May 2023 – Eternity

The Time Of The Tribulation – Part 4

Thy Kingdom Come – The Time Of The Tribulation – Part 4 – Daniel’s Prophecy

I. Introduction.

A. The “seventy weeks” prophecy is one of the most significant and detailed Messianic prophecies of the Old Testament. It is found in Daniel 9. The chapter begins with Daniel praying for Israel, acknowledging the nation’s sins against God and asking for God’s mercy. As Daniel prayed, the angel Gabriel appeared to him and gave him a vision of Israel’s future.

B. The prophecy contains a statement concerning God’s six-fold purpose in bringing these events to pass. Verse 24 says this purpose is 1) “to finish transgression,” 2) “to put an end to sin,” 3) “to atone for wickedness,” 4) “to bring in everlasting righteousness,” 5) “to seal up vision and prophecy,” and 6) “to anoint the most holy.”

C. Notice that these results concern the total eradication of sin and the establishing of righteousness. The prophecy of the 70 weeks summarizes what happens before Jesus sets up His millennial kingdom. Of special note is the third in the list of results: “to atone for wickedness.” Jesus accomplished the atonement for sin by His death on the cross (Romans 3:25; Hebrews 2:17).

D. The prophecy of the 70 weeks is complex and amazingly detailed, and much has been written about it. One thing is certain: God has a time table, and He is keeping things on schedule. He knows the end from the beginning (Isaiah 46:10), and we should always be looking for the triumphant return of our Lord (Revelation 22:7).

E. Notice that the focus of the 70 weeks, being the Jews of Judah, Jerusalem, and Israel. : Daniel 9:7 “Righteousness belongs to You, O Lord, but to us open shame, as it is this day—to the men of Judah, the inhabitants of Jerusalem and all Israel, those who are nearby and those who are far away in all the countries to which You have driven them, because of their unfaithful deeds which they have committed against You. The time of the Tribulation is called the 70 weeks of Daniel. Nothing of the 70 weeks relates to the Church, and will affect the church. The prophet Jeremiah gave prophecy of the time of the tribulation, which identifies Israel as being the focus of God’s wrath, and deliverance:

Jeremiah 30:4 “Now these are the words which the LORD spoke concerning Israel and concerning Judah”

Jeremiah 30:7 Alas! for that day is great, There is none like it; And it is the time of Jacob’s distress, But he will be saved from it.

II. Commentary.

A. The beginning of the 70th week.

1. It is evident from Daniel 9:27 that the seventieth week begins with a covenant that is made with “many” for one week, or for seven years. This “one week,” following the method of interpretation established for the sixty-nine weeks, demonstrates the fact that the period in question will be of seven years duration. The question that must be faced is the identity of the one who makes the covenant that marks the inception of this seven year period. Daniel identifies him as “he” in 9:27. This must refer back to the “prince that shall come” in the previous verse. McClain, identifying this individual, writes:

[There are two different princes mentioned: first, “Messiah the Prince”; and
second, “the prince that shall come.” The expression “prince that shall come”
cannot possibly refer to “Messiah, the Prince” for the simple reason that it is “the people of the prince that shall come” who are to destroy Jerusalem after the death of Messiah. And since it is now a matter of history that Jerusalem was
destroyed in A.D. 70 by the Roman people, not by the Jewish people, it follows
that “the prince that shall come” cannot be the Jewish Messiah but is some great prince who will arise out of the Roman Empire.]

2. Concerning this individual Gaebelein says: “Out of the Roman empire there shall arise in the future a prince. This prince or chief of the fourth empire is identical with the little horn of Daniel 7.” He is further to be identified with the “king of fierce countenance” of Daniel 8:23, with the “willful king” of Daniel 11:36, with the “man of sin” of 2 Thessalonians 2, and with the “beast out of the sea” of Revelation 13:1-10. Inasmuch as all the covenants made by Messiah with Israel are eternal covenants, Messiah can not be the one making the covenant, inasmuch as it will be temporary. This covenant, which will guarantee Israel the possession of their land and the restoration of their religious and political autonomy, is to be viewed as a false fulfillment of the Abrahamic covenant. This covenant deceives many in Israel into believing that this “man of sin” is God (2 Thess. 2:3). It is the proclamation of this false covenant that marks the beginning of the seventieth week.

B. The program of the 70th week. McClain has stated six features of this
program that well summarize its relation to the prophetic picture.

1. This Seventieth Week is a period of seven years which lies prophetically
between the translation of the church and the return of Christ in glory.

2. This Seventieth Week also provides the exact chronological framework for
the great events recorded in chapters six to nineteen of the Book of Revelation.

3. The Seventieth Week will begin with the making of a “firm covenant”
between the coming Roman prince and the Jewish people.

4. In the middle of the Seventieth Week, the Roman prince will suddenly
reverse his friendly attitude toward the Jews and “cause the sacrifice and the
oblation to cease.”

5. The breaking of the “firm covenant” between the Jews and the Roman
prince will make the beginning of a period of unparalleled “desolations” for the
Jewish people.

6. The end of this final seven-year period will bring to its close the entire series
of the Seventy Weeks, and therefore usher in the great blessings promised to
Israel in Dan. 9:24.

III. Refresh. Looking Back.

Thy Kingdom Come – Chapter 3. The Course Of The Present Age/.

If you are printing this page, you will need to click onto the following link and print it also.

https://wordpress.com/post/untotheleastofthese.home.blog/559

IV. About This Series Of Articles.

This study is one of Bible Exposition, which extends from the first verse of Genesis through the last verse of Revelation. The key focus of the study relates to Matthew 6:10, where Jesus tells the Jews to pray for the Kingdom to Come; there was never such a prayer that was addressed to Gentiles. The kingdom did not come during the time that Jesus was on this earth, and has not come since He ascended to Heaven. The Kingdom does not enter people; people will enter the Kingdom, and will be physically here on earth, which will be a prophecy that fulfills 2 Samuel 7:12-13, 16-17. The Kingdom is unconditional, and applies only to Israel; Gentiles, however, will benefit from God’s unconditional gift of the Davidic Kingdom to Israel (Genesis 12:1-3).

V. Article References.

Lewis Sperry Chafer, Th. D. (1871-1952). J. Vernon McGee, Th. D. (1904-1988). Merrill F. Unger, Ph. D. (1909-1980). Charles L. Feinberg, Ph. D. (1909-1995). John F. Walvoord, Th. D. (1910-2002). J. Dwight Pentecost, Th. D. (1915-2014). Charles C. Ryrie, Ph. D. (1925-2016). Robert L. Thomas, Th. D. (1928-2017). Stanley D. Toussaint, Th. D. (1928-2017). Robert P. Lightner, Th. D. (1931-2018). Harold W. Hoehner, Ph. D. (1935-2009). Thomas S. McCall, Th. D. (1936-2021). Edward E. Hindson, Ph. D. (1944-2022).

A. One of the most difficult and most important factors of writing an article is related to sources of information. A writer must ensure that such sources have a high degree of knowledge on the subjects that are being written, and also must have a high degree of respect from other writers. A second factor that must be considered relates to how to lawfully use material of other writers. In this web site, copyright statutes are not violated. Also, “public domain,” is to be considered. https://en.wikipedia.org/wiki/Public_domain

B. In this article I have chosen, as references, theologians whom have proven themselves to be highly respected by others in the Biblical doctrine of eschatology (the study of what Scripture teaches about the end times), and other doctrines of scripture. All of the references for this article have a connection with Dallas Theological Seminary (DTS) as graduate or instructor. By being an independent seminary, the faculty and staff of DTS are not beholden to any denomination who might “lord over them ” and withhold funds from the Seminary, should DTS not tow a particular denominational line of biased instruction. Consider the credentials of J. Dwight Pentecost, Th. D., who taught at DTS for 58 years, close to his 100th birthday, and died, shortly thereafter. John F. Walvoord, Th. D., taught at DTS for 50 years, during which time he was President of DTS for 34 years, dying at age 92. Charles C. Ryrie, Ph. D., taught elsewhere for 40 years, and 20 years at DTS, dying shy of his 91st birthday. Many other examples of teaching longevity can be found in the bios of DTS instructors. In addition to the sources of information of DTS, the following non-denominational Biblical seminaries have sources of information that are considered, and that are consistent with the values and curriculum of DTS: Chafer Theological Seminary, Moody Bible Institute, and Scofield Biblical Institute and Theological Seminary.

C. For education and other supporting data for each source of information in this article, please refer to my Page, “About My References.” The following links show information about Dallas Theological Seminary; I encourage you to familiarize yourself with the Seminary. It is important to understand that DTS is not a denominational seminary, and is totally independent of such.

D. About Dallas Theological Seminary (DTS).

1. General Info. https://en.wikipedia.org/wiki/Dallas_Theological_Seminary

2. Doctrinal Statement. https://www.dts.edu/about/doctrinal-statement/

3. President.

a. Mark Yarbrough. Th. M., Ph. D.

b. Professor of Bible Exposition. Author. Church Pastor/Elder.

The Time Of The Tribulation – Part 3

Thy Kingdom Come – The Time Of The Tribulation – Part 3 – Daniels Prophecy

I. Introduction.

No more careful study has been made of the problem of the seventy weeks of Daniel than that of Sir Robert Anderson in “The Coming Prince.” Anderson reckons the chronology of the sixty-nine weeks. In this article, there is obvious duplication of facts that are provided for the reinforcement of key issues.

II. Commentary.

A. The fulfillment of the sixty-nine weeks.

1. “From the going forth of the commandment to restore and to build Jerusalem unto Messiah the Prince shall be seven weeks and threescore and two weeks.” An era therefore of sixty-nine “weeks,” or 483 prophetic years reckoned from the 14th March, B.C. 445, should close with some event to satisfy the words, “unto the Messiah the Prince.”

a. No student of the Gospel narrative can fail to see that the Lord’s last visit to
Jerusalem was not only in fact, but in the purpose of it, the crisis of His ministry. Now, the twofold testimony of His words and His works had been fully rendered, and His entry into the Holy City was to proclaim His Messiahship and to receive His doom.

b. The best end point for the sixty-nine sevens is shortly following the sixty-ninth seven, which can be ascertained as March 30, A.D. 33. Practically all expositors agree that the crucifixion occurred after the sixty-ninth seven. The 69 weeks began with the decree to rebuild Jerusalem, and terminated at the triumphal entry into Jerusalem on the Sunday of the week preceding the Lord’s death. The date of the crucifixion was the following Friday, April 4, A.D. 33.

c. The 1st Nisan in the twentieth year of Artaxerxes (the edict to rebuild
Jerusalem) was 14th March, B.C. 445. The 10th Nisan in Passion Week (Christ’s entry into Jerusalem) was 3oth of March, A.D. 33. The 1st Nisan in the twentieth year of Artaxerxes (the edict to rebuild Jerusalem) was 14th March, B.C. 445.

d. The intervening period was 476 years and 24 days (the days being reckoned inclusively, as required by the language of the prophecy, and in accordance with the Jewish practice). Jewish months were 30 days; leap years were taken into the calculation. Also, from 1 B.C. until A.D. 1,is one year, and not 2 years.

2. Calculations of the 69 weeks were made by Sir Robert Anderson, in “The Coming Prince,” 1954. Dr. Harold Hoehner refined and updated the calculations, “Daniel’s Seventy Weeks and New Testament Chronology,” Bibliotheca Sacra (January-March 1975).

3. Thus Anderson shows us that the sixty-nine weeks began with the decree to rebuild Jerusalem and terminated at the triumphal entry into Jerusalem on the Sunday of the week of the Lord’s death. The corrected reading of Luke 19:42, spoken as our Lord came into Jerusalem on that day is most significant: “If thou also hadst known, even on this day, the things which belong to thy peace; but now they are hid from thine eyes!” The accuracy of Daniel’s prophecy is observed in that he states “after threescore and two weeks shall Messiah be cut off” (Dan. 9:26).

B. Is There A Gap Between The 69th and 70th week?

1. The posttribulation rapturist joins with the amillennialist in asserting that the seventieth week of Daniel’s prophecy was fulfilled historically in the years immediately following the death of Christ.

a. Some hold that Christ was cut off at the end of the sixty-ninth week and that the seventieth week followed immediately after His death. Others hold that Christ was cut off in the middle of the seventieth week so that the last half of the week followed His death. Some go so far as to assert that the entire present age is the seventieth week.

b. The fallacy of this consecutive view is seen in the fact that only by spiritualizing the prophecy can the results of Messiah’s work, as outlined in Daniel 9:24, be said to have been fulfilled.

c. The nation Israel, to whom the prophecy was addressed, simply has not experienced a single one of the prophesied benefits of Messiah’s coming as yet. Since this interpretation depends on a method of interpretation that is unacceptable, the view must be rejected.

2. Opposed to the view that the seventieth week is to be viewed as chronologically consecutive is the view that that period is separated from the other sixty-nine by an indefinite period of time. There are several considerations to support this view. Such a gap is seen in many passages of Scripture. Walvoord writes: Dr. Ironside shows a number of instances of parentheses in God’s program: (a) The interval between the “acceptable year of the Lord” and the “day of vengeance of our God” (Isa. 61:2—a parenthesis already extending more than nineteen hundred years). (b) The interval between the Roman empire as symbolized by the legs of iron of the great image of Daniel 2 and the feet of ten toes. Confer also Daniel 7:23-27; 8:24, 25. (c) The same interval is found between Daniel 11:35 and Daniel 11:36. (d) A great parenthesis occurs between Hosea 3:4 and verse 5, and again between Hosea 5:15 and 6:1. (e) A great parenthesis occurs also between Psalm 22:22 and 22:23 and between Psalm 110:1 and 110:2. (f) Peter in quoting Psalm 34:12-16 stops in the middle of a verse to distinguish God’s present work and His future dealing with sin (1 Pet. 3:10-12).

III. Refresh. Looking Back.

Thy Kingdom Come – Chapter 2. The Offer Of The Kingdom To Israel Is Postponed.

If you are printing this page, you will need to click onto the following link and print it also.

IV. About This Series Of Articles.

V. Article References.

D. About Dallas Theological Seminary (DTS).

1. General Info. https://en.wikipedia.org/wiki/Dallas_Theological_Seminary

2. Doctrinal Statement. https://www.dts.edu/about/doctrinal-statement/

3. President.

a. Mark Yarbrough. Th. M., Ph. D.

b. Professor of Bible Exposition. Author. Church Pastor/Elder.

The Time Of The Tribulation – Part 2

Thy Kingdom Come – The Time Of The Tribulation – Part 2 – Daniels Prophecy

I. Introduction.

Before one can determine the chronology of this prophecy it is first necessary to understand Daniel’s use of the term weeks as it is here employed.

II. Commentary.

A. The Meaning Of Weeks.

1. The Hebrew word is shabua, which means literally a “seven,” and it would be
well to read the passage thus. Thus the twenty-fourth verse of Daniel’s ninth
chapter simply asserts that “seventy sevens are determined.” Also, consideration must be given to “what these sevens are,” and must be determined from the context and from other Scriptures. The evidence is quite clear and sufficient as follows:

The Jews had a “seven” of years as well as a “seven” of days. And this
Biblical “week” of years was just as familiar to the Jew as the “week” of days. It
was, in certain respects, even more important. Six years the Jew was free to till and sow his land, but the seventh year was to be a solemn “Sabbath of rest unto the land” (Lev. 25:3, 4). Upon a multiple of this important week of years “seven Sabbaths of years ”there was based the great jubilee year.

2. Now there are several reasons for believing that the “Seventy Sevens” of
Daniel’s prophecy refer to this well known “seven” of years. In the first place, the prophet Daniel had been thinking not only in terms of years rather than days, but also in a definite multiple of “sevens” (10 x 7) of years (Dan. 9:1, 2). Second, Daniel also knew that the very length of Babylonian captivity had been based on Jewish violation of the divine law of the Sabbatic year. Since according to II Chron. 36:21 the Jews had been removed from off the land in order that it might rest for seventy years, it should be evident that the Sabbatic year had been violated for 490 years, or exactly seventy “sevens” of years. How appropriate, therefore, that now at the end of the judgment for these violations the angel should be sent to reveal the start of a new era of God’s dealing with the Jew which would extend for the same number of years covered by his violations of the Sabbatic year, namely, a cycle of 490 years, or “Seventy Sevens” of years (Dan. 9:24).

3. Furthermore, the context of the prophecy demands that the “Seventy Sevens” be understood in terms of years. For if we make them “sevens” of days, the entire period would extend for merely 490 days, or a little over one year. Considering now that within this brief space of time the city is to be rebuilt, and once more destroyed (to say nothing of the tremendous events of verse 24), it becomes clear that such an interpretation is altogether improbable and untenable. Finally, the Hebrew word shabua is found only in one other passage of the book (10:2, 3), where the prophet states that he mourned and fasted “three full weeks.” Now, here it is perfectly obvious that the context demands “weeks” of days. And, significantly, the Hebrew here reads literally “three sevens of days.” Now, if in the ninth chapter, the writer intended us to understand that the “seventy sevens” are composed of days, why did he not use the same form of expression adopted in chapter ten? The quite obvious answer is that Daniel used the Hebrew shabua alone when referring to the well known “week” of years, but in chapter ten, when he speaks of the “three weeks” of fasting, he definitely specifies them as “weeks of days” in order to distinguish them from the “weeks” of years in chapter nine.

4. Interesting substantiating evidence is found in Genesis 29:27: “Fulfill her week, and we will give thee this also for the service which thou serve with me yet seven other years.” Here, the “week” is specified to be a week of years or seven years.

5. It is also necessary, in this consideration, to observe that the year in prophetic Scriptures is a year composed of 360 days. There is conclusive evidence to show that the prophetic year of Scripture is composed of 360 days, or twelve months of 30 days.

a. The first argument is historical. According to the Genesis record, the Flood
began on the seventeenth day of the second month (7:11), and came to an end on the seventeenth day of the seventh month (8:4). Now, this is a period of exactly five months, and fortunately the length of the same period is given in terms of days. “a hundred and fifty days” (7:24; 8:3). Thus the earliest known month used in Biblical history was evidently thirty days in length, and twelve such months would give us a 360 day year.

b. The second argument is prophetical. Dan. 9:27 mentions a period of Jewish
persecution. Since this persecution begins in the “midst” of the Seventieth Week and continues to the “end” of the Week, the period is obviously three and one-half years. Dan. 7:24-25 speaks of the same Roman Prince and the same persecution fixing the duration as “a time and times and the dividing of time; ”in the Aramaic, three and a half times. Rev. 13:4-7 speaks of the same great political Ruler and his persecution of the Jewish “saints” lasting “forty and two months.” Rev. 12:13-14 refers to the same persecution, stating the duration in the exact terms of Dan. 7:25 as “a time and times and half a time”; and this period is further defined in Rev. 12:6 as “a thousand two hundred and three score days.” Thus we have the same period of time variously stated as 3½ years, 42 months, or 1260 days. Therefore, it is clear that the length of the year in the Seventy Weeks prophecy is fixed by Scripture itself as exactly 360 days.

B. The Beginning Of The Sixty-Nine Weeks.

1. Daniel was told that this 490 year period would begin “from the going forth of the commandment to restore and to build Jerusalem” (Dan. 9:24). In the Scriptures are contained several decrees that have to do with the restoration of the Jews from the Babylonian captivity. There was the decree of Cyrus in 2 Chronicles 36:22, 23; Ezra 1:1-3; the decree of Darius in Ezra 6:3-8; and the decree of Artaxerxes in Ezra 7:7. However, in all these, permission was granted for the rebuilding of the temple and nothing was said about the rebuilding of the city. In Ezra 4:1-4, the rebuilding of the temple was stopped because the Jews were rebuilding the city without authorization. In none of these decrees was the condition of Daniel 9:25 met. When we turn to the decree of Artaxerxes, made in his twentieth year, recorded in Nehemiah 2:1-8, for the first time is permission granted to rebuild the city of Jerusalem. This then becomes the beginning of the prophetic time appointed by God in this prophecy.

2. It, then, becomes necessary to establish the date of the decree of Artaxerxes.

a. The date of Artaxerxes’s reign can be definitely ascertained; not from
elaborate disquisitions by biblical commentators and prophetic writers, but by the united voice of secular historians and chronologers.

b. The Persian edict which restored the autonomy of Judah was issued in the
Jewish month of Nisan. It may in fact have been dated from the 1st of Nisan. The seventy weeks are therefore to be computed from the 1st of Nisan B.C. 445.

c. Now the great characteristic of the Jewish sacred year has not changed ever since the memorable night when the equinoctial moon beamed down upon the huts of Israel in Egypt, bloodstained by the Paschal sacrifice; and there is neither doubt nor difficulty in fixing within narrow limits the Julian date of the 1st of Nisan in any year whatever.

d. In B.C. 445 the new moon, by which the Passover was regulated, was on the 13th of March at 7h. 9m. A.M. And accordingly the 1st Nisan may be assigned to the 14th March.

III. Refresh. Looking Back.

Thy Kingdom Come – Chapter 1. If you are printing this page, you will need to click onto the following link and print it also.

IV. About This Series Of Articles.

V. Article References.

D. About Dallas Theological Seminary (DTS).

1. General Info. https://en.wikipedia.org/wiki/Dallas_Theological_Seminary

2. Doctrinal Statement. https://www.dts.edu/about/doctrinal-statement/

3. President.

a. Mark Yarbrough. Th. M., Ph. D.

b. Professor of Bible Exposition. Author. Church Pastor/Elder.

The Time Of The Tribulation – Part 1

Thy Kingdom Come – The Time Of The Tribulation – Part 1 – Daniels Prophecy

I. Introduction.

In order to understand the time elements in the tribulation period it is necessary to go back to the prophecy of Daniel where the chronology of Israel’s future history is outlined in the great prophecy of the seventy weeks (Dan. 9:24-27).

II. Commentary.

A. The importance of Daniel’s prophecy of the seventy weeks.

1. Many importances may be attached to this prophecy. It establishes the literal method of interpretation of prophecy.

a. Properly interpreted, the prophecy of Daniel furnishes an excellent example of the principle that prophecy is subject to literal interpretation. Practically all expositors, however opposed to prophecy per se, agree that at least part of the seventy weeks of Daniel is to be interpreted literally. If the first sixty-nine weeks of Daniel were subject to literal fulfillment, it is a powerful argument that the final seventieth week will have a similar fulfillment.

b. The prophecy of the Seventy Weeks has an immense evidential value as a witness to the truth of Scripture. That part of the prophecy relating to the first sixty-nine weeks has already been accurately fulfilled; only an omniscient God could have foretold over five hundred years in advance the very day on which the Messiah would ride into Jerusalem and present Himself as the “Prince” of Israel.

c. The prophecy supports the view that the church is a mystery that was not
revealed in the Old Testament. The seventy weeks of Daniel, properly interpreted, demonstrate the distinct place of the Christian church and Israel in the purposes of God. The seventy weeks of Daniel are totally in reference to Israel and her relation to Gentile powers and the rejection of Israel’s Messiah. The peculiar purpose of God in calling out a people from every nation to form the church and the program of the present age are “nowhere in view” in this prophecy. This gives supporting evidence that the church is not in Revelation four through nineteen, but must have been raptured before Israel’s program began again.

d. The prophecy gives us the divine chronology of prophecy. In the predictions of the Seventy Weeks (weeks of years), we have the indispensable chronological key to all New Testament prophecy. Our Lord’s great prophetical discourse recorded in Matthew and Mark fixes the time of Israel’s final and greatest trouble definitely within the days of the Seventieth Week of Daniel’s prophecy (Dan. 9:27; Matt. 24:15-22; Mark 13:14-20). And the greater part of the Book of Revelation is simply an expansion of Daniel’s prophecy within the chronological framework as outlined by the same Seventieth Week, which is divided into two equal periods, each extending for 1260 days, or 42 months, or 31/2 years (Rev. 11:2-3; 12:6, 14; 13:5). Therefore, apart from, an understanding of the details of the Seventy Weeks of Daniel, all attempts to interpret New Testament prophecy, must fail in large measure.

B. The important factors in Daniel’s prophecy. It is necessary to observe the major emphases in the prophecy given through Daniel.

1. The entire prophecy has to do with Daniel’s “people” and Daniel’s “city,” that is, the Nation of Israel and the city of Jerusalem. 2. Two different princes are mentioned, who should not be confused: the first is named Messiah the Prince ; and the second is described as the Prince that shall come. 3. The entire time-period involved is exactly specified as Seventy Weeks ; and these Seventy Weeks are further divided into three lesser periods: first, a period of seven weeks; after that a period of threescore and two weeks; and finally, a period of one week . 4. The beginning of the whole period of the Seventy Weeks is definitely fixed at “the going forth of the commandment to restore and to build Jerusalem.” 5. The end of the seven weeks and threescore and two weeks (sixty nine weeks) will be marked by the appearance of Messiah as the “Prince” of Israel. 6. At a later time, “after the threescore and two weeks” which follows the first seven weeks (that is, after 69 weeks), Messiah the Prince will be “cut off,” and Jerusalem will again be destroyed by the people of another “prince” who is yet to come. 7. After these two important events, we come to the last, or Seventieth Week, the beginning of which will be marked by the establishment of a firm covenant or treaty between the Coming Prince and the Jewish nation for a period of “one week.” 8. In the “midst” of this Seventieth Week, evidently breaking his treaty, the coming prince will suddenly cause the Jewish sacrifice to cease and precipitate upon this people a time of wrath and desolation lasting to the “full end” of the Week. 9. With the full completion of the whole period of the Seventy Weeks, there will be ushered in a time of great and unparalleled blessings for the nation of Israel.

a. These blessings are:

(1) finish up the transgression, (2) make an end of sins, (3) make reconciliation for iniquity, (4) bring in everlasting righteousness, (5) seal up the vision and prophecy, and (6) anoint the most holy.

b. The six promised blessings are related to the two works of the Messiah: His death and His reign. The first three have special reference to the sacrifice of the Messiah, which anticipate the removal of sin from the nation. The second three have special reference to the sovereignty of the Messiah, which anticipate the establishment of His reign. The “everlasting righteousness” can only refer to the millennial kingdom promised Israel. This was the goal and expectation of all the covenants and promises given to Israel and in its institution prophecy will be fulfilled. This kingdom can only be established when the Holy One or the Holy Place in the millennial temple is anointed. The millennium will witness the reception of the Messiah by Israel and will also witness the return of the Shekinah to the Holy of Holies. Thus we see the prophecy anticipates the whole work of the Messiah for Israel, to redeem them, and to reign over them, at the expiration of time stipulated in the prophecy.

III. About This Series Of Articles.

IV. Article References.

D. About Dallas Theological Seminary (DTS).

1. General Info. https://en.wikipedia.org/wiki/Dallas_Theological_Seminary

2. Doctrinal Statement. https://www.dts.edu/about/doctrinal-statement/

3. President.

a. Mark Yarbrough. Th. M., Ph. D.

b. Professor of Bible Exposition. Author. Church Pastor/Elder.

The Tribulation

Thy Kingdom Come – The Tribulation

I. Introduction.

Although this subject has been touched on briefly in a previous connection, it is
necessary to set forth the teaching of the Scriptures on this important eschatological doctrine.

II. Commentary.

A. The Nature Of The Tribulation.

There is no better way to come to an understanding of the Scriptural concept of
the tribulation than to let Scripture speak for itself. It is impossible to set forth all the declarations of the Word on this subject. A few will suffice. The line of revelation begins early in the Old Testament and continues through the New.

When thou art in tribulation, and all these things are come upon thee, even in
the latter days, if thou turn to the Lord thy God, and shall be obedient unto his
voice; he will not forsake thee, neither destroy thee, nor forget the covenant of
thy fathers which he sware unto them [Deut. 4:30,31].

And they shall go into the holes of the rocks, and into the caves of the earth, for fear of the Lord, and for the glory of his majesty, when he ariseth to shake terribly the earth [Isa. 2:19].

Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it
upside down, and scattereth abroad the inhabitants thereof (1). The land shall be utterly emptied, and utterly spoiled; for the Lord hath spoken this word (3).
Therefore hath the curse devoured the earth, and they that dwell therein are
desolate: therefore the inhabitants of the earth are burned, and few men left (6). [Isa.24:1, 3, 6].

The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly. The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall, and not rise again. And it shall come to pass in that day, that the Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth [Isa. 24:19-21].

Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be overpast. For, behold, the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity: the earth also shall disclose her blood, and shall no more cover her slain [Isa. 26:20, 21].

Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble, but he shall be saved out of it [Jer. 30:7.]

And he shall confirm the covenant with many for one week: and in the midst
of the week he shall cause the sacrifice and the oblation to cease, and for the
overspreading of abominations he shall make it desolate, even until the
consummation, and that determined shall be poured upon the desolate [Dan.
9:27].

And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time [Dan. 12:1].

Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come [Joel 1:15].

The day of the Lord cometh, for it is nigh at hand; a day of darkness and of gloominess, a day of clouds and of thick darkness; there hath not been ever the like, neither shall be any more after it, even to the years of many generations [Joel 2:1-2].

Woe unto you that desire the day of the Lord! to what end is it for you? the day of the Lord is darkness, and not light. Shall not the day of the Lord be darkness, and not light? even very dark, and no brightness in it [Amos 5:18, 20]?

The great day of the Lord is near, it is near, and hasteth greatly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of his jealosy [Zeph. 1:14-15, 18].

For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened [Matt. 24:21-22].

And there shall be signs in the sun, and in the moon, and in the stars; and
upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth; for the powers of heaven shall be shaken [Luke 21:25-26].

For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape [1 Thess. 5:3].

I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth [Rev. 3:10].

And the kings of the earth and the great men, and the rich men, and the chief
captains, and the mighty men, and every bondman, and every free man, hid
themselves in the dens and in the rocks of the mountains; And said to the
mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: For the great day of his wrath is
come; and who shall be able to stand [Rev. 6:15-17]?

From these Scriptures it is inescapable that the nature or character of this period is that of wrath (Zeph. 1:15, 18; 1 Thess. 1: 10; 5:9; Rev. 6:16-17; 11:18; 14:10, 19; 15:1, 7; 16:1, 19), judgment (Rev. 14:7; 15:4; 16:5, 7; 19:2), indignation (Isa. 26:20-21; 34:1-3), trial (Rev. 3:10), trouble (Jer. 30:7; Zeph. 1:14-15; Dan. 12:1), destruction (Joel 1:15; 1 Thess. 5:3), darkness (Joel 2:2; Amos 5:18; Zeph. 1:14-18), desolation (Dan. 9:27; Zeph. 1;14-15), overturning (Isa. 24:1-4, 19-21), punishment (Isa. 24:20-21). No passage can be found to alleviate to any degree whatsoever the severity of this time that shall come upon the earth.

B. The Source Of The Tribulation.

The tribulation period will witness the wrath of Stan in his animosity against Israel (Rev 12:12-17) and of Satan’s puppet, the beast, in his animosity against the saints (Rev 13:7). Yet, even this manifestation of wrath does not begin to exhaust the outpouring of wrath of that day.

The Great Tribulation is the wrath of God against the Jewish people for their rejection of Christ. According to Scripture, it is the Devil’s wrath against the saints for their rejection of Antichrist, and adherence to Christ (Rev 13:1-10, Antichrist; Rev 13:11-18, False Prophet).

Scripture abounds in assertions that this period is not the wrath of men, nor even the wrath of Satan, but the time of the wrath of God; the Lord maketh the earth empty [Isa. 24:1].

The Lord cometh out of his place to punish the inhabitants of the earth for
their iniquity [Isa. 26:21].

As a destruction from the Almighty shall it come [Joel 1: 15].

Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath [Zeph. 1:18].

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

And the nations were angry, and thy wrath is come [Rev. 11:18].

Fear God, and give glory to him; for the hour of his judgment is come: and worship him [Rev. 14:7].

The same shall drink of the wine of the wrath of God [Rev. 14:10].

And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of God [Rev. 14:19].

Who shall not fear thee, O Lord, and glorify thy name; for thy judgments are made manifest? [Rev. 15:4].

And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever [Rev. 15:7].

Go your way and pour out the vials of the wrath of God upon the earth [Rev. 16:1].

Even so, Lord God Almighty, true and righteous are thy judgments [Rev. 16:7].

Give unto her the cup of the wine of the fierceness of his wrath [Rev. 16:19].

Salvation, and glory, and honor, and power, unto the Lord our God: For true and righteous are his judgments: for he hath judged [Rev. 19:1-2].

From these Scriptures it cannot be denied that this period is peculiarly the time when God’s wrath and judgment fall upon the earth. This is not wrath from men, nor from Satan, except as God may use these agencies as channels for the execution of His will; it is tribulation from God. This period differs from all preceding tribulation, not only in intensity but also in the kind of tribulation, since it comes from God Himself.

C. The Purpose Of The Tribulation.

1. The first great purpose of the tribulation is to prepare the nation of Israel for her Messiah. The prophecy of Jeremiah (30:7) makes it clear that this time that is coming has particular reference to Israel, for it is “the time of Jacob’s trouble.” Stanton shows the Jewish character of the period by saying:

The tribulation is primarily Jewish. This fact is borne out by Old Testament
Scriptures (Deut 4:30; Jer. 30:7; Ezek. 20:37; Dan. 12:1; Zech. 13:8-9), by the Olivet Discourse of Christ (Matt. 24:9-26), and by the book of Revelation itself (Rev. 7:4-8; 12:1-2; 17, etc.). It concerns “Daniel’s people,” the coming of “false Messiah,” the preaching of the “gospel of the kingdom,” flight on the “sabbath,” the temple and the “holy place,” the land of Judea, the city of Jerusalem, the twelve “tribes of the children of Israel,” the “son of Moses,” “signs” in the heavens, the “covenant” with the Beast, the “sanctuary,” the “sacrifice and the oblation” of the temple ritual—these all speak of Israel and prove that the tribulation is largely a time when God deals with His ancient people prior to their entrance into the promised kingdom. The many Old Testament prophecies yet to be fulfilled for Israel further indicate a future time when God will deal with this nation (Deut. 30:1- 6; Jer. 30:8-10, etc.)

God’s purpose for Israel in the Tribulation is to bring about the conversion of a
multitude of Jews, who will enter into the blessings of the kingdom and experience the fulfillment of all Israel’s covenants. The good news that the King is about to return will be preached (Matt. 24:14) so that Israel may be turned to their deliverer. As John the Baptist preached such a message to prepare Israel for the first coming, Elijah will preach to prepare Israel for the second advent.

Behold, I will send you Elijah the prophet before the coming of the great and
terrible day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse [Mal. 4:5-6].

This witness is seen to be effective in that multitudes of Jews are converted during the tribulation period and are waiting for the Messiah (Rev. 7:1-8 and the wise virgins of Matt. 25:1-13). It is also God’s purpose to populate the millennium with a multitude of saved Gentiles, who are redeemed through the preaching of the believing remnant. This is accomplished in the multitude from “all nations, and kindreds, and people, and tongues” (Rev. 7:9) and in the “sheep” (Matt. 25:31-46) that enter the millennial age. God’s purpose, then, is to populate the millennial kingdom by bringing a host from among Israel and the Gentile nations to Himself.

2. The second great purpose of the tribulation is to pour out judgment on
unbelieving man and nations. It is stated in Revelation 3:10 “I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.” This passage has been considered earlier. That this period will reach out to all nations is clearly taught in other Scriptures as well:

Thus saith the Lord of hosts, Behold, evil shall go forth from nation to nation,
and a great whirlwind shall be raised up from the coasts of the earth. And the slain of the Lord shall be at that day from one end of the earth even unto the other end of the earth: they shall not be lamented, neither gathered, nor buried [Jer. 25:32- 33].

For, behold, the Lord cometh out of his place to punish the inhabitants of the
earth for their iniquity [Isa. 26:21].

And for this cause God shall send them strong delusion, that they should
believe a lie: That they all might be damned who believe not the truth, but had
pleasure in unrighteousness [2 Thess. 2:12]

From these Scriptures it will be seen that God will be judging the nations of the earth because of their godlessness. The nations of the earth have been deceived by the false teaching of the harlot system (Rev. 14:8) and have partaken of the “wine of the wrath of her fornication.” They have followed the false prophet in the worship of the beast (Rev. 13:11-18). For this godlessness the nations must be judged. This judgment comes on “the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every freeman” (Rev. 6:15), all of whom “blasphemed the name of God; and they repented not to give him glory” Rev. 16:9). Since the kingdom to follow is a reign of righteousness, this judgment must be viewed as another step in the progress of God’s program in dealing with sin so that the Messiah may reign. This program of judgment on sinners constitutes the second great purpose of the tribulation period.

III. About This Series Of Articles.

IV. Article References.

D. About Dallas Theological Seminary (DTS).

1. General Info. https://en.wikipedia.org/wiki/Dallas_Theological_Seminary

2. Doctrinal Statement. https://www.dts.edu/about/doctrinal-statement/

3. President.

a. Mark Yarbrough. Th. M., Ph. D.

b. Professor of Bible Exposition. Author. Church Pastor/Elder.

Thy Kingdom Come – The Day Of The Lord

Thy Kingdom Come –The Day Of The Lord.

I. Introduction.

One of the major lines of prophecy running throughout the Old Testament and
continuing through the New Testament is the prophetic truth related to the Day of the Lord.

II. Commentary.

A. The time areas within the Day of the Lord.

1. The scope of the Day of the Lord has been a matter of debate among interpreters of the Scriptures. Some refer the Day of the Lord to the years of the tribulation period only. Others relate this to the second coming of Christ to the earth and the judgments immediately connected with that event. There are, however, two major interpretations of this question. The one is the view of Scofield who says:

“The day of the LORD (called, also, “that day,” and “the great day”) is that
lengthened period of time beginning with the return of the Lord in glory, and
ending with the purgation of the heavens and the earth by fire preparatory to the new heavens and new earth (Isa. 65:17-19; 66:22; 2 Pet. 3:13; Rev. 21:1).”

2. Thus the day of the Lord would cover that time period from the return of Christ to the earth to the new heaven and earth after the millennium. The other view is that expressed by Ironside who says:

“…when at last the day of grace is ended the day of the Lord will succeed it…
The day of the Lord follows [the rapture]. It will be the time when the judgments of God are poured out upon the earth. It includes the descent of the Lord with all His saints to execute judgment on His foes and to take possession of the kingdom… and to reign in righteousness for a thousand glorious years.”

3. This second view coincides with the previous one as to the terminus, but begins the Day of the Lord with the tribulation period so that the events of the tribulation, the second advent, and the millennium are all included within the scope of the Day of the Lord.

4. The term Day of the Lord occurs in the following passages: Isa 2:12; 13:6, 9; Ezek 13:5; 30:3; Joel 1:15; 2:1, 11, 31; 3:14; Amos 5:18 (twice), 20; Obadiah 15;
Zeph 1:7, 14 (twice); Zech 14:1; Malachi 4:5; Acts 2:20; 1 Thes 5:2; 2 Thes 2:2; 2 Peter 3:10. In addition, the phrase that day, or the day, or the great day, occurs more than seventy-five times in the Old Testament. The frequency with which it occurs will evidence its importance in the prophetic Scriptures. These passages reveal that the idea of judgment is paramount in all of them. This is so clearly brought out in Zephaniah 1:14-18. This judgment includes not only the specific judgments upon Israel and the nations at the end of the tribulation that are associated with the second advent, but, from a consideration of the passages themselves, includes judgments that extend over a period of time prior to the second advent. Thus, it is concluded that the Day of the Lord will include the time of the tribulation. Zechariah 14:1-4 makes it clear that the events of the second advent are included in the program of the Day of the Lord. 2 Peter 3:10 gives authority for including the entire millennial age within this period. If the Day of the Lord did not begin until the second advent, since that event is preceded by signs, the Day of the Lord could not come as a “thief in the night,” unexpected, and unheralded, as it is said it will come in 1 Thessalonians 5:2. The only way this day could break unexpectedly upon the world is to have it begin immediately after the rapture of the church. It is thus concluded that the Day of the Lord is that extended period of time beginning with God’s dealing with Israel after the rapture at the beginning of the tribulation period and extending through the second advent and the millennial age unto the creation of the new heavens and new earth after the millennium.

B. The events of the Day of the Lord.

It will be evident that the events within the Day of the Lord are indeed momentous, and a study of this period must include a study of a great part of the prophetic Scriptures. It will include the prophesied events of the tribulation period, such as: the federation of states into a Roman Empire (Dan. 2 and 7); the rise of the political ruler of this empire, who makes a covenant with Israel (Dan. 9:27; Rev. 13:1-10); the formulation of a false religious system under the false prophet (Rev. 13:11-18); the pouring out of the judgments under the seals (Rev. 6); the separation of the 144,000 witnesses (Rev. 7); the trumpet judgments (Rev. 8-11); the rise of God’s witnesses (Rev. 11); the persecution of Israel (Rev. 12); the pouring out of the bowl judgments (Rev. 16); the overthrow of the false professing church (Rev. 17 and 18); the events of the campaign of Armageddon (Ezek. 38 and 39; Rev. 16:16; 19:17-21); the proclamation of the gospel of the kingdom (Matt. 24:14). It will also include the prophesied events connected with the second advent, such as: the return of the Lord (Matt. 24:29-30); the resurrection of Old Testament and tribulation saints (John 6:39-40; Rev. 20:4); the destruction of the Beast and all his armies and the False Prophet and his followers in the Beast worship (Rev. 19:11-21); the judgment on the nations (Matthew 25:31-46); the regathering of Israel (Ezek. 37:1-14); the judgment on living Israel (Ezek. 20:33-38); the restoration of Israel to the land (Amos 9:15); the binding of Satan (Rev. 20:2-3). Further it will include all the events of the millennial age, with the final revolt of Satan (Rev. 20:7-10); the great white throne judgment (Rev. 20:11-15); and the purging of earth (2 Pet. 3:10-13). These, and many related subjects, must then be studied.

C. The Day of Christ.

A closely related term, which has brought confusion into the
minds of some, is the term Day of Christ. Scofield says:

1. “The expression “day of Christ,” occurs in the following passages: 1 Cor. 1:8;
5:5; 2 Cor. 1:14; Phil. 1:6, 10; 2:16. KJV has “day of Christ,” 2 Thes. 2:2, incorrectly, for “day of the Lord” (Isa. 2:12; Rev. 19:11-21). The “day of Christ” relates wholly to the reward and blessing of saints at His coming, as “day of the Lord” is connected with judgment.”

Scroggie writes:

“It would appear that this event, which is frequently referred to as the “day of
Christ,” must be distinguished from the “Day of the Lord” of 1 Thes. 5:2; 2 Thes. 2:2 R.V. The latter expression comes from the Old Testament, and relates to Christ’s universal kingdom; but the former expression is found in the New
Testament only, and relates to His advent for the church.”

2. It thus appears that two separate programs are in view when these two expressions are used although not two separate time areas. They can not be made to refer to the same event. In each case in which Day of Christ is used it is used specifically in reference to the expectation of the Church, her translation, glorification, and examination for reward. The word day as used in Scripture is not necessarily a time word, but may be used for the events which fall within any period. Paul so uses it in 2 Corinthians 6:2, when he speaks of the “day of salvation.” Some, failing to see this, have felt that because Scripture mentions “the Day of the Lord” and the “Day of Christ” these two must come at two different periods of time, usually saying that the “Day of Christ” refers to events of the tribulation period and the “Day of the Lord” refers to events related to the second advent and the millennium to follow. Certainly two different programs are in view in these two days, but they may fall within the same time area. Thus the two days may have the same beginning, even though two different programs are in view. It may be that in 1 Corinthians 1:8 reference is made to “the day of the Lord Jesus Christ” to show that He is related to both of these days, being both “Lord and Christ” (Acts 2:36).

III. About This Series Of Articles.

IV. Article References.

D. About Dallas Theological Seminary (DTS).

1. General Info. https://en.wikipedia.org/wiki/Dallas_Theological_Seminary

2. Doctrinal Statement. https://www.dts.edu/about/doctrinal-statement/

3. President.

a. Mark Yarbrough. Th. M., Ph. D.

b. Professor of Bible Exposition. Author. Church Pastor/Elder.

Thy Kingdom Come -The Sovereignty Of The Rapture – Part 4 – 2 Thessalonians 2:1-4

I. Introduction.

As was shown in the prior article, an unhealthy bias can do great harm to a study of God’s Word. In this article, I will show how such a bias can totally destroy the meaning of a vitally important passage of Scripture.

II. Consider the passage. 2 Thes 2:1-4 (NASB).

1. Now we ask you, brothers and sisters, regarding the coming of our Lord Jesus Christ and our gathering together to Him, ²that you not be quickly shaken from your composure or be disturbed either by a spirit, or a message, or a letter as if from us, to the effect that the day of the Lord has come. ³No one is to deceive you in any way! For it will not come unless the apostasy comes first, and the man of lawlessness is revealed, the son of destruction, ⁴who opposes and exalts himself above every so-called god or object of worship, so that he takes his seat in the temple of God, displaying himself as being God.

III. Commentary.

A. Scripture has a great deal to say concerning the individual who will appear in the end time as the head of the Gentile powers in their ten kingdom federation. His person and work are presented in Ezekiel 28:1-10; Daniel 7:7-8, 20-26; 8:23-25; 9:26-27; 11:36- 45; 2 Thessalonians 2:3-10; Revelation 13:1-10; 17:8-14. A synthesis of the truths in these passages will reveal the following facts concerning his activities: (1) He will appear on the scene in the “latter times” of Israel’s history (Dan. 8:23). (2) He will not appear until the Day of the Lord has begun (2 Thess. 2:2). (3) His manifestation is being hindered by the Restrainer (2 Thess. 2:6-7). (4) This appearance will be preceded by a departure (2 Thess. 2:3), of the saints to be with the Lord (2 Thess. 2:1).

B. The above passage is very simple to understand, except when an unhealthy bias enters the conversation. In (4) above, the context of the word “departure” has been destroyed, beyond comprehension. We will look at pieces of this puzzle and put them together in an understandable manner.

1. In today’s Bible translations “departure” has been translated in a number of ways, such as:

a. Rebellion: NIV, NLT, NET. Apostasy: NASB, CSB, NCSB. Falling away: KJV, NKJV, ASV,ERV. Amplified Bible: “the apostasy comes first, that is, the great rebellion, the abandonment of the faith by professed Christians.”

b. In each of the above translations, the understanding is that God’s created beings, His church, will do something to make God act. But, the context of Scripture does not allow such to happen.

2. Consider God’s plan of redemption, which He announced after the fall of Adam and Eve in the Garden of Eden (Gen 3:15 NKJV). Notice that God said, “I will.” He did not say, “If you will, or if you do, then I will.” This is God’s determined and unalterable plan of redemption, based on His Sovereign plan.

“And I will put enmity
Between you and the woman,
And between your seed and her Seed;
He shall bruise your head,
And you shall bruise His heel.”

3. Consider that which must happen for the translated words of “apostasy, rebellion, falling away, or the abandonment of faith” to be the correct translation of 2 Thes 2:3. In order for such a rebellion to happen, God will have to cause His born again believers in Christ to rebel against Him (Father and Son). Let’s consider the translations that were used prior to the KJV in 1611.

4th Cen. Latin Vulgate departure
1384 Wycliffe Bible departure
1388 Wycliffe-Purvey Bible departure
1526 Tyndale Bible departure
1535 Coverdale Bible departure
1539 Cranmer Bible departure
1540 Great Bible departure
1560 Geneva Bible departing
1576 Breeches Bible departing
1582 Rheims Bible revolt (The Rheims Bible is a Catholic translation, suggests the revolt against the Roman Church by the reformers.)
1583 Beza Bible departing
1608 Geneva Bible departing

a. In each of the above translations (except the Rheims Bible), the meaning of apostasy (apostasia) is clearly a departure from the earth, which will be the rapture, and not a rebellion of God’s people toward God’s Word. The purpose of the rapture is to remove the church from the earth so that God can deal with the nation of Israel, and to lead Jews to faith in Christ (God’s chosen king of Israel, Deu 17:15). In Matt 24:14 we see a tribulation ministry of the 144,000 Jewish missionaries (Rev 7:1-3, 4-8) to lead lost souls to faith in Christ.

b. Scripture shows the occurrence of the catching up of the saints in the following passages [rapio (Latin), herpazo (Greek), rapture (English]. Research has provided the year of each Biblical happening.

1. Genesis 5:24, Enoch. the seventh from Adam (4004 B.C.). 2. 2 Kings 2:11, Elijah, 896 B.C. 3. Isaiah 6:1, Isaiah, 758 B.C. 4. John 14:2-3, 33 A.D. 5. 1 Thes 4:16-17, 54 A.D. 6. 2 Thes 2:3, 54 A.D. 7. 1 Cor 15:51-53, 59 A.D. 8. 2 Cor 12:2-4, 60 A.D. 9. Titus 2:13, 65 A.D.

4. After the church has been taken to heaven by Christ in the Rapture, the church will undergo the Bema judgment (2 Cor 5:10) for rewards, and will stay with Jesus in heaven (1 Thes 4:17-18) until the seven year tribulation ends. Jews that will be left behind from the rapture will enter the Day of the Lord in the Tribulation. We will discuss the details of the Day of the Lord in the following article.

IV. About This Series Of Articles.

This study is one of Bible Exposition, which extends from the first verse of Genesis through the last verse of Revelation. The key focus of the study relates to Matthew 6:10, where Jesus tells the Jews to pray for the Kingdom to Come; there was never such a prayer that was addressed to Gentiles. The kingdom did not come during the time that Jesus was on this earth, and has not come since He ascended to Heaven. The Kingdom does not enter people; people will enter the Kingdom, and will be physically here on earth, which will be a prophecy that fulfills 2 Samuel 7:12-13, 16-17. The Kingdom is unconditional, and applies only to Israel; Gentiles will benefit from God’s unconditional gift of the Davidic Kingdom to Israel (Genesis 12:1-3).

V. Article References.

D. About Dallas Theological Seminary (DTS).

1. General Info. https://en.wikipedia.org/wiki/Dallas_Theological_Seminary

2. Doctrinal Statement. https://www.dts.edu/about/doctrinal-statement/

3. President.

a. Mark Yarbrough. Th. M., Ph. D.

b. Professor of Bible Exposition. Author. Church Pastor/Elder.

Thy Kingdom Come -The Sovereignty Of The Rapture – Part 3 – Biases

I. Introduction.

A. A bias is a tendency, inclination, or prejudice toward or against something or someone. Some biases are positive and helpful—like choosing to only eat foods that are considered healthy or staying away from someone who has knowingly caused harm. But biases are often based on stereotypes, rather than actual knowledge of an individual or circumstance. Whether positive or negative, such cognitive shortcuts can result in prejudgments that lead to rash decisions or discriminatory practices. https://www.psychologytoday.com/us/basics/bias

B. Examples:

1. Pedophilia is an ongoing sexual attraction to pre-pubertal children. It is a paraphilia, a condition in which a person’s sexual arousal and gratification depends on objects, activities, or even situations that are considered atypical. Pedophilia is defined as recurrent and intense sexually arousing fantasies, sexual urges, or behaviors involving sexual activity with a prepubescent child or children—generally age 13 years or younger—over a period of at least six months. Pedophiles are more often men and can be attracted to either or both sexes. https://www.psychologytoday.com/us/conditions/pedophilia

2. A healthy, or positive, bias can be stated as, “pedophilia is despicable and should never be condoned.”

3. An unhealthy, or negative, bias can be stated as, “pedophilia should be considered positively before drawing any conclusions on the subject.”

II. Healthy Biases and the Rapture.

A. There are very positive and healthy biases on the subject of the Rapture that will be discussed in this article.

B. Scripture-based healthy biases. The following verses show the teaching of the catching up of the saints: rapio (Latin), herpazo (Greek), rapture (English). Because the details of each passage are provided in prior articles, they will not be repeated here. 1. Genesis 5:24, Enoch. the seventh from Adam (4004 B.C.). 2. 2 Kings 2:11, Elijah. 896 B.C. 3. Isaiah 6:1, Isaiah. 758 B.C. 4. John 14:2-3. 33 A.D. 5. 1 Thes 4:16-17. 54 A.D. 6. 1 Cor 15:51-53. 59 A.D. 7. 2 Cor 12:2-4. 60 A.D. 8. Titus 2:13. 65 A.D. There is an additional passage that states the truth of the rapture, but due to an unhealthy bias on that passage, a separate discussion will be provided later. (Thes = Thessalonians. Cor = Corinthians.)

C. Healthy Bias On The Rapture. When was the pre-tribulation rapture first taught? The following writers show a healthy bias toward the subject of the rapture.

D. Concerning writers in history, greater detail can be provided on each writer, but will not be included in this article due to the overall size of each writer’s contributions.

1. MORGAN EDWARDS (1722-1795)

The Pre-Tribulation Rapture was taught by prominent Baptist leader Morgan Edwards. His Two Academical Exercises on the Subjects Bearing the Following Titles; Millennium and Last-Novelties was published in 1744 in Philadelphia.

Morgan Edwards was one of the most prominent Baptist leaders of his day. He was the pastor of the Baptist church in Philadelphia and the founder of Brown University, the first Baptist college in America. A summary of life was featured in the Baptist Encyclopedia. He was one of the first Baptist historians of repute, his Materials Toward A History of the Baptists (1770) providing a foundation for all subsequent works.

2. EPHRAEM THE SYRIAN (AD c. 303-373)

We now go back to two centuries after the apostles. Ephraem is venerated as a “saint” by the Catholic and Orthodox churches, but they would not allow him to teach his doctrine of prophecy today. Ephraem is called “the Syrian” because he lived in that region. He was a voluminous writer. Many of his sermons and psalms are included in the 16-volume Post-Nicene Library. (The Council of Nicea was held in AD 325, and historians divide the “fathers” into Ante-Nicene, before 325, and Post-Nicene, after 325). Some of Ephraem’s sermons and hymns are used in the liturgy of Orthodox churches.

3. THE APOSTLES

When it comes to sound doctrine, the bottom line is not what anyone has or has not taught in church history. It is “what saith the Lord?” Period. The Bible is the sole authority for faith and practice. It is not one authority among many, and it is not the authority only as confirmed by “church fathers” and “theologians.”

The bottom line is that the apostles and early Christians interpreted prophecy literally.

They believed in an imminent return of Christ.

“For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God; And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come” (1 Thes 1:9-10).

The apostles and prophets taught that the Lord’s return is “at hand” (Ro 13:12; Phip 4:5; 1 Pet 4:7; Rev 1:3).

They believed in a Rapture of New Testament saints.

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

They believed that the New Testament saints would be saved from the Tribulation to come.

“For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape. But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. Therefore let us not sleep, as do others; but let us watch and be sober. For they that sleep sleep in the night; and they that be drunken are drunken in the night. But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation. For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ” (1 Thes 5:3-9).

They believed in a literal Antichrist.

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

They believed in a literal return of Christ and a literal fulfillment of Old Testament prophecy.

“Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began” (Acts 3:19-21).

They believed in a literal fulfillment of Israel’s covenants following the church age.

“For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: For this is my covenant unto them, when I shall take away their sins” (Rom 11:25-27).

Irenaeus (AD 130 – 202)

The Apostle John mentored Polycarp. Polycarp mentored Irenaeus. This is a direct line of teaching from Jesus to John, to Polycarp, to Irenaeus.

“Those nations however, who did not of themselves raise up their eyes unto heaven, nor returned thanks to their Maker, nor wished to behold the light of truth, but who were like blind mice concealed in the depths of ignorance, the word justly reckons “as waste water from a sink, and as the turning-weight of a balance — in fact, as nothing;”(1) so far useful and serviceable to the just, as stubble conduces towards the growth of the wheat, and its straw, by means of combustion, serves for working gold. And therefore, when in the end the Church shall be suddenly caught up from this, it is said, “There shall be tribulation such as has not been since the beginning, neither shall be.”(2) For this is the last contest of the righteous, in which, when they overcome they are crowned with incorruption.”
– Against Heresies, Book 5, 5. 29

Cyprian (AD 200-258)

“We who see that terrible things have begun, and know that still more terrible things are imminent, may regard it as the greatest advantage to depart from it as quickly as possible. Do you not give God thanks, do you not congratulate yourself, that by an early departure you are taken away, and delivered from the shipwrecks and disasters that are imminent? Let us greet the day which assigns each of us to his own home, which snatches us hence, and sets us free from the snares of the world and restores us to paradise and the kingdom.”
– Treatises of Cyprian

Victorinus (AD 240-303)

“And the heaven withdrew as a scroll that is rolled up.” For the heaven to be rolled away, that is, that the Church shall be taken away. “And every mountain and the islands removed from their places intimate that in the last persecution all men departed from their places; that is, that the good will be removed, seeking to avoid persecution.”
– Commentary on the Apocalypse

Thomas Vincent (1634-1678)

“the righteous … suddenly caught up together in the clouds to meet the Lord in the air; which sight will be fearful and amazing to them, when they perceive themselves to be left behind. … O the fear and trouble which will be upon the spirits of those unbelieving Christ-less, grace-less sinners … some of them linked in the nearest relations to them, when their believing relations shall be caught away from them, and carried up into the air, with the rest of the glorious train of Saints, when themselves shall remain below upon the earth ... Friends will be together at that day as at other times, not expecting Christ’s coming … Suppose that the heavens should just now open and you should hear the sound of the last Trumpet, and Jesus Christ should descend. … all you that are impenitent and unbelievers, would be left behind: and think what terror would fall upon you…
– Christ’s Certain and sudden Appearance to Judgment (London,1667), 53-54.

Joseph Mede (1586-1639)

“After this, our gathering together unto Christ at His coming…The saints being translated into the air … and they may be preserved during the conflagration of the earth, and the works thereof: 2 Pet 3:10. that as Noah and his family were preserved from the deluge by being lifted up above the waters in the ark, so should the saints at the conflagration be lifted up in the clouds, unto their ark, Christ, to be preserved there from the deluge of fire, wherein the wicked shall be consumed.”
– Mede, Works, III, 611 [cited in H. Orton Wiley; Christian Theology)

Jeremiah Burroughs (1600-1646)

“The first thing that shall be done in this great day of Jezreel, shall be the deliverance of the Churches from wofull affliction which they shall be found to be in a little before, For so the Scripture tells us, Dan 12:1, that before this day there shall be a time of trouble such as never was…and at that time thy people shall be delivered...it is therefore called a great day, because of Gods appearing so gloriously in the deliverance of his Church at that day. … It is a going up, it is a rising… search into these truths of God, that so they may be the better prepared to meet Christ their Bride-groom when he commeth.”
– An Exposition of The Prophesie of Hosea (London, 1643), 187, 195.

Nathaniel Homes (1599-1678)

“all mankind shall rise in their order, Christ the first fruits…afterwards, they that are Christs at his coming…notes a distance of time of above a thousand and a halfe of yeers…the rapture of the Saints into the clouds, to be their present translation into heaven…this our gathering together unto Christ at his coming (so the Apostle calls this rapture, 2 Thes 2:1) we shall from henceforth never lose his presence, but always enjoy it, partly on earth, during his reign of the thousand yeers, and partly in heaven, when wee shall be translated thither. [Why] this rapture of the Saints on high to meet the Lord in the clouds, rather then to wait his coming to the earth. What if it bee, that they may be preserved during the conflagration of the earth, and the works thereof, 2 Pet 3:10. That as Noah, and his family were preserved from the deluge, by being lift up above the waters in the Ark, so should the Saints at the conflagration bee lift up in the clouds unto their Ark, Christ, to be preserved there from the Deluge of fire, wherein the wicked shall be consumed?”
– The Resurrection Revealed (London,1653), 492,494.

William Aspinwall (1605-1662)

“If God by some voice from heaven, I mean out of his Churches, say Come up hither, Rev 11:12-13. Follow his call, and fear not enemies; though you see them, & they see you ascend up to heaven, you shall be safe. Some commotion or earthquake will ensue, but no detriment to you that obey the voice from heaven, The detriment will be to the enemies themselves…”
– A Brief Description of the Fifth Monarchy, or Kingdome, That shortly is to come (London, 1653), 9-10

John Browne (1582-1659)

“the hundred forty and four thousand, who are called Virgins, cannot be said to be the Virgins that attend the Spouse, the Lamb’s Wife, seeing that they are upon the Earth after the said Spouse is taken up. …then will follow the calling of the two Tribes of Judah and Benjamin to Jerusalem…and then the City is built, which bringing back of the ten Tribes will not be completed till after the Saints are taken up, when as before that time both Jerusalem and the Temple will be built, and Sacrifice offered…”
– Events of Last Times (London,1654), 7, 12-13

William Hook (1600-1677)

“There are several Resurrections mentioned in the Scriptures. But great troubles will follow this Resurrection [pre-Trib rapture] after a short time…which will shake the power of the Beast…till it come to Armageddon… The Beast lives in Hell upon Earth [tribulation], the Saints in Heaven…when they ascended up to Heaven in a cloud, their Enemies beheld them. They rise up from Antichrist and his Pollutions, and all his earthly and hellish waies…and at last, they shall come with Christ to judge the world. …
“Until then they are protected, somewhat like as when the Egyptians pursued the Israelites into the Red Sea…”
– Short Discourse of the Nature and Extent of the Gospel-Day (London,1673) 13, 18, 20-23.

Anonymous Tract (1699)

“those saints that are then alive shall not prevent the rising of the Saints that were dead at the coming of Christ…for the dead in Christ shall be raised first; then the Saints alive in the Body, in this mortal state, shall be changed…in the twinkling of an eye, less than a moment, raise all the dead Saints, and change all the Saints then alive into an incorruptible immortal state… They shall be caught up in the Clouds to meet the Lord in the Air…in this appearing of Christ…but here it’s another sight of Christ, viz. as their Judge: for so he will be to the Sinner and ungodly, when he shall come the second time in the Clouds of Heaven…coming to enter upon his Kingdom here on Earth, with all his Saints in a glorified State, after having received their gloried bodies, and after meeting their Lord in the air, prepared for this great Assize and Judgment of the World.”
– Anon, A Short Survey of the Kingdom of Christ here on Earth with his Saints (London,1699, 9-11, 14-15.

Oliver Heywood (1630-1702)

“the Souls of the glorified Saints shall descend and be united to their own Bodies, and then ascend to meet the Lord in the Air, and the wicked are left behind on their dunghill the earth…the dead shall rise, before the living are rapt up… These congregated Saints shall be admitted into one place, and state of Glory: They are before the throne of God…there is room enough in heaven for all the saints, In my Father’s house, saith Christ, are many mansions.”
– The General Assembly: or, a Discourse of the Gathering of all Saints to Christ (London,1700), 15-16,19-20.

Increase Mather (1639-1723)

“The Living Saints at Christ’s coming shall be caught up into the Air, that they may escape that Deluge of Fire which will be the Perdition of ungodly Men. … But before this Rapture of the living, the dead Saints shall be raised. … They, as to their Bodies, shall not be with Christ before the Bodies of Saints asleep in the Grave shall be with him … As when the Flood came, there was a Difference make between Noah’s family and the rest of Mankind: Thus when the World shall perish by Fire, no Saint shall be hurt by that Fire, but Sinners shall. …we may not determine how long the Conflagration shall last. Noah’s Flood continued for many Days and Months, he was a whole Year in the Ark. The Weapons of Ezekiel’s Gog are Seven Years in burning, Ezek 39:9.”
– Dissertation Concerning the Future Conversion of the Jewish Nation (1709).

III. Unhealthy Biases and the Rapture.

A. It has long been alleged by those who interpret prophecy allegorically that the pre-tribulation Rapture is a new doctrine and cannot, therefore, be true.

B. Gary DeMar, President American Vision, says: “A majority of prophecy writers and speakers teach that the church will be raptured before a future tribulational period. But did you know that prior to about 1830 no such doctrine existed. No one in all of church history ever taught pretribulational rapture” (cited from “Why Christians Will Suffer Great Tribulation,” Ourdailybreadbyjoeortiz).

C. When Demar says the pre-tribulation Rapture did not exist prior to 1830, he is referring to the The Morning Watch prophecy journal and the writings of John Darby which popularized dispensational theology in the 1800s. Though this claim continues to be made, it is patently false.

IV. The subject of dispensations can be read in the prior articles of this series. The attack on the rapture has also been an attack on dispensations and other areas of eschatology, such as the Tribulation, the Second Coming of Christ, the literal Kingdom age of the Millennium, and the significance of Israel in God’s plan of redemption for all mankind. When C.I. Scofield published his study Bible in 1909, it was highly criticized by liberal elements of “the church,” because of the key areas that Darby made known from Scripture in his writings, especially because of the facts of Scripture that he exposed about Israel. Neither Darby, nor Scofield, made up anything about Scripture; but it was due to their deep study of Scripture that Darby and Scofield, came to the conclusions that they did in their writings. The things of the teachings of Darby and Scofield have also influenced the understanding of Scripture of such DTS leaders as Chafer, Walvoord, Pentecost, Ryrie, and many others at DTS, and other dispensational seminaries. Unhealthy biased attacks on Darby have come from all corners of Christendom. Consider the following article on John Nelson Darby.

https://www.gotquestions.org/John-Nelson-Darby.html

V. In support of Darby. The following comments relate to a book that was written in support of John Nelson Darby by William C. Watson. Each of these comments come from theologians, with whom I have great respect. The details of paragraph II of this article link closely to the details of William Watson’s book. The book that Drs. Hindson (Deceased), Stallard, and Ice use as reference for their comments is:

Dispensationalism before Darby:
Seventeenth-Century and
Eighteenth-Century English
Apocalypticism
William C. Watson

A. “William Watson plows new ground in researching the history of eschatological thought prior to the nineteenth century. He has uncovered previously undiscovered sources from the English Reformation who were wrestling with the same issues which John Nelson Darby later formulated into classical dispensationalism. His research resets the discussion of eschatology in its proper historical context. To put it simply, Darby did not invent the pre-tribulational rapture idea.”

Ed Hindson, D.Min., D.Phil.
Dean & Distinguished Professor of Religion
School of Religion, Liberty University

B. “William Watson’s comprehensive research in Dispensationalism before Darby demonstrates the historical fallacy in the frequent claim that elements of dispensational theology, such as a pretribulational rapture, only came into existence in the early 1800s. Dealing with the Reformation and post-Reformation era, particularly English sources from the seventeenth and eighteenth centuries, Watson marshals a large amount of information in the original writings to give historical perspective to the debate. Within twenty years, the argument that dispensationalism is a “Johnny-come-lately” theology may completely vanish in light of the growing research of which Watson’s work is a part. In this way, the methodological and theological issues will be resolved where they need to be resolved —in the exegesis of the Bible itself. Watson’s work is well worth the read.”

Mike Stallard, Ph.D.
Dean and Professor of Systematic Teology
Baptist Bible Seminary
Moderator, Council on Dispensationalism

C. “William Watson has done the spadework, researching post-Reformation eschatology beliefs in the English-speaking world. He reveals their wide-spread belief in premillennialism and developing views of the rapture. Anyone interested in such issues will need to read Watson’s groundbreaking work.”

Tomas D. Ice, Ph.D.
Executive Director
Pre-Trib Research Center

VI. The Dark Ages Of The Church. There was a 1000 year time period that the Bible was not being read, therefore, there was no serious study of subjects, such as dispensations, rapture, and further eschatology. Consider the following explanation for such a darkness of Christendom during that those dark times.

Church Dark Ages Bible was banned: See why Romans burned Bibles along with their owners.

Many people are unaware of the fact that there was a long period of time, when the Church of Christendom – forbid the reading of the Bible. Not only did she forbid the reading of the Bible, but she also forbid having posession of a Bible in one’s own home.

These were called the “Dark Ages” for obvious reasons. The Apostate Church of Christendom was at the peak of her power, and was afraid that if her subjects owned and read Bibles, that they might question some of the Church’s actions and teachings.

“During the Dark Ages (A.D. 500-1500),

Rome burned Bibles along with their owners. This was a time, when not only was the Bible banned, but literacy in general was prohibited and frowned upon. Very few people during this time knew how to read or write. Again, the Apostate Church was determined that the less knowledge that people had, the more easy it would be to rule them. “Only ten percent of people in the Roman Empire could read… and those were generally in the wealthy (upper classes.)

The Church admits this in her own Laws :

“Canon 14. We prohibit also that the laity should not be permitted to have the books of the Old or New Testament; we most strictly forbid their having any translation of these books

https://ng.opera.news/ng/en/religion/634cd998dcc3af0a6dd383a5ed17dc98

VI. About This Series Of Articles.

This study is one of Bible Exposition, which extends from the first verse of Genesis through the last verse of Revelation. The key focus of the study relates to Matthew 6:10, where Jesus tells the Jews to pray for the Kingdom to Come; there was never such a prayer that was addressed to Gentiles. The kingdom did not come during the time that Jesus was on this earth, and has not come since He ascended to Heaven. The Kingdom does not enter people; people will enter the Kingdom, and will be physically here on earth, which will be a prophecy that fulfills 2 Samuel 7:12-13, 16-17. The Kingdom is unconditional, and applies only to Israel; Gentiles will benefit from God’s unconditional gift of the Davidic Kingdom to Israel (Genesis 12:1-3).

VII. Article References.

B. In this article, I have chosen theologians whom have proven themselves to be highly respected by others in the Biblical doctrine of eschatology (the study of what Scripture teaches about the end times), and other doctrines of scripture. All of the references in this article have a connection with Dallas Theological Seminary (DTS) as graduate or instructor. Other source of information in this article: Henry C. Thiessen.

D. About Dallas Theological Seminary (DTS).

1. General Info. https://en.wikipedia.org/wiki/Dallas_Theological_Seminary

2. Doctrinal Statement. https://www.dts.edu/about/doctrinal-statement/

3. President.

a. Mark Yarbrough. Th. M., Ph. D.

b. Professor of Bible Exposition. Author. Church Pastor/Elder.

Thy Kingdom Come -The Sovereignty Of The Rapture – Part 2 – Dispensations

I. Introduction.

A. A dispensation is a way of ordering things—an administration, a system, or a management. In theology, a dispensation is the divine administration of a period of time; each dispensation is a divinely appointed age. Dispensationalism is a theological system that recognizes these ages ordained by God to order the affairs of the world. Dispensationalism has two primary distinctives: 1) a consistently literal interpretation of Scripture, especially Bible prophecy, and 2) a view of the uniqueness of Israel as separate from the Church in God’s program. Classical dispensationalism identifies seven dispensations in God’s plan for humanity.

B. Dispensationalists hold to a literal interpretation of the Bible as the best hermeneutic. The literal interpretation gives each word the meaning it would commonly have in everyday usage. Allowances are made for symbols, figures of speech, and types, of course. It is understood that even symbols and figurative sayings have literal meanings behind them. So, for example, when the Bible speaks of “a thousand years” in Revelation 20, dispensationalists interpret it as a literal period of 1,000 years (the dispensation of the Kingdom), since there is no compelling reason to interpret it otherwise.

C. There are at least two reasons why literalism is the best way to view Scripture. First, philosophically, the purpose of language itself requires that we interpret words literally. Language was given by God for the purpose of being able to communicate. Words are vessels of meaning. The second reason is biblical. Every prophecy about Jesus Christ in the Old Testament was fulfilled literally. Jesus’ birth, ministry, death, and resurrection all occurred exactly as the Old Testament predicted. The prophecies were literal. There is no non-literal fulfillment of messianic prophecies in the New Testament. This argues strongly for the literal method. If a literal interpretation is not used in studying the Scriptures, there is no objective standard by which to understand the Bible. Each person would be able to interpret the Bible as he saw fit. Biblical interpretation would devolve into “what this passage says to me” instead of “the Bible says.” Sadly, this is already the case in much of what is called Bible study today.

D. Dispensational theology teaches that there are two distinct peoples of God: Israel and the Church. Dispensationalists believe that salvation has always been by grace through faith alone—in God in the Old Testament and specifically in God the Son in the New Testament. Dispensationalists hold that the Church has not replaced Israel in God’s program and that the Old Testament promises to Israel have not been transferred to the Church. Dispensationalism teaches that the promises that God made to Israel in the Old Testament (for land, many descendants, and blessings) will be ultimately fulfilled in the 1000-year period spoken of in Revelation 20. Dispensationalists believe that, just as God is in this age focusing His attention on the Church, He will again in the future focus His attention on Israel (see Romans 9-11 and Daniel 9:24).

E. Dispensationalists understand the Bible to be organized into seven dispensations: Innocence (Gen 1:1-3:6), Conscience (Gen 3:7-8:14), Civil/Human Government (Gen 8:5-11:9), Patriarchal Rule (Gen 11:10—Ex 18:27), Mosaic Law (Ex 19:1—Acts 1:26), Grace (Acts 2:1—Rev 19:21), and the Millennial Kingdom (Rev 20:1-15). Again, these dispensations are not paths to salvation, but manners in which God relates to man. Each dispensation includes a recognizable pattern of how God worked with people living in the dispensation. That pattern is 1) a responsibility, 2) a failure, 3) a judgment, and 4) grace to move on.

F. Dispensationalism, as a system, results in a premillennial interpretation of Christ’s second coming and a pretribulational interpretation of the rapture. To summarize, dispensationalism is a theological system that emphasizes the literal interpretation of Bible prophecy, recognizes a distinction between Israel and the Church, and organizes the Bible into different dispensations or administrations.

II. Dispensations Explained.

A. A dispensation is a period of time, during which man is tested in respect of obedience to some specific revelation of the will of God. Seven such dispensations are distinguished in Scripture.

1. Innocency.

a. Responsibilities: Keep garden. Do not eat one fruit. Fill, subdue the earth. Fellowship with God.

b. Judgments: Curses, and physical and spiritual death.

2. Conscience.

a. Responsibility: Do Good.

b. Judgment: Flood.

3. Civil/Human Government.

a Responsibilities: Fill earth. Capital punishment.

b. Judgment: Forced scattering by confusion of languages.

4. Patriarchal Rule.

a. Responsibilities: Stay in Promised Land. Believe and obey God.

b. Judgments: Egyptian bondage and wilderness wanderings.

5. Mosaic Law.

a. Responsibilities: Keep the Law. Walk with God.

b. Judgment. Captives.

6. Grace.

a. Responsibilities: Believe on Christ. Walk with Christ.

b. Judgments: Death. Loss of Rewards.

7. Millennial Kingdom.

Responsibilities: Believe and obey Christ and His government.

Judgments: Death. Great White Throne Government.

B. Each of the dispensations of God show a plan that God has set forth for the redemption of fallen mankind. Of key significance to us of this time period, is that the dispensations will show God’s plan for: Rapture, Tribulation, Millennial Kingdom, and Eternal State. None of the events in God’s timeline are a matter of happenstance, but are a part of God’s sovereign plan, of which there is no room for mankind to dictate or change any of that which God has planned.

IV. About This Series Of Articles.

A. This study is one of Bible Exposition, which extends from the first verse of Genesis through the last verse of Revelation. The key focus of the study relates to Matthew 6:10, where Jesus tells the Jews to pray for the Kingdom to Come; there was never such a prayer that was addressed to Gentiles. The kingdom did not come during the time that Jesus was on this earth, and has not come since He ascended to Heaven. The Kingdom “does not” enter people; people will enter the Kingdom, and will be physically here on earth, which will be a prophecy that fulfills 2 Samuel 7:12-13, 16-17.

B. The Davidic Kingdom is an unconditional gift, by promise to Israel; but, Gentiles will benefit from God’s unconditional gift of the Davidic Kingdom to Israel (Genesis 12:1-3). Those who enter the Kingdom from the earth will be those who are alive at the end of the Tribulation, and have come to belief in Christ during the Tribulation (Matt 25:31-34). Those whom have been in heaven during the Tribulation, will return to earth with Christ at the end of the Tribulation and will rule and reign with Him during the thousand year Kingdom on earth (Rev 19:11-20:4 (Jew and Gentile saints); Matt 19:27-28 (Jews); 1 Cor 6:2-3 (Gentiles).

C. Even though God unconditionally promised the Abrahamic Covenant to Israel (Gen 12:2-3), and was offered to Israel in the Gospels, Israel refused that free gift by denying Jesus as God’s chosen king (Matt 12:24;Deu 17:15). The promise of the Kingdom to Israel, which was refused by first century Israel, will be offered again to a generation of Israel who will accept Jesus as God’s chosen king (Matt 21:43). Such will be the generation of Jews who will be alive during the Tribulation (Zech 12:10). Then, believing Jews, and believing tribulation saints, will enter the time of the Davidic Kingdom, which will be on earth. Soon after, Jesus and the old and new testament saints in Heaven will arrive on earth to set up the thousand year Kingdom Age, which will be followed by the eternal state of the New Heaven, New Earth, and New Jerusalem (Rev 21:1-2). The New Jerusalem that had been mentioned by the Apostle Paul in Gal 4:26 (“the Jerusalem, above”) will find its way down to the new earth.

III. Article References.

D. About Dallas Theological Seminary (DTS).

1. General Info. https://en.wikipedia.org/wiki/Dallas_Theological_Seminary

2. Doctrinal Statement. https://www.dts.edu/about/doctrinal-statement/

3. President.

a. Mark Yarbrough. Th. M., Ph. D.

b. Professor of Bible Exposition. Author. Church Pastor/Elder.

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