillment in these Gospel
days, such as those referred to by Paul in Rom. 15: 8-12. And we ourselves are proof
of the correctness of this interpretation. The tabernacle of David was reared again
that "the residue of men might seek after the Lord, and all the Gentiles" (Acts 15:17).
Are we Gentiles? Have we sought the Lord, and found Him? Then the tabernacle of David
is reared again, and the prophecy is fulfilled; for a cause always precedes its effect.
The reference to "the tabernacle of David" is literally "the tent of David," and
refers to David bringing the Ark from the house of Obed-edom into the city of David
(II Sam. 6:12), which was Zion (II Sam. 5:7). There it was placed in "the tent that
David had pitched for it" (I Chron. 16:1) amidst great celebration (I Chron. 15:25
to 16:3). The remarkable significance of this great historical event was that it
constituted a decided break with the Levitical ordinances given through Moses in
that the Ark of God's presence was no longer in the Holy of Holies of the tabernacle
of the wilderness, which was then at Gibeon, but in the tent or tabernacle of David
on Mount Zion. This remarkable suspension of the system of worship under the Law
was a foreshadowing of that to come in these Gospel times. This is the foundation
of many references in the Psalms and the prophets to Zion as the dwelling place of
Jehovah, and is what gives to the terms "Zion," and "Mount Zion" their high spiritual
significance.
"David, a type of Christ, was permitted to give, in the tabernacle pitched by him
on Mt. Zion, a wonderful foreshadowing of the worship by prayer, preaching, and song
which characterizes the gatherings of God's people during this Gospel dispensation.
That spiritual worship was not continued in the reign of subsequent kings as history
records. A fearful decline set in and continued to the end of the kingdom era. But
Amos, in the days of Uzziah, delivered his famous prophecy concerning the raising
up of the tabernacle of David (Amos 9:11,12) and all the apostles, elders, and people
assembled at Jerusalem accepted it as decisive of the question as to whether the
Mosaic ritual was to be imposed upon Gentile converts. The question before the Jerusalem
conference in Acts 15 was---must the ritual law of Moses be imposed upon Gentile
converts? The apostles answered that inspired prophecy declares the kingdom of Christ
is not to be a revival and extension of Mosaicism, but on the contrary a restoration
of the tabernacle of David. And since in that sanctuary the Mosaic ritual had no
place, so it can have no claims in the Christian Church. There in Jerusalem itself,
within sight of the temple where the ritual of the law was still performed, the whole
body of the Church repudiated its claims, and adopted the tabernacle of David as
the Divinely appointed model for all Christian practice and institutions" (P. Mauro).
In further elucidation of this phrase "the tabernacle of David," we give the following
from the pen of Dr. Albertus Pieters: "The word 'tabernacle' in Amos 9:11 is a mistranslation
of the Hebrew. Two words are used in Hebrew for 'tabernacle,' viz., 'ohel,' which
properly means tent, and 'mishkan,' the golden sanctuary under the 'ohel.' Neither
word is used in Amos, but the word 'sukkah,' which means booth, hut, or shed. The
plural is 'succoth,' and this name was given to a town east of the Jordan, because
Jacob there built sheds to winter his cattle (Gen. 33:17). The prophecy in Amos is
therefore a play on words. God had promised to build David 'a house,' that is, a
royal line: but in the days of Amos this line was no more than a 'shed,' a sukkah.
God promises that it shall again become a 'house,' which took place at the coming
of Christ." (Heb. 3:6).
Two other passages from the book of Acts are frequently quoted to prove that a literal
Davidic kingdom is to follow this Day of grace, namely, Acts 1 :6,7 and 3:19-21.
With respect to the former Scripture we give the following quotation from the pen
of Paton G. Gloag:
"The apostles connected the outpouring of the Spirit with the establishment of the
Messianic kingdom; and therefore, when our Lord promised that after a few days they
would be baptized with the Holy Ghost, they regarded this as an indirect indication
that He would then restore the kingdom of Israel. It is, however, not very clear
what ideas the apostles attached to the restoration of the kingdom to Israel. No
doubt they shared in the erroneous notions of the Jews in general concerning a temporal
Messiah. They still clung to the idea that the Messiah would restore to Israel the
palmy days of David and Solomon; that He would rescue Judea from the Roman yoke,
and establish His throne in Jerusalem. These views had indeed received a terrible
shock by the crucifixion of their Master; but His resurrection, and His renewal of
the promise of the Spirit, had inspired them with new hopes. Still, however, we cannot
suppose that the apostles, after being so long associated with Christ, would entertain
wholly carnal views concerning the Messianic kingdom. They probably imagined that
the world would be gradually converted to Judaism, and that Jerusalem, the holy city,
would be the resort of all nations: most evidently they had not the slightest conception
of any other way by which the Gentiles could be admitted into the kingdom of God,
except by embracing the Jewish religion. It was not until many years after this that
they recognized the great truth, that God was the God of the Gentiles as well as
of the Jews, and that all were freely invited into the Messianic kingdom . . . The
apostles had asked Him concerning the time, and our Lord's answer is confined to
this point. He tells them not to be too curious regarding the future, but to refer
times and seasons to Him who has reserved them in His own power. But it is to be
observed that He neither denies nor affirms the fact of the kingdom. He does not
correct the misconceptions which He well knew the apostles entertained, knowing that
the Holy Spirit, who was shortly to be given, would impart to them clear views of
the spiritual nature of His kingdom, and would guide them into all truth. The course
of events, also, would soon correct their erroneous notions."
With respect to Acts 3:19-21, the Apostle Peter exhorts to repentance and turning,
so (a) that their sins might be blotted out; (b) that great revivals might come from
the glorified Lord (c) that He must remain in Heaven until the times of restoration
of all things attested by all the prophets; (d) that this Jesus was the great Prophet
like unto Moses who, according to Moses, God would raise tip from among the brethren;
(e) that whoever would not hear this prophet would be cut off from Israel; (f) that
Samuel and all succeeding prophets foretold these things; (g) that they, as the sons
of the prophets and of God's covenant, were first offered the blessings of forgiveness.
To this indictment of rulers and people and this marvelous exhortation, the people
made great response. About five thousand men, not counting women and children, were
converted (Acts 4:4). The message charged sacrilege and murder in the rejection of
Jesus. It affirmed the resurrection, the exaltation and the glorification of the
rejected Lord. It preached repentance on account of this sin. It promised remission
of sin and eternal life to those who believed. It threatened exclusion from the covenant
of all the impenitent and unbelieving.
It intimated a transfer of the kingdom to the Gentiles, if they persisted in their
rejection, so the Sadducees had to accept the challenge. The blessing of Abraham,
which is the distinguishing blessing of the New Covenant, is interpreted as spiritual,
namely, the forgiveness of sins; and it denies that the real blessing intended in
the promise to Abraham was earthly, temporal, or national (Acts 3:25,26). The apostle
declares that Heaven must receive Christ until the times of restitution of all things
(vs. 21), but the phrase "all things" is restricted by the qualifying statement "spoken
by the mouth of all His holy prophets" (vs. 21) - There are the "all things" of creation
(John 1:3); of redemption (Eph. 1:10); of Providence (Rom. 8:28); of prayer (Matt.
2L22); of inheritance (I Cor. 3:21); and of prophecy (Matt. 17:11). But none of the
prophets have spoken of the restoration of the Jewish nation as a political state,
the return of the Jews to Palestine as their national homeland, or the reinstitution
of the ancient sacrifices during this age, or AFTER the Second Advent.
"In the New Testament when God gave a final revelation of Himself in Jesus Christ,
religion became purely and exclusively personal, ethical, and spiritual. The racial
and national aspects of religion were forever transcended. There is now no respect
of persons; no man is any longer accepted or rejected on racial or national grounds.
Christianity is not a family, racial, or national matter, all racial and national
distinctions are wiped out. There is no longer any Jew or Gentile before God. The
Christian religion is purely spiritual and personal. Hence any interpretation of
prophecy, or of the Bible as a whole, that says that now or any time in the future
God is going to deal with the Jew as a Jew is founded on false assumption. There
are to be no racial or national distinctions within the kingdom of God. Nor is there
to be any racial or national or political kingdom. All such distinctions were nailed
to the Cross and are forever gone. The Jew like the Gentile must come to God as a
penitent sinner to be saved and dealt with by God's grace on a level with all other
men." (From the Foreword by \V. T. Conner, in "God and the Jew" by M. T. Rouse.
5. The Relation of the Jew to the Gospel: In Romans, chapters 9 to 11. the Apostle
Paul deals with the relation of the Jew to the Gospel. In chap. 9 he is speaking
of the rejection of the greater part of the natural seed of Abraham, who were formerly
the peculiar people of God, and God's choosing only a remnant of them, together with
the Gentiles, to be partakers of His promise by the Gospel. (1) He expresses his
sorrow for Israel's failure and consequent rejection (9:1-5). (2) The apostle shows
that the rejection of Israel is not against the faithfulness of God in His promise
to the seed of Abraham, which he shows did not respect His natural seed as such,
but His spiritual seed of Jews and Gentiles who believe in Jesus according to God's
purpose of election (9:6-13). (3) He declares the rejection is not inconsistent with
the righteousness of God for making such a difference among men as to choose some
who are not better, and reject others who are not worse than other men are (9:14-18).
(4) The apostle rebukes the charge that God's exercise of His sovereignty conflicts
with human responsibility and is unjust, by stating that God as God has a sovereign
right over His creatures, and any questioning of Divine procedure is really rebellion
(9:19-24). (5) This procedure of God is seen from the prophets to be that of Divine
sovereignty, calling the Gentiles and a remnant of Abraham's natural seed (9:25-29).
The argument of Romans 9:30 to 10:21 is that God is just in His action towards the
vessels of wrath, that is unbelieving Israel, for He thrice offered them life and
righteousness under the prophets (9:30-33), the law (10:1-13), and the Gospel (10:14-21),
but they rejected it. In chapter eleven the apostle declares that "God hath not cast
away His people which He foreknew . . . a remnant according to the election of grace"
(11:1,5). Observe, that "those whom God foreknew were His people," of whom Paul was
one. Did God foreknow those who rejected His Son as "His people"? No; but He foreknew
as such those who accepted Him. Therefore, what God had still in store for Israel
was for "His people." Hence, Paul adds, "Israel (fleshly) hath not obtained what
he seeketh for; but the election hath obtained it, and the rest were blinded" (v.
7). But who were "the election"? They were those whom God foreknew as "His people.'
"The rest were blinded"-the unbelieving portion. The apostle concludes his argument
with the declaration that "all Israel shall he saved" (v. 26). It is apparent by
the twelve references to Israel in Romans, chapters 9 to 11, that he is referring
to the Jews in contrast from the Gentiles (9:3- 5,6,27,30,31: 10:19,21; 11:1,7,25,26).
But what does the apostle mean by "all Israel" (11:26a)? Does the term refer to the
people of the Jews as a whole, or does it signify the entire Jewish remnant that
is gathered into the fold of God through the centuries and is still being gathered
in, according to the election of grace? It is this latter view that we believe the
apostle is teaching, namely, that the "all Israel" is "the remnant according to the
election of grace" (11:5). This remnant is defined as being the true "Israel" (9:6);
"the children of the promise" (9:8); a seed (9:Z9) "His people whom He foreknew"
(11:2); the "seven thousand" in Elijah's time (11:4): "the election (11:7) those
Jews that continue not in their unbelief (11:23) and "all Israel" (11:26a).
"This 'all' clearly indicates the total number of elect Jews, without a single exception:
all the elect. In Elijah's day there was a remnant. In Paul's day there was a remnant.
These remnants of all the ages, taken together, constitute 'all Israel.' So also
'the fullness of the Gentiles' indicates the total number of Gentiles that are saved
... (The) context tells us that the hardening which has come upon Israel is not complete
and throughout this dispensation never will be-that was the mystery which Paul knew
by revelation hence, in every age until the last elect Gentiles is saved there will
also be Jews who, by sovereign grace, accept Jesus as their Lord and Savior, and
'so all Israel shall he saved.' . . . The very rejection of the mass of Israelites,
instead of making void the promise of God would be a link in the fulfillment of that
promise on this wise, as Paul reasons: (a) Carnal Israel is rejected because of its
unbelief. Result: (b) The Gospel is brought to the Gentiles, and the elect Gentiles
are saved. Result: (c) God uses this salvation of the Gentiles to stir up the elect
remnant of the Jews to holy jealousy. Result: (d) The Jewish remnant, too, accepts
Christ by faith, in accordance with God's eternal plan." (Hendriksen, William. "And
So All Israel Shall he Saved."
As to how "all Israel" is to be saved, the word "so" meaning in the manner described,
directs it to the verses immediately preceding 17 to 25. By the "good olive tree"
the apostle intends the original promise made to Abraham that in his seed all nations
of the earth shall be blessed. This seed is Christ, who is the root from which all
true branches derive their fatness. The tree is the true Israel, the Israel who are
"Abraham's seed and heirs according to the promise" (Gal. 3:29). The branches broken
off are the unbelieving Jews. They could no longer remain in the tree, because faith
in Christ was the condition of remaining, and they had not faith (John 1:11,12).
Branches from "the wild olive tree," the outside Gentile world, were "grafted in
among" the branches that remained by faith, and partook "of the root and fatness
of the tree"-became part of the tree, and thus shared its blessings, being made "fellow-heirs
and of the same body, and partakers of his promise in Christ by the Gospel" (Eph.
3:6). The branches that were "broken off" then ceased to be a part of Israel. But
they can be "grafted in" again "if they abide not still in unbelief (v. 23), and
when they are, it will not be into Moses but into Christ; nor into the national Jewish
state erected at Sinai but into that body which is built upon the foundation of the
apostles and prophets, Jesus Christ Himself being the chief cornerstone (Eph. 2:20).
This gives no hope to "Israel after the flesh" any more than to Gentiles, "for God
hath concluded them all in unbelief, that He might have mercy upon all" (v. 32).
And hence Paul says to the believing Gentiles, "Now therefore, ye are no more strangers
and foreigners, but fellow-citizens with the Saints, and of the household of God"
(Eph. 2:19). If they are "fellow-citizens" and "fellow-heirs and of the same body,"
they have a right to the fellow-name of Israel.
This method in the salvation of the "all Israel" agrees with the prophecies that
went before, even Isa. 59:20,21, and which Paul, quoting in Rom. 11:26,27, declares
to be fulfilled now. He does not say that the Deliverer was yet to come out of Zion.
He quotes Isaiah as saying so, more than seven hundred years before our Lord's First
Advent. Finally, there is not the slightest hint in the entire passage of Romans,
chapters nine to eleven, of a national conversion of the Jews, or of an earthly world-power-kingdom
of a thousand years Jewish supremacy over Gentile nations. Moreover, verse 26 does
not say "and then' meaning after the fullness of the Gentiles be come in all Israel
shall be saved, but, ''And so all Israel shall be saved." The little word "so'' (meaning,
in the manner described. "thus,'' ''by this means," "in this way") controls the meaning
of the verse. In the light of the whole argument in these chapters of Romans nine
to eleven, whatever bequests still remain for "Israel" are not to be given to "Israel
after the flesh," but to the Israel of the New Covenant. Israel after the Spirit:
in a word, to "The Israel of God."
6. The Spiritual Israel of God: The name "Israel" is used n two senses in Scripture.
Its first and general application is to the fleshly descendants of Jacob who was
surnamed "Israel" by the angel who wrestled with him at the ford of Jabbok. But in
the teachings of Christ and the Apostles this name became a designation for believers
of whatever race or nation. Christ said of Nathaniel, "Behold an Israelite indeed,
in whom is no guile" (John 1:47). as if the masses of Jacob's descendants were unworthy
of the name. In Rom. 9:6-8 the apostle declares, "They are not all Israel which are
of Israel; neither because they are the seed of Abraham are they all children; but,
in Isaac shall thy seed be called. That Is, They which are the children of the flesh,
these are not the children of God; but the children of the promise are counted for
the seed." Again, "And if ye be Christ's, then are ye Abraham's seed, and heirs according
to the promise" (Gal. 3:29). Then it must be correct to speak of all true Christians
as the spiritual seed of Abraham, or spiritual Israelites. Paul emphasizes this truth
in Gal. 6:15,16: "For in Christ Jesus neither circumcision availeth anything, nor
uncircumcision, but a new creature. And as many as walk according to this rule, peace
be on them, and upon the Israel of God." The Israel of God are "New creatures" and
all "new creatures," whether Jews or Gentiles, are "the Israel of God." Even the
name "Jew" underwent a similar change in the New Testament as Paul testifies: "He
is not a Jew, which is one outwardly neither is that circumcision which is outward
in the flesh; but he is a Jew, which is one inwardly; and circumcision is that of
the heart, in the spirit, and not in the letter; whose praise is not of man, but
of God" (Rom: 2:28,29). Hence, it is not a case of Abraham being a friend in relation
to the believers of the New Testament times; but of our being "blessed with faithful
Abraham" (Gal. 3:9), counted as his children (Gal. 3:7), and consequently his heirs
(Gal. 3:29).
The promises which the Lord spake unto Israel by the prophets were designed particularly
for the elect remnant, though they were wisely published to the nation at large.
Hence, come those wonderful intermingling of judgment and mercy which we find in
the prophecies, such as: "I have given Jacob to the curse, and Israel to reproaches;
yet now hear, 0 Jacob My servant, and Israel whom I have chosen: fear not" (Isa.
43:28; 44:1). The nation, as the natural branches, was broken off through unbelief,
and the kingdom taken from them as a nation and given to the spiritual Israel of
God, chosen from among both Jews and Gentiles. "Therefore say I unto you, the kingdom
of God shall be taken away, from you and shall be given to a nation bringing forth
the fruits thereof" (Matt. 21:43). Hence, the promise forfeited by Israel comes over
to the Church: or, as Paul says, "Israel hath not obtained that which it seeketh
for: but the election hath obtained it.'' For ''the nation'' which is to receive
the kingdom is the Church. Peter makes this certain when he quotes from Lk. 19:5-7,
a promise made conditionally to Israel, and applies it to the Church in I Peter 2:7-10:
"For you therefore that believe is the preciousness (honor, R.V. margin): . . . ye
are an elect race, a royal priesthood, a holy nation, a people for God's own possession,
that ye may show forth the excellencies of Him who called you out of darkness into
His marvelous light: who in time past were no people, but now are the people of God,
who had not obtained mercy, but now have obtained mercy." The apostle Peter declares
that Hos.1:10 and. 2:23 are fulfilled now, and thus he agrees with Paul (Rom. 9:24-26).
Special privileges for any national or racial group have ceased completely and forever.
Now, "there is no difference between Jew and Greek: for the same Lord over all is
rich unto all that call upon Him. For whosoever (Jew or Gentile) shall call upon
the name of the Lord shall be saved" (Rom. 10:12,13). Probation AFTER the Second
Advent is as unbiblical as probation after death.
7. The National Restoration of the Jews: Ezekiel 37 is the Old Testament scripture
quoted by dispensational premellennialists to prove the national restoration of the
Jews to Palestine. It is claimed that the graves are the nations where they now lie
buried, and that at the end of this age they will be brought forth, and re-gathered
to the land of Palestine, Ezek. 37:11-14). There they will be united as one nation,
a political commonwealth (vs. 22). There David shall be King over them constituted
as a political state (vs. 24). There they will be blessed (vss. 26,27) and made a
blessing (vs. 28'). But is this what the chapter is intended to teach? To which we
answer an emphatic no!
Here is another illustration of a prophecy with a literal sense and a spiritual sense.
It is another instance of an Old Testament scripture which should be interpreted
by the light of the New Testament teaching. This prophecy was fulfilled in a subordinate
degree by the restoration of Israel to their own land under Zerubabbel by Cyrus.
The edict proclaimed by Cyrus for the restoration of the Jews, to all the provinces
of his kingdom, was like the breath of God quickening them, and calling them forth
from their tomb (II Chron. 36:22; Ezra 1:1). "Cyrus, the Shepherd,' 'the Anointed'
of God, the Conqueror of Babylon, and the Liberator of Israel, was a type of Christ;
and the voice, or proclamation of Cyrus for the restoration of Israel, was a prelude
to the Voice of Christ, speaking in the Gospel, and sending John the Baptist, 'the
Voice of one crying in the wilderness, Prepare ye the way of the Lord'-Prepare ye
his Way, who comes to raise Israel to spiritual life, and to restore them to their
spiritual inheritance, promised to their fathers in the Seed of Abraham, which is
Christ." (Wordsworth).
Subsequent to the Babylonian captivity the schism of Israel was healed. Henceforth
they were joined in one name, in one nation, and in one worship. Thus the prophecy
found a fulfillment in their restoration to the land after the Babylonian captivity,
but finds its complete fulfillment in the deliverance of the elect within the nation
from their bondage to Satan and sin, and their restoration to the kingdom of God.
Christ is their true King, [at this present moment, in Heaven] who reigns upon David's
throne over His elect the spiritual Israel of God (Luke 1:31). Christ is the One
Shepherd, who tends His one flock made up of believing Jews and Gentiles (John 10:16).
He is our peace (Eph. 2:14,15) and has made a covenant of peace with His elect who
are of faith among all nations, both Jew and Gentiles (Col. 1:21,22; Ron. 3:29,30;
4:6-8; 5:1). The one nation of verse 22, is the holy nation of I Pet. 2:9. And the
terms of God's dwelling among them is none other than that of the New Covenant of
Grace, which we celebrate every time we observe the Lord's Supper (II Cor. 6:147:1;
Heb. 8:6-13).
There is not a single passage in the New Testament in which there is any mention
of a return of the Jews to Palestine now or in the future.
"It must be conceded that we have no right to appeal to the letter of the Old Testament
in support of such theories as the return of the Jews to Canaan; a practice which
is the more indefensible, as the New Testament is altogether silent on the subject
of any such return" (Hengstenberg, Christol. 3.64, English translation).
"This would be unaccountable, if God had designed such a return. The prophecies of
Holy Scripture become clearer and clearer as they advance from the domain of the
Old Testament into the New. And if such a return were intended in the Old Testament,
and were yet to be expected, it is certain that we should have distinct predictions
of it in the New Testament. Nor is this all. Not only is the New Testament silent
as to any such return, but it even looks with an air of indifference on the local
Jerusalem of the future. Our Lord Himself classes it with Gerizim. 'Believe Me' (He
says to the woman of Samaria), 'the hour cometh, when ye shall neither in this mountain,
nor yet at Jerusalem, worship the Father' (John 4:21). This would be unaccountable
if such results as a literal return of all the Jews to Jerusalem, as their religious
centre, were to be expected." (Wordsworth).
There is as much Biblical basis for the restoration of the Jews to Palestine as there
is for the restoration of, the Assyrian, Babylonian, Persian, Grecian, or Roman Empire
to their respective lands. Their present possession of a part of Palestine as their
homeland and their present status as a political sovereignty among the nations has
been obtained by political chicanery and diplomatic intrigue. Their driving the Arabs
from their homeland and confiscating their property by violence and military force
is a sordid story. Their repossession of the land is not in fulfillment of Bible
prophecies or promises, for there are no such prophecies or promises in Holy Scripture.
"There will never be a kingdom of Jesus over Jews, as Jews. There will never be a
restoration of the Jewish polity. It would be a horrible anti-climax. Christ was
crucified because He would not restore the national Jewish polity, but established
a spiritual kingdom. Premillennial dispensational adventism representing Christ as
coming to reign for a thousand years in a restored earthly Jerusalem over a restored
Jewish nation, with the Gentile world in subjugation, nullifies the Cross and seeks
to rebuild what He there forever cast down . . . There never will be a reversion
to Moses. The great central truth of the Cross and what it abrogates, as set forth
in Colossians, enlarged in Ephesians, and elaborated in every detail in the Letter
to the Hebrews, makes an eternal break with Judaism, as is fitly followed by the
destruction of Jerusalem and its temple and the eternal cessation of its sacrifices
and priesthood.
The Jerusalem that now is answereth to Mount Sinai and is in bondage with her children.
The Jerusalem that is above is our mother, and regeneration is our certificate of
citizenship. Heaven is our Holy Land. Let us by illumination, faith, hope and love
make tours to that holy land." (B. H. Carroll, Colossians, pages 53-55.)
"The New Testament shows that the restoration of the Jews is the conversion of the
Jews; that it is a spiritual restoration, and that the Jerusalem they come into is
the heavenly Jerusalem, and not the earthly Jerusalem, and that the Old Jewish polity
will never He set up" (Carrol, Acts, page 307).
8. Conclusion of The New Testament Interpretations: In the light of the New Testament,
the Gospel Covenant confirmed to Abraham, the throne of David, Amos' prophecy of
David's tabernacle, and Paul's teaching concerning the relation of the Jew to the
Gospel, the spiritual Israel of God, and the supposed national restoration of the
Jews, it is evident that Rev. 20 teaches no doctrine of an earthly thousand years
world-power Jewish-supremacy-kingdom which includes the restoration of the temple
and sacrifices. It contains no such doctrine, neither as an interpretation of Old
Testament prophecy, nor as an original prediction. The Old Testament prophecies quoted
in the New Testament are given a spiritual interpretation and declared to be fulfilled
now in these Gospel days: "Yea and all the prophets from Samuel, and those that follow
after, as many as have spoken, have likewise foretold of these days" (Acts 3:24).
That the prophets saw the final fulfillment of their prophecies concerning Israel
culminating for all the election of grace in the resurrection, and the New Heaven
and New Earth, the New Testament confirms. Hear Paul the apostle: "I stand and am
judged for the hope of the promise made of God unto our fathers: unto which promise
our twelve tribes, instantly serving God day and night, hope to come. For which hope's
sake, King Agrippa, I am accused of the Jews. Why should it be thought a thing incredible
with you, that God should raise the dead?" (Acts 26:6-8). Then these promises cannot
be finally fulfilled without the resurrection. The promises of the kingdom and the
inheritance come to their full fruitage then, as Paul declares in I Cor. 15:50-53:
"flesh and blood (man in his mortal condition) cannot inherit the kingdom of God;
neither doth corruption inherit incorruption." He then states how corruptible man
can inherit the incorruptible kingdom: "This corruptible must put on incorruption"
by a resurrection or translation. Consequently, the Second Advent will not usher
in a mixed kingdom of mortals and immortals, but all immortals-resurrection and translated
saints.
Israel's true and final "return" to the lost inheritance is by the resurrection;
hence we find promises of the resurrection mingled with the promises of return, of
which the return from Babylon was the type. For instance, Isa. 25:6-8: "He will destroy
in this mountain the face of the covering cast over all people, and the veil that
is spread over all nations. He will swallow up death in victory; and the Lord God
will wipe away tears from off all faces; and the rebuke of his people shall he take
away from off all the earth." But Paul declares this will be fulfilled in the resurrection:
"When this corruptible shall have put on incorruption, and this mortal shall have
put on immortality, THEN shall be brought to pass the saying, that is written, Death
is swallowed up in victory" (I Cor.15:54).
Ezekiel's vision of "dry bones" represented the captive people in Babylon (Ezek.
37:1-14). The typical fulfillment came with the return from Babylon; but the final
and antitypical fulfillment will come at the resurrection, of which it was the simile.
Daniel prayed for the restoration of his people to their land: and they were restored;
but he was told of a mightier restoration then afar off in the future, and yet one
in which he should participate. "At that time thy people shall be delivered, every
one that shall he found written in the book. And many of them which sleep in the
dust of the earth shall awake . . . But go thou thy way till the end be; for thou
shalt rest, and stand in thy lot at the end of the days" (Dan. 12:1-3,13).
Hosea also, in a chapter which treats of Israel's sin, captivity, and restoration,
is suddenly moved by the Spirit to utter that glorious promise "I will ransom them
from the power of the grave; I will redeem them from death. O death, I will be thy
plagues; O grave I will be thy destruction: Repentance shall be hid from mine eyes"
(Hos. 13:14). The apostle Paul quotes these words and declares that their final fulfillment
will be at the resurrection to immortal life (I Cor. 15:55).
Thus, the prophets of the return from Babylon also saw by the Spirit the glorious
anti-type, when all God's true Israel shall be "delivered from the bondage of corruption
into the glorious liberty of the children of God" (Rom. 8:21-23). Unto them "it was
revealed, that not unto themselves, but unto us they did minister the things, which
are now reported unto you by them that have preached the Gospel unto you with the
Holy Ghost sent down from heaven" (I Peter 1:10-12). Thus, when we interpret these
Old Testament prophets in the light of the New Testament, and the light of "the Holy
Ghost sent down from heaven," we see that the types which inhered in fleshly Israel
are to be finally fulfilled in spiritual Israel, "the Israel of God."
F. - OTHER NEW TESTAMENT PASSAGES -
1. The Mount Olivet Discourse: The Mount Olivet Discourse is entirely concerned with
eschatology. The fullest account of it is found in Matthew 24 and 25: parallel passages
occur in Mark 13 and Luke 21. The occasion for this teaching was the prophecy of
Jesus with reference to the destruction of the Temple (Matthew 24:1,2), and the two
questions which this elicited from the disciples, "Tell us when shall these things
be? And what shall be the sign of thy coming, and of the end of the age?" Our Lord
gave a two-fold reply to a two-fold question. The real basis for connecting the two
events is the logical relationship between them. Each brings to its close a great
period in the history of God's dealing with the world. The first ended the Mosaic
economy of things by God's judgment upon ONE nation, the Jewish in A.D. 70; and the
other will end the Christian economy of things by God's judgment upon ALL nations
at the Second Advent. The destruction of the Jewish beautiful temple and the final
passing of her city were a judgment upon Israel for her sin; the Second Advent will
bring judgment upon the total world of the ungodly. Note three great world catastrophes
in the discourse: (1) The destruction of the Antideluvian world (24:37-39): (2) The
destruction of the Jewish economy (24:15-22) ; and (3) The destruction of the world
at His Second Advent (24:29-31 ). All the moral, spiritual. economical, and political
conditions that obtained before the Flood and the destruction of Jerusalem will obtain
before the Second Advent of Christ only in an intensified accumulated form.
2. Note Three Distinct Tribulations: (1) That which would characterize the whole
period between the First and Second Advent of Christ (24:9): (2) That which would
characterize the destruction of Jerusalem (24:21); and (3) That which would characterize
the age end just prior to the Second Advent (24:29-31).
An analysis of this discourse reveals that it is highly unified and follows a clear
and simple outline. The discourse falls into six divisions, of which the first four
deal with the question of signs, while the last two present more general material.
The analysis is based on the Lange commentary.
GENERAL CHARACTERISTICS OF THE CHRISTIAN DISPENSATION DOWN TO THE END OF THE AGE
(Matt. 24:1-14: Mark 13:1-13; Luke 21 :l-10. This section gives a broad and sweeping
delineation of the character of the Christian era, naming several characteristics
that would stand out. First. many false religions would be taught in his name (Matt.
24:5,11 Mark 13:6, Luke 21:8). Second, recurrent warfare would prevail (Matt. 24:6.7;
Mark 13:7,8; Luke 21 :9,10). Third, as the earth grows older, untoward calamities
of nature would increase (Matt. 24:7; Mark 13:8; Luke 21:11).Fourth. abounding iniquity
coupled with spiritual luke-warmness in the church (Matt. 24:12). Fifth, persecution
and separation of families for the faith's sake (Matt. 24:9,10, Mark 13:9,11-13;
Luke 21:12-17). Sixth, world-wide missionary activity (Matt. 24:14; Mark 13:10).
As the conditions described become increasingly prevalent and marked, they tend in
the same proportion to become an omen of the end of the age. Our Lord represented,
these age conditions a "the beginning of sorrows" (Matt. 24: 8,6), the word "sorrows“
signifying literally the pangs of childbirth. The Christian era is pictured as a
mother giving birth to the eternal age. The signs of conditions are the birth-pangs.
As these conditions increase in frequency and in intensity we may expect the birth
of the new age to draw near. Hence, the general signs of his coming were to be fulfilled,
not consecutively, but concurrently and cumulatively.
a. The Destruction Of Jerusalem and Its Pre-Monitory Signs: The approaching end of
the Jewish age, regarded as a type of the end of the Christian age (Matt. 24:1,5-22;
Mark 13:14-20; Luke 21:20-24). The "abomination of desolation" of Matt. 24:15 is
parallel to and connected with the encompassing of Jerusalem with armies in Luke
21:20. Verse 16 was literally fulfilled in the flight of the church of Jerusalem
to Pella, in the mountains of Perea, upon the approach of the Roman armies. This
is a sure indication that this section pertains to the fall of the city. Verse 21
refers to the terrible sufferings of the inhabitants during the siege of Jerusalem
by the Romans in 70 AD. One of the most horrible in all history as Josephus the Jewish
historian proves. Over one million Jews perished during this frightful holocaust.
b. The Interval Between The Destruction Of Jerusalem And The End Of The Age: (Matt.
24:23-28; Mark 13:21-23). This section has no parallel in Luke's gospel. In this
section Jesus returns to the theme of his first section, that of the cumulating evidence
which would characterize the Christian age. He thus builds a bridge from the subject
of Jerusalem's fall and its premonitory signs to the antitypical event, the end of
the world, and the tokens which were to be premonitory of it. "Then" (Greek TOTE)
points to the period after the siege of Jerusalem by the Romans and before the final
catastrophe brought to view in the next section Verse 24-- "false Christs" -- literally
pseudo-Christs. The awful figure of Antichrist was to appear during this interval.
"False prophets" refers to all kinds of erroneous Christian teachings, cults, and
"isms" which are multiplying rapidly in our own day. Verse 26 refers specially to
last-day errors with regard to the nature of the PAROUSIA (coming) of Christ. Many
will claim it is to be secret or unobserved. Christ warns against so fundamental
a misconception of so important a subject. The doctrinal propaganda of Jehovah's
Witnesses and of the "secret rapture" theory are in fulfillment of these signs.
c. The End Of The World [Or The Christian Age] And Its Special Premonitory Signs:
(Matt. 24:29-35; Mark 13: 24-31; Luke 21:24-33). With verse 29 begins the description
of the end of the world with its immediate, precursory signs. A correction for the
understanding of this verse and these signs is very important. The "tribulation of
those days" of verse 29 is not the same as the "great tribulation" of verse 21, but
rather is set over against it in contrast. As this was a tribulation which brought
the Mosaic dispensation to a close, so will that be a period of suffering and turmoil
leading up to the close of the Christian age. Implicit throughout the chapter is
the distinction between the nearer event (fall of Jerusalem) in THESE days, and a
more distant and greater event in THOSE days; viz., the coming of Christ and the
end of the world. Just as it is evident from the context that the tribulation of
verse 21 is connected with the fall of Jerusalem, so it is clear, contextually, that
the tribulation of verse 29 in connection with the end of the world. The "tribulation
of THOSE days" (vs. 29) is closely related to the period of economic and social unrest
and distress, as well as of international perplexity, mentioned in Luke 21:25,26.
Thus the deepening shadows of that tribulation will culminate in the throes of the
final, titanic struggle between Christ and Satan that is Scripturally called Armageddon
(Rev. 16:14-16). The signs of the immediate onset of the end which rapidly follow
"the tribulation of THOSE days" are the darkening of the sun and moon, falling of
stars and shaking of the powers of the heavens. These will follow in quick order;
convulsions of nature betokening the breaking up of the world that now is, the "shaking
of the heavens and the earth" (Haggai 2:6,7,21), the final birth-pangs of the new
creation. Then will become visible the sign of the Son of man in heaven: perhaps
the gradual dawning in the heavens of the Shekinah or effulgent glory of the heaven
descending Christ, followed by the open revelation of the presence of Christ himself
(Matt. 24:30; II Thess. 2:8).
"The expression 'THIS GENERATION' of verse 33 refers to A KIND of men, namely, an
EVIL KIND that reproduces and succeeds itself in many physical generations. Nor is
'this generation' the human race, or the Christians, or all the wicked. 'This generation'
consists of THE TYPE OF JEWS that Jesus contended with during this Tuesday (Luke
19:45; 20:47). He foretells the destruction of their nation (Luke 21:20-24); and
one might easily conclude that this would surely end the generation of Jews who were
like the Pharisees and the Sadducees. But no; we are solemnly assured (and for this
the assurance is in place) that this type of Jews will continue to the very Parousia.
It has continued to this day. The voice of Jewish rejection of Christ is as loud
and as vicious as ever: he is not the Messiah, not the Son of God! Here is Jesus'
answer to those who expect a final national conversion of the Jews either with or
without the millennium" (R. C. H. Lenski, The Interpretation of St. Luke's Gospel).
d. General Observations. Warnings And Illustrations Of The End Of The Age: (Matt.
24:36-25:30; Mark 13:32-37; Luke 21:34-36). The observations and warnings have to
do with the uncertainty of the time of the Advent, and the necessity of preparation
for the SUDDEN AND UNEXPECTED 'coming of that day. The illustrations include some
of the best known parables of the kingdom: the parable of the Good and Evil Servants
(24:45-51), the parable of the Ten Virgins (25:1-13), and the parable of the Talents
(25:14-30). Certain definite eschatological ideas are contained in this section.
(a) The time of the Advent is unknown and unknowable (24:36). (b) It is therefore
necessary that we be always ready for that event whenever it may come (24:42-47;
25:1-13). (c) There is no opportunity of salvation after the Advent (25:11,12). (4)
We are responsible for the use we make of our abilities and opportunities while waiting
for the Lord to come, for when he returns he will "reckon with his servants" (25:14-19).
e. The General Judgment:(Matt. 25:31-46). There will be one general judgment both
of the living (Matt. 25:31-46) and of the dead (Rev. 20:11-15). The Scripture speaks
of "the judgment" in the singular number, not of judging different classes at intervals
on different tribunals. It speaks of the "day of judgment" rather than JUDGMENT DAYS
(II Pet. 3:7). Jude makes reference to "THE judgment of THE great day." Who would
suppose this to mean several judgments on widely separated occasions? See also Acts
17:30,31. The judgment will be universal; it will embrace all mankind. (Matt. 25:32;
Rev. 20:12; Acts 17:31; II Tim. 4:1), and includes not only sinners but also the
righteous (II Cor. 5:10; Rev. 20:15; Matt. 25:32-36). "We must all appear before
the judgment seat of Christ." The purpose of the judgment will be two-fold: (a) MANIFESTATION.
It will make manifest to all who His sons and daughters are (Rom. 8:16-19). (b) VINDICATION.
The suffering righteous, who have endured the buffetings and scorn of the ungodly
in this life, shall be vindicated before the eyes of their traducers "in that day"
and God will justify his providence and his ways with men. Often there is an inequality
of the balances in this world. The righteous suffer while the wicked flourish and
prosper. Virtue often goes unrewarded, vice unpunished. A universal day of judgment
will serve to adjust the balances and to vindicate the even and perfect justice of
God.
3. The II Thessalonians 2 Passage: The Apostle instructed the Thessalonians that
before Christ returned from glory there would be a "great falling away' ' and the
"man of sin be revealed whom the Lord shall consume with the spirit of his mouth
and destroy with the brightness of his coming" (II Thess. 2:3,4,8). Once again we
have the order of events that precede the Second Advent of Christ: (1) Apostasy (vs.
3); (2) Antichrist (vs. 3): a chapter of appalling horror and amazing glory. It contrasts
and compares two comings: That of antichrist and Christ; of the man of sin and the
Son of man; of the son of perdition and the Son of God; of the mystery of iniquity
and the mystery of godliness; of the wicked one and the Holy One; of the working
of Satan and the working of the Lord of glory. Two companies are brought before us
as they have to do with the end-time. The reprobate and the elect; those that believe
not and those that believe (vss. 12.13); the lost and the saved (vs. 10); the strong
delusion and the truth; the vessels of wrath self-fitted for destruction---they "received
not the love of the truth . . . but ---had pleasure in unrighteousness" (vss. 10.12)
and the vessels of mercy, God-fitted for salvation through "sanctification of the
Spirit and belief of the truth" (vs. 13). It closes with an exhortation to "stand
fast and hold the traditions" (vs. 15) and a prayer for hope, comfort and their being
established in every good word and work (vss. 16, 17).
The Scofield Reference Bible in a footnote on page 1272 asserts that the Holy Spirit
is to be "taken out of the Way" at the Pre-Tribulation Rapture of the Church as the
One who has been hindering the full manifestation of the mystery of iniquity. This
interpretation assumes, without proof,, that the Church will be "caught up" before
the man of sin is manifested, and assumes also, that the restraining one is the Holy
Spirit. But it would seem to be incredible that those who will be witnesses for Christ
against the antichrist will be left to their own resources in coping with the delusions
and awful persecutions of that time without the aid of the Holy Spirit. The phrase
"taken out of the way," is plainly a mistranslation. The Greek "eoos ek mesou genatai"
literally is, "until out of the midst it came to pass." The mystery of iniquity,
or secret purpose of lawlessness is already working, only there is something now
withholding until the lawless one comes into being out of the midst into universal,
world-wide manifestation. This is what the Greek text is really saying. There is
not the slightest suggestion of any force taking away the Church. What is plainly
stated is that something from WITHIN comes to the surface and exists openly WITHOUT,
when the restraining force ceases to act, and then shall the lawless one be uncovered,
whom the Lord will consume by the breath of his mouth, and bring to naught by the
shining forth of His coming---"the EPIPHANY OF HIS PAROUSIA" (II Thess. 2:8).
There has been some restraining power keeping this iniquity out of sight so that
it will not come to the surface before the day appointed for its manifestation and
destruction. Hogg and Vine, ardent if not militant premillennialists, make this enlightening
comment in their work on the Thessalonians Epistles, that "the restraining power
is GENTILE DOMINION, which continues until the times of the Gentiles be fulfilled"
(Luke 21:24), existing authorities being ordained to act in restraint of lawlessness
(Romans 13:1-7; I Peter 2:13-17). "When the appointed days of Gentile dominion have
run their course (Luke 21:24) this restraint will cease, and the individual, probably
a Jew, (see Daniel 11:37), sufficiently gifted to recognize the opportunity over
the law, and finally 'raising the standard of ATHEISTIC PANTHEISM will proclaim himself
the INCARNATION OF THE ABSOLUTE,' and so become the object of their worship." This
antichrist or lawless one will act "with all power, signs, and lying wonders; and
in all deceivableness of unrighteousness in them that perish; because they received
not the love of the truth, that they might be saved, the Lord giving them up to a
"STRONG DELUSION" (or working of error) that they might be damned. Everywhere in
the New Testament the order of events at the closing of this present age is: APOSTASY,
ANTICHRIST, TRIBULATION, ADVENT, AND THEN JUDGMENT with the rest and glory for the
redeemed, and wrath and indignation for the lost---AND BOTH OF THESE ASPECTS OF THE
SECOND ADVENT OF CHRIST OCCUR AT THE ONE AND SAME TIME. The selfsame day Noah entered
the ark, the flood came and destroyed them all. The same day, that Lot went out of
Sodom, it rained fire and brimstone from heaven and destroyed them all (Luke 17:29,30).
The same waters, raised like a wall for the safe conduct of Israel through the Red
Sea overwhelmed the pursuing Egyptians. The lions whose mouths were sealed unto Daniel's
deliverance thereupon devoured his enemies.
4. Three All-Important Passages: The fallacy of the Secret, Pre-Tribulation, TWO-STAGE
RAPTURE THEORY is clearly seen by the study of three all-important prophetic passages
of Scripture, namely, Romans 8:19-23; I Corinthians 15:23, 511-58 and II Peter 3:4-16.
The Apostle Paul reveals that the "manifestation of the sons of God" SYNCHRONIZES
with the "redemption of our bodies" (Romans 8:19,23), which takes place at the resurrection
(I Corinthians 15:23, 51-58), or the Second Advent of Christ.
The Apostle Peter reveals that the long suffering of our Lord is SALVATION (II Peter
3:15), and that he delays his coming, "not willing that any should perish, but that
all should come to repentance" (II Peter 3:9). The Secret, Pre-Tribulation, TWO-STAGE
fallacy DECLARES THAT AFTER Jesus our Lord returns to the AIR FOR his church there
will be many saved during the seven-year great tribulation, and multitudes during
the millennium, plus a little season to follow. Somehow THAT escaped Peter. Peter
does not appear to have known anything about it for he says nothing about such a
concept in his gospel (the gospel of Mark), his sermons in the book of Acts, or in
his Epistles (I and II Peter), but rather declares the coming of the day of God,
wherein the heavens being on fire shall be dissolved and the elements shall melt
with fervent heat" (II Peter 3:12). That this is at the close of this present Christian
era compare II Thessalonians 1:7. Note the order of eschatological events as found
in II Peter 3. (1) The world will grow worse (vs. 3): (2) Christ will come (vs. 4);
(3) the final judgment day follows at once (vs. 7): (4) at which time the world and
the works that are in it are to be burned up (vss. 10, 12); and (5) to be followed
at once by the new heavens and the new earth (vs. 13).
The uniform testimony of Scripture is the coming of our Lord to usher in the eternal
state, and not a millennium of Jewish or Gentile supremacy in a world-wide kingdom
maintained by force---the rod of iron rule in a mixed state of mortals and immortals,
the mortals living, dying, and begetting their kind AFTER the Second Advent of Christ.
THERE WILL BE NO MORE OPPORTUNITY OF SALVATION FOR JEW OR GENTILE AFTER THE SECOND
ADVENT OF CHRIST THAN THERE IS AFTER DEATH!
5. Conclusion of Other New Testament Passages: The Apostle Paul reveals that Christ
is NOW REIGNING, and "must reign till He has put all enemies under His feet" (I Corinthians
15:25), and the LAST ENEMY that shall be destroyed is death" (I Cor. 15:26), at His
Second Advent (I Cor. 15:54,55). IF THE LAST ENEMY IS DESTROYED AT THE SECOND ADVENT
OF CHRIST, HOW CAN ANY OTHER ENEMIES ARISE AFTER the LAST ENEMY HAS BEEN DESTROYED?
These three scriptures in Romans, I Corinthians, and II Peter show that the manifestation
of the sons of God, the deliverance of the whole creation, the destruction of death
the LAST ENEMY, and the bringing forth of the New Heaven and New Earth, wherein dwelleth
righteousness are ALL SYNCHRONOUS! From the foregoing considerations, the Secret,
Pre-Tribulation, TWO-STAGE Rapture of the Church fallacy some seven years BEFORE
the Second Coming of Christ to be followed by a thousand years of time plus a little
season must be rejected as one of "the divers and STRANGE DOCTRINES" of the last
days (Hebrews 13:9). They may be rightly termed "Jewish fables."
IV - WHAT THE MILLENNIUM IS -
1. Preliminary Remarks: The book of Revelation is a book of symbols; a series of
pictures spiritual cartoons-which begin with the opening chapter and continue throughout
to the end. The imagery of the symbols is taken from the Old Testament particularly
the book of Ezekiel and Daniel. It is an Apocalypse and Apocalyptic writings were
generally speaking, produced in times of persecution. This was especially true of
the Book of Revelation which was written in a time of persecution; probably during
the closing years of the Roman Emperor Domitian, AD. 95-96. Hence the form of this
writing was due originallv and chiefly to the dangers of the times The Apostle John
wrote in such a way that his words would be entirely inoffensive to the ordinary
and hostile Roman readers, and yet at the same time would convey a clear, deep, spiritual
meaning to those to whom and for whom he wrote.
Its message is rooted in the contemporaneous events and circumstances of the first
century and must be interpreted in harmony with them and the whole of Scripture.
It gave instruction and comfort to the seven Churches of proconsular Asia and undergirded
the wavering hearts of the persecuted believers of the first century unto unflinching
loyalty to Christ.
The book in outline consists of two main divisions which picture in symbolical language
the struggle between the Church and the world (chapters 1 to 11), and the great spiritual
conflict between the Church and Satan (chapters 12 to 22). In these two great divisions
we see in contrast the Great Book Sealed (5:1), and the Little Book Open (10:2).
The Great Book is God's secret counsel with regard to judging a sinful world. It
involves the fortunes of all mankind. It is "sealed" that is secret, known to no
one but Jesus Christ into whose hands the Father has committed all things. In this
section men do not fight God, they are helpless in His Hands. The Little Book gives
us His revealed counsel with regards to the Christian Church and her conflict with
her foes. The great subject of the second division is what the Church is, does, and
suffers rather than what God is and does as set forth in the first main division.
In the Great Book division, the Lamb is the dominant figure: in the Little Book division,
the chief characters are the Woman and the Dragon, and the two sections are finally
seen to be two parts of one whole when, the Dragon and his allies being overcome,
the Lamb marries the Woman and lives with her in a beautiful home forevermore. In
these two great divisions there are seven sections each covering the entire New Testament
era from the First Advent to the Second Advent of Christ, and each section ends in
victory for Christ and His Church at His Second Advent which ushers in eternity.
The seven sub-divisions are: (1) Christ supreme in His Church (chapters 1-3); (2)
The Church under trial (chapters 4-7) ; (3) The Church Avenged (chapters 8-11) ;
(4) Christ opposed by Satan and his helpers (chapters 12-14) : (5) God's wrath upon
the impenitent (chapters 15-16) ; (6) The Fall of Babylon and the Beasts (chapters
17-19) ; and (7) Christ and His Church victorious (chapters 20-22). For those desiring
a sound exposition of the book of Revelation we recommend "MORE THAN CONQUERORS"
by William Hendriksen, and "REVELATION" by R. C. H. Lenski (Lutheran), Warburg Press,
Columbus, Ohio. The former gives a bird's eye view of the book as a whole; the latter
fills in the details.
2. The Binding Of Satan: Revelation chapter 20 divides into four natural paragraphs:
(1) The Binding of Satan (vss. 1-3); (2) The Reign of the Saints (vss. 4-6); (3)
The Loosing of Satan (vss. 7-10); and (4) The Final Judgment of the World (vss. 11-15).
Before we consider these four paragraphs we apply once again the principle of elimination
in order to clear the ground for a scriptural exegesis of this chapter. Observe,
therefore, that nothing is said about a regathered Israel in Palestine, the restitution
of Israel as a nation in covenant relation with God, of Israel as 'a political commonwealth
among the nations of earth, the restoration of the Old Covenant, of Jerusalem as
the world capitol AFTER the Second Advent of Christ, of Jewish racial supremacy over
the Gentile nations of the world, or of the saints reigning ON earth AFTER the Second
Advent of Christ.
This first paragraph (verses 1 to 3) contains seven symbols, namely, a key, a bottomless
pit, a great chain, a dragon, a serpent, a thousand years, and a seal. The Holy Spirit
interprets two of the symbols and thus gives us the hint to the interpretation of
all the other symbols. The symbols of "dragon" and "serpent" we are told refer to
"the Devil and Satan" (20:2; compare Revelation 12:9)whereas the "bottomless pit"
is interpreted as Satan's "prison" (20:7). The word picture "prison" conveys the
idea of Divine justice controlling and confining the forces of evil by Divine decree
and purpose. "Bottomless" suggests a helpless and continual falling away from God.
If the pit is symbolic it cannot be opened with a literal key. Hence, the key as
a symbol suggests that which releases or closes or confines. Unless the thing to
be bound is of material substance, a literal chain would be of little worth, and
since Satan is a spirit being and the object of the binding, no material chain could
accomplish the task. The chain suggests the Divine decree and power to hold and control
the culprit in the abyss, whereas the "seal" is the symbol of Divine authority (5:2,4.
Satan is set forth under the descriptive symbols of "dragon" a ferocious beast; of
a "serpent" cunning and crafty; a "devil" meaning slanderer, false accuser, caluminator,
and "Satan" meaning opposer and adversary of God and His Christ. The thousand years
are likewise to be taken symbolically. The number ten is basic in the number one
thousand. Ten is the number of fullness, completeness and points to the full and
complete measure of time that is in agreement with the purpose and counsel of God
with respect to this Gospel dispensation. The number one thousand is the product
of 10x10x10 and signifies symbolically a relatively long period of time, definite
as known to God, but indefinite as known to man. Among the Jews the term three years
and a half was a chronological expression significant of a time of SUFFERING (Luke
4:25), and the term a thousand years was a chronological expression which designated
the DAY OF THE MESSIAH. Thus the symbol "a thousand years" was employed to teach
the Jews that their long expected Messiah, the Prince, WAS NOW COME: that "THE DAY"
had now dawned which their ancient Prophets and Kings had desired to see (Luke 10:24;
44, John 8:56). The symbolic expression "a thousand years" covers the entire period
between the First Advent of Christ to shortly before the Second Advent of Christ
in power and great glory. All Scripture bears testimony to the coming of the promised
Messiah as the beginning of an era of unprecedented blessing to all nations (Genesis
12,:3; Acts 3:25,26); Galatians 3:8,9).
The central doctrine of Revelation 20:1-3 is that Satan is bound during this entire
Christian era, or day of salvation until shortly before Christ's Second Coming (Rev.
20:2) This vision is a recapitulation and not a continuation of the visions which
had preceded in Revelation 19. Revelation 20 gives a brief view of all the times
from the beginning of the Gospel to the end of the world, consequently this vision
takes us back to the beginning of the Gospel era. Christ BOUND Satan, at HIS FIRST
ADVENT from heaven. Christ was the Woman's promised Seed, who bruised the Serpent's
head (Gen. 3:15). He is the Stronger One, as He Himself says who entered the strong
man's house, and BOUND him (Matt. 12:29). Christ overcame Satan by dying on the Cross,
and by raising himself, and took from him his armour wherein he trusted, and spoiled
his goods (Luke 11:22). He was manifested at His Incarnation for this purpose, "that
He might DESTROY THE WORKS OF THE DEVIL" (I John 3:18). He gave authority over demons
to His Apostles and Disciples (Matt. 10:7; Mark 3:15), whereby the weakest among
His people is by Christ's power stronger than Satan and can "quench all the fiery
darts of the Evil One" (Eph. 6:16; James 4:7; Luke 10:19). The binding of Satan has
been already effected by Christ at His First Advent and was for the benefit of all
His people (I Peter 3:13). However, the binding is not absolute as is evident in
the light of I Peter 5:8 and II Timothy 2:26, but relative. The Holy Spirit reveals
in Rev. 20:3 that Satan is bound during this Gospel age, only with respect to one
thing, namely, 'that he should deceive the nations no more until the thousand years
should be fulfilled"- (20:3). When this Christian era, or Gospel dispensation has
run its course, Satan will be loosed for a little season (20:3) immediately preceding
the Second Coming of Christ to wage the last great and final battle against Christ
and His Church. The thousand years during which Satan is bound by Christ represents
THE WHOLE TIME OF THE GOSPEL DISPENSATION from the FIRST ADVENT of Christ until the
time of the LAST PERSECUTION, when Satan will be loosed, and will rage with impious
fury against Christ and His saints.
3. The Reign Of The Saints: The teaching of this part of the vision may be seen by
asking three questions: Who are these saints? What is to be understood by their reigning?
Why are they who have part in the first resurrection blessed?
a. First Who Are The Saints? "And I saw thrones, and they sat upon them" (20:4).
The throne of Christ and His people is set forth in the book of Revelation as in
heaven (1:4; 3:21; 4:2,3,4,5,6,9,10; 5:6,7,11,13; 6:16; 7:9,10,11,15,17; 8:3; 12:5;
14:3,5; 16:17; 19:4,5; 20:4,11; 21:5; 22:1,3). A throne is symbolic of authority
and rule. Certain are seen of the Apostle John as "seated" on these thrones, and
are spoken of as "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" (20:4). The Apostle says he "saw the souls"
he does not say he saw the BODIES. Here is another refutation of the premillennarian
interpretation, which assumes that the FIRST RESURRECTION is FUTURE, and will be
a resurrection of the bodies of the saints only. Moreover, the Apostle is speaking
of the beginning of the Christian era for he uses the word "beheaded" which refers
to the time of those who suffered as martyrs by the hands of the Beast in its IMPERIAL
form in HEATHEN ROME, who executed judicial punishment by the axe, the badge of ROMAN
power. This revelation of reigning is consolatory to all true believers. "I am the
Resurrection and the Life, he that BELIEVETH in Me, though HE DIE (physically), yet
shall he LIVE (spiritually); and he that liveth and believeth on Me shall NEVER DIE
(the second death 20:14)-John 11:25,26. "If a man keep my saying he shall NEVER TASTE
of DEATH," (that is, the second death)-(John 8:51), he has passed from a state of
spiritual death (Eph. 2:1) unto a state of spiritual life (John 5:24). Every faithful
Christian is a MARTYR or Witness of Christ. All who are faithful unto death are seen
as "living and reigning WITH Christ" during the whole of this Christian era or dispensation.
(20:4). The Apostle reveals "the rest of the dead" (20:5), that is, the ungodly who
die impenitent in their sins, "lived not again until the thousand years were finished"
(20:5). After the crisis of the last great struggle, the unrighteous and wicked dead
will revive "to shame and everlasting contempt" (Dan. 12:2) at the General Resurrection
(20:11-13). The born again ones are "living and reigning with Christ" during the
whole of this present dispensation while their bodies are in the grave waiting the
resurrection of both the righteous and the wicked at the Second Advent of Christ.
(John 5:28,29). They are in a conscious state of "living and reigning" now, even
while their bodies lie molding in the grave, whereas the soul of the wicked are reserved
unto the day of judgment to be punished (II Pet. 2:9).
b. Second: What Is To Be Understood By Their Reign? The Apostle John sees these righteous
souls "living and reigning with Christ" during the whole of this last period of human
history. They are with Christ, who is at the right hand of the Majesty on High (Heb.
1:3; II Cor. 5:8). There is here nothing of a visible return of Christ to earth,
nor a word of reigning ON earth but rather in glory WITH Christ. Thus the "binding
of Satan" and the "reigning of the saints" is co-extensive. Before the resurrection
of their bodies for which they await the Coming of the Lord, their souls are "living
and reigning" with Christ in glory. Revelation 20:4 reveals the happiness of the
DISEMBODIED SOUL in the interval between Death and Resurrection. This is called the
"first resurrection" (20:5), and does not refer to a separate group of righteous
dead raised first in distinction from the raising of the wicked dead a thousand years
later AFTER the Second Advent of Christ as our Premillennial brethren assert. It
refers rather to a state or degree in the SPIRITUAL resurrection of the saints. The
"first resurrection" has two phases or stages to it: (1) Regeneration (Eph. 2:1,5;
John 5:25) and (2) The exaltation of the saints to glory immediately AFTER death
to live and reign with Christ (Phil.1:20,23). The FIRST resurrection is the Resurrection
of the SOUL from death, to a life of grace on earth, and of bliss in glory. Thus
two scenes are before us in the realm of the unseen: (1) Satan and his dethronement
and confinement to the bottomless pit with respect to one particular only during
almost all of this Gospel dispensation; and (2) Christ's enthronement together with
His people to reign with Him in paradise.
c. Third: Why Are They Who Have Part In The First Resurrection Blessed? Four things
are said of them, which characterizes all those blessed of God in Christ Jesus (Eph.
1:3); (1) They are a ,HOLY people (Tit. 2:14; I Peter 1:16,17); (2) The Second Death
has no power over them (20:15); (3) They are made a kingdom of priests (Rev. 1:5,6;
I Peter 2:9); and (4) They reign NOW WITH CHRIST during this present Christian, or
Gospel age. The reign of the saints begins with their New Birth on earth (Rom. 5:17,20,21),
and continues WITH Christ in glory and shall continue forever WITH Christ AFTER His
return (Rev. 2:26,27: 3:21; 22:5).
4. The Loosing Of Satan: We remind the reader once again that there is nothing said
in this paragraph (20:7-10) of Israel as a nation, Palestine as their homeland, Jerusalem
as the world's capital, Christ personal and His saints reigning ON earth, or a Jewish
world power kingdom of universal supremacy. Rather, this vision pre-announces the
fact that before the Second Advent of Christ there will be a great, final, and last
great struggle between Christ and Satan, the outcome of which will be the everlasting
doom of Satan, the eternal punishment of the wicked, and the renovating of the present
heaven and earth by fire. This paragraph emphasizes three things: The deception of
the nations; The last hostility against the Church; and the final judgment of Satan
and the world of the ungodly. When this Gospel age, the last period of human history,
has about run its course, Satan will be
loosed out of his prison for a "little season" (20:3,7). Here is revealed for what
particular purpose Satan is bound and shall be loosed when the thousand years should
be fulfilled, namely, to universally "deceive the nations" (20:3,8). This is in agreement
with what the Apostle Paul teaches in II Thess. 2:11,12 -"And for this cause God
shall send them strong delusion, that they should believe a lie: that they all might
be damned who believed not the truth, but had pleasure in unrighteousness." Satan's
loosing to deceive the nations is a total and universal deception with respect to
the one thing only for which he was bound, namely, "to gather them together to battle"
(20:8), the number of whom is as the sand of the sea. Throughout this Gospel era,
Satan has not been able to universally gather from the four corners of the earth
the nations in a total all-out battle against Christ and His people to "break their
bands asunder and cast their cords from us" (Psa. 2:3). This last
battle in the spiritual conflict of the ages is referred to in Revelation 16:12-16;
17:9-11, 14-18; 19:11-21 and 20:7-10. The Church is set forth in these verses (20:7-10)
under the symbols of a "camp" and a "beloved city." Revelation 13:1-10 and 17:9-18
teaches there will be a final ONE WORLD ANTICHRISTIAN GOVERNMENT of Satanic tyranny.
When Satan is loosed he will call to his aid two helpers: a beast out of the sea
(13:1) and a beast out of the earth (13:11). The sea is the symbol of restless humanity
(Isa. 57:20), and nations (Rev. 17:15). The last form of universal anti-Christian
world government will arise out of the chaos and lawlessness of the last days of
this Christian era (II Thess. 2:3.4). The symbol of this Luciferian anti-Christian
world-wide government of Satanic tyranny is a beast with seven heads and ten horns
(Rev. 13:1 ), of which we are told one of the heads was wounded to death and later
healed. (Rev. 13:3). The Holy Spirit gives the interpretation in Rev. 17:9-11 where
we are told the seven heads are seven kingdoms, "five are fallen, one is, the other
is not yet come and when he cometh, he must continue a short space . . . even he
is the eighth and is of the seven, and goeth into perdition." The Roman world empire
was the one in John's day, and the five fallen, counting backwards, are Greece, Medio-Persia,
Babylon, Egypt, and Babel. The seventh kingdom that the Apostle John said had not
yet come in his day (17:10) is the COMMUNISM of the twentieth century, which, with
its hammer and scythe is breaking down constituted law and order and causing a reign
of rebellion and lawlessness in all realms of government, education, and religion
on a universal world-wide scale. The head that was wounded as it were to the death
was the first head or kingdom in the historical development of the beast, namely,
Babel (Gen. 10: 8-10; 11:1-9). Mankind was told to scatter abroad (Gen. 11:4) but
gathered together to one place and the whole earth was of one language and of one
speech (Gen. 11:1). The Lord wounded this first head by confusing their language
(Gen. 11:7-9), because He would have the Gospel preached among all nations unto the
calling out of His elect people before the wound could he healed. In the eighth and
last form of the Beast in historic development the wound will be healed and all the
earth dwellers will be gathered together in a total, universal, "all out" Luciferian
kingdom of
darkness or ONE WORLD GOVERNMENT OF SATANIC TYRANNY arrayed against the Church of
Jesus Christ. This last and final phase of the beast is said to be the eighth and
is of the seven (not of the seventh), and will embody all the hostile persecuting
powers of the seven preceding world power kingdoms, and is seen in its final form
under TEN HORNS or kingdoms which shall give their power unto the Beast, or antichrist
(Rev. 17:12-14). From the days of Nimrod, Satan has not been able to gather together
all the nations of earth as the sand of the sea in a united one-world government
which will
make war with the saints and- over come them (13:7-15) nor will be able until he
is loosed to do so (20:7-9) shortly before the Second Coming of Christ. This is the
Biblical explanation of what is taking place today the world over. The Apostle John
refers to "Gog and Magog" which is not the same as Ezekiel's reference to them in
Ezekiel 38 and 39. Ezekiel's reference to Gog and Magog is a type of John's reference
in these last days with this difference, the Gog and Magog of Ezekiel's reference
was the last attempt to destroy Judaism before the First Advent of Christ, whereas
the Gog and Magog of Relevation is the last and final attempt to destroy historical,
Biblical Christianity from the earth BEFORE the Second Advent of Christ. The outcome
is revealed in Revelation 20:10. Fire will come down from God out of heaven and devour
them. Fire accompanies the Return of our Lord by the testimony of both Paul and Peter
(II Thess. 1:7; II Pet. 3:10,12) , who agree with John.
A threefold cord is not quickly broken (Eccl. 4:12). Christ's sudden return from
glory will destroy the antichrist (II Thess. 2:8), and He will judge the world of
the ungodly (II Peter 3:7) . consummate the redemption of the total election of grace
of all ages (II Thess. 1:10), and fulfill His promise of a New Heaven and a New Earth
wherein dwelleth righteousness (II Pet. 3:13; Isa. 65:17).
5. The General Judgment And The Second Advent: In the New Testament, the Second Advent
is in no way related to a return of fleshly Israel to Palestine, but rather with
the final judgment and the fixing of the eternal destiny of all men (Matt. 13:24-30,36
,43,47-49). The resurrection, final judgment, and the end of the world at the Second
Advent of Christ synchronize (I Cor. 15:22; Acts 17:31; II Peter 3:7, 10-13). The
revelation of Jesus Christ from Heaven will be the time of the general judgment,
the rewarding of the righteous and the perdition of the ungodly (I Cor. 4:5; Rom.
2:4-6). Instead of Christ setting up a millennial kingdom at His appearing, II Tim.
4:1 clearly reveals that He will then judge the "quick" (the living) and the "dead"
(those raised from their graves). It is not a thousand years AFTER He comes that
the general judgment will take place but at the very time of His appearing. II Thessalonians
1:7-10 declares the Second Coming of Christ is a coming to EXECUTE VENGEANCE upon
those that "know not God and obey not the Gospel who shall be punished with EVERLASTING
DESTRUCTION from the presence of the Lord and from the glory of His power." IF SO,
WHO WILL BE LEFT OF THE UNGODLY TO ENTER A THOUSAND YEARS PLUS A LITTLE SEASON OF
TIME AFTER THE SECOND ADVENT OF CHRIST? This execution of vengeance is said to take
place AT THE SAME TIME the saints will be glorified (II Thessalonians 1:10).
The final judgment is presented in the New Testament from two aspects, that of the
dead (Rev. 20:11-15) and that of the living Matt 25:31-46). The dead small and great,
the dead in the sea, the dead in death and Hades "stand before God." The destiny
of the wicked among them is shown in verse 15; the destiny of the righteous among
them is shown in Rev. 21 to 22:5. As to the living, "all nations" (peoples) shall
be gathered before Him (Matt. 25:32). The righteous among them shall enter into life
eternal, and the wicked go into everlasting punishment (Matt. 25:46). This is not
a judgment of nations as such, but of individuals. God judges nations through national
calamities, famine, flood, war, etc., in this life; but such a judgment as this with
its final sentence is inconceivable in the case of nations. To prove this, one need
only ask the question, "will the righteous in a wicked nation be cast into Hell?"
If only the wicked people in a wicked nation are cast into Hell, then it is not a
judgment of nations but of individuals.
"The description in Matthew tells us what happens to the living, and in Revelation
to the dead. Hence it is natural that we find no mention of a resurrection in the
former passage, or of any living in the latter. Hence, also the surprise of both
classes in the judgment scene in Matthew; which we do not find in Revelation, and
would be impossible to those raised from the dead, inasmuch as their experiences
in the intermediate state have abundantly shown them what is in store for them" (Pieters,
p. 336, "The Lamb, The Woman, and The Dragon").
The end of time, the rewarding of the righteous, the perdition of ungodly men, the
earth purified by fire and then given to the saints for their everlasting inheritance
all occur at the Second Advent of Christ, the day of the Lord.
The end of God's appointing "a day in the which he will judge the world in righteousness
by that man whom he hath ordained" (Acts 17:31), is for the manifestation of the
glory of His mercy, in the eternal salvation of the elect; and of His justice, in
the eternal damnation of the reprobate for sin, who are wicked and disobedient. As
Christ would have us to be certainly persuaded that there shall be a Day of judgment,
both to deter all men from sin and for the greater consolation of the godly in their
adversity; so will He have that day unknown to men, that they may shake off all carnal
security, and he always watchful, because they know not at what hour the Lord will
come, and be prepared to say, "Come, Lord Jesus, come quickly." Let all the true
servants of Christ preach the coming of the Lord as the solemn event that it is the
end of time, the end of probation, the end of Gospel opportunity: "Behold now is
the accepted time: behold now is the day of salvation" (II Cor. 6:2).
"The only people ever saved will be converted during the dispensation of the Spirit,
the administration of the churches and the preaching of the glorious Gospel and these
instrumentalities of salvation will never be changed. The plan of salvation is one
plan and not two or three plans---not a few people saved through the churches and
the Holy Spirit, and then a great body of people saved through some other instrumentality
AFTER Christ comes" (B. H. Carroll).
6. The Eternal State: The last vision (Rev. 21-22:5) is a symbolic portrayal of the
glory Church of the future: Here we pass from time to eternity. (Gal. 4:26)
The eternal home of the redeemed will be a new Heaven and a new earth (Rev.21:1;
compare II Pet. 3:10-13). There will be no more sea in the symbolic sense of Isa.57:20.
The New Jerusalem (Rev. 21:2) the abode of God with His people---is depicted as a
"bride adorned for her husband." This imagery bespeaks the complete and perfect redemption
of the elect, bedecked with their rewards and spiritual gifts. This "tabernacle of
God with men" (Rev. 21:3) is the final consummation of all God's plans in the creation
of the world (Prov. 8:22-31). Note the four things that will not be found in that
eternal state (Rev. 21 :4), and also the list of those who will not be found there
(Rev. 21:8,27; 22:14,15). The Throne-Sitter has decreed to make "all things new,"
the first part of which is the redemption of our souls (II Cor. 5:17), then our bodies
(Phil. 3:21), and finally our abode (Rev. 21 :1 ). This is in the reverse order to
the first creation. So certain are these things of fulfillment that they are as good
as done (Rev. 21:6). "Alpha and Omega" are the first and last letters of the Greek
alphabet; hence, Christ is God's revelation from the first to the last letter: all
history from start to finish. Christ is "the beginning and the end" of all God's
saving work from inception to consummation. Note the promise to those who, having
drunk of grace (John 4:10,14) now thirst for the glory (Rev. 21:6; compare 7:17;
22:1), and the promise to the overcomer (Rev. 21:7; Rom. 8:16-23; Eph. 1:11-14).
The wall symbolizes the security of the redeemed. The gates testify to the abundant
access into this fellowship of God. The twelve angels represent perfect protection.
The twelve tribes of the children of Israel indicate the completeness of the number
of God's spiritual Israel. The twelve foundations with the names of the twelve apostles
written therein symbolizes the perfect revelation of Divine truth contained in the
writings of the apostles (I Cor. 3:11; Eph. 2:19-22). Twelve thousand furlongs symbolizes
the capacious realms of glory. John saw "no temple therein," which suggests that
the carnal ordinances of the Old Covenant, and the Gospel ordinances of the New Covenant
will no longer be needed (Heb. 9:7-10; I Cor. 11:26). The glory of the redeemed and
their abode is set forth in the vision by the fact that the city had no need of the
sun or the moon to shine in it (Rev. 21:23). The glory of God did lighten it, and
the Lamb is the light thereof. The light is likened unto a "jasperstone, clear as
crystal (Rev.21:11) In comparing this with Rev. 4:3,4 it will be noticed that here
is no sardine stone, denoting God's just judgment on sin. In this vision, sin has
been dealt with, and now only the light of the "jasper, clear as crystal," emblematic
of God's holiness, is seen (I Tim.6:15,16). What is narrated about nations and kings
in verses 24 and 26 is only decorative imagery modeled after the Old Testament. By
the "nations" we cannot understand all and every one in the nations; nor can we consider
them as such political bodies of men in the earth; but, according to the New Testament
explanation, "great multitude of all nations, and kindred's and people and tongues"
(Rev. 7:9; 5:9). This will be evident if we consider that the blessedness spoken
of in Gen. 12:3 and 22:18 is spiritual and eternal (Gal.3:6,8,9,14). It is manifest
no nation of this world can, in a national capacity, be the subject of justification
by faith and of the promise of the Spirit which we receive through faith. Hence,
national groups will not appear as such in the eternal city (Matt. 8:11,12; Eph.
2:13-17).
"When the term, 'the kings of the earth,' is used in connection with the eternal
city, this is to convey the idea that not all these powers of the earth were won
for Satan but that the Lamb, too, won many of their number for Himself, great and
powerful persons with their wide influence in all the various departments of life
on the old earth. These 'bring their glory into the city' (Re v. 21:26) . . . This
is saying in symbolical language what is expressed literally in Rev. 14:13: 'For
their works follow with them.' The glory and the honor of the nations and of the
kings are all that they wrought for the Lamb while they were here on the old earth,
for which they receive reward in the Eternal City, namely the varying degrees of
glory." (Lenski) See I Corinthians 1:26.
The first three chapters of Genesis should be compared and contrasted with the last
two of Revelation. In Genesis the First Adam and his bride Eve are placed in a Garden,
tempted by the Serpent and driven from the Tree of Life because of sin. Revelation
concludes with the Second Adam and His bride, the Church in the Paradise of God,
possessing a free access to the Tree of Life, and Satan cast out into the Lake of
Fire. The twelve manner of fruits represent the rich blessings the saints enjoy.
The monthly yield of fruit signifies the constancy with which the spiritual enjoyments,
symbolized by the fruits, are supplied. Note the seven-fold perfection of the redeemed.
(1) "No more curse"--perfect sinlessness. (2) "The throne of God and of the Lamb"
--perfect government. (3) "His servants shall serve Him --perfect service. (4) "They
shall see Hs face"--perfect fellowship. (5) "His name shall be in their foreheads"--perfect
possession. (6) "There shall be no night there"-perfect understanding. (7) "They
shall reign forever and ever"-perfect victory. If the symbol be so impressive and
beautiful, what must the reality be? Truly this is the believer's blessed hope.
7. Conclusion of What The Millennium Is: We look not for a thousand years corporeal
reign of Christ upon the earth in a world-power-kingdom of Jewish supremacy when
Jerusalem will be made the center of the world's worship in a mixed state of mortals
and immortals. The present earthly Jerusalem is in bondage with her children (Gal.
4:25), and is likened unto "Sodom and Egypt" (Rev. 11:8), appointed to a fiery destruction
(Luke 17:28-30); II Peter 3:7,10).
We "look for the Saviour, the Lord Jesus Christ" from Heaven "who shall fashion anew
the body of our humiliation, that it may be conformed to the body of His glory, according
to the working whereby He is able even to subject all things unto Himself" (Phil.
3:20,21).
"Looking for the blessed hope and appearing of the glory of our great God and Saviour
Jesus Christ" (Titus 2:13, R. V.), we rejoice at the prospect of creation's deliverance
"from the bondage of corruption into the glorious liberty of the children of God"
(Rom. 8:19-23). This is God's New World Order. "Nevertheless we, according to His
promise, look for a new heaven and a new earth, wherein dwelleth righteousness" (II
Pet. 3:13).
"Even so, come, Lord Jesus."
