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.

Meet Mark Yarbrough, DTS’s Sixth President

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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.

Thy Kingdom Come – Chapter 2

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.

Meet Mark Yarbrough, DTS’s Sixth President

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.

Thy Kingdom Come – Chapter 1

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.

Meet Mark Yarbrough, DTS’s Sixth President

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.

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).

IV. 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.

Meet Mark Yarbrough, DTS’s Sixth President

Sponsored Content

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. 

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.

Meet Mark Yarbrough, DTS’s Sixth President

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.

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).

IV. 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.

Meet Mark Yarbrough, DTS’s Sixth President

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

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, ² that you not be quickly shaken from your composure or be disturbed either by a spirit, or a message, or a letter as if from us, to the effect that the day of the Lord has come. ³ No 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, ⁴ who 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. 

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.

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.

Meet Mark Yarbrough, DTS’s Sixth President

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

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. 

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 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.

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.

Meet Mark Yarbrough, DTS’s Sixth President

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

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. 

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 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.

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.

Meet Mark Yarbrough, DTS’s Sixth President

Thy Kingdom Come -The Sovereignty Of The Rapture – Part 1

Thy Kingdom Come – The Sovereignty Of The Rapture – Part 1

I. Introduction. We have finished a study on the events of the Church that follow the Rapture, which entailed The Judgment Seat Of Christ and The Marriage Of The Lamb. We will now begin a study that details the events of Scripture that discuss the Rapture, as well as the church fathers who discussed the Rapture in their writings, and other writers from their time forward until current date. In that God takes up people from earth to heaven is a fact that has been shown in Old and New Testament Scriptures. The pre-tribulation rapture is an event that the saints of Christ (all believers in Christ) have as great encouragement. In each Scripture reference to the Rapture, the purposes of God are manifest, thereby showing the Sovereignty of God in the Rapture.

II. The Rapture Explained.

A. There has been much discussion on the Rapture of the church, often with a great lack of clarity. In this article an explanation of the catching up of the saints, also known as the rapture of the church, is provided with needed clarity.

B. Regarding the term rapture and its use in theology, this discussion should answer any questions about the rapture. Such a teaching is that the catching up of the church is imminent, which means that it can happen at any time. Also, there is no event, OT or NT, that can precipitate the rapture, because of imminence. Also, it is because the catching up of the church was a mystery to the OT prophets, and not known to anyone else of that time era. A definition of a scriptural mystery is something that was unknown in times past , but revealed in the NT.

C. This discussion examines the rapture 1 Thes 4:16-17, but the following scriptures tell the same story of Jesus coming in the air (not to stand on the earth) to take His born again believers to Heaven with Him, as they are seen in Rev 4-5. As an example, if believers are not caught up to Heaven, “how do they get there?” [John 14:2-3; vs 6, tells of an action of Jesus, as well as a belief in Jesus; 1 Thes 4:13-18; 1 Cor 15:51-54; Titus 2:13].

D. Our modern understanding of rapture appears to have little or no connection with the eschatological event. However, the word is properly used of that event. Rapture is a state or experience of being carried away. The English word comes from a Latin word, rapio, which means to seize or snatch in relation to an ecstasy of spirit or the actual removal from one place to another. In other words, it means to be carried away in spirit or in body. The Rapture of the church means the carrying away of the church from earth to heaven.

E.  The Greek word from this term “rapture” is derived appears in 1 Thes 4:17, translated “caught up.” The Latin translation of this verse used the word rapturo. The Greek word it translates is harpazo, which means to snatch or take away. Elsewhere it is used to describe how the Spirit caught up Philip near Gaza and brought him to Caesarea (Acts 8:39) and to describe Paul’s experience of being caught up into the third heaven 2 Cor 12:2-4). Thus, there can be no doubt that the word is used in 1 Thes 4:17 to indicate the actual removal of people from earth to heaven.  The Latin Vulgate actually used a different form of the same verb –“Rapiemur” instead of “Rapturo,” which has the same meaning as “rapturo.” In the OT, Enoch was caught up to Heaven (Gen 5:24). Elijah was caught up to heaven (2 Kings 2:11). Isaiah was taken up to heaven (Isaiah 6:1).

III. Rapture Scripture In Chronological Order.

A. Genesis 5:24. Enoch. The date of Enoch being taken to heaven is uncertain, but we have some information about his place in history. The Bible teaches that Enoch, the seventh from Adam (4004 B.C.), was translated to heaven without seeing death. “And Enoch walked with God; and he was not, for God took him” (Genesis 5:24). Enoch was the only antediluvian believer not to see death. “Enoch lived sixty-five years, and begot Methuselah” (Genesis 5:21).  “After he begot Methuselah, Enoch walked with God three hundred years” (verse 22).

B. 2 Kings 2:11. Elijah. 896 B.C. “As they were going along and talking, behold, there appeared a chariot of fire and horses of fire which separated the two of them. And Elijah went up by a whirlwind to heaven.”

In one of the most dramatic scenes in the Bible, heaven opened, a fiery chariot with fiery horses appeared, a whirlwind blew, and the prophet of God vanished alive into heaven. The fire associated with the chariot and the horses indicate the presence of God, much as the fiery angels do that Isaiah saw stationed around the throne of God (see Isaiah 6:2).

C. Isaiah. Isaiah. 758 B.C. 6:1. In the year of King Uzziah’s death I saw the Lord sitting on a throne, lofty and exalted, with the train of His robe filling the temple. 6:2  Seraphim stood above Him, each having six wings: with two he covered his face, and with two he covered his feet, and with two he flew. 6:3. And one called out to another and said Holy, Holy, Holy, is the Lord of hosts; the whole earth is full of His glory. 6:5. Then I said, My eyes have seen the King, the Lord of hosts.

1. Isaiah was returned to Earth after his view of God in heaven, but consider the great significance of Isaiah being caught up to heaven. He was given a glimpse of that which will be present in the Kingdom age (the millennial reign of Christ), which will follow the Tribulation. Consider that which will be fully visible to those who will be present in the kingdom.

2. There will be the manifestation of the glory associated with the deity of the
Lord Jesus Christ. His omniscience is recognized (Isa. 66:15-18). His omnipotence is that which sustains throughout the age (Isa. 41:10, 17-18; Ps. 46:1, 5). He receives worship as God (Ps. 45:6; Isa. 66:23; Ps. 86:9; Zech. 14:16-19). Righteousness will be fully manifested (Ps. 45:4, 7; 98:2; Dan. 9:24; Isa. 1:27; 10:22; 28:17; 60:21; 63:1; Mal. 4:2). There will be a full display of divine mercy (Isa. 63:7-19; 54:7-10; 40:10-13; Hos. 2:23; Ps. 89:3). Divine goodness will also be displayed through Him (Jer. 33:9, 15; Zech. 9:17; Isa. 52:7). The will of God will be fully revealed through the Messiah (Matt. 6:10) and will be accomplished on the earth. The holiness of God will be manifested through
Messiah (Isa. 6:1-3; Rev. 15:4; Ezek. 36:20-23; Isa. 4:3, 4; 35:8-10; Ezek. 45:1-5; Joel 3:17; Zech. 2:12). There will be a glorious manifestation of divine truth through the King (Messiah, Jesus) (Micah 7:20; Isa. 25:1; 61:8). Thus, through the King, there will be a full display of the divine attributes, so that Christ might be glorified as God.

D. John 14:2-3. 33 A.D. ² In My Father’s house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you. ³ If I go and prepare a place for you, I will come again and receive you to Myself, that where I am, there you may be also.

1. This Scripture comes from the upper room discourse (John 13-17) on the night before the crucifixion of Jesus.

2. In relation to the eternal destiny of the church saints, it is to be observed that their destiny primarily is related to the Person, rather than to the place. While the place looms with importance, the place is overshadowed by the Person into whose presence the believer is taken. It is the Person who is emphasized in all the passages dealing with the expectation of the church, rather than the place to which they are taken.

3. It has been demonstrated from such passages as Rev 21:3 that the Lord Jesus Christ will be dwelling with men on the new earth in the eternal kingdom (eternal state). Since Scripture reveals that the church will be with Christ, it is concluded that the eternal abode of the church will likewise be in the new earth, in that heavenly city, New Jerusalem, that has been especially prepared by God for the saints (believers).

E. 1 Thessalonians 4:16-17. 54 A.D. Paul’s letter to the Church in Thessalonica.

“¹⁶ For the Lord Himself will descend from heaven with a shout, with the voice of the archangel and with the trumpet of God, and the dead in Christ will rise first. ¹⁷ Then we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord.”

Paul had taught in Thessalonica during his second missionary journey (Acts 17:1-11, 53 A.D.), where he spoke for three weeks to Jews in the synagogue, and possibly six months following among Gentiles. Paul’s letter to the Thessalonians was an answer to their letter to him about the subject of the catching up of living believers (v 17), at the time of the Rapture, and the resurrection of those who had died “the dead in Christ (v 16),” prior to the time of the Rapture.

F. 1 Corinthians 15:51-53. 59 A.D. Paul’s first letter to the Church in Corinth.

“⁵¹ Behold, I tell you a mystery; we will not all sleep, but we will all be changed, ⁵² in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we will be changed. ⁵³ For this perishable must put on the imperishable, and this mortal must put on immortality.”

The Gospel was first preached in Corinth by Paul on his second missionary journey (50 A.D.). After leaving, Paul wrote this letter of explanation about the resurrection of deceased believers (v 51-52) and the rapture of believers (vs 51-52).

G. 2 Corinthians 12:2-4. 60 A.D. Paul’s second letter to the Church in Corinth.

“² I know a man in Christ who fourteen years ago—whether in the body I do not know, or out of the body I do not know, God knows—such a man was caught up to the third heaven. ³ And I know how such a man—whether in the body or apart from the body I do not know, God knows— ⁴ was caught up into Paradise and heard inexpressible words, which a man is not permitted to speak.”

1. The Apostle Paul was taken up to the Presence of God.

2. Paul was so overwhelmed by his heavenly vision that he did not know the precise details. However, whether he was caught up bodily into heaven (like Enoch, Elijah, and Isaiah, or his spirit was temporarily separated from his body, was not important.

3. Because the words were for him alone, Paul was forbidden to repeat them, even if he could have expressed them coherently. Paul resumed his ministry. Paul’s letter was written to defend his apostolic authority.  

H. Titus 2:13. 65 A.D. Paul’s letter to Titus. “¹³ looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus.” Paul’s letter of instruction was of encouragement to look forward to the return of Christ to take them to heaven (John 14:2-3), as opposed to those who will be left behind on earth from the Rapture, and will be alive at the end of the Tribulation to Jesus returning to earth from Heaven for judgment (Matt 24:29-32; 25:31-40, 41-46).

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. 

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 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.

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.

Meet Mark Yarbrough, DTS’s Sixth President

Thy Kingdom Come – The Events For The Church Following The Rapture – Part 2

Thy Kingdom Of Come – The Events For The Church Following The Rapture – Part 2

I. Article Title. The Marriage Of The Lamb (A. The time. B. The place. C. The participants.

In many New Testament passages, the relation between Christ and the church is revealed by the use of the figures of the bridegroom and the bride (John 3:29; Rom. 7:4; 2 Cor. 11:2; Eph. 5:25-33; Rev. 19:7-8; 21:1-22:7). At the translation of the church Christ is appearing as a bridegroom to take His bride unto Himself, so that the relationship that was pledged might be consummated and that the two might become one.

A. The time of the marriage is revealed in Scripture as falling between the
translation of the church and the second advent. Prior to the rapture the church is still anticipating this union. According to Revelation 19:7 this marriage has taken place at the time of the second advent, for the declaration is: “the marriage of the Lamb is come.” The aorist tense, ēlthen, translated “is come,” signifies a completed act, showing us that the marriage has been consummated. This marriage is seen to follow the events of the bema of Christ, inasmuch as when the wife appears she appears in the “righteousness of the saints” (Rev. 19:8), which can only refer to those things that have been accepted at the judgment seat of Christ. Thus the marriage itself must be placed between the judgment seat of Christ and the second advent.

B. The place of the marriage can only be in heaven. Inasmuch as the Marriage Of The Lamb follows the judgment seat of Christ, which has been shown to be in the heavenlies, and it is from the air the church comes when the Lord returns (Rev. 19:14), the marriage must take place in heaven. No other location would fit a heavenly people (Phil. 3:20).

C. The participants in the marriage. The marriage of the Lamb is an event which
evidently involves only Christ and the church. It will be shown later, according to Daniel 12:1-3 and Isaiah 26:19-21, that the resurrection of Israel and the Old Testament saints will not take place until the second advent of Christ. Revelation 20:4-6 makes it equally clear that tribulation saints will not be resurrected until that time also. While it would be impossible to eliminate these groups from the place of observers, they can not be in the position of participants in the event itself.

1. In this connection it seems necessary to distinguish between the marriage of the Lamb and the marriage supper. The marriage of the Lamb is an event that has particular reference to the church and takes place in heaven. The marriage supper is an event that involves Israel and takes place on the earth. In Matthew 22:1-14; Luke 14:16-24; and Matthew 25:1-13, where Israel is awaiting the return of the bridegroom and the bride, the wedding feast or supper is located on the earth and has particular reference to Israel. The wedding supper, then, becomes the parabolic picture of the entire millennial age, to which Israel will be invited during the tribulation period, which invitation many will reject and so they will be cast out, and many will accept and they will be received in. Because of the rejection the invitation will likewise go to the Gentiles so that many of them will be included. Israel, at the second advent, will be waiting for the Bridegroom to come from the wedding ceremony and invite them to
that supper, at which the Bridegroom will introduce His bride to His friends (Matt. 25:1-13).

2. In reference to the announcement in Revelation 19:9: “Blessed are they which are called unto the marriage supper of the Lamb” two interpretations are possible. Chafer says: “Distinction is called for at this point between the marriage supper which is in heaven and celebrated before Christ returns, and the marriage feast (Matthew 25:10, R.V.; Luke 12:37) which is on earth after His return.” This view anticipates two suppers, one in heaven preceding the second advent, and the one following the second advent on earth. A second interpretation views the announcement as anticipatory of the wedding supper that will be held on earth following the marriage and the second advent, about which an announcement is being made in heaven prior to the return to earth for that event. Inasmuch as the Greek text does not distinguish between marriage supper and marriage feast, but uses the same word for both, and since the marriage supper consistently is used in reference to Israel on the earth, it may
be best to take the latter view and view the marriage of the Lamb as that event in the heavens in which the church is eternally united to Christ, and the marriage feast or supper as the millennium, to which Jews and Gentiles will be invited, which takes place on the earth, during which time the bridegroom is honored through the display of the bride to all His friends who are assembled there.

3. The church, which was God’s program for the present age, is now seen to have been translated, resurrected, presented to the Son by the Father, and has become the object through which the eternal glory of God is forever manifested. The present age will thus witness the inception, development, and completion of God’s purpose in “taking out…a people for His name” (Acts 15:14).

II. 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 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).

III. 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 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.

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.

Meet Mark Yarbrough, DTS’s Sixth President

Thy Kingdom Come – The Events For The Church Following The Rapture – Part 1

Thy Kingdom Come – The Events For The Church Following The Rapture – Part 1

I. Introduction. The Rapture Explained.

A. There has been much discussion on the Rapture of the church, often with a great lack of clarity. In this article an explanation of the catching up of the saints, also known as the rapture of the church, is provided with needed clarity.

B. Regarding the term rapture and its use in theology, this discussion should answer any questions about the rapture. Such a teaching is that the catching up of the church is imminent, which means that it can happen at any time. Also, there is no event, OT or NT, that can precipitate the rapture, because of imminence. Also, it is because the catching up of the church was a mystery to the OT prophets, and not known to anyone else of that time era. A definition of a scriptural mystery is something that was unknown in times past , but revealed in the NT.

C. This discussion examines the rapture 1 Thes 4:16-17, but the following scriptures tell the same story of Jesus coming in the air (not to stand on the earth) to take His born again believers to Heaven with Him, as they are seen in Rev 4-5. As an example, if believers are not caught up to Heaven, “how do they get there?” [John 14:2-3; vs 6, tells of an action of Jesus, as well as a belief in Jesus; 1 Thes 4:13-18; 1 Cor 15:51-54; Titus 2:13].

D. Our modern understanding of rapture appears to have little or no connection with the eschatological event. However, the word is properly used of that event. Rapture is a state or experience of being carried away. The English word comes from a Latin word, rapio, which means to seize or snatch in relation to an ecstasy of spirit or the actual removal from one place to another. In other words, it means to be carried away in spirit or in body. The Rapture of the church means the carrying away of the church from earth to heaven.

E.  The Greek word from this term “rapture” is derived appears in 1 Thes 4:17, translated “caught up.” The Latin translation of this verse used the word rapturo. The Greek word it translates is harpazo, which means to snatch or take away. Elsewhere it is used to describe how the Spirit caught up Philip near Gaza and brought him to Caesarea (Acts 8:39) and to describe Paul’s experience of being caught up into the third heaven 2 Cor 12:2-4). Thus, there can be no doubt that the word is used in 1 Thes 4:17 to indicate the actual removal of people from earth to heaven.  The Latin Vulgate actually used a different form of the same verb –“Rapiemur” instead of “Rapturo,” which has the same meaning as “rapturo.” In the OT, Enoch was caught up to Heaven (Gen 5:24). Elijah was caught up to heaven (2 Kings 2:11). Isaiah was taken up to heaven (Isaiah 6:1).

F. There are two events portrayed in Scripture into which the church will be brought following the rapture which have special eschatological significance: the judgment seat of Christ and the marriage of the Lamb.

II. Article Title. The Judgment Seat Of Christ (A. The meaning of judgement seat.” B. The time of the bema of Christ. C. The place of the bema of Christ. D. The Judge of the bema of Christ. E. The subjects of the bema of Christ. F. The basis of the examination at the bema of Christ. G. The result of the bema of Christ).

A. The meaning of “judgment seat.”

1. There are two different words translated in the New Testament. The first is the word critērion as used in James 2:6; 1 Corinthians 6:2, 4. This word, according to Thayer, means “the instrument or means of trying or judging anything; the rule by which one judges” or “the place where judgment is given; the tribunal of a judge; a bench of judges.” Hence the word would refer to the standard or criterion by which judgment is meted out or the place where such judgment is meted. The second word is the word bēma, about which Thayer says: …a raised place mounted by steps; a platform, tribune; used of the official seat of a judge, Acts 18:.12, 16…of the judgment seat of Christ, Rom 14:10 …of the structure, resembling a throne, which Herod built in the theatre at Caesarea, and from which he used to view the games and make speeches to the people.

2. Concerning its meaning and usage Plummer writes: The…[bēma] is the tribunal, whether in a basilica for the praetor in a court of justice, or in a camp for the commander to administer discipline and address the troops. In either case the tribunal was a platform on which the seat (sella) of the presiding officer was placed. In LXX…[bēma] commonly means a platform or scaffold rather than a seat (Neh. 8:4…) In N.T. it seems generally to mean the seat…But in some of the passages it may mean the platform on which the seat was placed. On the Areopagus the…[bēma] was a stone platform…Fond as Paul is of military metaphors, and of comparing the Christian life to warfare, he is not likely to be thinking of a military tribunal here.

3. According to Sale-Harrison: In Grecian games in Athens, the old arena contained a raised platform on which the president or umpire of the arena sat. From here he rewarded all the contestants; and here he rewarded all winners. It was called the “bema” or “reward seat.” It was never used of a judicial bench.
Thus, associated with this word are the ideas of prominence, dignity, authority,
honor, and reward rather than the idea of justice and judgment. The word that Paul chose to describe the place before which this event takes place suggests its character.

B. The time of the bema of Christ.

The event herein described takes place immediately following the translation of the church out of this earth’s sphere. There are several considerations that support this. (1) In the first place, according to Luke 14:14, reward is associated with the resurrection. Since, according to 1 Thessalonians 4:13-17, the resurrection is an integral part of the translation, reward must be a part of that program. (2) When the Lord returns to the earth with His bride to reign, the bride is seen to be already rewarded. This is observed in Revelation 19:8, where it must be observed that the “righteousness of the saints” is plural and can not refer to the imparted righteousness of Christ, which is the believer’s portion, but the righteousnesses which have survived examination and have become the basis of reward. (3) In 1 Corinthians 4:5; 2 Timothy 4:8; and Revelation 22:12 the reward is associated with “that day,” that is, the day in which He comes for His own. Therefore, it must be observed that the rewarding of the church must take place between the rapture and the revelation of Christ to the earth.

C. The place of the bema of Christ.

It is scarcely necessary to point out that this examination must take place in the sphere of the heavenlies. It is said in 1 Thessalonians 4:17 that we shall be caught up…in the clouds, to meet the Lord in the air.” Since the bema follows this translation, the “air” must be the scene of it. This is further supported by 2 Corinthians 5:1-8, where Paul is describing events that take place when the believer is “absent from the body, and…present with the Lord.” Thus this event must take place in the Lord’s presence in the sphere of the “heavenlies.”

D. The Judge at the bema of Christ.

2 Corinthians 5:10 makes it clear that this examination is conducted before the presence of the Son of God. John 5:22 states that all judgment has been committed into the hand of the Son. The fact that this same event is referred to in Romans 14:10 as “the judgment seat of God” would indicate that God has committed this judgment into the hand of the Son also. A part of the exaltation of Christ is the right to manifest divine authority in judgment.

E. The subjects of the bema of Christ.

There can be little doubt that the bema of Christ is concerned only with believers. The first personal pronoun occurs with too great frequency in 2 Corinthians 5:1-19 to miss this point. Only the believer could have “an house not made with hands, eternal in the heavens.” Only the believer could experience “mortality…swallowed up of life.” Only the believer could experience the working of God, “who also hath given unto us the earnest of the Spirit.” Only the believer could have the confidence that “whilst we are at home in the body, we are absent from the Lord.” Only the believer could “walk by faith, not by sight.”

F. The basis of the examination at the bema of Christ.

1. It is to be observed carefully that the issue here is not to determine whether the one judged is a believer or not. The question of salvation is not being considered. The salvation given the believer in Christ has perfectly delivered him from all judgment (Rom. 8:1; John 5:24; 1 John 4:17). To bring the believer into judgment concerning the sin question, whether his sins before his new birth, his sins since his new birth, or even his unconfessed sins since the new birth, is to deny the efficacy of the death of Christ and nullify the promise of God that “their sins and iniquities will I remember no more” (Heb. 10:17). Pridham writes: A saint will never again come into judgment on account of his natural or inherited iniquity, for he is already dead judicially with Christ, and is no longer known or dealt with on the footing of his natural responsibility. As a man he has been weighed and found wanting. He was born under condemnation, to a natural heritage of wrath, and nothing good has been discovered in his flesh; but his guilt has been obliterated by the blood of his Redeemer, and he is freely and justly pardoned for His Savior’s sake. Because Christ is risen from the dead, he is no longer in his sins. He is justified by faith, and is presented in the name and on the merits of the Just One before God; and of this new and ever-blessed title to acceptance the Holy Spirit is the living seal and witness. Into judgment, therefore, on his own account he cannot come.

2. This whole program is related to the glorification of God through the manifestation of His righteousness in the believer. Kelly commenting on 2 Corinthians 5:10, says: So again it is not a question of rewarding service as in 1 Corinthians 3:8, 14, but of retribution in the righteous government of God according to what each did whether good or bad. This covers all, just or unjust. It is for the divine glory that every work done by man should appear as it really is before Him who is ordained by God Judge of living and dead.

3. The word translated “appear” in 2 Corinthians 5:10 might better be rendered “to be made manifest,” so that the verse reads, “For it is necessary for all of us to be made manifest.” This suggests that the purpose of the bema is to make a public manifestation, demonstration or revelation of the essential character and motives of the individual. Plummer’s remark: “We shall not be judged en masse, or in classes, but one by one, in accordance with individual merit,”
substantiates the fact that this is an individual judgment of each believer before the Lord.

4. The believer’s works are brought into judgment, called “the things done in his body” (2 Cor. 5:10), in order that it may be determined whether they are good or bad. Concerning the word bad (phaulos), it is to be observed that Paul did not use the usual word for bad (kakos or ponēras), either of which would signify that which is ethically or morally evil, but rather the word, which, according to Trench, means: ”…evil under another aspect, not so much that either of active or passive malignity, but that rather of its good-for-nothingness, the impossibility of any true gain ever coming forth from it…This notion of worthlessness is the central notion.

5. Thus the judgment is not to determine what is ethically good or evil, but rather that which is acceptable and that which is worthless. It is not the Lord’s purpose here to chasten His child for his sins, but to reward his service for those things done in the name of the Lord.

G. The result of the examination at the bema of Christ.

1. In 1 Corinthians 3:14-15 it is declared that there will be a twofold result of this examination: a reward received or a reward lost.

2. That which determines whether one receives or loses a reward is the trial by fire, for Paul writes “Every man’s work shall be made manifest [the same word used in 2 Cor. 5:10]: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is” (1 Cor. 3:13). From this statement it is evident, first of all, that it is the realm of the believer’s works that is undergoing examination. Further, it is seen that the examination is not an external judgment, based on outward observation, but rather on a test that determines the inner character and motivation. The entire purpose of the trial by fire is to determine that which is destructible and that which is indestructible.

3. The apostle has affirmed that there are two classes of building materials which the “laborers together with God” may use in building the edifice upon the foundation already laid. The gold, silver, costly stones are indestructible materials. These are the work of God, which man only appropriates and uses. On the other hand, the wood, hay, and stubble are destructible materials. These are the work of men which man has produced by his own effort. The apostle is revealing the fact that the examination at the bema of Christ is to determine that which was done by God through the individual and that which the individual did in his own strength; that which was done for the glory
of God and that which was done for the glory of the flesh. It can not be determined by outward observation into which class any “work” falls, so that work must be put into the crucible in order that its true character may be proved.

a. On the basis of this test there will be two decisions. There will be loss of reward for that which is proven by the fire to be destructible. Things done in the strength and for the glory of the flesh, regardless of what the act might be, will be disapproved. Paul expresses his fear of depending on the energy of the flesh rather than the empowerment of the Spirit in the light of this fact when he writes: “I keep under my body, and bring it into subjection; lest that by any means, when I have preached to others, I myself should be a castaway (1 Cor. 9:27).” When Paul uses the word castaway (adokimos) he is not expressing fear that he will lose his salvation, but rather that which he has done shall be found to be “good-fornothing.” On this word Trench writes: In classical Greek it is the technical word for putting money to the…[dokimē] or proof, by aid of the…[dokimion] or test…that which endures this proof being… [dokimos approved], that which fails…[adokimos, disapproved or rejected]…To safeguard against the possible interpretation that to suffer loss means the loss of salvation, Paul adds “he himself shall be saved; yet so as by fire” (1 Cor. 3:15).

b. There will be a reward bestowed for that work that is proved to be
indestructible by the fire test. In the New Testament there are five areas in which specific mention is made of a reward: (1) an incorruptible crown for those who get mastery over the old man (1 Cor. 9:25); (2) a crown of rejoicing for the soul winners (1 Thess. 2:19); (3) a crown of life for those enduring trials (Jas. 1:12); (4) a crown of righteousness for loving his appearing (2 Tim. 4:8); and (5) a crown of glory for being willing to feed the flock of God (1 Pet. 5:4). These seem to suggest the areas in which rewards will be bestowed.

4. Something of the nature of the crowns or rewards is suggested in the word that is used for crown (stephanos). Mayor says of it that it is used: (1) For the wreath of victory in the games (1 Corinthians 9:25; 2 Timothy 2:5): (2) as a festal ornament (Proverbs 1:9; 4:9; Cant. 3:11; Isa. 28:1); (3) as a public honor granted for a distinguished service or private worth, as a golden crown was granted to Demosthenes.

5. In contrasting this word with diadema Trench writes: We must not confound these words because our English “crown” stands for them both. I greatly doubt whether anywhere in classical literature…[stephanos] is used of the kingly or imperial crown…In the New Testament it is plain that the…[stephanos] whereof St Paul speaks is always the conqueror’s and not the king’s (1 Cor. 9:24-26; 2 Tim. 2:5)…The only occasion on which…[stephanos] might seem to be used of a kingly crown is Matthew 27:29; cf. Mark 15:17; John 19:2. Thus the very word Paul chooses to describe the rewards is that associated with honor and dignity bestowed on the overcomer. Although we will reign with Christ, the kingly crown is His alone. The victor’s crowns are ours.

6. In Revelation 4:10, where the elders are seen to be casting their crowns before the throne in an act of worship and adoration, it is made clear that the crowns will not be for the eternal glory of the recipient, but for the glory of the Giver. Since these crowns are not viewed as a permanent possession, the question of the nature of the rewards themselves arises. From the Scriptures it is learned that the believer was redeemed in order that he might bring glory to God (1 Cor. 6:20). This becomes his eternal destiny. The act of placing the material sign of a reward at the feet of the One who sits on the throne (Rev. 4:10) is one act in that glorification. But the believer will not then have completed his destiny to glorify God. This will continue throughout eternity. Inasmuch as reward is associated with brightness and shining in many passages of Scripture (Dan. 12:3, Matt. 13:43; 1 Cor. 15:40-41, 49), it may be that the reward given to the believer is a capacity to manifest the glory of Christ throughout eternity.

7. The greater the reward, the greater the bestowed capacity to bring glory to God. Thus in the exercise of the reward of the believer, it will be Christ and not the believer that is glorified by the reward. Capacities to radiate the glory will differ, but there will be no personal sense of lack in that each believer will be filled to the limit of his capacity to “show forth the praises of him who hath called you out of darkness into His marvelous light” (1 Pet. 2:9).

III. 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 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).

IV. 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 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.

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.

Meet Mark Yarbrough, DTS’s Sixth President

Thy Kingdom Come – The Pretribulation Rapture (Part 5)

Thy Kingdom Come– The Pretribulation Rapture (Part 5)

I. Article Title. The Church (A. The chronology of the book of Revelation. B. The object of satanic attack. C. The apostasy of the period. D. The promises of the true church. E. The agreement of typology).

A. The chronology of the book of Revelation. In dealing with both the
mid-tribulation and post-tribulation rapture positions the chronology of the Revelation has been examined. It is mentioned in this place only as further evidence. Chapters 1—3 present the development of the church in this present age. Chapters 4—11 cover the events of the entire seventieth week period and conclude with the return of Christ to-the earth to reign in 11:15-18. Thus the seals are the events of the first three and one-half years and the trumpets events of the last three and one-half years. According to the instructions given John in 10:11, chapters 12—19 survey the seventieth week a second time, this time with a view to revealing the actors on the stage of the drama. This chronology makes a mid-tribulation view of the rapture impossible, for the so-called mid-tribulation rapture of 11:15-18 is seen to be the post-tribulation return to the earth, not the rapture at all. This gives further supporting evidence for the pretribulation rapture position.

B. The great object of satanic attack. According to Revelation 12, the object of
satanic attack during the tribulation period is “the woman” who produced the child. Since this child is born “to rule all nations with a rod of iron” (Rev. 12:5), it can only refer to Christ, the one whose right it is to rule. The Psalmist confirms this interpretation in Psalm 2:9, which is admittedly Messianic. The one from whom Christ came can only be Israel. At the time Satan is cast out of heaven (Rev. 12:9) he goes forth with “great wrath because he knoweth that he hath but a short time” (Rev. 12:12). The church must not be here, for, since it is the “body of Christ” and the “bride of Christ” and consequently precious to Christ, it would be the object of satanic attack then as it has been all through the age (Eph. 6:12) if it were present. The reason Satan turns against Israel can only be explained by the absence of the church from that scene.

C. The apostasy of the period. The complete apostasy of the period on the part of the professing church prevents the church from being in the world. The only organized church ever mentioned in the tribulation period is the Jezebel system (Rev. 2:22) and the harlot system (Rev. 17 and 18). If the true church were on earth, since it is not mentioned as separate from the apostate system, it must be a part of that apostasy. Such a conclusion is impossible. The believing witnesses, converted during the period, are specifically said to have kept themselves from defilement by this apostate system (Rev. 14: 4). Since the church is not mentioned as also having kept herself from this system it must be concluded that the church is not there.

D. The promises to the true church. There are certain passages of Scripture which definitely promise the church a removal before the seventieth week.

1.Revelation 3:10. “I will keep thee from the hour of temptation.” John uses the
word tēreō. Thayer says that when this verb is used with en it means “to cause one to persevere or stand firm in a thing”; while when used with ek it means “by guarding to cause one to escape in safety out of.” Since ek is used here it would indicate that John is promising a removal from the sphere of testing, not a preservation through it. This is further substantiated by the use of the words “the hour.” God is not only guarding from the trials but from the very hour itself when these trials will come on those earth dwellers. Thiessen comments on this passage:

…we want to know what is the meaning of the verb “will keep” (tereso) and of
the preposition “from” (ek). Alford says on the preposition ek, that it means “out of the midst of: but whether by immunity from, or by being brought safe through, the preposition does not clearly define.”… Thus he points out that grammatically the two terms can have the same meaning, so that Rev. 3:10 may mean, not “passing unscathed through the evil,” but “perfect immunity from it.”…the grammar permits the interpretation of absolute immunity from the period. Other scholars say the same thing as to the preposition ek (out of, from). Buttmann-Thayer says that ek and apo “often serve to denote one and the same relation,” referring to John 17:15; Acts 15:29; Rev. 3:10 as examples of this usage. Abbott doubts “if in the LXX and John, ek always implies previous existence in the evils from which one is delivered when used with sozo and tereso” (i.e. with the verbs to save and to keep). Westcott says regarding ek sozo (to save from) that it “does not necessarily imply that that is actually realized out of which deliverance is granted (cf. 2 Cor. 1:10), though it does so commonly (John 12:27). Similarly we read in 1 Thess. 1:10 that Jesus delivers us “from (ek) the wrath to come.” This can hardly mean protection in it; it must mean exemption from it. It would seem, then, to be perfectly clear that the preposition “from” may be taken to mean complete exemption from that which is predicted. It is clear that the context and other statements in Scriptures require that this be the interpretation. As for the context, note that the promise is not merely to be kept from the temptation, but from the hour of temptation, i.e. from the period of trial as such, not only from the trial during the period. And, again, why should the Apostle write ek tes horas (from the hour), as he did, when he might easily have written en te hora (in the hour), if that is what he meant to say? Surely the Spirit of God guided him in the very language he employed.

2. 1 Thessalonians 5:9. “God hath not appointed us to wrath, but to obtain
salvation by our Lord Jesus Christ.” The contrast in this passage is between light and darkness, between wrath and salvation from that wrath. 1 Thes 5:2 indicates that this wrath and darkness is that of the Day of the Lord. A comparison of this passage with Joel 2:2; Zephaniah 1:14-18; Amos 5:18 will describe the darkness mentioned here as the darkness of the seventieth week. A comparison with Revelation 6:17; 11:18; 14:10, 19; 15:1, 7; 16:1, 19 will describe the wrath of the Day of the Lord. Paul clearly teaches in verse 9 that our expectation and appointment is not to wrath and darkness, but rather to salvation, and verse 10 indicates the method of that salvation, namely, to “live together with him.”

3. 1 Thessalonians 1:9-10. Again Paul clearly indicates that our expectation is not wrath, but the revelation of “his son from heaven.” This could not be unless the Son were revealed before the wrath of the seventieth week falls on the earth.

E. The agreement of typology.

1. While argument from analogy is a weak argument in itself, yet if a teaching is contrary to all typology it can not be a true interpretation. Scripture abounds in types which teach that those who walked by faith were delivered from the visitations of judgment which overtook the unbelieving. Such types are seen in the experience of Noah and Rahab, but perhaps the clearest illustration is that of Lot. In 2 Peter 2:6-9 Lot is called a righteous man. This divine commentary will shed light on Genesis 19:22, where the angel sought to hasten the departure of Lot with the words “Haste thee, escape thither; for I cannot do anything till thou be come thither.” If the presence of one righteous man prevented the outpouring of deserved judgment on the city of Sodom, how much more will the presence of the church on earth prevent the outpouring of divine wrath until after her removal.

2. A number of reasons for belief in the pretribulation rapture position have been presented. Some of them are particularly applicable to the mid-tribulation rapture position and others applicable to the post-tribulation rapture position. It should be borne in mind that it is not claimed that all the arguments have the same importance or weight. The pretribulation doctrine is not based on these arguments singly, but rather they are considered as cumulative evidence that the church will be delivered by rapture before the inception of Daniel’s seventieth week.

II. 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 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).

III. 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 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.

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.

Meet Mark Yarbrough, DTS’s Sixth President

Thy Kingdom Come – The Pretribulation Rapture (Part 4)

Thy Kingdom Come – The Pretribulation Rapture (Part 4)

I. Article Title. The Church (The relation of the church to governments. The silence concerning the tribulation in the epistles. The message of the two witnesses. The destiny of the church. The message to Laodicea. The times of the Gentiles. The waiting remnant at the second advent. The sealed 144,000 from Israel).

A. The relation of the church to governments.

1. In the New Testament the church is instructed to pray for governmental authorities, since they are appointed by God, so that those in authority may be saved and the saints live in peace as a result. Such is the instruction in 1 Timothy 2:1-4. The church is further instructed to be in subjection to such powers according to 1 Peter 2:13-16; Titus 3:1; Romans 13:1-7, because these governments are God’s representatives to carry out His will. According to Revelation 13:4 the government during the seventieth week is controlled by Satan and is carrying out his will and his purpose in the manifestation of lawlessness.

2. Because of the relationship of the church to governments in this age and because of the Satanic control of government in the seventieth week, the church must be delivered before this Satanic government manifests itself. The church could not subject herself to such a government. Israel during the seventieth week will rightly call down the judgment of God upon such godless men, and cry for God to vindicate Himself, as is seen in the imprecatory Psalms. Such is not the ministry nor the relationship of the church to governments in this age.

B. The silence concerning the tribulation in the Epistles.

1. The Epistles of James, 1 Peter and, in a measure, 2 Thessalonians were specifically written because of the impending persecution of the church. Many passages, such as John 15:18-25; 16:1-4; 1 Peter 2:19-25; 4:12; James 1:2-4; 5:10-11; 2 Thessalonians 1:4-10; 2 Timothy 3:10-14; 4:5, were written to give a revelation concerning the persecution, give the reasons for it, and give help and assistance so the believer might endure it. Evidently the writers of the epistles had no knowledge that the church would endure the seventieth week, for they certainly would have given help and guidance to meet the most severe persecution men will ever have known, since they were concerned with giving help for the persecutions of a past day. They would not prepare for the persecutions common to all and neglect the outpouring of wrath in which the believer would need special help and assistance if he were to be in it. In this connection Scofield writes:

“Not only is there no syllable of Scripture which affirms that the church will
enter the great tribulation, but neither the upper chamber discourse, the new
promise, nor the Epistles which explain that promise, so much as mention the
great tribulation. Not once in that great body of inspired writing, written expressly for the church, is the expression found.”

2. Inasmuch as the persecutions of this age and the wrath of the seventieth week vary in kind and character, not just in intensity, it is not sufficient to say that if one is prepared for the lesser he will be also for the greater. The silence in the Epistles which would leave the church unprepared for the tribulation argues for her absence from that period altogether.

C. The message of the two witnesses.

1. In Revelation 11:3 two special emissaries are sent to Israel. Their ministry is accompanied by signs to substantiate the divine origin of their message according to the Old Testament prophetic use of signs. The substance of their preaching is not revealed, but its content may be seen as suggested by the clothing of those messengers. They are said to be clothed with sackcloth (sakkos), which is defined by Thayer as:

“a coarse cloth, a dark coarse stuff made especially of the hair of animals: a garment of the like material, and clinging to the person like a sack, which was wont to be worn by mourners, penitents, suppliants…and also by those, who, like the Hebrew prophets, led an austere life.”

2. When we compare the ministry of Elijah in 2 Kings 1:8 and that of John the Baptist in Matthew 3:4, whose ministries were parallel in that they were sent to Israel in a time of apostasy to call the nation to repentance, with the ministry of the two witnesses, we see that the sign of their message in each case is the same, the garment of hair cloth, which was the sign of the national mourning and repentance. It may be concluded, from their distinctive dress, that the two witnesses are announcing the same message as John did, that of repentance because the King is coming. Their good news is “the gospel of the kingdom” of Matthew 24:14. They do not neglect the preaching of the cross, for Rev 7:14 and Zech 13:8-9 indicate that the preaching of the gospel of the kingdom in the seventieth week is accompanied by the preaching of the cross.

3. The message committed to the church is the message of grace. The church has no other message. The fact that the message announced is one of judgment, repentance, and preparation in view of the coming of the King indicates that the church must no longer be present, for no such message is committed to her.

D. The destiny of the church. No one will deny that the destiny of the church is a
heavenly destiny. All her promises and expectations are heavenly in character. When we study the destiny of the saved in the seventieth week we find that their expectation and promise is not heavenly but earthly. Matthew 25:34 makes this very plain. If the church is on earth during the seventieth week all who are saved during that period would be saved to a place in the body. If the rapture did not take place till the end of the seventieth week, and part of the saved went into an earthly blessing and part into a heavenly destiny, the body of Christ would be dismembered and the unity destroyed. Such dismemberment is impossible. This can only indicate that those saved during this seventieth week to go into the millennium must have been saved after the termination of the program for the church.

E. The message to Laodicea. In Revelation 3:14-22 John gives a message to the
church in Laodicea. This church represents the final form of the professing church, which is rejected by the Lord and vomited out of His mouth because of the unreality of its profession. If the church goes into the seventieth week in its entirety and not just the professing portion of it, it would have to be concluded that this Laodicean Church is the picture of the true church. Several things are obvious then. The true church could not go through the persecutions of the seventieth week and still be lukewarm to her Lord. The persecution would fan the fire and turn the lukewarmness into an intense heat, or else it would extinguish the fire altogether. Such has always been the ministry of persecutions in the past. What is even more obvious, if this represents the true
church, is that this church is vomited out from before the Lord, completely rejected of Him. This could only teach that one could be a part of the true church and then finally be cast out altogether; such is an impossibility. The only alternative is to see that the true church terminates with the Philadelphia church, which is removed from the earth according to the promise of Revelation 3:10 before the tribulation begins, and the false professing church, from which the true has been separated by rapture, is left behind, rejected by the Lord, and vomited out into the seventieth week to reveal the true nature of her profession so that such may be rejected justly by the Lord.

F. The times of the Gentiles. In Luke 21:24 the Lord indicates that Jerusalem will
continue in Gentile dominion “until the times of the Gentiles be fulfilled.” Zechariah 12:2; 14:2-3 indicate that this will not be until the second advent, when the armies of the Beast are destroyed by the Lord, as He is seen to do in Revelation 19:17-19. In Revelation 11:2, in the parenthesis between the sixth and seventh trumpets, there is a reference to the times of the Gentiles. John indicates that Jerusalem is still in Gentile power and that from the beginning of the series of judgments, which this parenthesis interrupts, until the end of the Gentile dominion is three and one-half years. This is important to observe, for, according to the midtribulation view, the trumpets are events of the first three and one-half years of that seventieth week. If their view be correct the times of the Gentiles would have to end at the middle of the week, or at least before the termination of the seventieth week, and Jerusalem would then have to be
delivered by some other event or person than the returning Lord. This time element indicated in Revelation 11:2 makes that view untenable.

G. The waiting remnant at the second advent. Passages such as Malachi 3:16;
Ezekiel 20:33-38; 37:11-28; Zechariah 13:8-9; Revelation 7:1-8, and many others, indicate clearly that when the Lord returns to earth there will be a believing remnant in Israel awaiting His return. Along with these are passages such as Matthew 25:31-40 and such parables as Matthew 22:1-13 and Luke 14:16-24 that show that there will be a multitude of believers among the Gentiles who will believe and await His return. In order for the Lord to fulfill the promises made in the Abrahamic, Davidic, land, and new covenants at His second advent, it is necessary that there be a believing remnant over whom He can reign and to whom the covenants can be fulfilled. There must also be a group of believing Gentiles who can receive, through faith, the benefits of the covenants in His reign. These groups go into the millennium in their natural
bodies, saved, but not having experienced death and resurrection. If the church were on earth until the time of the second advent, these saved individuals would have been saved to a position in the church, would have been raptured at that time, and consequently there would not be one saved person left on the earth. Who then would be waiting to meet Christ at His return? With whom could Christ literally fulfill the covenants made with Israel? These considerations make necessary the pretribulation rapture of the church, so that God may call out and preserve a remnant during the tribulation in and through whom the promises may be fulfilled.

H. The sealed 144,000 from Israel. As long as the church is on the earth there are none saved to a special Jewish relationship. All who are saved are saved to a position in the body of Christ as indicated in Colossians 1:26-29; 3:11; Ephesians 2:14-22; 3:1-7. During the seventieth week the church must be absent, for out of the saved remnant in Israel God seals 144,000 Jews, 12,000 from each tribe, according to Revelation 7:14. The fact that God is again dealing with Israel on this national relationship, setting them apart to national identities, and sending them as special representatives to the nations in place of the witness of the church, indicates that the church must no longer be on earth.

II. 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 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.

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.

Meet Mark Yarbrough, DTS’s Sixth President

Thy Kingdom Come – The Pretribulation Rapture (Part 3)

Thy Kingdom Come – The Pretribulation Rapture (Part 3)

I. Article Title. The Church. (Distinctions between the rapture and the second coming of Christ. The twenty-four elders. The problem behind 1 Thessalonians 4:13-18. The announcement of peace and safety.)

A. Distinctions between the rapture and the second coming of Christ. There are a number of contrasts to be drawn between the rapture and the second advent which will show that they are not viewed as synonymous in Scripture. The fact of two separate programs is best seen by a number of contrasts drawn in Scripture between the two events. (1) The translation entails the removal of all believers, while the second advent entails the appearing or manifestation of the Son. (2) The translation sees the saints caught up into the air, and in the second advent He returns to the earth. (3) In the translation Christ comes to claim a bride, but in the second advent He returns with the bride. (4) The translation results in the removal of the church and the inception of the tribulation, and the second advent results in the establishment of the millennial kingdom. (5) The translation is imminent, while the second advent is preceded by a multitude of signs. (6) The translation brings a message of comfort, while the second advent is accompanied by a message of judgment. (7) The translation is related to the program for the church, while the second advent is related to the program for Israel and the world. (8) The translation is a mystery, while the second advent is predicted in both Testaments. (9) At the translation believers are judged, but at the second advent the Gentiles and Israel are judged. (10) The translation leaves creation unchanged, while the second advent entails the change in creation. (11) At the translation Gentiles are unaffected, while at the second advent Gentiles are judged. (12) At the translation Israel’s covenants are unfulfilled, but at the second advent all her covenants are fulfilled. (13) The translation has no particular relation to the program of God in relation to evil, while at the second advent evil is judged. (14) The translation is said to take place before the day of wrath, but the second advent follows it. (15) The translation is for believers only, but the second advent has its effect on all men. (16) The expectation of the church in regard to the translation is “the Lord is at hand” (Phil. 4:5), while the expectation of Israel in regard to the second advent is “the kingdom is at hand” (Matt. 24:14). (17) The expectation of the church at the translation is to be taken into the Lord’s presence, while the expectation of Israel at the second advent is to be taken into the kingdom. These, and other contrasts which might be presented, support the contention that these are two different programs and can not be unified into one event. The translation refers to the rapture of the church (1 Thes 15:50-53; 1 Thes 4:13-18; John 14:2-3; Titus 2:13).

B. The twenty-four elders. In Revelation 4:4 John is given a vision of twenty-four elders who are seated on thrones, clothed in white raiment, crowned with golden crowns, and in heaven in the presence of God. The elders represent the believers in heaven, Old and New Testaments believers.

C. The problem behind 1 Thessalonians 4:13-18. The Thessalonian Christians were not ignorant of the fact of resurrection. This was too well established to need presentation or defense. That which elicited this revelation from Paul to them was their misunderstanding of the relation between the resurrection and the saints who were asleep in Christ to the rapture. Paul writes then, not to teach the fact of resurrection, but rather the fact that at the rapture the living would not have an advantage over the dead in Christ. If the Thessalonians had believed that the church would be going through the seventieth week they would have rejoiced that some of their brethren had missed this period of suffering and were with the Lord without experiencing the outpouring of wrath. If the church were going through the tribulation it would be better to be with the Lord than to have to await the events of the seventieth week. They would be praising the Lord that their brethren were spared these events instead of feeling that those had missed some of the Lord’s blessings. These Christians evidently believed that the church would not go through the seventieth week and in their anticipation of the return of Christ mourned for their brethren; their concern was that some had missed the blessing of this event, the rapture, also known as the catching up of the saints.

D. The announcement of peace and safety. In 1 Thes. 5:3 Paul tells the Thessalonian church that the Day of the Lord will come after the announcement of “peace and safety.” This false security will lull many into a state of lethargy in relation to the Day of the Lord so that that day comes as a thief. This announcement that has produced this lethargy precedes the Day of the Lord. If the church were in the seventieth week there would be no possibility that, during the period when believers are being persecuted by the beast to an unprecedented degree, such a message could be preached and find acceptation so that men would be lulled into complacency. All the signs would point to the fact that they were not in a time of “peace and safety.” The fact that the visitation of wrath, judgment and darkness is preceded by the announcement of such a message indicates that the church must be raptured before that period can begin.

II. 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 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.

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.

Meet Mark Yarbrough, DTS’s Sixth President

Resurrection Sunday – 2023

The Resurrection Of Christ – VaderRulz1 – It is Sunday, the first day of the week. But, this is not just any Sunday; it is the day that Christ was raised from death, to life. This particular Sunday will dawn with a surprise for many saddened followers of Christ. The women return to his burial tomb, “at first light.” Their plan is to complete the preparation of the lifeless body of Christ for His Burial. But! Christ is not in the tomb where the women last saw His body being laid. Christ was “dead!” Without a doubt, “Christ was dead!” Now, instead of seeing the dead body of Christ, they are shocked by the vision, and the statements, of two angels, “He is risen!” (Luke 24:6).

The Bible makes it clear that Christ was resurrected on the first day of the week, Sunday (Matthew 28:1; Mark 16:2,9; Luke 24:1; John 20:1,19). The resurrection of Christ is most worthy of being celebrated (see 1 Corinthians 15). While it is appropriate for Christ’s resurrection to be celebrated on a Sunday, the day on which His resurrection is celebrated should not be referred to as Easter. Easter has nothing to do with the resurrection of Christ. (See more of this discussion by clicking onto the following link: https://www.gotquestions.org/Easter-Sunday.html)

“Resurrection Sunday” is the correct term for the day that Christ was raised from death. Easter relates to a pagan festival. See “Easter” in Unger’s Bible Dictionary. Also see “Don’t Say Easter” in my post, 115, https://equippingblog.wordpress.com/2018/03/12/115-the-jewish-prophet-jonah-a-glimpse-of-passover/

Resurrection Sunday

Sunday Verses

Luke 24:1-12 https://www.biblegateway.com/passage/?search=luke+24%3A1-12&version=HCSB

Clarifying a prophecy of Christ

There has been a matter of confusion and misunderstanding, not to mention disagreement, about the day of the crucifixion of Christ. The prophecy by Christ, as related to an incident in the life of the Jewish Prophet Jonah will be discussed, thereby clearing up the matter.

Let’s consider the verse.

Jonah 1:17 Holman Christian Standard Bible (HCSB)

17 Now the Lord had appointed a huge fish to swallow Jonah, and Jonah was in the fish three days and three nights.

The controversy: “three days and three nights.”

Comment. MacArthur Study bible. 1:17 a great fish. The species of fish is uncertain; the Heb. word for whale is not here employed. God sovereignly prepared (lit. “appointed”) a great fish to rescue Jonah. Apparently Jonah sank into the depth of the sea before the fish swallowed him (cf. 2:3, 5, 6). three days and three nights. See note on Matt. 12:40.

Comment. Reformation Study Bible. 1:17 three days and three nights. Jesus referred to the Book of Jonah in order to communicate truths regarding His own message and mission (Matt. 12:38–41; 16:4; Luke 11:29–32). He speaks of the “sign of the prophet Jonah” not only with reference to the three days and three nights that Jonah was in the fish (Matt. 12:39, 40), but also with regard to the efficacy of Jonah’s preaching. Without benefit of a miraculous sign, the Ninevites recognized Jonah’s message as one with divine authority, and they responded in repentance.

The prophecy of Christ:

Matthew 12:40-41 Holman Christian Standard Bible (HCSB)

40 For as Jonah was in the belly of the huge fish three days and three nights, so the Son of Man will be in the heart of the earth three days and three nights. 41 The men of Nineveh will stand up at the judgment with this generation and condemn it, because they repented at Jonah’s proclamation; and look—something greater than Jonah is here!

The controversy: “three days and three nights.”

The confusion: Christ was crucified on Friday afternoon and was buried prior to sunset. Christ was alive early on Sunday morning. When we consider “three days and three nights,” in today’s world we can look at our Timex, Bulova or Rolex, and come to the conclusion that “there is no way” that seventy-two hours elapsed between Friday afternoon and Sunday morning. Of course, culture enters into the conversation.

Words of Christ, “the third day,” relating to His resurrection.

Luke 9:22 New International Version (NIV)

22 And he said, “The Son of Man must suffer many things and be rejected by the elders, the chief priests and the teachers of the law, and he must be killed and on the third day be raised to life.”

In 9:22, Christ uses the words, “the third day.” Such wording removes”seventy-two hours” from the conversation. Other verses that also state, “the third day,” in the same context are: Matthew 16:21, 17:23, 20:19, 27:64. Luke 18:33, 24:7, 24:21, 24:46. Acts 10:40. 1 Corinthians 15:4.

Consider the words of the seminary instructors, concerning Matthew 12:40.

Reformation Study Bible. Matthew 12:40. three days and three nights. An emphatic way of saying “three days.”

The New American Commentary. Craig L. Blomberg, Author. Matthew 12:40. “Three days and three nights” represents a Semitic idiom for any portion of three calendar days.”

Holman New Testament Commentary. Stuart K. Weber, Author. Matthew 12:40. By Jewish reckoning, a part of a day was considered to be a whole day. And it was common Jewish idiom to refer to even a part of a day as “a day and a night.”

The Bible Knowledge Commentary. An Exposition of the Scriptures by Dallas Seminary Faculty. John F. Walvoord and Roy B. Zuck, General Editors. Matthew 12:40. The Son of Man would be in the heart of the earth for “three days and three nights.”The Jews reckoned part of a day as a full day.

The Moody Bible Commentary. Matthew 12:40. The phrase, “THREE DAYS AND THREE NIGHTS,” causes some concern since Jesus only spent Friday night and Saturday night in the tomb. But, Jewish people regarded even a part of a day as “a day and a night.” (see 1 Sam 30:12-13; 2 Chr 10:5, 12; Est 4:16; 5:1).

Ryrie Study Bible. Matthew 12:40. three days and three nights. This phrase does not necessarily require that 72 hours elapse between Christ’s death and resurrection, for the Jews reckoned part of a day to be as a whole day. Thus, this prophecy can be properly fulfilled if the crucifixion occurred on Friday. However, the statement does require an historical Jonah who was actually swallowed by a great fish.

Holman Christian Standard Bible. Matthew 12:40. Re: Jonah 1:17: His prayer compared his experience to being in a grave. Thus, Jonah’s experience was analogous to Jesus’ resurrection of being interred for three days. Since Jesus’ resurrection occurred on Sunday, some may have argued that the reference to three days and three nights requires a Thursday or Wednesday crucifixion. However, 1 Samuel 30:12-13 suggests that “three days and three nights” could be idiomatic for a span of time that covered all of one day and parts of two others. Thus, Jesus’ interment late on Friday and His resurrection early Sunday counts as three days.

MacArthur Study Bible. Matthew 12:40. three days and three nights. Quoted from Jon. 1:17. This sort of expression was a common way of underscoring the prophetic significance of a period of time. An expression like “forty days and forty nights” (see note on 4:2) may in some cases simply refer to a period of time longer than a month. “Three days and three nights” was an emphatic way of saying “three days,” and by Jewish reckoning this would be an apt way of expressing a period of time that includes parts of 3 days. Thus, if Christ was crucified on a Friday, and His resurrection occurred on the first day of the week, by Hebrew reckoning this would qualify as 3 days and 3 nights. All sorts of elaborate schemes have been devised to suggest that Christ might have died on a Wednesday or Thursday, just to accommodate the extreme literal meaning of these words. But the original meaning would not have required that sort of wooden interpretation. See note on Luke 13:32.

Luke 13:32 Holman Christian Standard Bible (HCSB)

32 He said to them, “Go tell that fox, ‘Look! I’m driving out demons and performing healings today and tomorrow, and on the third day I will complete My work.’

MacArthur Study Bible. Luke 13:32 today and tomorrow, and the third day. This expression signified only that Christ was on His own divine timetable; it was not meant to lay out a literal 3-day schedule. Expressions like this were common in Semitic usage, and seldom were employed in a literal sense to specify precise intervals of time. See note on Matt. 12:40. be perfected. I.e., by death, in the finishing of His work. Cf. John 17:4, 5; 19:30; Heb. 2:10. Herod was threatening to kill Him, but no one could kill Christ before His time (John 10:17, 18).

The conclusion: When we consider the words of Luke 23:54-56, and the above discussions that show the cultural usages of “three days and three nights,” we can see that the dead body of Christ was placed in the tomb on Friday afternoon, and was raised from death on Sunday morning.

Here is the clincher. In Luke 23:50-54, Joseph of Arimathea and Nicodemus (John 19:39), took the body of Christ to the tomb where they anointed His body (John 19:39-40). vs 55, the women followed, and saw Christ being laid in the tomb. vs 56, the women left the tomb (because the Sabbath would begin soon) and rested, “according to the commandment.” Luke 24:1, the women returned to be tomb on the first day of the week with the spices that they had purchased (after the sabbath, Mark 16:1-2), and had prepared for the anointing of the body of Christ. If the body of Christ had been laid in the tomb on Wednesday afternoon, or Thursday afternoon, the women would not have waited until Sunday morning to return to the grave to anoint the body of Christ. There is no proof that the women knew of the anointing of the body of Christ by Joseph of Arimathea and Nicodemus, or to the degree of the anointing.

In conclusion, let us consider Christ, and let us consider us.

John 3:16 New American Standard Bible (NASB)

16 “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life.

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Holy Week – 2023 – Day 7 – Saturday – The Sabbath

At the time of the beginning of the writing of this article, Saturday of Passion Week had entered our world’s earliest time zone. Luke 23:55 shows the women at the burial tomb of Christ on Friday afternoon, prior to sunset; they had planned on preparing the body of Christ for burial. But, per Luke 23:56, the women did not finish that process, because sunset would be the beginning of the Sabbath Day. Per Exodus 20:10, the women returned to their homes and rested on the Sabbath. The Sabbath would end at sunset on Saturday, while the day of Saturday would continue until midnight. It was during the time after sunset on Saturday that the women will purchase more spices for preparing the body of Christ for burial; they will return to the tomb early on Sunday morning to complete that preparation. In the video, notice that a woman lights the candle; it was a woman that brought the Light of the world, into the world (Luke 2:7; John 8:12).

Saturday Of Passion Week (The Sabbath began at sunset on Friday)

Luke 23:56 Holman Christian Standard Bible (HCSB)

56 Then they returned and prepared spices and perfumes. And they rested on the Sabbath according to the commandment.

Consider the comments from the Ryrie Study Bible.

23:54 “It was about the preparation day.” Friday, the day Jesus died, was the time of preparation for the Sabbath, which began Friday at sunset. 23:56 “according to the commandment.” i.e., not to work on the Sabbath (Ex 20:10).

Consider the comments from the NKJV Study Bible.

23:54, Jesus was buried late on Friday, on the day called, Preparation when everything was made ready for the Sabbath, the day when no labor could take place.

23:56, “prepared spices and fragrant oils:” On Friday the women prepared for the anointing of Jesus’ body on the day after the Sabbath, since they could not make preparations on the Sabbath. The spices were used to delay decay and lessen the odor of the body. Mark 16:1  notes that spices were also purchased after the Sabbath. Apparently the women did not anticipate a resurrection

Passion Week/Holy Week

Passion Week (also known as Holy Week) is the time from Palm Sunday through Resurrection Sunday. Saturday of Passion Week is the last Saturday prior to Resurrection Sunday; it is the seventh day of Passion Week, after Palm Sunday, Monday, Tuesday, Wednesday, Thursday and Friday of Holy Week.

Holy Saturday is the name given to the day between Good Friday and Easter Sunday. Some Christians recognize Holy Saturday, the seventh day of Holy Week, as the day on which Jesus “rested” from His work of providing salvation. As Jesus died, He called out, “It is finished!” There was no further price to pay; sin had been atoned for. (Per, https://www.gotquestions.org/Holy-Saturday.html)

Notes (1, 2, 3).

1. Our salvation comes from the finished work of Christ on the cross.

2. Resurrection Sunday” is the correct term for the day that Christ resurrected from death. Easter relates to a pagan festival. See “Easter” in Unger’s Bible Dictionary. Also see “Don’t Say Easter” in my post, 115, https://equippingblog.wordpress.com/2018/03/12/115-the-jewish-prophet-jonah-a-glimpse-of-passover/

3. Each day’s activities of Passion Week is identified, by day of the week, in the Ryrie Study Bible (Dr. Charles C. Ryrie, Deceased. See bio below). Dr. Ryrie chose the Gospel Of Luke to show, day by day, the things that happened during Holy Week.

John 12:1-11, Saturday, Christ in Bethany.
John 12:12-13, Christ Enters Into Jerusalem, Palm Sunday
Luke 19:28-44, Palm Sunday, The triumphal entry of Christ into Jerusalem
Luke 19:45-48, Monday, Christ curses the fig tree and cleanses the temple
Luke 20:1-21:38, Tuesday, Christ’s debates with the religious leaders. The Olivet Discourse
Luke 22:1-6, Wednesday, The entry into Judas Iscariot by Satan
Luke 22:7-53, Thursday, The Passover meal and betrayal of Christ by Judas
Luke 22:54-23:55, Friday, The crucifixion of Christ
Luke 23:56, Saturday, Sabbath Rest
Luke 24:1-53, Resurrection Sunday

Scriptures in this study are taken from the Holman Christian Standard Bible, and gathered from Bible Gateway. The Bible Gateway link is https://www.biblegateway.com/ Bible Gateway has basic and expanded (Bible Gateway Plus) study notes. Whenever scripture passages are lengthy, in this study, a link will be provided to show those verses.

Consider the following verse, which is the only verse of scripture that relates to the Sabbath Day of Passion Week.

Saturday

Luke 23:56 Holman Christian Standard Bible (HCSB)

56 Then they returned and prepared spices and perfumes. And they rested on the Sabbath according to the commandment.

The purpose of this Passion Week study is not to conduct a verse-by-verse study of the scriptures. To the contrary, the focus of this study will be on the major events of each day in the week that led up to the crucifixion of Christ, ”on Friday.” The Friday of the death of Christ on the cross has come to be known by many as “Good Friday.”

About Dr. Charles Caldwell Ryrie, Th.D., Ph.D., Deceased (Editor, Ryrie Study Bible)
https://www.moodypublishers.com/authors/r/charles-ryrie/

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https://equippingblog.wordpress.com/

Holy Week – 2023 – Day 6 – Friday – The Crucifixion Of Christ

Via Dolorosa. The Via Dolorosa, literally “the sorrowful way,” is the traditional route in Jerusalem which our Lord traveled on the day of His crucifixion from the judgment seat of Pilate, also called the Praetorium (Matthew 27:2-26), to the place of His crucifixion on Mount Calvary.  When I watched the video, I wept.

It is Friday of Passion Week. Good Friday, also known as “Holy Friday,” is the Friday immediately preceding Resurrection Sunday, and is the day on which Christ was crucified. Concerning this particular Good Friday, “Oh! How things have changed.” Rock star status on Palm Sunday; fallen star on this, the following Friday. Such an abrupt “turn-about” in the minds of the unbelieving Jews in Jerusalem! Such is the week that Jesus experienced. A meal with friends on Thursday evening; a cross of death on Friday. But, consider all that was accomplished through this sovereign ordered ordeal (Acts 3:18), “But the things which God announced beforehand by the mouth of all the prophets, that His Christ would suffer, He has thus fulfilled.”

God reached out to Israel, Isaiah 53:5 (NASB)
5 But He was pierced through for our transgressions, He was crushed for our iniquities; The chastening for our well-being fell upon Him, And by His scourging we are healed.

God reached out to all of mankind, John 1:29 (NASB)
29 The next day he saw Jesus coming to him and *said, “Behold, the Lamb of God who takes away the sin of the world!

Good Friday’s calendar of events begins with the denial of Christ by Peter (Luke 22:54), in the morning’s, “wee dark hours” (Luke 22:55-56), and continue through Luke 23:55, with Jewish women leaving the tomb of Christ on Friday afternoon. It was due to the approaching of sunset for the observance of the Sabbath that the women left the burial tomb of Christ (Luke 23:56). The Sabbath begins on Friday at sunset, and lasts until Saturday at sunset. The women will return to the tomb early on Sunday morning, after the Sabbath has passed (Luke 24:1).

On Friday, Christ was mocked and beaten in Luke 22:63-65. In verses 66, through the end of chapter 22, Christ is taken before the Sanhedrin. Friday continues with Christ being taken to Pilate in the opening verse of Chapter 23, and stays through verse 55, when the women (above) follow the body of Christ to His burial tomb. During those fifty-five verses of Luke 23, Christ is taken before Pilate, and then before Herod. Christ appears again before Pilate. The crucifixion and burial of Christ follow. Luke 23, Verse 56, shows the women leaving the tomb because the Sabbath (Sunset on Friday) is approaching. So, it is on Friday that the crucifixion of Christ takes place. His body is taken to the tomb before sunset of Friday. Still, a very significant part of this last Friday deals with the call of the crowd in verse 18, “Away with this man (Christ), and release for us Barabbas!” and, in verse 21, “Crucify, crucify, Him”(Christ)! So, who was Barabbas? And, why would the crowd of Jews want Barabbas to be released, instead of Christ? Let’s give this matter some serious thought. We need also to consider, “the Jews.” There were “believing Jews,” and unbelieving Jews in Jerusalem that day. “Believing Jews” were those whom had accepted Christ as Messiah; unbelieving Jews “had not.” “Believing Jews” would not have called for Christ to be crucified.

An hourly timeline of Good Friday events follows. The trial before Pilate occurred at about 6:00 A.M. Christ was crucified at 9:00 A.M. Darkness fell all over the land from noon until 3:00 P.M. The death of Christ occurred at 3:00 P.M.(Unger’s Commentary On The Gospels, Mark 15:25-33). The body of Christ was taken to the burial tomb (Luke 23:53). The women followed and saw where the body of Christ was laid. Sabbath of Friday afternoon was soon approaching. (23:54). The women left the tomb and rested on the Sabbath (Luke 23:54-56). Yes! Christ was crucified on Friday [The day by day timeline of Holy Week, from  Palm Sunday through Sabbath Saturday evening, is outlined in the Ryrie Study Bible (Dr. Charles C. Ryrie, Th. M., Th. D., Ph. D., Litt. D.,1925-2016), and has been used as a guide for this study of  Holy Week].

As a nation, Israel had been under attack and oppression of other countries and world empires, going back to 722 B.C. Such empires were the Assyrian, Babylonian, Medo-Persian, Greek and Roman. The Jews of 33 A.D. were looking for someone to free them from the oppressive Roman government. They saw Barabbas as being a rugged Jewish freedom fighter, always riding a mighty horse, trying to rid their land of the cruel Romans. Barabbas was in jail for insurrection against the Roman government, and for the murder of Romans in the insurrection (Luke 23:21-25; Mark 15:7.)

Consider the comment of John MacArthur on Mark 15:7. {15:7 Barabbas. A robber (John 18:40) and murderer (Luke 23:18, 19), in some way involved as an anti-Roman insurrectionist. Whether his involvement was motivated by political conviction or personal greed is not known. It is impossible to identify the specific insurrection in question, but such uprisings were common in Jesus’ day and were precursors of the wholesale revolt of A.D. 66–70.}

In his commentary of Mark, Dr. R. C. Sproul (Deceased) makes the comment: “Perhaps Barabbas was a hero of the people for his opposition to Rome (the very thing they had looked for in Jesus).”

There was a movie that was made about Barabbas. In the movie, Barabbas was seen as being a very rugged man, whom had a great hatred for the Romans.  After all, Barabbas rode a mighty horse, and killed Romans; he may have been viewed as a Jewish freedom fighter. But, Jesus entered Jerusalem on a donkey (Matthew 21:1-11) and told the Jews, “turn the other cheek” (Matt 5:39).

The following link leads to a very informative article that also discusses Barabbas. http://www.newworldencyclopedia.org/entry/Barabbas

Passion Week/Holy Week – Good Friday.

Luke 22:54-23:55, Friday, The crucifixion of Christ

Consider the following verses, by link.

Friday

Luke 22:54-23:55 https://www.biblegateway.com/passage/?search=luke+22%3A54-23%3A55&version=HCSB
Matthew 26:57-68 https://www.biblegateway.com/passage/?search=matt+26%3A57-68&version=HCSB
Matthew 27:1, 11-56 https://www.biblegateway.com/passage/?search=matt+27%3A1%2C+11-56&version=HCSB
Mark 14:53-65; 15:1-47 https://www.biblegateway.com/passage/?search=Mark+14%3A53-65%3B+15%3A1-47+&version=HCSB
John 18:13-24; 28-40 https://www.biblegateway.com/passage/?search=John+18%3A13-24%3B+28-40&version=HCSB
John 19:1-42 https://www.biblegateway.com/passage/?search=John+19%3A1-42&version=HCSB

Key supportive verses

John 19:14 New American Standard Bible (NASB)
14 Now it was the day of preparation for the Passover; it was about the sixth hour. And he said to the Jews, “Behold, your King!” (Ryrie Study Bible Note: “preparation for the Passover.” Friday of Passover week. In verse 31 “preparation” refers to Friday as the day of preparation for the Sabbath. Re: Luke 23:54 “It was the preparation day, and the Sabbath was about to begin.” Ryrie note. It was the “preparation day.” Friday, the day Jesus died, was the time of the preparation for the Sabbath, which began Friday at sunset.)

John 19:30 New American Standard Bible (NASB)
30 Therefore when Jesus had received the sour wine, He said, “It is finished!” And He bowed His head and gave up His spirit. (Ryrie Study Bible Note: “it is finished!” Receipts for taxes found in the papyri have written across them this single Greek word, which means, “paid in full.” The price for our redemption from sin was paid in full in our Lord’s death.)

John 19:31 New American Standard Bible (NASB)

31 Then the Jews, because it was the day of preparation, so that the bodies would not remain on the cross on the Sabbath (for that Sabbath was a high day), asked Pilate that their legs might be broken, and that they might be taken away. (Ryrie Study Bible Note: “”that Sabbath was a high day.” I.e., the first day of the Feast of Unleavened Bread fell that year on a Sabbath, making it a “high” or “special” festival; Exodus 12:16, Leviticus 23:7).

Consider women. Consider the women.

It was women (Matt 27:55,56; Mark 15:40, 41; Luke 8:1-3; Luke 23:55, 56; John 19:25, 20:1) who saw the body of Christ being laid in a burial tomb. It was Friday afternoon, prior to sunset, when the women saw the body of Christ being taken from the cross to the tomb. Without a doubt, the women saw Christ being crucified on Friday. Without a doubt, the women saw Christ being placed in a burial tomb on Friday, before the beginning of the Sabbath. Without a doubt, Christ was not crucified on any day of the week, except Friday.

It was a woman who explained the great significance of the women in these last hours of Friday, which led to the beginning of the Sabbath, which began at sundown on Friday. She said, “if Jesus had been crucified on Wednesday or Thursday, women would not have waited until Friday afternoon to go to the place where Jesus had been laid. ” This discussion “about the women,” “about women,” is great food for thought.

Note: Reading the Old Testament is important in understanding God’s plan for His chosen people, Israel. (Deuteronomy 14:2).

Holy Week – 2023 – Day 5 – Thursday-The Passover Meal

This is Thursday of Passion Week, also known of Maundy Thursday. During Thursday of Passover Week, the following events took place: The preparation for Passover; The Passover meal and the washing of the feet of the disciples by Christ; Christ predicts His betrayal; A dispute among the disciples over whom would be the greatest; The Apostles’ reward during the Millennium; Christ foretells Peter’s denial; Christ warns the disciples of coming conflict; The agony of Christ in the garden; The betrayal of Christ by Judas. The two most significant events, which are the focus of Maundy Thursday, are; “the Passover meal (John 13:1), and Christ washing the disciples’ feet. (John 13:2-12)” Judas, the betrayer of Christ, was included in the Passover meal and the foot washing. Christ served bread and wine to Judas, and washed the feet of Judas, with the full knowledge that Judas would be His (Christ’s) betrayer. Judas left the upper room, after the meal and foot washing (John 13:30).

The word Maundy is derived from the Latin word for “command.” The “Maundy,” in “Maundy Thursday,” refers to the command that Christ gave to the disciples at the Last Supper, that they should love and serve one another.

The opening video shows a Passover upper room experience. There will also be a Day Of Pentecost upper room experience, which will be discussed. It is important to know that this Passover meal was not Christian communion. The church age had not yet begun. There was not a Christian church until the day of Pentecost. This Passover meal was being observed, based on Old Testament scriptures, and would be observed annually by Jews, based on Old Testament Scriptures.

Leviticus 23:4-5 English Standard Version (ESV) The Passover

4 “These are the appointed feasts of the Lord, the holy convocations, which you shall proclaim at the time appointed for them. 5 In the first month, on the fourteenth day of the month at twilight, is the Lord’s Passover.

Passion Week/Holy Week. Thursday of Passion Week is the last Thursday prior to Resurrection Sunday; it is the fifth day of Passion Week, one day before Good Friday (the day of the crucifixion of Christ; the Friday before Resurrection Sunday). On this particular evening, there was intimate teaching and conversation among Christ and His disciples. Key conversation of this evening is recorded in John 13:1-17:26. The passage of Luke 8:1-3 tells of women traveling with Christ and the Twelve Disciples, and also of being taught by Christ, and financially supporting His ministry . Women were present in an upper room as they, and the disciples, prayed for the Holy Spirit to come upon them (which occurred on the Day of Pentecost) (Acts 1:1-5; 12-15; 2:1-4). The disciples prepared the Passover in an upper room (Luke 22:7-13). It is my belief that the upper room of the Passover is the same one of the Day Of Pentecost. It is also my belief that women were present in the upper room with Christ and the disciples on the evening of the Passover meal, foot washing and teaching of Christ (per Acts 1:12-14), just as they were present in the upper room on the Day Of Pentecost.

Luke 22:7-53, Thursday, The Passover meal and betrayal of Christ by Judas.

Consider the following verses, by link.

Thursday

Luke 22:7-53 https://www.biblegateway.com/passage/?search=luke+22%3A7-53&version=HCSB
Matthew 26:17-56 https://www.biblegateway.com/passage/?search=matthew+26%3A17-56&version=HCSB
Mark 14:12-50 https://www.biblegateway.com/passage/?search=mark+14%3A12-50&version=HCSB
John 13:1-14:31 https://www.biblegateway.com/passage/?search=john+13%3A1-14%3A31&version=HCSB
John 15:1-18:3 https://www.biblegateway.com/passage/?search=john+15%3A1-18%3A3&version=HCSB

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Holy Week – 2023 – Day 4 – Wednesday – The Plot Against Jesus

It is Wednesday of Passion Week. The video shows the first entry of Satan into Judas Iscariot on Wednesday of Passion Week (Luke 22:1-6, Matthew 26:2-5, Mark 14:1-2, 10-11, John 13:1-5).

Passion Week/Holy Week

Wednesday of Passion Week is the last Wednesday prior to Resurrection Sunday; it is the fourth day of Passion Week.

The aspect of “God’s Sovereign Clock” is key to understanding the two times that Satan entered into Judas Iscariot, and the subsequent betrayal of Christ by Judas. The first entry of Satan into Judas took place on Wednesday of Passion Week (Luke 22:3); the second entry occurred on Thursday following the Passover Meal and the washing of the disciples’ feet (John 13:27).

The day of Satan’s entering into Judas for the purpose of the betrayal of Christ is one of differences of opinion. In Charles Ryrie’s Wednesday comment on Luke 22:3, he states that Satan entered into Judas twice; Dr. Ryrie refers to John 13:27 as being the second occurrence. John 13:2 shows, at the Thursday evening Passover meal, that Satan had already entered into Judas prior to the Passover meal. In keeping with the Ryrie Study Bible outline of Passion Week, I will show Wednesday and Thursday as being the two times that Satan entered Judas.

After the verses for Wednesday of Passion week, other verses will follow that relate to “God’s Hour,” and His sovereignty. Each of the verses will point to the fact that God was in control of every aspect of the crucifixion of Christ, to include the things that led to the crucifixion, and the things which followed.

Luke 22:1-6, Wednesday, the entry into Judas Iscariot by Satan.

Consider the following verses, by link.

Wednesday

Luke 22:1-6 https://www.biblegateway.com/passage/?search=Luke+22%3A1-6&version=HCSB

God’s Hour and Sovereignty

Matthew 26:45. Mark 14:35, 14:41. Luke 22:53. John 2:4, 7:30, 8:20, 12:23, 12:27, 13:1, 17:1, 11:49-52. Acts 2:22-24, 3:18, 4:27-28.

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Holy Week – 2023 – Day 3 – Tuesday – Jesus’s Authority Requested

It is Tuesday of Passion Week. The opening video shows a narration of the authority of Christ being raised by the chief priests, scribes and elders of the Jews (Luke 20). The following video opens with “the widow’s mite.” The Olivet Discourse continues with the teaching of Christ on the destruction of the temple in Jerusalem that would take place in the year 70 A.D. The discussion also includes the plight of the Jews in the future Tribulation, that is written in greater detail in Matthew 24. The year of this prophecy of Christ was 30 A.D. (Ryrie Study Bible).

Passion Week/Holy Week

Passion Week is described in Matthew chapters 21-27; Mark chapters 11-15; Luke chapters 19-23; and John chapters 12-19. We are seeing the events of the last Tuesday prior to Resurrection Sunday; it is the third day of Holy Week, which began on Palm Sunday.

According to common interpretation of the Bible, Holy Tuesday is when Jesus was issued various challenges by the Pharisees and Sadducees over subjects such as marriage in heaven, paying taxes to Caesar, and the source of His authority (Matthew 21:23—23:39; Mark 11:27—12:44; Luke 20:1—21:4). By this same interpretation, this is the day that Jesus commented on the widow’s donation (Mark 12; Luke 21) and was approached by a number of God-fearing Greeks (John 12:20–36). Tuesday would also be the day that Jesus spoke His eight “woes” against the Pharisees (Matthew 23:13–36) and the evening on which He delivered the Olivet Discourse (Matthew 24—25; Mark 13; Luke 21:5–36). (https://www.gotquestions.org/Holy-Tuesday.html)

Consider the following verses of this special Tuesday, by link.

Tuesday

Luke 20:1:1-21:38 https://www.biblegateway.com/passage/?search=Luke+20%3A1-21%3A38&version=HCSB
Matthew 21:23-23:39 https://www.biblegateway.com/passage/?search=Matthew+21%3A23-23%3A39&version=HCSB
Matthew 24:1-25 https://www.biblegateway.com/passage/?search=Matthew+24%3A1-25&version=HCSB
Mark 11:27:12:40 https://www.biblegateway.com/passage/?search=Mark+11%3A27-12%3A40&version=HCSB
Mark 13:1-37 https://www.biblegateway.com/passage/?search=Mark+13%3A1-37&version=HCSB

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Holy Week – 2023 – Day 2 – Monday – Jesus Cleanses The Temple

It is Monday Of Passion Week. The opening video shows Christ cleansing the temple in Jerusalem, and the reaction of the chief priests and scribes. This is the second cleansing of the temple by Christ (Luke 19:45-46), with the first having occurred in John 2:12-21.

Passion Week/Holy Week

Monday of Passion Week is the last Monday prior to Resurrection Sunday; it is the second day of Holy Week, after Palm Sunday. “Resurrection Sunday” is the correct term for the day that Christ resurrected from death. Easter relates to a pagan festival. See “Easter” in Unger’s Bible Dictionary. Also see, “Don’t Say Easter” in my post, 115, https://equippingblog.wordpress.com/2018/03/12/115-the-jewish-prophet-jonah-a-glimpse-of-passover/

Each day’s activities of Passion Week are identified, “by day of the week,” in the Ryrie Study Bible (Dr. Charles C. Ryrie, Deceased. See bio below). Dr. Ryrie chose the Gospel Of Luke to show, “day by day,” the things that happened during Passion Week. He also used the other three gospels for supportive information. Consider the following events.

John 12:1-11, Saturday. Christ in Bethany.
John 12:12-13, Christ enters Jerusalem. Palm Sunday.
Luke 19:28-44, Palm Sunday. The triumphal entry of Christ into Jerusalem.
Luke 19:45-48, Monday. Christ cleanses the temple.
Luke 20:1-21:38, Tuesday. The authority of Christ challenged; Christ responds.
Luke 22:1-6, Wednesday. Judas agrees to betray Christ.
Luke 22:7-53, Thursday. The Passover Meal, and the washing of the disciples’ feet.
Luke 22:54-23:55, Friday. The Day of Preparation. The crucifixion, death and burial of Christ.
Luke 23:56, Saturday. Sabbath rest.
Luke 24:1-53, Resurrection Sunday. Christ is resurrected.

Consider the following verses, by link.

Monday

Luke 19:45-48 https://www.biblegateway.com/passage/?search=Luke+19%3A45-48&version=HCSB
Mark 11:12-18 https://www.biblegateway.com/passage/?search=mark+11%3A12-18&version=HCSB
Matthew 21:12-19 https://www.biblegateway.com/passage/?search=matthew+21%3A12-19&version=HCSB

About Dr. Charles Caldwell Ryrie, Th.D., Ph.D., Deceased
https://www.moodypublishers.com/authors/r/charles-ryrie/

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Holy Week – 2023 – Day 1 – Palm Sunday

At the time of the writing of this article, Palm Sunday has entered into most of the time zones around our world. The opening video shows Christ entering Jerusalem, on Palm Sunday, with the acceptance of “rock star status.” Oh! How quickly things will change. During the next six days, Christ will see his “approval rating” dropping greatly! By Friday, the call of the crowds is, “crucify Him!” (Matthew 27:22, Mark 15:13, Luke 23:21, John 19:6).

Palm Sunday 2023 is on Sunday, April 2

Good Friday 2023 will be on April 7

Resurrection Sunday 2023 will occur on April 9. (Don’t say Easter! I will explain in this series of articles.)

Passion Week/Holy Week (Read the following information from the corresponding links)

Passion Week (also known as Holy Week) is the time from Palm Sunday through Resurrection Sunday (Don’t say Easter). Passion Week is so named because of the passion with which Christ willingly went to the cross in order to pay for the sin of His people. Passion Week begins with the triumphal entry of Christ into Jerusalem on Palm Sunday, on the back of a colt, as prophesied in Zechariah 9:9 (Check the following link, https://www.gotquestions.org/Passion-Week.html).

Palm Sunday occurs one week before the resurrection of Christ (Matthew 21:1–11). As Christ entered the holy city, He neared the culmination of a long journey toward Golgotha. He had come to take away the sin of the world (John 1:29). “Now was the time,” and “this was the place,” to secure that salvation. Palm Sunday marked the start of what is often called “Passion Week,” the final seven days of Christ’s earthly ministry. Palm Sunday was the “beginning of the end” of Christ’s work on earth (Check the following link, https://www.gotquestions.org/Palm-Sunday.html).

Each day’s activities of Passion Week is identified, by day of the week, in the Ryrie Study Bible (Dr. Charles C. Ryrie, Deceased. See bio below). Dr. Ryrie chose the Gospel Of Luke to show, day by day, the things that happened during Passion Week. He also used the other three gospels for supportive information. It is also important to see that which was written about Saturday, the day before Palm Sunday. It was on that particular Saturday that Christ was in Bethany at the home of Mary, Martha and Lazarus (six days before Passover); it was at that time that Mary anointed the feet of Christ. It was on the next day (Palm Sunday), that Christ and His disciples entered Jerusalem. Consider the following outline.

John 12:1-11, Saturday, Christ In Bethany
John 12:12-13, Christ Enters Into Jerusalem, Palm Sunday
Luke 19:28-44, Palm Sunday
Luke 19:45-48, Monday
Luke 20:1-21:38, Tuesday
Luke 22:1-6, Wednesday
Luke 22:7-53, Thursday
Luke 22:54-23:55, Friday
Luke 23:56, Saturday,
Luke 24:1-53, Resurrection Sunday

Consider the following verses, by links.

Scriptures in this study are taken from the Holman Christian Standard Bible, and gathered from Bible Gateway. The Bible Gateway link is https://www.biblegateway.com/ Bible Gateway has basic and expanded (Bible Gateway Plus) study notes. Whenever scripture passages are lengthy, in this study, a link will be provided to show those verses.

Saturday – The anointing of Christ by Mary

John 12:1-11 https://www.biblegateway.com/passage/?search=john+12%3A1-11&version=HCSB

Sunday – The triumphal entry of Christ into Jerusalem

Luke 19:28-44 https://www.biblegateway.com/passage/?search=luke+19%3A28-44&version=HCSB
John 12:12-19 https://www.biblegateway.com/passage/?search=john+12%3A12-19&version=HCSB
Matthew 21:1-17 https://www.biblegateway.com/passage/?search=Matthew+21%3A1-17&version=HCSB
Mark 11:1-11 https://www.biblegateway.com/passage/?search=mark+11%3A1-11&version=HCSB

The purpose of this Passion Week study is not to conduct a verse-by-verse study of the scriptures. On the contrary, the focus will be on the major events of each day in the week that led up to the crucifixion of Christ, “on Friday.” The Friday of the death of Christ on the cross has come to be known by many as “Good Friday.” But! How great the hypocrisy has become! On each Good Friday, people who attend the liberal churches that see nothing wrong with killing unborn babies in the wombs of their mothers, flock to the Good Friday services that take place in their liberal church buildings! If there is a need for a detailed study of the scriptures of Passion Week, a search of this blog will provide such exegesis and hermeneutics.

Exegesis means “exposition or explanation.” Biblical exegesis involves the examination of a particular text of scripture in order to properly interpret it. Exegesis is a part of the process of hermeneutics, the science of interpretation. A person who practices exegesis is called an exegete. (Per the following link, https://www.gotquestions.org/Biblical-exegesis.html)

Biblical hermeneutics is the study of the principles and methods of interpreting the text of the Bible. Second Timothy 2:15 commands believers to be involved in hermeneutics: “Do your best to present yourself to God as one approved, a worker who . . . correctly handles the word of truth.” The purpose of biblical hermeneutics is to help us to know how to properly interpret, understand, and apply the Bible. (Per the following link, https://www.gotquestions.org/Biblical-hermeneutics.html)

About Dr. Charles Caldwell Ryrie, Th.D., Ph.D., Deceased
https://www.moodypublishers.com/authors/r/charles-ryrie/

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Thy Kingdom Come – The Pretribulation Rapture (Part 2)

Thy Kingdom Come – The Tribulation (Part 2). The Church.

I. Article Title. The Church. (The nature; The church as a mystery; Distinctions between Israel and the church; The doctrine of imminence; The work of the Restrainer; The necessity of an interval.)

A. The nature of the church.

1. One must carefully observe certain distinctions between the church and Israel which are clearly set forth in the Scripture, but often neglected in the consideration at hand.

a. There is a distinction between the professing church and national Israel. It should be observed that the professing church is composed of those who make a profession of faith in Christ. To some this profession is based on reality and to some on no reality at all. This latter group will go into the tribulation period, for Revelation 2:22 indicates clearly that the unsaved professing church will experience this visitation of wrath. Membership in the group called national Israel is based on a physical birth, and all in this group who are not saved and removed by rapture and who are alive at the time of the rapture will, with the unsaved professing church, be subjected to the wrath of the tribulation.

b. There is a distinction between the true church and the professing church. The true church is composed of all those in this age who have received Christ as Savior. Over against this we have the professing church composed of those who make a profession of receiving Christ without actually receiving Him. Only the true church will be raptured.

c. There is a distinction between the true church and true or spiritual Israel. Prior to Pentecost there were saved individuals, but there was no church, and they were a part of spiritual Israel, not the church. After the day of Pentecost, and until the rapture, we find the church, which is His body, but no spiritual Israel. After the rapture we find no church, but a true or spiritual Israel again. These distinctions must be kept clearly in mind. The rapture will remove, not all who make a profession of faith in Christ, but only those who have been born again and have received His life. The unbelieving portion of the visible church, together with unbelievers in the nation Israel, will go into the tribulation period.

2. Since the church is the body, of which Christ is the Head (Eph. 1:22; 5:23; Col.
1:18), the bride, of which He is the Bridegroom (1 Cor. 11:2; Eph. 5:23), the object of His love (Eph. 5:25), the branch of which He is the Root and Stem (John 15:5), the building, of which He is the Foundation and Cornerstone (1 Cor. 3:9; Eph. 2:19-22); there exists between the believer and the Lord a union and a unity. The believer is no longer separated from Him, but brought into the closest oneness with Him.

3. If the church is in the seventieth week, she is subjected to the wrath, judgment, and indignation which characterizes the period, and because of her oneness with Christ, He, likewise, would be subjected to that same visitation. This is impossible according to 1 John 4:17, for He can not be brought into judgment again. Inasmuch as the church has been perfected and delivered from all judgment (Rom. 8:1; John 5:24; 1 John 4:17), if she is subjected to judgment again, the promises of God would be of none effect and the death of Christ would be ineffectual. Who would dare to assert that the death of Christ could fail to accomplish its purpose?

4. While the members may be experimentally imperfect and need experimental cleansing, yet the church, which is His body, has a perfect standing in Christ and could not need such cleansing. The nature of the testing in the seventieth week, as stated in Revelation 3:10, is not to bring the individual to cleansing, but to reveal the degradation and need of the unregenerate heart. The nature of the church prevents such a testing.

5. Again, Revelation 13:7 makes it clear that all who are in the seventieth week are brought into subjection to the Beast and through him to Satan, who gives the Beast His power. If the church were in this period she would be subjected to Satan, and Christ would either lose His place as Head, or He, Himself, because of His union with the Church, would be likewise subjected to Satan’s authority. Such a thing is unthinkable. Thus it is concluded that the nature of the church and the completeness of her salvation prevent her from being in the seventieth week.

B. The concept of the church as a mystery.

1. Closely related to the previous consideration is the concept given to us in the New Testament that the church is a mystery. It was no mystery that God was going to provide salvation for the Jews, nor that Gentiles would be blessed in salvation. The fact that God was going to form Jews and Gentiles alike into one body was never revealed in the Old Testament and forms the mystery of which Paul speaks in Ephesians 3:1-7; Romans 16:25-27; Colossians 1:26-29. This whole mystery program was not revealed until after the rejection of Christ by Israel.

2. It was after the rejection of Matthew 12:23-24 that the Lord first makes a
prophecy of the coming church in Matthew 16:18. It is after the rejection of the Cross that the church had its inception in Acts 2. It was after the final rejection by Israel that God called out Paul to be the Apostle of the Gentiles through whom this mystery of the nature of the church is revealed.

3. The church is manifestly an interruption of God’s program for Israel, which was not brought into being until Israel’s rejection of the offer of the Kingdom. It must logically follow that this mystery program must itself be brought to a conclusion before God can resume His dealing with the nation Israel, as has been shown previously He will do. The mystery program, which was so distinct in its inception, will certainly be separate at its conclusion. This program must be concluded before God resumes and culminates His program for Israel. This mystery concept of the church makes a pretribulation rapture a necessity.

C. The distinctions between Israel and the church.

1. Chafer has set forth twenty-four contrasts between Israel and the church which show us conclusively that these two groups can not be united into one, but that they must be distinguished as two separate entities with whom God is dealing in a special program. These contrasts may be outlined as follows: (1) The extent of Biblical revelation: Israel—nearly four-fifths of the Bible; Church—about one-fifth. (2) The Divine purpose: Israel—the earthly promises in
the covenants; Church—the heavenly promises in the gospel. (3) The seed of Abraham: Israel—the physical seed, of whom some become a spiritual seed; Church—a spiritual seed. (4) Birth: Israel—physical birth that produces a relationship; Church—spiritual birth that brings relationship. (5) Headship: Israel—Abraham; Church—Christ. (6) Covenants: Israel—Abrahamic and all the following covenants; Church—indirectly related to the Abrahamic and new covenants; (7) Nationality: Israel—one nation; Church—from all nations. (8) Divine dealing: Israel—national and individual; Church—individual only. (9) Dispensations: Israel—seen in all ages from Abraham; Church—seen only in this present age. (10) Ministry: Israel—no missionary activity and no gospel to
preach; Church—a commission to fulfill. (11) The death of Christ: Israel—guilty
nationally, to be saved by it; Church—perfectly saved by it now. (12) The Father: Israel —by a peculiar relationship God was Father to the nation; Church—we are related individually to God as Father. (13) Christ: Israel—Messiah, Immanuel, King; Church— Savior, Lord, Bridegroom, Head. (14) The Holy Spirit: Israel—came upon some temporarily; Church—indwells all. (15) Governing principle: Israel—Mosaic law system; Church—grace system. (16) Divine enablement: Israel—none; Church—the indwelling Holy Spirit. (17) Two farewell discourses: Israel—Olivet discourse; Church—upper room discourse. (18) The promise of Christ’s return: Israel—in power and glory for judgment;
Church—to receive us to Himself. (19) Position: Israel—a servant; Church—members of the family. (20) Christ’s earthly reign: Israel—subjects; Church—co-reigners. (21) Priesthood: Israel—had a priesthood; Church—is a priesthood. (22) Marriage: Israel— unfaithful wife; Church—bride. (23) Judgments: Israel—must face judgment; Church— delivered from all judgments. (24) Positions in eternity: Israel—spirits of just men made
perfect in the new earth; Church—church of the firstborn in the new heavens.

2. These clear contrasts, which show the distinction between Israel and the church, make it impossible to identify the two in one program, which it is necessary to do if the church goes through the seventieth week. These distinctions give further support to the pretribulation rapture position.

D. The doctrine of imminence.

1. Many signs were given to the nation Israel, which would precede the second advent, so that the nation might be living in expectancy when the time of His coming should draw nigh. Although Israel could not know the day nor the hour when the Lord will come, yet they can know that their redemption draweth nigh through the fulfillment of these signs. To the church no such signs were ever given. The church was told to live in the light of the imminent coming of the Lord to translate them in His presence (John 14:2-3; Acts 1:11; 1 Cor. 15:51-52; Phil. 3:20; Col. 3:4; 1 Thess. 1:10; 1 Tim. 6:14; Jas. 5:8; 1 Pet. 3:3-4). Such passages as 1 Thessalonians 5:6; Titus 2:13; Revelation 3:3 all warn the believer to be watching for the Lord Himself, not for signs that would precede His coming. It is true that the events of the seventieth week will cast an adumbration before the rapture, but the object of the believer’s attention is always directed to Christ, never to these portents.

2. This doctrine of imminence, or “at any moment coming,” is not a new doctrine, as is sometimes charged, systematizes, and popularized it. Such a belief in imminency, marked the premillennialism of the early church fathers as well as the writers of the New Testament. In this connection Thiessen
writes: “they held not only the premillennial view of Christ’s coming, but also
regarded that coming as imminent The Lord had taught them to expect His return at any moment, and so they looked for Him to come in their day. Not only so, but they also taught His personal return as being immediately. Only the Alexandrians opposed this truth; but these Fathers also rejected other fundamental doctrines. We may say, therefore, that the early Church lived in the constant expectation of their Lord, and hence was not interested in the possibility of a Tribulation period in the future. “

3. Although the Eschatology of the early church may not be altogether clear on all points, for that subject was not the subject of serious consideration, yet the evidence is clear that they believed in the imminent return of Christ. This same view of imminence is clearly seen in the writings of the Reformers, even though they have had different views on eschatological questions. Chafer quotes some of the reformers to show that they believed in the imminency of the return of Christ. Luther wrote, “I believe that all the signs which are to precede the last days have already appeared. Let us not think that the Coming of Christ is far off; let us look up with heads lifted up; let us expect our Redeemer’s coming with longing and cheerful mind.” Calvin also declares: “Scripture uniformly enjoins us to look with expectation for the advent of Christ.” To this may be added the testimony of John Knox: “The Lord Jesus shall return, and that with expedition. What were this else but to reform the face of the whole earth, which never was nor yet shall be, till that righteous King and Judge appear for the restoration of all things.” Similarly, the words of Latimer: “All those excellent and learned men whom, without doubt, God has sent into the world in these latter days to give the world warning, do gather out of the Scriptures that the last days can not be far off. Peradventure it may come in my day, old as I am, or in my children’s days.”

4. The doctrine of imminence forbids the participation of the church in any part of the seventieth week. The multitude of signs given to Israel to stir them to expectancy would then also be for the church, and the church could not be looking for Christ until these signs had been fulfilled. The fact that no signs are given to the church, but she, rather, is commanded to watch for Christ, precludes her participation in the seventieth week.

E. The work of the Restrainer in 2 Thessalonians 2.

1. The Thessalonian Christians were concerned for fear that the rapture had already taken place and they were in the day of the Lord. The persecutions which they were enduring, as referred to in the first chapter, had given them a basis for this erroneous consideration. Paul writes to show them that such a thing was impossible. First, he shows them in verse 3 that the day of the Lord could not take place until there was a departure of the saints from the earth, as already mentioned in verse 1, is beside the point here. Second, he reveals there was to be the manifestation of the man of sin, or the lawless one, further described in Revelation 13. Paul’s argument in verse 7 is that although the mystery of iniquity was operative in his day, that is, the lawless system that was to culminate in the person of the lawless one was manifesting itself, yet this lawless one could not be manifested until the Restrainer was taken out of the way. In other words, some One is preventing the purpose of Satan from coming to culmination and He will keep on performing this ministry until He is removed (vv. 7-8). Explanations as to the person of this Restrainer such as human government, law, the visible church will not suffice, for they will all continue in a measure after the manifestation of this lawless one. While this is essentially an exegetical problem, it would seem that the only One who could do such a restraining ministry would be the Holy Spirit. This problem will be considered in detail later. However, the indication here is that as long as the Holy Spirit is resident within the church, which is His temple, this restraining work will continue and the man of sin cannot be revealed. It is only when the church, the temple, is removed that this restraining ministry ceases and lawlessness can produce the lawless one. It should be noted that the Holy Spirit does not cease His ministries with the removal of the church, nor does He cease to be omnipresent, with her removal, but the restraining ministry does cease.

2. Thus, this ministry of the Restrainer, which will continue as long as His temple is on the earth and which must cease before the lawless one can be revealed, requires the pretribulation rapture of the church, for Daniel 9:27 reveals that that lawless one will be manifested at the beginning of the week.

F. The necessity of an interval.

1. The word apantēsis (to meet) is used in Acts 28:15 with the idea of “to meet to return with.” It is often argued that that same word used in 1 Thessalonians 4:17 has the same idea and therefore the church must be raptured to return instantly and immediately with the Lord to the earth, denying and making
impossible any interval between the rapture and the return. Not only does the Greek word not require such an interpretation, but certain events predicted for the church after her translation make such an interpretation impossible. These events are: (1) the judgment seat of Christ, (2) the presentation of the church to Christ, and (3) the marriage of the Lamb.

2. Passages such as 2 Corinthians 5:9; 1 Corinthians 3:11-16; Revelation 4:4; 19:8, 14 show that the church has been examined as to her stewardship and has received her reward at the time of the second advent of Christ. It is impossible to conceive of this event as taking place without the expiration of some period of time.

3. The church is to be presented as a gift from the Father to the Son. Scofield
writes: This is the moment of our Lord’s supreme joy—the consummation of all his redemptive work. “Husbands, love your wives, even as Christ also loved the church, and gave himself for it; that he might sanctify and cleanse it by the washing of water by the word, THAT HE MIGHT PRESENT IT UNTO HIMSELF a glorious church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish” (Eph. 5:25-27). “Now unto him that is able to keep you from falling, and to present you faultless BEFORE THE PRESENCE OF HIS GLORY with exceeding joy” (Jude 24).

4. In Revelation 19:7-9 it is revealed that the consummation of the union between Christ and the church precedes the second advent. In many passages, such as Matthew 25:1-13; 22:1-14; and Luke 12:35-41, the King is seen in the role of Bridegroom at His coming, indicating that the marriage has taken place. This event, likewise, requires the expiration of a period of time and makes the view that the rapture and revelation are simultaneous events impossible. While the length of time is not indicated in this consideration, yet an interval between the rapture and the revelation is required.

II. 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 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.

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.

Meet Mark Yarbrough, DTS’s Sixth President

Thy Kingdom Come – The Pretribulation Rapture (Part 1)

Thy Kingdom Come – The Tribulation (Part 1)

I. Article Title. The basis of the pretribulation rapture.

A. The interpretation of the question of the time of the pretribulation rapture in relation to the tribulation period holds that the church, the body of Christ, in its entirety, will, by resurrection and translation, be removed from the earth before any part of the seventieth week of Daniel begins.

B. Pretribulation rapturism rests essentially on one major premise—the literal method of interpretation of the Scriptures. As a necessary adjunct to this, the pretribulationist believes in a dispensational interpretation of the Word of God. The church and Israel are two distinct groups with whom God has a divine plan. The church is a mystery, unrevealed in the Old Testament. This present mystery age intervenes within the program of God for Israel because of Israel’s rejection of the Messiah at His first advent. This mystery program must be completed before God can resume His program with Israel and bring it to completion. These considerations all arise from the literal method of interpretation.

II. The essential arguments of the of the pretribulation rapture.

A. The literal method of interpretation.

1. If the literal method of interpretation of the Scriptures be the right method
premillennialism is the correct interpretation. Thus we can see that our doctrine of the premillennial return of Christ to institute a literal kingdom is the outcome of the literal method of interpretation of the Old Testament promises and prophecies. It is only natural, therefore, that the same basic method of interpretation must be employed in our interpretation of the rapture question. It would be most illogical to build a premillennial system on a literal method and then depart from that method in consideration of the related questions. It can easily be seen that the literal method of interpretation demands a pretribulation rapture of the church.

2. The literal method of interpretation, consistently employed, can lead to no other conclusion than that the church will be raptured before the seventieth week.

B. The seventieth week fundamental characteristics.

1. There are a number of words used in both the Old and New Testaments to describe the seventieth week period, which, when considered together, give us the essential nature or character of this period: (1) wrath (Rev. 6:16-17; 11:18; 14:19; 15:1, 7; 16:1, 19; 1 Thess, 1:9-10; 5:9; Zeph. 1:15, 18); (2) judgment (Rev. 14:7; 15:4; 16:5-7; 19:2); (3) indignation (Isa. 26:20-21; 34:1-3); (4) punishment (Isa. 24:20-21); (5) hour of trial (Rev. 3:10); (6) hour of trouble (Jer. 30:7); (7) destruction (Joel 1:15); (8) darkness (Joel 2:2; Zeph. 1:14-18; Amos 5:18). It must be noted that these references describe the period in its entirety, not just a portion of it, so that the whole period bears this characterization. As to the nature of the tribulation (although limiting it to the last half of the week).

2. Let us get clearly in mind the nature of the Tribulation, that it is divine “wrath” (Rev 6:16, 17; 11:18; 14:8, 10, 19; 15:1, 7; 16:1, 19) and divine “judgment.” (14:7; 15:4; 16:7; 17:1; 18:10; 19:2). We know that our blessed Lord bore for us the wrath of God and His judgment; therefore we who are in Him “shall not come into judgment.” The antithesis of I Thess. 5:9 is conclusive evidence: “For God appointed us not unto wrath, but unto the obtaining of salvation through our Lord Jesus Christ.” Wrath for others, but salvation for us at the Rapture, “whether we wake or sleep” (vs. 10).

C. The realm of the seventieth week.

1. There can be no question that this period will see the wrath of God poured out upon the whole earth. Revelation 3:10; Isaiah 34:2; 24:1, 4-5, 16-17, 18-21, and many other passages make this very clear. And yet, while the whole earth is in view, this period is particularly in relation to Israel. Jeremiah 30:7, which calls this period “the time of Jacob’s trouble,” makes this certain. The events of
the seventieth week are events of the “Day of the Lord” or “Day of Jehovah.” This use of the name of deity emphasizes God’s peculiar relationship to that nation. When this period is being anticipated in Daniel 9, God says to the prophet, “Seventy weeks are determined upon thy people and upon thy holy city” (v. 24). This whole period then has special reference to Daniel’s people, Israel, and Daniel’s holy city, Jerusalem.

2. Inasmuch as many passages in the New Testament such as Ephesians 3:1-6;
Colossians 1:25-27 make it clear that the church is a mystery and its nature as a body composed of Jew and Gentile alike was unrevealed in the Old Testament, the church could not have been in view in this or any other Old Testament prophecy. Since the church did not have its existence until after the death of Christ (Eph. 5:25-26), until after the resurrection of Christ (Rom. 4:25; Col.3:1-3), until after the ascension (Eph. 1:19-20), and until after the descent of the Holy Spirit at Pentecost with the inception of all His ministries to the believer (Acts 2), the church could not have been in the first sixty-nine weeks of this prophecy. Since it had no part in the first sixty-nine weeks, which are related only to God’s program for Israel, it can have no part in the seventieth week, which is again related to God’s program for Israel after the mystery program for the church has been concluded.

3. In an extended treatment of each major passage in the Word on the subject of the tribulation, in passages such as Matthew 24, Daniel 12, Luke 21, Mark 13, Jeremiah 30, Revelation 7 (as follows) per William Kelly, “Lectures on the Second Coming of the Lord Jesus Christ (pp 186-237).”

“The view here maintained follows on a close investigation of every distinct
passage that Scripture affords upon the subject of the great tribulation. No Scripture can point out one word which supposes a Christian or the Church on the earth when the great tribulation arrives. Have we not seen that the doctrine of Old and New Testament—of Jeremiah, of Daniel, of the Lord Jesus, and of the apostle John—is this, that, just before the Lord appears in glory, will come the last and unequalled trouble of Israel, though Jacob shall be delivered from it; that there will be…“the great tribulation,” out of which a multitude of Gentiles emerge; but that both Jacob and the Gentiles are totally distinct from the Christians or the Church. As regards the Christian, the positive promise of the Lord is, that such as have kept the word of His patience He will keep out of the hour of trial, which is about to come upon the whole habitable world, to try them that dwell upon the earth.”

4. It must be concluded with the above information that since every passage dealing with the tribulation relates it to God’s program for Israel, that the scope of the tribulation prevents the church from participating in it.

D. The purpose of the seventieth week. The Scriptures indicate that there are two major purposes to be accomplished in the seventieth week.

1. The first purpose 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.” Apart from the question involved as to who will be in this time of testing there are several other important considerations in this verse. (1) First of all we see that this period has in view “them that dwell on the earth” and not the church. This same expression occurs in Revelation 6:10; 11:10; 13:8, 12, 14; 14:6 and 17:8, In its usage it is not giving us a geographical description but rather a moral classification. Thiessen writes (Joseph Henry Thayer, “Greek-English Lexicon of the New Testament, p 498), as follows:

a. “Now the word “dwell” used here (katoikeo) is a strong word. It is used to
describe the fulness of the Godhead that dwelt in Christ (Col. 2:9); it is used of
Christ’s taking up a permanent abode in the believer’s heart (Eph. 3:17), and of
demons returning to take absolute possession of a man (Matt. 12:45; Luke 11:26). It is to be distinguished from the word oikeo, which is the general term for “dwell,” and paroikeo, which has the idea of transitoriness, “to sojourn.” Thayer remarks that the term katoikeo has the idea of permanence in it. Thus the judgment referred to in Rev. 3:10 is directed against the earth-dwellers of that day, against those who have settled down in the earth as their real home, who have identified themselves with the earth’s commerce and religion.”

b. Since this period is related to “earth dwellers,” those that have settled down to permanent occupancy, it can have no reference to the church, which would be subjected to the same experiences if it were here. (2) The 2nd consideration to be noted here is the use of the infinitive peirasai (to try) to express purpose. Thayer defines this word, when God is its subject, “to inflict evils upon one in order to prove his character and the steadfastness of his faith.” Since the Father never sees the church except in Christ, perfected in Him, this period can have no reference to the church, for the true church does not need to be tested to see if her faith is genuine.

2. The second major purpose of the seventieth week is in relation to Israel. In
Malachi 4:5-6 it is stated: “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.

a. The prophet states that the ministry of this Elijah was a ministry to prepare the people for the King who was shortly to come. In Luke 1:17 it is promised that the son born to Zacharias would “go before him in the spirit and power of Elias” to perform this very ministry and “to make ready a people prepared for the Lord.” Concerning the coming of Elijah which was to have been a sign to Israel, the Lord states: “Elias verily cometh first, and restoreth all things; and how it is written of the Son of man, that he must suffer many things, and be set at naught. But I say unto you, that Elias is indeed come, and they have done unto him whatsoever they listed, as it is written of him [Mk. 9:12-13].”

b. The Lord was showing the disciples that John the Baptist had this ministry of preparing a people for Him. And to remove all doubt, the word in Matthew 11:14 is conclusive, “if ye will receive it, this is Elias, which was for to come.” John’s ministry was a ministry to prepare the nation Israel for the coming of the King. It can only be concluded then that Elijah, who is to come before the great and terrible day of the Lord, can have only one ministry: that of preparing a remnant in Israel for the advent of the Lord. It is evident that no such ministry is needed by the church since she by nature is without spot or wrinkle or any such thing, but is holy and without blemish. “

3. These two purposes, the testing of earth dwellers, and the preparation of Israel for the King, have no relation to the church whatsoever. This is supporting evidence that the church will not be in the seventieth week.

E. The coherence of the seventieth week.

1. It should be observed from the three preceding considerations that the entire seventieth week is in view when it is described and predicted in prophecy. While all would agree, on the basis of Daniel 9:27; Matthew 24:15; and Revelation 13, that the week is divided into two parts of three and one-half years each, yet the nature and character of the week is one, permeating both parts in their entirety.

2. It becomes impossible to permit the existence of the church in the week as a unit, and it becomes equally impossible to adopt the position that the church,
although exempt from a portion of the seventieth week, may be in the first half of it, for its nature is the same throughout. The impossibility of including the church in the last half makes it equally impossible to include it in the first half, for while Scripture divides the time of the week, it does not make any distinction as to the nature and character of the two parts of it.

III. 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 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.

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/

Thy Kingdom Come – Present Age Prophecies (Part 4)

I. Article Title. Present Age Course. The letters to the seven churches in Rev 2-3. The Close Of The Age.

A. The Time Period Of time Of Revelation Two and Three.

1. The course of this present age is presented in a second passage found in
Chapters 2 and 3 of the book of Revelation. Whereas Matthew thirteen surveyed this present age in its relation to the inter advent age, Revelation two and three outline the present age in reference to the program in the church.

a. The time period of Revelation two and three.

b. John, in the book of Revelation, is writing concerning things that were past, things that are present, and things that are future (Rev. 1:19).

c. The great divisions of the book are here written for the instruction of the Church of God. (1)“What thou hast seen” refers to the vision of Christ just beheld (verses 12-16). (2) “The things that are” refer to the several successive, broadly defined features of the professing Church and of Christ’s relation thereto, till its final rejection, not yet accomplished (chaps. 2 and 3). (3) “The things that are about to be after these things.” In this third division, the world and the Jews, and, we may add, the corrupt and apostate Church, i.e., that which is to be “spued out,” are embraced in this strictly prophetic part of the Apocalypse (4—22:5).

d. Nothing has more contributed to throw discredit on prophetic studies, than
the erroneous principle on which it has been sought to interpret this book. Here is the key for its interpretation hanging at the door; take it down, use it, and enter in. There is simplicity and consistency in apportioning the main contents of the book to a past, a present, and a future. It would seem evident, then, that John, in writing to the seven churches, is depicting this present age from the inception of the church to the judgment of the apostate church prior to the second advent. Thus the period of time covered by these chapters would essentially parallel the period covered by Matthew thirteen. As has been previously stated, this time period covers the time from the rejection of Christ in Matthew 12:24 until the time of the return of Jesus to set up his kingdom in Matthew 24:29-30, and is known as the inter-advent age.

2. The purpose of the seven letters. A threefold purpose in the writing of the
seven letters may be suggested.

a. John is writing to seven local congregations in order to meet the needs of these individual assemblies. “There can be no doubt that these letters were
primarily intended for the communities to which they are inscribed, and deal with actual circumstances of the time.” Therefore, there would also be a corresponding direct historical application to that which is here, to that which is recorded for each of the seven churches.

b. These letters would reveal the various kinds of individuals and assemblies
throughout the age. Thus, the seven Churches represent seven varieties of Christians, both true and false. Every professer of Christianity is either an Ephesian in his religious qualities, a Smyrnaote, a Pergamite, a Thyatiran, a Sardian, a Philadelphian, or a Laodicean. It is of these seven sorts that the whole church is made up.

c. Every community of Christian professors has some of all the varied classes which make up Christendom at large. There are Protestant Papists, and Papistical Protestants; sectarian anti-sectarians, and partyists who are not schismatics; holy ones in the midst of abounding defection and apostasy, and unholy ones in the midst of the most earnest and active faith; light in dark places, and darkness in the midst of light. Thus the seven Churches are found in every Church, giving to those Epistles a directness of application to ourselves, and to professing Christians of every age, of the utmost solemnity and importance.

d. When taken together, these churches exhibit every phase of Christian society which would ever be found in the various parts of Christendom, and so enabled the Lord to give comfort, advice, exhortation, warning, and threatening, from which something could be found to suit any possible circumstance of His people till the end of the age (Matt 24:29-30). Thus, there would be a spiritual application, in addition to the historical interpretation.

e. There is a prophetic revelation as to the course of the age in the letters. i.e.,
“In the order in which they were given, they foreshadowed the successive predominant phases through which the nominal Church was to pass, from the time when John saw the vision until the Lord came.”

f. The seven churches, which were only seven of many which John could have chosen to address, seem to have been specifically chosen because of the significance of their names. Ephesus means “beloved” or perhaps “relaxation.” Smyrna means “myrrh” or “bitterness.” Pergamos means “high tower” or “thoroughly married.” Thyatira means “pereptual sacrifice” or “continual offering.” Sardis means “those escaping” or “renovation.” Philadelphia means “brotherly love.” Laodicea means “the people ruling or speaking” or “the judgment of the people.”

g. The names of the seven churches, themselves, suggest the succession of the development of the periods within the age. Concerning this development, Ecclesiastical pretension and departure from first love characterized the close of the apostolic-period—Ephesus (2:1-7). Next succeeded the martyr-period, which brings us down to the close of the tenth and last persecution, under Diocletian— Smyrna (2:8-11). Decreasing spirituality and increasing worldliness went hand in hand from the accession of Constantine and his public patronage of Christianity on to the seventh century—Pergamos (2:12-17).

h. The papal church, which is Satan’s masterpiece on earth, is witnessed in the assumption of universal authority and cruel persecution of the saints of God. Its evil reign covers “the middle ages,” the moral characteristics of which have been well termed “dark.” Popery blights everything it touches—Thyatira (2:18-29).

i. The Reformation was God’s intervention in grace and power to cripple papal authority and introduce into Europe the light which for 300 years has been burning with more or less brilliancy.

j. Protestantism with its divisions and deadness shows clearly enough how far short it comes of God’s ideal of the Church and Christianity—Sardis (3:1-6). Another Reformation, equally the work of God characterized the beginning of last century—Philadelphia (3:7-13).

k. The present general state of the professing Church, which is one of
luke warmness, is the most hateful and nauseous of any yet described. We may well term the last phase of church-history on the eve of judgment, the christless period —Laodicea (3:14-22). Note that the history of the first three churches is consecutive; whereas the history of the remaining four overlaps, and then practically runs concurrently to the end—the Coming of the Lord.

l. While these seven epochs are seen to be successive, it is important to observe that the succeeding epoch does not terminate the preceding one. The number of parables [in Matthew 13] and of epistles is seven, that number being significant of dispensational completeness; and, in each of the two prophecies, we apparently have set before us seven successive phases or characteristic epochs, which embrace the whole. These epochs commence in the order in which they are given; but any of them may overlap that which succeeds it, or even extend its influence, in a greater or less degree, to the end of the age (Matt 24:29-30).

3. The parallelism between Matthew thirteen and Revelation two and three. While the mystery of the inter-advent age is not synonymous with the visible church, yet, since the time period is essentially the same in the two passages, we may reasonably expect that there would be a parallelism of development. It is not intended to infer that there is an identity in the revelation in the two passages, rather, that there is a similarity in the progress of the course of the age as revealed in the two portions.

B. The Close Of The Present Age (Matthew 24:29-30).

1. Within this present age between the two advents of Christ, God is bringing to fulfillment two distinct programs: that with the church, which will be completed at the rapture of the church, and that with Israel, which will be completed after the rapture at the second advent of Christ. Both of these have descriptive passages concerning the end times of their respective programs.

2. There is a reference to the “last times” for the church (1Pet. 1:20 and Jude 18) and to the “last time” for the church (1 Pet. 1:5 and 1 John 2:18).

3. There is reference to the “latter days” for Israel (Dan. 10:14; Deut. 4:30) and for the church (1 Tim. 4:1). Scripture refers to the “last days” for Israel (Isa. 2:2;
Micah 4:1; Acts 2:17) and also for the church (2 Tim. 3:1; Heb. 1:2).

4. There is also a reference to the “last day” for Israel (John 6:39, 40, 44, 54), although this usage of “day” may refer to a program rather than to a time period. In these observations it is important to observe that the references to any given time period must be related to the program of which it is a part.

5. When used in reference to Israel’s program it can not refer to the program for the church. Distinction must be made between the “last days” for Israel—the days of her kingdom glory in the earth (cf. Isa. 2:1-5)—and the “last days” for the Church, which are days of evil and apostasy (cf. 2 Tim. 3:1-5). Likewise, discrimination is called for between the “last days” for Israel and for the church and “the last day,” which, as related to the Church, is the day of the resurrection of those who have died in Christ (cf. John 6:39-40, 44, 54).

6. Careful distinction must be made, or one will relegate to the church that which constitutes closing events for Israel or vice-versa. In this present consideration attention is not directed to the events concerning the close of the age in reference to Israel. This will be considered later and will include all those prophecies which take place after the translation of the church preceding the second advent of Christ.

7. Attention is directed to the events connected with the close of the age in relation to God’s program for the church. A very extensive body of Scripture bears on the last days for the Church. Reference is to a restricted time at the very end of, and yet wholly within, the present age. Though this brief period immediately precedes the great tribulation and in some measure is a preparation for it, these two times of apostasy and confusion—though incomparable in history—are wholly separate the one from the other.

8. Those Scriptures which set forth the last days for the Church give no consideration to political or world conditions but are confined to the Church itself. These Scriptures picture men as departing from the faith (1 Tim. 4:1-2). There will be a manifestation of characteristics which belong to unregenerate men, though it is under the profession of “a form of godliness” (cf. 2 Tim. 3:1-5). The indication is that, having denied the power of the blood of Christ (cf. 2 Tim 3:5 with Rom. 1:16; 1 Cor. 1:23-24; 2 Tim. 4:2-4), the leaders in these forms of righteousness will be unregenerate men from whom nothing more spiritual than this could proceed (Cf. 1 Cor. 2:14).

9. The following is a partial list of the passages which present the truth respecting the last days of the Church: 1 Timothy 4:1-3; 2 Timothy 3:1-5; 4:3-4; James 5:1-8; 2 Peter 2:1-22; 3:3-6; Jude 1:1-25. Since the church is given the hope of an imminent return of Christ there can be no signs given to her as to when this event will take place. Therefore we pass by the subject of “the signs of the times” in reference to the closing days for the church. However, from the Scriptures cited above, there are certain revelations concerning the condition within the professing church at the end of the age.

10. The following conditions center around a system of denials. There is a denial of God (Luke 17:26; 2 Tim. 3:4-5), a denial of Christ (1 John 2:18; 1 John 4:3; 2 Pet. 2:6), a denial of Christ’s return (2 Pet. 3:3-4), a denial of the faith (1 Tim. 4:1-2; Jude 3), a denial of sound doctrine (2 Tim. 4:3-4), a denial of the separated life (2 Tim. 3:1-7), a denial of Christian liberty (1 Tim. 4:3-4); a denial of morals (2 Tim. 3:1-8, 13; Jude 18), a denial of authority (2 Tim. 3:4). This condition at the close of the age is seen to coincide with the state within the Laodicean Church, before which Christ must stand to seek admission. In view of its close it is not surprising that the age is called an “evil age” in Scripture.

II. 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).

III . Article Considerations.

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 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.

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/

Thy Kingdom Come – Present Age Prophecies (Part 3)

I. Article Title. Present Age Course. Parables’ Interpretations.

Matthew 13 (continued)

The interpretation of the parables.

It is not possible nor necessary to give a detailed exposition of these parables at this point. To trace the Lord’s revelation concerning the course of this present age will suffice in this eschatological consideration

a. The Sower and the Soils (Matt. 13:3-9; 18-23). From the interpretation given by the Lord several important facts are to be learned concerning this present age. (1) This age is one that is characterized by the sowing of seed, which, in the parallel portion in Mark 4:14, is shown to be the Word, but here is seen to be men who are sons of the kingdom. (2) Within the age there is a marked difference in the preparation of the soils for the reception of the seed sown. (3) The age is marked by opposition to the word from the world, the flesh, and the devil. (4) During the course of the age there will be a decreasing response to the sowing of the seed, from “a hundredfold” to “sixty” to “thirty.” Such is the course of the age. Mark 4:13 reveals that this parable, with the revelation of the program which it makes, is basic to the understanding of the other parables in the discourse. The remaining parables deal with the development of the
seed-sowing program.

b. The Wheat and the Tares (Matt. 13:24-30; 36-43). This second parable is likewise interpreted by the Lord. Several important facts are revealed through it concerning the course of the age. (1) The true sowing, mentioned in the first parable, is to be imitated by a false sowing. (2) There is to be a side-by-side development of that which is good with that which is evil as the result of these two sowings. (3) There will be a judgment at the end of the age to separate the good from the evil. The good will be received into the millennial kingdom and the evil excluded. (4) The essential character of each sowing can be determined only by the fruitfulness or fruitlessness of that which was sown, not by outward observation.

There are many feel that this second parable is to be related particularly to the tribulation period and is to be distinguished from the sowing of the first parable. In the first parable the emphasis was on the “Word,” and in the second on the “children of the kingdom” (Matt. 13:38). In the first parable the seed is sown in the hearts of men and in the second in the world. In the first parable there is no mention of judgment and in the second the age ends in judgment. This would seem to indicate that two sowings are indicated; the first that throughout the age, principally by the church, and the second in the tribulation period just prior to the end of the age when God is again dealing with Israel. There are indications in the second parable that this is related to Israel, rather than to the church: (1) the term children of the kingdom is used in Matthew to refer to Israel (Matt. 8:11-12); (2) the judgment outlined relates to the time when God will again be dealing with Israel as a nation, that is at the end of the age; (3) the wheat and tares grow together until the judgment, but the church will be raptured before the tribulation begins; (4) the judgment that falls upon the wicked comes through the angels before the righteous are rewarded, so that the chronology here depicts the removal of the wicked so that only righteous are left; (5) the millennial kingdom is set up immediately after this judgment; (6) the church is never judged to determine who will enter into glory and who will be excluded. This seems to indicate that this parable has primary reference to Israel during the tribulation period. Yet it is true that the entire age is to be characterized by a false sowing in competition with the true.

(An explanation of the terms “rapture” and “catching up,” will be provided at the end of this article.)

c. The Mustard Seed (Matt. 13:31-32). This parable is properly interpreted as the prediction of the inevitable expansion of God’s kingdom throughout the world in the present age. In Jewish idiom a mustard seed was used to weigh what was considered the smallest measurable amount. Thus the insignificant beginning of the present age of the kingdom is being stressed. The mustard is a plant that grows in one year from seed to a height of twenty to thirty feet. This part of the parable stresses the great growth of the kingdom when once it is introduced. The kingdom will grow from an insignificant beginning to great proportions. Historically the present age of the kingdom of God had its beginning with only a few to propogate it, but in spite of that it will reach to great size. In Daniel’s prophecy (4:1-37) the tree represented Nebuchadnezzar’s kingdom (vs. 20-22). The birds in the tree represented the peoples that received benefit from Nebuchadnezzar’s kingdom (v. 12). Here the mustard reveals that the kingdom in the present age will have an insignificant beginning, but will grow to great size and multitudes will benefit from it. Note that the terms, “present age,” and “interadvent age,” both related to the time of the rejection of Christ by Israel (Matthew 12:22-24), to His return to earth at the end of the tribulation and the beginning of the Davidic Kingdom on earth (the earthly reign of Christ; Matthew 24:29-30; 2 Samuel 7:12-16). Jesus is the ultimate fulfillment of these promises (Luke 1:31-33) and, although at this present time He is not ruling from the throne of David (Hebrews 12:2), at His second coming He will assume this throne (Matthew 19:28; Acts 15:15-17).

d. The Leaven Hidden in the Meal (Matt. 13:33). When leaven is used in Scripture it frequently connotes evil (Ex. 12:15; Lev. 2:11; 6:17; 10:12; Matt. 16:6; Mark 8:15; 1 Cor. 5:6, 8; Gal. 5:9). Its use in the sacrifices that represent the perfection of the person and work of Christ (Lev. 2:1-3) shows it is not always so used. Here the emphasis is not on leaven itself as though to emphasize its character, but rather on the fact that the leaven has been hidden in meal, thus stressing the way leaven works when once introduced into the meal. When leaven is introduced into the meal an irreversible process has begun that will continue until it has completed its leavening action. This is intended to stress the way the present age of the kingdom will develop.

The power in the kingdom will not be external but internal. By its internal working it will effect an external transformation. All previous kingdoms had been introduced by military might; Babylon came to power by defeating Assyria, Medo-Persia ruled by defeating Babylon, Greece came to ascendancy by conquering Medo-Persia, and Rome dominated by overwhelming Greece. But this present age of the kingdom will flourish, not by military might, but by a new principle—the power within. The parable of the mustard and the leaven hidden in meal, then, stress the growth of the present age of the kingdom.

e. The Hid Treasure (Matt. 13:44). The purpose of this parable is to depict the
relationship of Israel to this present age. Although set aside by God until this age is completed, yet Israel is not forgotten and this age does have reference to that program. We observe (1) that an individual, who is the Lord Jesus Christ, is purchasing a treasure. This purchase was effected at the cross. (2) This treasure is hidden away in a field, unseen by men, but known to the purchaser. (3) During the age the purchaser does not come into the possession of His purchased treasure, but only into the possession of the place in which the treasure resides. The parable is showing that Christ has laid the foundation for Israel’s acceptance in this age, even though the age ends without His having appropriated His treasure. The treasure will be unearthed when He comes to establish His kingdom. Israel is now in blindness, but possessed.

f. The Pearl (Matt. 13:45-46). While some relate the pearl to the believing remnant saved at the end of the age, most interpreters relate the pearl to the church. Thus the Lord is showing that within this present age, in addition to acquiring the treasure, Israel, He will also acquire for His personal possession that which was born through injury, the church. We observe (1) that the church, like the pearl, becomes the possession of the “merchantman,” Christ, by purchase; (2) the church, like the pearl, is to be formulated by gradual accretion; (3) the church, like the pearl, can only become His adornment by being lifted out of the place in which it was formed. This is to be related to the present age purpose, previously considered.

g. The Dragnet (Matt. 13:47-50). This parable indicates that the age is to end in a judgment, principally upon Gentile nations, since the net is to be cast into the sea (Matt. 13:47). This is in contrast to the judgment on Israel depicted in the second parable. The unsaved will be excluded from the kingdom that is to be established, as previously taught in the parables, and the righteous taken into it.

It is to be observed that there is a parallel between the “mysteries of the kingdom of heaven” of Matthew 13 and the mysteries referred to by Paul. The mystery of the sower closely parallels the mystery of godliness of 1 Timothy 3:16. The parable of the wheat and tares and the parable of the mustard seed parallel the mystery of lawlessness of 2 Thessalonians 2:7, which depicts the individual who is the head of a system. The parable of the leaven parallels the Babylon mystery of Revelation 17:1-7. The parable of the hid treasure parallels the mystery of Israel’s blindness of Romans 11:25. The parable of the pearl parallels the mystery applicable to the church mentioned in Ephesians 3:3-9; Colossians 1:26-27; Romans 16:25.

II. Explanation of the catching up of the saints, also known as the rapture of the church. A more detailed discussion of the significance of the rapture will take place in a later article.

Regarding the term rapture and its use in theology, the following discussion should answer any questions about the rapture. Such a teaching is that the catching up of the church is imminent, which means that it can happen at any time. Also, there is no OT event that can precipitate the rapture, because of imminency, such as the feast of trumpets.

This discussion examines the rapture 1 Thes 4:16-17, but the following scriptures tell the same story of Jesus coming in the air (not to stand on the earth) to take His born again believers to Heaven with Him, as they are seen in Rev 4-5. As an example, if believers are not caught up to Heaven, “how do they get there?” [John 14:2-3; vs 6, tells of an action of Jesus, as well as a belief in Jesus; 1 Thes 4:13-18; 1 Cor 15:51-54; Titus 2:13].

Our modern understanding of rapture appears to have little or no connection with the eschatological event. However, the word is properly used of that event. Rapture is a state or experience of being carried away. The English word comes from a Latin word, rapio, which means to seize or snatch in relation to an ecstasy of spirit or the actual removal from one place to another. In other words, it means to be carried away in spirit or in body. The Rapture of the church means the carrying away of the church from earth to heaven.

 The Greek word from this term “rapture” is derived appears in 1 Thes 4:17, translated “caught up.” The Latin translation of this verse used the word rapturo. The Greek word it translates is harpazo, which means to snatch or take away. Elsewhere it is used to describe how the Spirit caught up Philip near Gaza and brought him to Caesarea (Acts 8:39) and to describe Paul’s experience of being caught up into the third heaven 2 Cor 12:2-4). Thus, there can be no doubt that the word is used in1 Thes 4:17 to indicate the actual removal of people from earth to heaven.  The Latin Vulgate actually used a different form of the same verb –“Rapiemur” instead of “Rapturo,” which has the same meaning as “rapturo.”

III. 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).

IV . Article Considerations.

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 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.

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/

Thy Kingdom Come – Present Age Prophecies (Part 2)

I. Article Title. Present Age Course.

The age from the rejection of the Messiah by Israel unto His reception by Israel at His second advent is outlined in two portions of the Word: Matthew thirteen and Revelation two and three; the former from the viewpoint of God’s kingdom program, and the latter from the viewpoint of the church program. The course of this present age will be traced from these two passages.

A. Matthew 13.

Matthew 13:11 reveals that our Lord is speaking in order that He may give the
course of the “mysteries of the kingdom of heaven.” This instruction comes through the proper interpretation of the parables which are recorded here. There are three different basic approaches to this chapter. There are, first of all, those who divorce any prophetic significance from this passage and study it only for its spiritual or moral lessons as it affects believers today. Since they emphasize the unity of God’s purpose from the fall of man until the eternal state, they fail to make any distinction between God’s program for Israel and that for the church and, as a consequence, they see only church truth in this portion. In spite of the contradictions that such a method entails, they persist in it.

There are those, in the second place, who, recognizing the distinction between
Israel and the church, hold that this portion is totally limited to God’s program for Israel and relegate it to a revelation concerning Israel in the tribulation period when God is preparing them for the coming King. This is the ultradispensational approach

Then there are those, in the third place, who believe that this portion of Scripture gives a picture of conditions on the earth in respect to the development of the kingdom program during the time of the King’s absence from the earth. These parables describe the events of the entire inter-advent period. Such is the approach to the passage adopted in this study.

1. The use of the parabolic method. There seems to be a note of surprise and
amazement in the question “Why speakest thou unto them in parables?” (Matt. 13:10). A variation in emphasis in the reading of this question will indicate several possible causes for this surprise. If it is read, “Why speakest thou unto them in parables?” the question would raise the problem as to why the Lord would speak to the multitude, as He is in Matthew 13:1-3, when, in the previous chapter, after the manifest rejection of the testimony of the Holy Spirit to the person of Christ by the nation Israel, He has characterized them as “an evil and adulterous generation” (v. 39). The problem thus would be: Why do you continue to teach a nation that has publicly announced their decision that you are a son of Satan?

The nature of the Lord’s reply in the verses that follow would indicate that the
question ought to be understood, “Why speakest thou unto them in parables?” There was nothing new in the use of parables themselves, for the Lord had used such with frequency before, both to instruct and to illustrate the truths He desired to convey. The disciples must have recognized a new emphasis in our Lord’s teaching method.

In reply to the disciples’ question the Lord gives three purposes in the use of this parabolic method of instruction. (1) It was a means of substantiating His claim to Messiahship (Matt. 13:34-35). In addition to the other signs to prove His claim there was the sign in relation to Isaiah’s prophecy. (2) It was a method of imparting truth to the believing hearer (Matt. 13:11). (3) It was a method of hiding truth from the unbelieving hearer (Matt. 13:13-15). The reason why it was necessary to hide truth will be seen in the following consideration.

2. The setting of the chapter in the Gospel.

a. The Gospel of Matthew is the Gospel which presents the Lord Jesus Christ as Yahweh’s King and Israel’s Messiah. It unfolds the presentation of the Messiah to Israel.

[(Lexicon: 3068, Yahweh, the proper name of the God of Israel; also LORD, all caps: Gen 4:26, “At that time people began to call on the name of  Yahweh.”) Gen 4:1, “In the beginning God created the heavens and the earth.” (God = Elohim, Lexicon, 430, elohim: God, god) Phonetic Spelling: (el-o-heem). a generic term for deity. God, Elohim, a generic term for deity, as well as a proper name for the true God. It is used of pagan gods. The form of the word is plural. NASB translation, divine (1), divine being (1), exceedingly (1), God (2326), god (45), God’s (14), goddess (2), godly (1), gods (204), great (2), judges (3), mighty (2), rulers (1), shrine (1).]

b. More than any other of the Gospels, Matthew’s is allied with the Hebrew
Scriptures in theme and tone.

1. Their subjects are its subjects, the Messiah, Israel,
the Law, the Kingdom, the Prophecy.

2. Jewish ideas and terms characterize the whole record.

3. Its witness would not have impressed either the Roman, for whom Mark wrote, or the Greek, for whom Luke wrote, but to Jews its significance would be inescapable.

c. This fact is borne out by the numerous references to the Son of David (1:1, 20; 9:27; 12:23; 15:22; 20:30-31; 21:9, 15; 22:42, 45), to the fulfillment of prophecy (1:22; 2:5, 15, 17, 23; 4:14; 8:17; 12:17; 13:35; 21:4, 42; 26:31, 54, 56; 27:9-10), to Jewish customs (15:1-2; 27:62), to the Mosaic Law (5:17-19, 21, 27, 31, 33, 38, 43; 7:12; 11:13; 12:5; 15:6; 22:36, 40; 23:23), to the Sabbath (12:1-2, 5, 8, 10, 11, 12; 24:20; 28:1), and to the holy city and the holy place (4:5; 24:15; 27:53). Christ is related to prophecy throughout. This will have important bearing on the meaning of the term “kingdom of heaven.”

d. This thirteenth chapter holds a unique place in the development of the theme of the Gospel. Throughout the book Christ is seen in His presentation as Messiah. In chapters one and two His legal right to the throne is presented; in chapter three is depicted the dedication of the King; in chapter four the moral right of the King is demonstrated; in five through seven the judicial right of the King is shown; in eight through ten is presented the authority of the King, as his prophetical right is demonstrated by His ministry to Israel; and in chapters eleven and twelve we see the opposition to the King. The great question before Israel is: “Is not this the son of David?” (Matt. 12:23). It is evident that Israel is answering in the negative. Christ shows that both He and His forerunner have been rejected (11:1-9), and this rejection will result in judgment (11:20-24). Because of the ultimate rejection of the cross Christ can give a new invitation (11:28-30), an invitation to all. In chapter twelve the rejection comes to a climax. The populace was debating the person of Christ (12:23). The answer
given by the Pharisees was: “This fellow doth not cast out devils, but by Beelzebub the prince of the devils” (12:24.) The Holy Spirit had borne His witnesses to the Person of Christ through His words and His works, and the leaders who examined the evidence have decided that His credentials are the credentials of hell, not those of heaven. The great warning of judicial blindness and judgment is given by the Lord to the nation (12:31-32). As the chapter closes (12:46-50) the Lord indicates that He is setting aside all natural relationships, such as Israel sustained to Him and to the covenant promises by a physical birth, and establishes a new relationship, based on faith.

e. Jesus renounced all earthly connection for the present time. The only tie He
acknowledges now is relationship to a heavenly Father, formed through the word of God received into the soul. Thus we have in this chapter the Lord closing with Israel, as far as testimony is concerned. In the next chapter we shall find what comes dispensationally of those new relations that the Lord was about to unfold.

f. Now that Israel has rejected the offered kingdom, the question naturally arises, “What will happen to God’s kingdom program now that the kingdom has been rejected and the King is to be absent?” Since this kingdom was the subject of an irrevocable covenant it was unthinkable that it could be abandoned. The chapter gives the events in the development of the kingdom program from the time of its rejection until it is received when the nation welcomes the King at His second advent.

3. The use of the term kingdom of heaven. (1) the Gentile kingdoms, (2) the kingdoms of Israel and Judah, (3) the kingdom of Satan, (4) God’s universal kingdom, (5) a spiritual kingdom, and (6) the millennial Davidic kingdom. It is noted that there is general agreement among theologians concerning the first four of these classifications. The last two are concerned with the realm of Eschatology and are the subject of debate. It is necessary to make some observations concerning these.

a. The spiritual kingdom, which is closely related with God’s universal kingdom, is composed of believers of all the ages, who have experienced a new birth by the power of the Holy Spirit. This kingdom can not be entered apart from such a new birth. It is referred to in Matthew 6:33; 19:16, 23, 24; John 3:3-5; Acts 8:12; 14:22; 19:8; 20:25; 28:23; Romans 14:17; 1 Corinthians 4:20; 6:9-10; 15:50; Galatians 5:21; Ephesians 5:5; Colossians 4:11; 1 Thessalonians 2:12; 2 Thessalonians 1:5.

b. The millennial kingdom is declared to be a literal, earthly kingdom over which Christ rules from David’s throne in fulfillment of the Davidic covenant (2 Sam. 7:8-17; Matt. 1:1; Luke 1:32). This kingdom is the subject of Old Testament prophecy (2 Sam. 7:8-17; Isa. 9:6-7; 11:1-16; Jer. 23:5; 33:14-17; Ezek. 34:23; 37:24; Hosea 3:4-5; Micah 4:6-8; 5:2; Zech. 2:10-12; 8:20-23; Psalm 2:6, 8-10; 72:11, 17; Mal. 3:1-4). This kingdom was proclaimed as being “at hand” at Christ’s first advent (Matt. 3:2; 4:17; 10:5-7); but was rejected by Israel and therefore postponed (Matt. 23:37-39). It will again be announced to Israel in the tribulation period (Matt. 24:14). It will be received by Israel and set up at the second advent of Christ (Isa. 24:23; Rev. 19:11-16; 20:1-6).

c. In regard to the terms kingdom of God and the kingdom of the heavens, while not synonymous, they are used interchangeably. What distinctions there are are not inherent in the words themselves, but in their usage in the context.

d. Both of these terms are used to designate the millennial kingdom and the spiritual kingdom. While we recognize the distinctions between the earthly and the eternal aspects of the kingdom program, we must guard against making the terms kingdom of God and the kingdom of the heavens absolute. Only the context can determine the meaning intended to be conveyed by the terms.

4. The time element in Matthew thirteen. Ryrie writes to show that these parables are limited to the inter-advent period, which extends from the rejection of Christ by Israel until the second coming of Christ.

“The kingdom of the heavens has become like unto.” This sets the time limit
for the beginning of the subject matter involved. In other words, the inter advent age is described in the parables as that time when Christ was personally ministering on the earth. The end of the time period covered by these parables is indicated by the phrase “end of the world” or more literally “the consummation of the age” (verses 39-49). This is the time of the Second Advent of Christ when He shall come in power and great glory. Therefore, it is clear that these parables are concerned only with that time between the days when Christ spoke them on earth and the end of this age. This gives a clue to the meaning of the phrase “the mysteries of the kingdom of heaven,” i.e., the inter advent age includes more than the church, as it overlaps the church age. On the other hand, it must be observed, this mystery, the interadvent age has reference to things that were hitherto unrevealed, is definitely limited as to time, and represents the entire sphere of profession in the present age. Re: the end of the age scriptures: Notice that the subject is not addressed in Mark, Luke, John.

Matthew 13: 39-40. “39 and the enemy who sowed them is the devil, and the harvest is the “end of the age;” and the reapers are angels. 40 So just as the tares are gathered up and burned with fire, so shall it be at the “end of the age.”

Matthew 13:49^.  “So it will be at the “end of the age;” the angels will come forth and take out the wicked from among the righteous,”

Matthew 24:3.  As He was sitting on the Mount of Olives, the disciples came to Him privately, saying, “Tell us, when will these things happen, and what will be the sign of Your coming, and of the “end of the age?””

Matthew 28:20. ¹⁸ And Jesus came up and spoke to them, saying, “All authority has been given to Me in heaven and on earth. ¹⁹ Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, ²⁰ teaching them to observe all that I commanded you; and lo, I am with you always, even to the “end of the age.”

5. The interpretation of the chapter. There are several keys to be used in the interpretation of this passage which will keep one from error. (1) First of all, some of the parables are interpreted by the Lord Himself. There can be no uncertainty as to their meaning, nor the method by which the rest of the parables are to be interpreted. Any interpretation of the whole must, of necessity, be in harmony with that which has been interpreted by the Lord. (2) A second important key is to observe that, while many of the parables are in figurative language, these figures are familiar ones throughout the Word and, therefore, will have the same usage here as used consistently elsewhere. The fact that these are not isolated figures makes interpretation easier.

The key to the interpretation of these parables is in ver. 52 of this chapter: “Every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.” These words are spoken of the things which precede, and surely speak of the parables as some new and some old. But which are old and which are new? In ver. 1, we read that our Lord “went out of the house, and sat by the seaside” and taught; and in ver. 36 “then Jesus sent the multitude away, and went into the house” and taught. Thus the parables are divided into four spoken in public, and three spoken in private; and the evidence goes to show (if ver. 52 is the key) that the first four are the new treasures of truth, and the last three are the old —that is, truths revealed before. Assuming this, the present Age is presented to our view in a series of seven progressive pictures, describing the course of the kingdom in mystery.

B. Parables Preview.

New Things.

1. The Seed and the Soils: The Proclamation of the Kingdom. 2. The Wheat and the Darnel: false Imitation in the Kingdom. 3. The Mustard Tree: Wide, visible Extension of the Kingdom. 4. The Leaven in the Meal: insidious Corruption of the Kingdom.

The Old Things.

5. The Treasure: The Israelitish Nation. 6. The Pearl: The Jewish Remnant during the Tribulation. 7. The Dragnet: The Judgment of the Nations at the end of the Tribulation.

C. The interpretation of the parables will be seen in the following article.

II. 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).

III . Article Considerations.

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 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.

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/

Thy Kingdom Come – Present Age Prophecies (Part 1)

I. Article Title. Thy Kingdom Come – Present Age Prophecies (Part 1).

II. 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).

III. Article Narrative – The Present Age Course.

A. God’s Program For The Ages.

1. Any individual who refers to the Scriptures as the Old and New Testaments bears witness to the fact that God has divided His program into time segments. The history of revelation evidences the progress of divine revelation through successive ages. Chafer sets forth this program as he writes:

a. The dispensational study of the Bible consists in the identification of certain
well-defined time-periods which are divinely indicated, together with the revealed purpose of God relative to each.

b. The unrestrained, sovereign purpose of God is seen in the ordering of the
succession of the ages. That God has a program of the ages is disclosed in many
passages (cf. Deut. 30:1-10; Dan. 2:31-45; 7:1-28; 9:24-27; Hos. 3:4, 5; Matt. 23:37—25:46; Acts 15:13-18; Rom. 11:13-29; 2 Thess. 3:1-12; Rev. 2:1—22:31). Likewise, there are well-defined periods of time related to the divine purpose. The Apostle Paul writes of the period between Adam and Moses (Rom. 5:14); John speaks of the law as given by Moses, but of grace and truth as coming by Christ (John 1:17). Christ also speaks of the “times of the Gentiles” (Luke 21:24), which are evidently to be distinguished from Jewish “times and seasons” (Acts 1:7; 1 Thess. 5:1). Likewise, He spoke of a hitherto unannounced period between His two advents and indicated its distinctive features (Matt. 13: 1-51), and predicted a yet future time of “great tribulation” and defined its character (Matt. 24:9-31). There are “last days” for Israel (Isa. 2:1-5) as well as “last days” for the Church (2 Tim. 3:1-5). The Apostle John anticipates a period of one thousand years and relates this to the reign of Christ, at which time the Church, His bride, will reign with Him (Rev. 20:1-6). That Christ will sit on the throne of David and reign over the house of Jacob forever is declared by the angel Gabriel (Luke 1:31-33), and that there will be an ever abiding new heaven and new earth is as clearly revealed (Isa. 65:17; 66:22; 2 Pet. 3:13; Rev. 21:1). In Hebrews 1:1, 2 sharp contrast is drawn between “time past” when God spoke to the fathers by the prophets and “these last days” when He is speaking unto us by His son. Similarly, it is clearly disclosed that there are ages past (Eph. 3:5; Col. 1:26), the present age (Rom. 12:2; Gal. 1:4) and the age, or ages, to come (Eph. 2:7; Heb. 6:5; note Eph. 1:10, where the future age is termed the dispensation…of the fullness…of times.

2. As one turns, then, to this present age, he is examining only one portion of the eternal program of God.

C . The relation of Christ to the ages. An examination of passages in the New
Testament that make reference to the program of the ages will show us that Christ is the very center of that program. In Hebrews 1:2 He is said to be the one on whose account the ages were ordered. 2 In 1 Timothy 1:17 Christ is related to the program of the ages, where He is called the “king of the ages.” In Hebrews 9:26 and 1 Corinthians 10:11 the ages are seen to center in His cross work for the sins of the world. This very work was planned before the ages began, 1 Cor 2:7; 2 Timothy 1:9; Titus 1:2, and in past ages that which is now known was not revealed, Romans 16:25. Thus the ages are the time periods within which God is revealing His divine purpose and program as it centers in the Lord Jesus Christ.

D. The use of age in the New Testament. The word aiōn (age), frequently translated world, is essentially a time word. Abbott-Smith defines it thus:

1.…a space of time, as, a life, a generation, period of history, an indefinitely
long period; in NT of an indefinitely long period, an age, eternity.

2.…the sum of the periods of time, including all that is manifested in them.

E. While kosmos (world) refers to the ordered universe, the scheme of material things, and oikoumenē (world) refers to the inhabited earth, this word aiōn (world) views the world under the aspect of time. There are occasions when it seems to be synonymous with oikoumenē, and to be used of the inhabited earth, as in Titus 2:12. Again, on occasion, it seems to be used synonymously with kosmos, to refer to the organized system under the domination of Satan, as in 2 Corinthians 4:4; Ephesians 6:12 and 2 Timothy 4:10. When it is so used it has the same ethical connotation as kosmos, which Abbott-Smith says is used “in ethical sense, of the ungodly, the world as apart from God and thus evil in its tendency:” Jo 7:7, 14:17, 27, 1 Co 1:21, Ja 1:27, 1 Jo 4:4.

F. Aiōn is frequently used in the sense of eternity, the sum total of all the ages (Matt. 6:13; Luke 1:33, 55; John 6:51, 58; 8:35; 12:34; Rom. 9:5; 11:36; 2 Cor. 9:9; Phil. 4:20; Heb. 7:17, 21; 1 Pet. 1:25; Rev. 15:7 are but a few). It is also used frequently in regard to the separate ages of God’s dealing with men. When so used it may refer to a past age, the present age, or a coming age.

1. There is reference to a present age for Israel in Matthew 12:32 and Mark 4:19, and also to a future age for Israel in Matthew 12:32; 13:39-40; 24:3; Mark 10:30; and Luke 18:30; 20:35. In regard to the program for the church there is also a reference to this present age in 1 Corinthians 1:20; Galatians 1:4, and to a future age in Ephesians 1:21. In the use of these terms present age and future age it should be borne in mind that their connotation may not always be the same.

2.The present age for the church, spoken of by Paul, is not the same as the present age for Israel, spoken of by Christ. Nor is the expectation in the future age for the church the same as that for Israel. In order to determine the usages of these terms one must clearly define the scope of the passage and those to whom it is addressed. Confusion has resulted from a failure to see this distinction.

G. As it is used in the New Testament, according to the normal usage of the words, this present age refers to that period of time in which the speaker or writer then lived. As used in reference to Israel in the Gospels this present age referred to the period of time in which Israel was anticipating the coming of the Messiah to fulfill all her covenant promises. The coming age was the age to be inaugurated by the Messiah at His advent. In reference to the church the term “this present age” refers to the inter-advent period, that period from the rejection of the Messiah by Israel to the coming reception of the Messiah by Israel at His second coming. The phrase the coming age could be used in its earthly aspect, to which the church will be related (as in Eph. 1:21), or in its eternal aspect (as in Eph. 2:7).

H. According to the New Testament “this present age” has an unwholesome
designation. It is called “an evil age” (Gal. 1:4). It is so called because it is under the dominion of Satan, who is its “God” (2 Cor. 4:4). This age is marked by spiritual “darkness” (Eph. 6:12). This darkness produces its own wisdom, in which there is no light (1 Cor. 2:6-7). As a result it is marked by “ungodliness” and “lusts” (Titus 2:12), from which the believer is to turn away (Rom. 12:2), even though formerly he walked in conformity to its wisdom and standards (Eph. 2:2).

I. The distinction between this present age and the preceding ages. There are a number of ways in which this present age differs from all the ages that preceded.

(a) In all previous ages Christ was anticipated, but in this present age He has not only come, but has died, been resurrected and is looked to now, in His position, at the right hand of the Father. (b) The Holy Spirit, who in previous ages came upon certain men to empower them to a given task, has taken up His residence in every believer. (c) In previous ages the good news announced was anticipatory, but in this present age the declaration of the good news announces an accomplished salvation through Christ. (d) The revelation in previous ages was incomplete, but in this present age, since Christ came to reveal the Father, revelation is completed. (e) Since this present age is marked
by antagonism to God and His anointed, it bears a distinct characterization as an evil age, which was not applied to any previous age. (f) This age is, consequently, under the domination of Satan, its god, in a unique and unprecedented way. (g) The nation Israel has been set aside as the particular object of God’s dealing and can not expect the fulfillment of her promises during this age. These seven distinctions establish the fact that this present age is distinct from all preceding ages.

IV. Article Narrative – God’s Purpose For The Present Age. The Old Testament age, in which the purpose of God for Israel is stated in the covenants into which God entered and by which He is bound, closes with those purposes unrealized.

A. After the death of Christ, God instituted a new divine program, not to replace the program for Israel, but to interrupt that divinely covenanted program. This new program is anticipated by the Lord in His upper room discourse in John thirteen to sixteen and becomes actual after the advent of the Holy Spirit at Pentecost. The Jerusalem council (Acts 15:14) announced that “God at the first did visit the Gentiles, to take out of them a people for his name.” The “taking out of a people” thus constitutes God’s present-age program. This people constitutes the church, the body of which He is the head (Eph. 1:22-23), the bride of which He is the bridegroom (Eph. 5:25-27, 32), the branch of which He is the supporting vine (John 15:1), the flock of which He is the Shepherd (John 10:7-27), the temple of which He is the cornerstone
(Eph. 2:19-22; 1 Pet. 2:5), the ministering priests of which He is the high priest (1 Pet. 2:5-9), the new creation of which He is the head and the first fruits (1 Cor. 15:45). The reason for this calling out is stated in Ephesians 2:7, “That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Jesus Christ.” The divine purpose in the outcalling of the church is to display the infinity of His grace. Chafer writes:

1. There was that in God which no created being had ever seen. They had seen
His glory, His majesty, His wisdom, and His power; but no angel or man had ever seen His grace.

2. Other attributes might be subject to a variety of demonstrations; but the manifestation of grace is restricted to what God may do for those among men who, in spite of the fact that they deserve His judgments, are objects of His grace.

3. As every other attribute or capacity of God must have its perfect exercise and exhibition—even for His own satisfaction—in like manner, His grace must also have its infinitely perfect revealing within the restricted undertaking by which He saves the lost.

4. To say that a sinner is saved by grace is to declare that, on the ground of a Substitute’s death and in response to faith in that Savior, God has wrought a work so perfect in its entirety and so free from the cooperation of other beings that it is a complete all-satisfying-to-God demonstration of His grace.

5. A statement of this kind may be made as easily as words form a sentence; but who on earth or in heaven is able to comprehend the infinity of such a salvation?

B. This demonstration, it should be added, will, by the very nature of the case, have its outshining in the life of each individual thus saved. It would seem, then, that God, in this present age, is pursuing a program through which His infinite grace shall be perfectly displayed throughout all eternity.

V. Article Narrative – The Character Of This Present Age.

A. This present age, dating from the rejection of the Messiah by Israel unto the
coming reception of the Messiah by Israel at His second advent, is viewed in Scripture as a mystery. Consider the following writing of the Apostle Paul:

1. Who now rejoice in my sufferings for you, and fill up that which is behind of
the afflictions of Christ in my flesh for his body’s sake, which is the church: Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God: Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory (Col. 1:24-27).]

2. In this passage the apostle Paul very clearly calls the divine program developed in the church “a mystery,” something which was not formerly revealed, and therefore unknown, but now is made known by God. With this teaching other Scripture is in agreement (Rom. 16:25-26; 1 Cor. 2:7; Eph. 3:5-9).

B. While the modern usage of the word relates a mystery to that which is mysterious or unknown, Scripture uses the word for that divine purpose or program of God, known to Him from eternity, but which could not and would not have been known unless it was revealed by God; unknown in other ages, but now known by revelation. Mysteries are sacred secrets, hitherto unknown, but now known by revelation. In the twenty-seven New Testament usages of the word mystery (excluding 1 Corinthians 2:7, where the marginal reading is preferred), it will be observed that the body of truth referred to as a mystery is particular truth related to this present age. These mysteries comprise the added revelation given concerning this present age, which supplements the Old Testament revelation. Chafer, commenting on Ephesians 3:5, writes:

1. No better definition of a New Testament mystery will be found than that set
forth in this context. A New Testament mystery is a truth hitherto withheld, or “hid in God” (vs. 9), but now revealed. The sum total of all the mysteries in the New Testament represents that entire body of added truth found in the New Testament which is unrevealed in the Old Testament. On the other hand, the New Testament mystery is to be distinguished from the mystery of the cults of Babylon and Rome, whose secrets were sealed and held on penalty of death; for the New Testament mystery, when it is revealed, is to be declared to the ends of the earth (vs. 9), and is restricted only to the extent of the limitation of the natural man (I Cor. 2:14).

2. The existence of this present age, which was to interrupt God’s established program with Israel, was a mystery (Matt. 13:11). That Israel was to be blinded so that Gentiles might be brought into relation to God was a mystery (Rom. 11:25). The formulation of the church, made up of Jews and Gentiles to form a body, was a mystery (Eph. 3:3-9; Col. 1:26-27; Eph. 1:9; Rom. 16:25).

3. This whole program of God that results in salvation was called a mystery (1 Cor. 2:7). The relation of Christ to men in redemption was called a mystery (Col. 2:2; 4:3). The incarnation itself is called a mystery (1 Tim. 3:16), not as to fact but as to its accomplishment. The development of evil unto its culmination in the man of sin (2 Thess. 2:7) and the development of the great apostate religious system (Rev. 17:5, 7) both constitute that which was called a mystery. That there should be a new method by which God received men into His presence apart from death was a mystery (1 Cor. 15:51). These, then, constitute a major portion of God’s program for the present age, which was not revealed in other ages, but is now known by revelation from God.

4. The existence of an entirely new age, which only interrupts temporarily God’s program for Israel, is one of our strongest arguments for the premillennial position. It is necessary for one who rejects that interpretation to prove that the church itself is the consummation of God’s program.

5. Paul then is explaining, not limiting, the mystery there set forth. The concept must stand that this whole age with its program was not revealed in the Old Testament, but constitutes a new program and new line of revelation in this present age. It has been illustrated how this whole age existed in the mind of God without having been revealed in the Old Testament.

6. There are many places in Scripture in which this passing over of the present
Dispensation is very plainly evident; and where, in our reading, we have, like our Lord, to “close the book.” If we fail to do this, and if we refuse to notice these socalled “gaps,” we cannot possibly understand the Scriptures which we read. We give a few by way of example, placing this mark (—) to indicate the
parenthesis of this present Dispensation, which comes between the previous
Dispensation of Law, and the next Dispensation of Judgment which is to follow this Present Dispensation of Grace. Consider the following verses.

a. Ps. cxviii. 22, “The stone which the builders refused (—) is become the headstone of the corner.” b. Isa. ix. 6, “For unto us a child is born, unto us a son is given: (—) and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.” (Compare Luke 1, 31, 32.) c. Isa. liii. 10, 11, “It pleased the Lord to bruise him; he hath put him to grief; when thou shalt make his soul an offering for sin (—) he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hands. He shall see of the travail of his soul and be satisfied.” d. Zech. ix. 9, 10, “Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem; behold, thy King cometh unto thee: he is just, and having salvation: lowly, and riding upon an ass, and upon a colt the foal of an ass. (—) And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth.” e. Luke i. 31, 32, “And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus. (—) He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David.

7. Allowance was thus made for this present age, without its actual existence ever having been specifically revealed in the Old Testament. The times of the Church are not properly a part of the fifth dispensation, but a parenthesis fixed in it on account of the perversity of the Jews; an inserted period, unknown to Old Testament prophecy, and set apart for the preparation of a heavenly, and not an earthly people.

VI . Article Considerations.

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 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.

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/

Thy Kingdom Come – The New Covenant (Part 3)

I. Article Title. Thy Kingdom Come – The New Covenant (Part 3).

II. 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).

III. Article Narrative.

A. Eschatological Implications Of The New Covenant.

1. A reference to the provisions of this covenant, stated earlier, which have never been fulfilled to the nation Israel, but which must yet be fulfilled, will show how extensive an eschatological program awaits fulfillment.

2. The nation of Israel, according to this covenant, must be restored to the land of Israel, which they will possess as their own. This also entails the preservation of the nation.

3. Israel must experience a national conversion, be regenerated, receive the forgiveness of sins and the implantation of a new heart. This takes place following the return of Messiah to the earth.

4. Israel must experience the outpouring of the Holy Spirit so that She may produce righteousness in the individual and teach the individual so that there will be the fulness of knowledge.

5. Israel must receive material blessings from the hand of the King into whose kingdom they have come.

6. The land of Israel must be reclaimed, rebuilt, and made the glorious center of a new glorious earth in which dwelleth righteousness and peace.

7. The Messiah who came and shed His blood as the foundation of this covenant must personally come back to the earth to effect the salvation, restoration, and blessing of the national Israel.

8. All of these important areas of eschatological study are made necessary by this covenant.

B. Conclusion.

1. Four of the five covenants with the nation Israel have been surveyed to show that they are unconditional and eternal covenants, made with a covenant people, and to be fulfilled because of the faithfulness of the One making the covenants with those to whom they are given.

2. These covenants not only had a relation to the nation at the time of their inception and gave a basis on which God dealt with Israel, but they bind God to a course of action in relation to future events, which determines the course of Eschatology.

3. When the covenants are studied analytically we find seven great features which are determinative: (a) a nation forever, (b) a land forever, (c) a King forever, (d) a throne forever, (d) a kingdom forever, (d) a new covenant, and (e) abiding blessings. These seven features will be developed later in the course of these studies.

IV. Article Considerations.

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 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.

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/