Syll OT&NT Proph
A SYLLABUS FOR
OLD AND NEW TESTAMENT
PROPHECY
Compiled by Dr. Stewart Custer
Revised and expanded by Dr. Ward Andersen
Printed: January, 2006
BOB JONES UNIVERSITY
ISBN: 0-00083-019-0
A SYLLABUS FOR OLD TESTAMENT PROPHECY
Table of Contents Page
Introduction
I. The Content of Prophecy 5
II. The Definition of a Prophet 5
III. The Succession of Prophets 6
IV. The Character of Old Testament Prophecy 7
V. The Interpretation of Prophecy 8
VI. The Fulfillment of Prophecy 9
VII. The False Prophets and the True 9
VIII. The Covenants and the Dispensations 10
IX. The Unity of God’s Plan for the Ages 12
Messianic and Eschatological Prophecies of the Old Testament
I. The Pentateuch
A. Genesis 13
B. Exodus 18
C. Numbers 18
D. Deuteronomy 18
II. The Historical Books [“the Former Prophets”]
A. 1 Samuel 20
B. 2 Samuel 20
C. 1 Kings 22
D. 2 Kings 22
III. The Poetical Books (Psalms) 22
IV. The Prophetical Books [“the Latter Prophets”]
A-F. Obadiah, Joel, Jonah, Amos, Hosea, Micah 25
G. Isaiah 28
H-J. Nahum, Habakkuk, Zephaniah 39
K. Jeremiah 40
L. Ezekiel 41
M. Daniel 46
N-Q. Haggai, Zechariah, Malachi, Chronicles 52
Preparation for the New Testament Eschatology
I. Apocalyptic literature 58
II. The sects represented by the Dead Sea Scrolls 59
Bibliography for Old Testament Prophecy 60
Introduction
I. THE CONTENT OF PROPHECY
A. The scope of the terms
1. Prophecy would refer to all occurrences of the phenomenon
a. Extra-biblical prophecy: Roger Bacon, Jules Verne
b. Biblical prophecy: all prophecy in the Bible
1) Fulfilled prophecy: concerning Assyria, Babylon, etc.
2) Unfulfilled prophecy: fulfillment is expected in the future
a) A parallel term is eschatology: the study of the events of the last days
[“eschtology” literally means “study of last things”]
b) This is the main subject of study in the present course
2. The study of certain tropics such as messianic prophecy may overlap several of
the above categories
B. The main theme of prophetic revelation is the coming universal Kingdom of Jehovah
1. This includes the coming King, the Messiah
a. Prophecy may be directly messianic (see Davidson, Old Testament Prophecy)
1) The prophet has in mind the Messiah or the Kingdom itself
2) The prophecy may correspond exactly to the history of Messiah
(Zechariah 9:9)
3) It may have in it elements that existed only in the time of the writer
b. Prophecy may be indirectly messianic
1) The prophet had in mind some person of his own day who corresponded to
the Messiah
2) The prophecy may apply to both the Old Testament and the New
Testament
3) Only some parts of the description can be applied to the New Testament
2. The includes the subjects of the Kingdom, a prepared people
a. In the Old Testament this means the Jews primarily
b. But the Gentiles are also included (Isaiah 42:1, 6)
3. This includes the domain as well
a. This means especially the land of Palestine
b. But the whole earth will be finally included (Habakkuk 2:14)
C. Some of the major sub-themes are the following:
1. The foreground of the Kingdom is impending judgment (on Israel as well as on
the whole unbelieving world)
2. The background of the Kingdom is the coming redemption through the Messiah,
the regathering of Israel, and restoration of the world
3. The subjects of the Kingdom are told to maintain good moral conduct
a. This is a training and preparation for the coming Kingdom
b. Liberals enlarge this as the main theme: the Old Testament’s “social gospel”!
II. THE DEFINITION OF A PROPHET
A. The names and titles for prophet
1. The three primary names for prophet
a. Nabhi: spokesman, one who announces (Exodus 4:16; 7:1; Jeremiah 23:21-22)
b. Ro’eh: seer, one who sees [both insight and visions] (2 Kings 6:17)
c. Chozeh: seer (1 Chronicles 21:9)
2. Other titles for a prophet
a. Man of God (1 Kings 17:18)
b. Servant of Jehovah (2 Kings 18:12; 17:23)
c. Messenger of Jehovah (Isaiah 42:19)
d. Shepherd (Ezekiel 34:1-10)
e. Watchman (Ezekiel 3:17)
f. Interpreter (Isaiah 43:27)
3. In the New Testament he was known as “prophet”
a. In classical Greek he was a proclaimer and interpreter of divine revelation,
although some could foretell the future
b. In the biblical sense he is both a “foreteller” and a “forthteller”
B. Formal definition: a prophet is an appointed spokesman for God whose message
carries divine authority
III. THE SUCCESSION OF PROPHETS
A. The office was not hereditary, nor were the prophets related to the priests, although
some happened to be priests (e.g., Ezekiel, Jeremiah)
B. God has always had spokesmen on earth to reveal His will to men
1. The succession of prophets was not interrupted until the Old Testament revelation
was completed
2. The New Testament says that prophets were “from of old,” or “from earliest
times” (Luke 1:70; Acts 3:21)
C. The “writing prophets” gave us a big part of the Old Testament
1. The Former Prophets was the Jewish title for the section comprising Joshua,
Judges, 1 and 2 Samuel, and 1 and 2 Kings
2. The Latter Prophets was the Jewish title for the prophetical books we know
a. Ninth century prophets (the 800s B.C.): Obadiah, Joel
b. Eighth century prophets (700s): Isaiah, Hosea, Amos, Jonah, Micah
c. Seventh century prophets (600s): Nahum, Habakkuk, Zephaniah, Jeremiah
d. Sixth century prophets (500s)
1) Exilic prophets: Ezekiel, Daniel
2) Post-exilic prophets: Haggai, Zechariah
e. Fifth century prophet (400s): Malachi
3. Daniel was not classed with the Latter Prophets because officially he was not a
prophet in the vocational sense
a. He had the prophetic gift, but not the prophetic office
b. Officially he was a statesman for Gentile nations
D. John the Baptist is often called “the last of the Old Testament prophets”
E. The “non-writing prophets” were a considerable group
1. There are 38 named prophets in the Old Testament; the following are
representative
a. Abel (Luke 11:50-51)
b. Enoch (Jude 14)
c. Noah (Genesis 9:25-27)
d. Abraham (Genesis 20:7)
e. Moses (Deuteronomy 18:15; 34:10)
f. Samuel (1 Samuel 3:20)
g. Nathan (2 Samuel 7:2; 12:1)
h. Gad (2 Samuel 24:11-19)
i. David (Acts 2:24-31 with Psalm 16)
j. Ahijah the Shilonite (1 Kings 11:29)
k. Shemaiah (1 Kings 12:22)
l. Elijah (1 Kings 17—2 Kings 2)
m. Micaiah (1 Kings 22)
n. Elisha (2 Kings 2—8)
o. Iddo the seer (2 Chronicles 12:15)
p. Azariah (2 Chronicles 15)
q. Hanani (2 Chronicles 16:7)
r. Jehu the son of Hanani (2 Chronicles 19:1-3)
s. Jahaziel (2 Chronicles 20:14)
t. Eliezer (2 Chronicles 20:37)
u. Zechariah (2 Chronicles 24:20)
v. Oded (2 Chronicles 28:9)
2. There are also unnamed prophets
a. A prophet in the time of Gideon (Judges 6:7-8)
b. A prophet in the time of Eli (1 Samuel 2:27)
c. The man of God from Judah (1 Kings 13)
d. The old prophet (1 Kings 13)
e. A prophet to Ahab (1 Kings 20:13)
f. Another prophet to Ahab (1 Kings 20:35)
g. A prophet to Amaziah (2 Chronicles 25:15)
3. There were at least three prophetesses
a. Miriam (Exodus 15:20)
b. Deborah (Judges 4:4)
c. Huldah (2 Kings 22:14)
4. There were various groups of unnamed prophets
a. Seventy men in Moses’ day (Numbers 11:24)
b. Prophets in Saul’s day (1 Samuel 10:10)
c. The “sons of the prophets” (2 Kings 9:1-4)
IV. THE CHARACTER OF OLD TESTAMENT PROPHECY
A. Prophecy presupposes definite things about God
1. Personality: God is a living personality who interacts with others
2. Purpose: God has a definite purpose for creation
3. Power: God is able to accomplish His purpose
4. Prophecy itself: God is able to make His purpose known ahead of time
B. Prophecy came from God (2 Peter 1:21)
1. The prophet did not get his message by reasoning it out
2. The prophet’s message was the direct revelation of God
3. Certain expressions explain the tremendous boldness of the prophets
a. “The word of the LORD” (Isaiah 1:10; 16:13; 28:13; 38:4; 39:8; 66:5)
b. “Thus saith the LORD” (Isaiah 30:15; 37:6; 38:5; 43:1; 44:2; 52:3)
C. Prophecy came from God in different ways
1. God spoke directly to the mind of the prophet (2 Kings 20:4-5)
2. God gave visions (Jeremiah 1:11)
3. God gave dreams (Numbers 12:6)
4. God gave illumination to understand His written Word (Daniel 9:12)
5. God appeared to them [i.e., a theophany] (Exodus 19:20)
D. Prophecy is moral and spiritual in its purpose
1. The prophets were not fortune-tellers or idle dreamers
2. They were preachers of righteousness who called for complete obedience to the
Word of God
E. Prophecy sometimes seems to be caught up into God’s timelessness, and the future is
spoken of as already present or completed (e.g., see Psalm 22:16-18)
V. THE INTERPRETATION OF PROPHECY (see also page 64)
A. Interpret literally
1. “ ‘Literal if possible’ is, I believe, the only maxim that will carry you right
through the Word of God from Genesis to Revelation” (H. Bonar)
2. “When the plain sense of Scripture makes common sense, seek no other sense”
(D. L. Cooper)
B. Interpret grammatically
1. The grammatical construction should determine the meaning of a passage
2. See Unger, Principles of Expository Preaching, “The Expositor and Grammatical
Interpretation”
C. Interpret historically
1. The historical background can determine an author’s meaning
2. All of Scripture is connected with the history and culture of its time
D. Interpret according to context
1. The passages that precede and follow a prophecy directly influence its meaning
2. Sometimes these passages interpret prophecy for us (Daniel 2:31, 36)
E. Interpret according to the harmony of Scripture
1. This is really viewing the Bible in its entirety as the context (2 Peter 1:20-21)
2. If God has inspired the Bible, we may presume that He does not contradict
Himself
F. Interpret Christologically (1 Peter 1:10-11)
1. Our Lord Jesus Christ is the heart and center of all prophecy
2. Prophecy is arranged in concentric circles around Him
3. See A. T. Pierson, Knowing the Scriptures, pp. 34-35
G. Interpret according to the perspective of prophecy
1. The prophet often sees things together that are widely separated in fulfillment
(especially the first and second advents of Christ)
2. The future often appears to be present or completely past
3. Prophecies of future conflicts are sometimes described by referring to ancient
weapons (Zechariah 9:10)
VI. THE FULFILMENT OF PROPHECY
A. Is the prophecy already fulfilled or unfulfilled?
1. Some passages are hotly contested (e.g., “Babylon” in Isaiah 13:19-22)
2. Fulfilled prophecy other than Messianic prophecy will not be discussed in this
outline
3. For fulfilled prophecy, see Urquhart, The Wonders of Prophecy, and Sale-
Harrison, Palestine—God’s Monument of Prophecy
B. Is the prophecy conditional or unconditional?
1. Some prophecies are conditioned by men’s attitude toward God
a. God does not change, but men do
b. The potter and the vessel illustrate this (Jeremiah 18:1-18)
2. Some prophecies are absolute as to God’s purpose, but conditional as to the time
of fulfillment
a. Ahab’s repentance postponed judgment (1 Kings 21:21-29)
b. Nineveh’s repentance also did the same (Jonah 3:1-10)
3. Some prophecies are unconditional
a. The promise of deliverance (Genesis 3:15)
b. Christ’s priesthood after the order of Melchizedek (Psalm 110:4)
C. Does prophecy have a multiple fulfillment?
1. Sometimes there are a series of events that resemble or foreshadow the fulfillment
of a prophecy
a. The abomination of desolation (Daniel 11:31; 12:11)
1) Antiochus IV (Epiphanes)
2) Roman legions in A.D. 70
3) Antichrist (Matthew 24:15; 2 Thessalonians 2:4; Revelation 13)
b. The pouring out of the Spirit (Joel 2:28; Acts 2:17-18)
2. It may take more than one event to satisfy the meaning of a prophecy
VII. THE FALSE PROPHETS AND THE TRUE
A. The true prophets had a moral character that the false ones did not share (Matthew
7:16)
B. Tests of the truth of a prophecy
1. The fulfillment (Deuteronomy 18:21-22; Jeremiah 28:9)
a. Remote prophecies can be believed if a nearer one is already fulfilled
(Jeremiah 28:16-17)
b. False gods are challenged to foretell the future (Isaiah 41:22-23)
2. The prophet’s faith in God (Acts 27:25)
a. False prophets did not believe that God would judge sin (Jeremiah 7:4)
b. True prophets were certain of God’s revelation (Daniel 2:28)
3. Signs and miracles
a. These were often given to the true prophet (Exodus 4:1-8)
b. But sometimes false prophets did signs as well (Deuteronomy 13:1-3)
c. God sometimes tests believers this way; therefore, another test was
necessary—see point 4
4. Their doctrine must conform to the already revealed Word of God (Isaiah 8:20;
see 2 John 7-11)
C. The false prophets were not inspired at all by God (Jeremiah 23:16-21)
1. Such prophets speak words out of their own hearts, not from God (v. 16)
2. God is unalterably opposed to them (Jeremiah 23:31)
D. Some false prophets were possessed by evil spirits and deceived (1 Kings 22:22-23)
1. Such prophets wanted to know what the king desired to hear (1 Kings 22:13)
2. Micaiah was a sharp contrast to these prophets (v. 14)
3. He may have used sarcasm, but his reproof was fearless (vv. 15-17)
4. The moral character of the false prophets was quite apparent (v. 24)
VIII. THE COVENANTS AND THE DISPENSATIONS
A. Amillennialists say that there are only two covenants
1. The covenant of works in Eden; the covenant of grace is from the fall of man on
3. They admit that there are many changes in the covenant of grace through the
following ages
4. An obvious virtue in their system is the emphasis on the unity of God’s purpose
B. Dispensationalists usually list eight covenants:[see chart on page 11 below]
1. The preamble identifies the maker of the covenant
2. All these covenants are unilateral: God gives the stipulations
3. The ceremony is the cutting of the covenant: animals divided
4. Some of these covenants also have a historical prologue, and oath or pledge, and a
witness as well
5. For an exhaustive treatment, see the Ph.D. dissertation Covenants of the Old
Testament, by Dr. Robert L. Reymond
6. An obvious virtue of this system is the analytical classification of God’s dealing
with men in different ages
C. Dispensationalists add seven parallel dispensations to these covenants
1. Innocency: Creation to Fall, ending in the judgment of expulsion (Genesis
1:28—3:23)
2. Conscience: Fall to Flood, ending in the judgment of the Flood (Genesis
3:23—8:20)
3. Human government: Flood to Captivity for Jews and Judgment of the Nations for
Gentiles (Genesis 8:20; Matthew 25:31ff.)
4. Promise: Abraham to the Moses, ending at the giving of the Law (Genesis
12:1—Exodus 19:8)
5. Law: Sinai to Calvary, ending in Captivity and the Crucifixion (Exodus 19:8—>)
6. Grace: Crucifixion to the apostasy, ending in the Tribulation (see Scofield’s
notes on John 1:17)
7. Kingdom: Millennium (see Ephesians 1:10)
[NOTE: the terminology for some of these is most unfortunate: grace and promises
characterize every dispensation; conscience and human government overlap most of
the others, etc.)
D. James Brookes popularized a simpler dispensational outline:
| DISPENSATION | COVENANTS |
| Conscience | EdenicAdamicNoachianAbrahamic |
| Law | MosaicPalestinianDavidic |
| Church | New |
| Day of the Lord | Tribulation |
| Millennium |
E. The premillennialist is not necessarily bound to any of these systems, although most
premillennialists are dispensational
1. He should not overlook the unity of God’s plan
a. God has always dealt in grace with mankind (Exodus 34:6)
b. Man has always had to exercise faith to please God (Hebrews 11:6)
c. The work of Jesus Christ is ultimately the only possible basis for eternal
salvation for any man (Acts 4:12)
d. Old Testament believers were saved in view of the coming sacrifice of Christ
(Romans 3:25)
e. We and all believers in the future are saved by looking back to His finished
work (Revelation 5:9)
2. The covenants should not be treated lightly: God meant what He said
a. God will exhaustively consummate every one of His promises
b. The language should not be spiritualized so as to empty its meaning
(Revelation 22:19)
3. God has certainly dealt with men in different ways in the different
dispensations
a. The faith of the Old Testament believer in offering sacrifices was accepted
(Hebrews 11:4)
b. Such sacrifices are not acceptable now (Hebrews 10:14)
c. The dispensations are not isolated and separated from all before and after
them (1 Corinthians 10:1-11)
d. Each dispensation is a logical step in achieving God’s purpose (Revelation
11:15)
F. Definition of dispensation
1. “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” (C. I. Scofield, Scofield
Reference Bible, p. 5, note 4)
2. Most modern dispensationalists would say that it is not a period of time but a
manner of God’s dealing with men
3. The Greek word in the New Testament [oikonomia] may mean:
a. Administration: “Ye have heard of the administration [AV “dispensation”] of
the grace of God which was given me” (Ephesians 3:2)
b. Plan: “And to make known what is the plan [AV “dispensation”] of the
mystery which has been hid in God from the ages” (Ephesians 3:9)
IX. THE UNITY OF GOD’S PLAN FOR THE AGES (based on Brookes’ divisions)
A. Dispensation of Conscience
1. It runs from Creation to the giving of the Law
2. In it God prepared for His coming Kingdom by:
a. selecting one people (Israel) to be His witness to the world
b. training successive believers in the nation to accept His authority
3. To accomplish this, God instituted four unilateral covenants:
a. Edenic: to teach man the value of obedience
b. Adamic: to teach man the source of redemption
c. Noahic: to teach man God’s control over life
d. Abrahamic: to teach man the necessity of faith
B. Dispensation of Law
1. It runs from the giving of the Law at Sinai to the crucifixion of Jesus at Calvary
2. In it God prepared for His Kingdom by:
a. instituting the Theocracy, which ran with modifications from Moses to the fall
of Jerusalem (A.D. 70)
b. selecting the Davidic line as the one by which the Kingdom shall be ruled
c. showing by the captivity that His Kingdom must be one of righteousness
3. God instituted three more unilateral covenants:
a. Mosaic: to teach man the need for holiness and consecration
b. Palestinian: to teach man the immutability of God’s purpose
c. Davidic: to teach man to expect the Messianic Kingdom
C. Dispensation of the Church
1. It runs from Pentecost to the Rapture
2. In it God is preparing for His Kingdom by:
a. having accomplished the salvation of all believers by the sacrifice of the
messianic King
b. selecting a people who will be the ruling class in the coming Kingdom
c. showing the universal and cosmopolitan character of the Kingdom by the
world-wide call of the Gospel
3. God instituted the new covenant: to teach man that salvation is found only in
allegiance to the Messianic King
D. Dispensation of the Tribulation
1. It runs from the Rapture to the Revelation in Glory
2. In it God will prepare for His Kingdom by:
a. destroying the power of rebellious mankind
b. rooting out unbelieving Jews and Gentiles in catastrophic judgments ending in
the battle of Armageddon
3. God makes no new covenants, but He shows that He will accomplish His words
in the previous covenants
E. Dispensation of the millennial Kingdom
1. It runs from the Second Coming to the Great White Throne Judgment
2. In it God will fulfill every covenant promise:
a. the Church will share in Christ’s rule of the world
b. Israel will be established at the head of the nations as God’s obedient people
c. all Gentiles will experience the unparalleled blessing of God’s personal rule
3. God will prove that the messianic King, Jesus Christ, alone can rule in peace and
righteousness where all others failed
a. by loosing Satan God will prove that environment cannot cure what is wrong
with man
b. with this dispensation man passes from time to God’s ultimate purpose in
eternity
Messianic and Eschatological Prophecies of the Old Testament
Introduction: We will now examine the Old Testament teaching on these doctrines, using the inductive method of Biblical Theology. We will find that prophecies are given in germ form early in Scripture; they are then expanded, developed, and clarified as we trace them through the whole Bible. Progressive revelation.You will find two recurring elements in messianic prophecy: (1) Messiah will be a man, and (2) God Himself will come to earth. For extra help in studying these early prophecies, see Hengstenberg, Christology of the Old Testament, volume 1 (1863); Huffman, Progressive Unfolding of the Messianic Hope (1924); Reich, The Messianic Hope of Israel (1940); and Kligerman, Messianic Prophecy in the Old Testament (1957).
I. THE PENTATEUCH [i.e., “Torah” in the Hebrew Scriptures]
A. Genesis
1. Genesis 3:15: The Protevangelium [“First Gospel”]
a. The serpent is surely a physical one, not merely a symbol of evil
b. Just as surely the serpent was the tool of Satan
1) No mere animal could accomplish the fall of man
2) Satan is clearly linked to this passage in the New Testament (Revelation 12:9; John 8:44)
c. The enmity shows a reversal of attitude
1) Man had naively listened to the devil as though he were a friend
2) Now man realizes that he deals with a mortal enemy
d. This verse contains the germ or seed out of which all succeeding revelation grows
1) This first mention is deliberately indefinite
2) The language leaves many questions unanswered
3) But all the necessary elements are here
a) We see the age-long conflict between the two seeds, as well as—
b) The suffering and final victory, which are the two sides to Messiah’s work
e. The “seed of the woman” means her “posterity”; by itself, it does not necessarily mean an individual, however—
1) Eve apparently understood it to be an individual (Genesis 4:1)
2) Deliverance has usually come through individuals
3) Looking back from the New Testament, we can see that it must refer to Christ in particular (Galatians 4:4; 3:19) as well as all the righteous in general (see Romans 16:20)
f. It is significant that a woman is to have a seed
1) This is a strange emphasis on woman for an oriental book
2) It is also in the strictest sense a scientific impossibility
3) There is in this the hint of the coming virginal conception (and birth) of Christ
g. See also David Baron, Rays of Messiah’s Glory, Appendix, note 1
2. Genesis 5:22-24
a. The New Testament has one striking reference to the prophecies of Enoch: Jude 14-15
b. This implies that Enoch had a clear and definite eschatology
c. It also implies that the patriarchs knew more than most theologians give them
credit for knowing
3. Genesis 9:25-27
a. This is not merely the outcry of an angry and foolish old man
b. This is a divine prophecy of the future of the race—a prophetic curse [“Canaan” means “Low,” “Subdued”] and prophetic blessings
c. “Ham was punished in one of his sons because he had sinned against his father, and he was punished in that particular son, because Canaan most strongly reproduced Ham’s sensual character” (Vos, Biblical Theology, 69)
1.) His sin was not seeing his father naked. It was telling about it rather than covering his father’s sin.
d. Jehovah’s using His great redemptive name in connection with Shem means that He gave Shem a special religious nature, spiritual sensitivity, and prophetic purpose
1) It shows that God connects Himself with Shem’s descendants in a special way [“Shem” means “Name”]
2) The Deliverer is to come through the line of Shem
3) This is the first time in the Bible that God is called the God of an individual
e. Japheth [“Enlarged”] is to be enlarged and to dwell in the tent of Shem
1) This may be fulfilled in the Greek and Roman conquests
2) But in gaining Semitic land they gained the Semitic faith as well
3) Religiously and politically they dwell in the tent of Shem
4) In the story of Dinah, the wives of the Canaanites become slaves of Israelites.
4. Genesis 12:1-3; 13:14-17; 15:1-21; 17:1-8; 22:14-18: The Abrahamic Covenant
a. Promises
1) Seed - Israel
2) Land - Canaan
3) Blessing – Unique Relationship
b. This covenant marks the beginning of the Hebrew nation
1) It is still the basis for all the hope of Israel concerning their possession of the land of Palestine
2) The plain language of this covenant should not be transmuted into concepts that Abraham would not have understood, i.e., the Church
c. God chose Israel for a three-fold purpose:
1) To keep the knowledge of the true God alive in the world
2) To bring forth the Messiah
3) To produce a written revelation for mankind
d. The provisions of the Abrahamic Covenant
1) Covenant provisions in Genesis 12:1-3
a) God will make a great nation of Abraham (v. 2)
b) God will give a great personal blessing to Abraham (v. 2)
c) God will deal with men in blessing or cursing as they deal with Abraham (v. 3)
d) In Abraham all families of the earth will be blessed (v. 3)
(1) God intended to justify the heathen by faith as well as Abraham
(Galatians 3:8) proeuhggeli,sato
(2) All believers are the spiritual children of Abraham (Galatians 3:7)
(3) This should not be interpreted as though it is fulfilled completely by the New Testament Church, and physical Israel is cast away (Romans 11:1-2)
(4) God will yet fulfill this covenant to physical Israel (Romans 11:25-26)
2) Covenant provisions in Genesis 13:14-17
a) God will give all the land of Palestine to Abraham and to his seed forever (vv. 14-15)
b) God will make the seed of Abraham as the dust of the earth for number
(v. 16)
3) Covenant provisions in Genesis 15:1-21
a) God will grant Abraham a son and posterity as the stars of heaven in
number (vv. 4-5)
b) God will give to Abraham’s seed the land from the “River of Egypt”
[modern Wady el-Arish] to the Euphrates (v. 18)
(1) Abraham believed the word God gave him, and it was counted to him for righteousness (v. 6)
(2) God cut a unilateral covenant with Abraham and gave him a prophetic overview (now history) of his seed for four generations (vv. 9-17)
4) Covenant provisions in Genesis 17:1-8
a) God will make Abraham a father of many nations (vv. 4-5)
1) His name (and “earthly significance”) was “Abram,” meaning “Great father,” “Father of exaltation”
2) God changed his name (and “Kingdom significance”) to be
“Abraham,” meaning “Father of a great [multitude of] people[s]”
b) God will multiply Abraham so that nations and kings will come from him (v. 6)
(1) Here is the first clear reference that God is establishing a kingdom
(2) This contradicts the idea that kings were an after-thought in God’s
dealings with mankind; royal rule is part of His eternal, immutable plan
c) God will establish an everlasting covenant with Abraham and with his
seed after him, to be a God to him and to his seed (v. 7)
d) God will give to Abraham and to his seed after him all the land of Canaan for an everlasting possession (v. 8)
(1) The eternal nature of this covenant could hardly be stressed more
(2) It is clear that God Himself is establishing this covenant (unilaterally) and that Abraham cannot deserve it or earn it; he can only accept it
5) Covenant provisions in Genesis 22:14-18
a) God swears by Himself that He will surely bless and multiply Abraham’s seed as the stars in heaven and as the sand on the seashore (vv. 16-17)
b) Abraham’s seed will possess the gate of his enemies (v. 17)
c) In Abraham’s seed all nations of the earth shall bless themselves
(1) This is a reflexive verb in Hebrew (a Hithpa’el)
(2) It means that his name shall become a formula of blessing
(3) In this passage God gives a prophecy of the coming of Christ: “In the mountain Yahweh shall be seen . . .” (v. 14)
d. The interpretation of the Abrahamic Covenant
1) Practically, this is an unconditional covenant
a) There are stipulations to Abraham, but he fulfilled them (Genesis 12:1;
17:1, 10; 22:16)
b) Faith is presupposed, but Abraham exercised faith (Genesis 15:6)
c) Faith is also assured to Israel in the last day (Zechariah 12:10-11)
d) The prophets later confirm that Israel will continue forever (Jeremiah
31:36-37)
e) Even if God punishes Israel for sin, He will not set aside the covenant
(Leviticus 26:44)
f) The New Testament confirms that the covenant remains for physical Israel (Romans 11:1-2, 25-26)
2) We must distinguish three seeds of Abraham
a) The natural, physical seed: the Hebrew people
b) The spiritual seed: true believers of whatever nation
(1) Gentile believers are included in this seed (Romans 4:16-17)
(2) Gentile believers are also under the promise (Galatians 3:8-9)
c) The unique, ultimate Seed: Christ (Galatians 3:16, 19)
3) This covenant is never forced on any person whether he has faith nor not
a) The Old Testament Israelite had to believe God’s Word and be saved in order to participate in the blessings of the covenant (Galatians 3:6-9)
b) Today we also must believe God’s Word (Romans 4:5), and we also
participate in the promise (Galatians 3:29)
c) We will find that both Israelite and Gentile believers will be in the
Kingdom together (Matthew 8:11)
d) Israel in the last day will have faith and will be saved (Zechariah 12:10; 13:1; 14:21)
e. The fulfillment of the Abrahamic Covenant
1) It was partially fulfilled in the days of David and Solomon
a) Has Israel ever “possessed” the land promised by this covenant? No. In the time of Solomon parts of it were put under tribute but not possessed in its full meaning (1 Kings 4:21)
b) Israel certainly did not have it for an “everlasting possession,” for, because of sin, parts of it were quickly removed from them and ultimately they were removed from it!
2) The fulfillment will come through Christ
a) His first coming began the fulfillment (Luke 1:68-74; Galatians 3:16)
b) It will be exhaustively fulfilled at His second coming (Zechariah 14:4-9)
c) The covenant still awaits fulfillment (Hebrews 11:39-40)
d) It includes the gift of the Holy Spirit (Acts 2:38-39; Galatians 3:14)
3) To spiritualize these promises and to make them apply only to the Church is to do violence to the literal terms of the covenant
f. For more material, see Peters, The Theocratic Kingdom, I, 293-311, and
Pentecost, Things to Come, 65-94
5. Genesis 49:8-10
a. Judah is granted dominion over the Hebrew people (v. 8)
1) It does not say Judah would be the first to rule—Saul was a Benjamite—
2) Nor that Judah would be the only one to rule—Solomon’s kingdom was divided
3) It does say that, once given, the right to rule will never be taken away
b. The “scepter” right to rule is given to Judah until Shiloh comes
1) From the context, “Shiloh” (he whose it is)must be a person
2) It is wrong to think of it as the place (where the Tabernacle was set up during the conquest)
c. The word “Shiloh” may have either of two derivatives, meaning:
1) “until the Peace-Giver comes” [from the Hebrew shalah]
2) “until he comes whose it is” [i.e., he whose the scepter, or right to rule, is] (see Ezekiel 21:27); the Septuagint, Syriac, and Vulgate all choose this meaning
d. This does mean that the Messiah is to come through Judah
e. “To him shall be the gathering of peoples”
1) This indicates the universal dominion that Messiah will rightfully and
certainly have
2) It also implies the obedience of the peoples; all nations will submit to Him
during His millennial reign
f. For an exhaustive discussion of this passage, see Hengstenberg, The Christology of the Old Testament, I, 57-98
g. The New Testament applies this directly to Christ (Revelation 5:5)
B. Exodus 19:5-8: The theocracy established DON’T WORRY ABOUT
1. Israel was constituted a theocracy at Mount Sinai (vv. 5-6)
2. The term means “government by God”; it was coined by Josephus
3. The theocracy was a preparatory form of the Kingdom
a. By it God was preparing a people for the Kingdom
b. It also prepared for the idea of God’s rule over the world
4. Israel was truly God’s Kingdom on the earth
a. God actually ruled Israel, and the people accepted God’s rule (at Sinai)
b. When it was overthrown, the prophets said that the same Kingdom would be
restored
c. It was covenanted to Christ as the Son of David and is a real inheritance
5. God was to be Israel’s King; a human ruler was simply God’s vicegerent to
represent God to His people and enforce His revealed will (1 Samuel 8:7)
a. It was sin that later made the people demand a human king, although it was
not wrong to desire a king, since that was part of God’s stated plan all along
(Genesis 17:6, et al.)
b. It was wrong for the people to want to be like the other nations
c. God, at Sinai, separated Israel from other peoples by the Mosaic Covenant
C. Numbers 24:17-19: Balaam’s prophecy
1. All of Balaam’s prophecies show God’s blessing on Israel
2. “A star out of Jacob” and “a scepter out of Israel” expresses the great dominion
which Israel would one day possess
3. This implies an ideal ruler, which most Jews took to be Messiah (perhaps the wise
men sought for “the king of the Jews” because of this prophecy; Matthew 2:1ff.)
4. A false messiah in A.D. 132 called himself Bar Cochba, “the son of the star”
5. This ideal ruler shall destroy all the enemies of Israel (v. 17)
a. “The children of Sheth” is literally “sons of tumult”
b. This is a synonymous expression for “enemies”
6. He is not to arise very soon after Balaam (v. 17)
7. In fact, the time of fulfillment of this prophecy is to be in “the latter days” (v. 14)
D Deuteronomy
.1. Deuteronomy 18:15-19: Messiah to be a prophet like Moses
a. Moses was a unique prophet (Numbers 12:2-8)
1) No other Old Testament prophet was like him (Deuteronomy 34:10)
2) Jews saw in Jesus the fulfillment of Moses’ prophecy (John 6:14; Luke 7:16)
3) The early Church made much of this likeness (Acts 3:22; 7:37)
b. Christ was like Moses in His life
1) Both were born of poor parents under a tyrant
2) Both were preserved in infancy, whereas others were destroyed
3) Both spent many years in humble toil (Moses, a shepherd; Jesus, a carpenter)
4) Both demonstrated their calling by miracles
5) Both fasted forty days in a wilderness
6) Both rejected the easy way (Egyptian royal status; Satan’s offer of dominion)
7) Both made the sea obey them (Moses, the Red Sea; Jesus, the Sea of Galilee)
8) Both their faces shone with glory (Mount Sinai into the camp; Transfiguration)
9) Both fed thousands miraculously
10) Both were meek
11) Both were rejected by many Israelites
12) Both were the only divinely authorized lawgivers the world has ever seen
c. Christ was like Moses in His work
1) Both were teachers (Deuteronomy 4:5; Matthew 22:16)
2) Both were judges (Exodus 18:13; John 5:22)
3) Both were redeemers (Exodus 3:10; Isaiah 59:20; Galatians 4:4-5)
4) Both were mediators (Deuteronomy 5:5, 25-28; 1 Timothy 2:5; Hebrews 9:15)
5) Both were intercessors (Numbers 14:11, 18-20; Isaiah 53:12; Hebrews 7:25)
6) Both were leaders (Exodus 32:34; Isaiah 55:4; John 10:3-4)
7) Both were kings (Deuteronomy 33:5; Matthew 2:2; 27:37)
d. Christ is superior to Moses
1) Moses’ miracles were those of judgment; Christ’s miracles were of healing
2) Moses could not lead Israel into the promised land (Matthew 28:18; Hebrews 10:19-20)
3) Moses was God’s servant; Christ is God’s Son (Hebrews 3:1-6)
4) Moses’ work was for the Jews; Christ’s redemption is universal (1 John 2:1-2)
5) Moses manifested the law; Christ brought grace and truth (John 1:17;
Hebrews 7:19)
e. God will put His words in this prophet’s mouth, and if any hearken not to Him, God will require it of him (Deuteronomy 18:18-19)
2. Deuteronomy 27—30: The Palestinian Covenant
a. This covenant reassures Israel of their possession of the land
b. Sin and disobedience will bring captivity (Deuteronomy 28:36-37)
c. Continued disobedience will bring worldwide dispersion (Deuteronomy 28:63-68)
1) This was fulfilled when Romans (under Titus) destroyed Jerusalem (A.D. 70)
2) See Josephus, Wars of the Jews, Book 6, Chapter 9
d. But Israel will be regathered (Deuteronomy 30:3-4)
e. They will be finally converted (Deuteronomy 30:6)
f. Israel will prosper, and their enemies will be cursed (Deuteronomy 30:7-9)
g. This will not be done without faith on the part of Israel, but God states that they will have faith (Deuteronomy 30:6-8)
II. THE HISTORICAL BOOKS [i.e., “Former Prophets” in the Hebrew Scriptures]
A. 1 Samuel
1. 1 Samuel 2:10
a. Hannah’s prayer shows deep insight into God’s purpose
b. There were no kings in Israel yet, so this can best be referred to the ideal King, the coming Messiah
c. This is the first time in Scripture that the phrase “His Anointed” occurs
d. Again the universal dominion of Jehovah is pictured
2. 1 Samuel 2:35
a. Some hold that this “faithful priest” is the Messiah Himself
1) Certainly Christ is a faithful priest (Hebrews 4:14—5:9)
2) The New Testament calls Him this in so many words (Hebrews 2:17ff.)
b. But the primary reference is to Zadok (and his line) displacing the line of Eli
1) Eli is here denounced because of known, unpurged sin (1 Samuel 2:27-36)
2) Divine judgment would fall on Eli’s two sons, Hophni and Phinehas
(1 Samuel 4), and his entire family (1 Samuel 22; see also 1 Kings 2:27)
c. During the Millennium, it is “the sons of Zadok” who will minister before the
Messiah Himself in the temple (1 Samuel 2:35; see Numbers 25:11-13; Jeremiah 33:12-18; Ezekiel 44:15; 48:11)
B. 2 Samuel 7:10-16: The Davidic Covenant
1. The Davidic Covenant forms the basis for most remaining Kingdom promises
a. This covenant does not replace the Mosaic or Abrahamic covenants
b. It is a further amplification of God’s covenant relationship with His people
c. The “seed of the woman,” “the seed of Abraham,” is also the “seed of David,”
the royal Heir to an eternal throne
2. The provisions of the Davidic Covenant
a. God will appoint a place for His people Israel; they shall move no more
(v. 10)
b. Sinners shall not afflict them any more (v. 10)
c. God will build David an eternal house: posterity, physical descendants
(vv. 11, 16)
d. God will establish David’s kingdom forever: the political kingdom such as
David then ruled (v. 16)
e. God will establish David’s throne forever: the right to rule would never be
removed (v. 16; see Genesis 49:10)
1) This does not imply that one actually had to be ruling all the time
2) In fact, no Davidic king has ever ruled since Judah’s captivity to Babylon
f. David’s son (Solomon, then unborn) will build a temple (v. 13)
3. This connects together the Kingdom of God and the kingdom of David forever
a. The angel announced to Mary that Jesus would take the throne of his father
David forever (Luke 1:31-33)
b. Peter proclaimed that this covenant was to be fulfilled in Christ (Acts 2:30)
c. But is this fulfilled by:
1) the present session of Christ in heaven? Or,
2) His reign over the earth in the millennial Kingdom?
4. These are a few reasons for a belief in a rule over a literal, earthly Kingdom [for
more comments, see Peters, Theocratic Kingdom, I, 343]
a. It is solemnly covenanted, confirmed by oath, and cannot be altered or broken
b. The grammatical sense alone is indicative of a literally fulfilled covenant
c. The impression made on David, if erroneous, is disparaging to his prophetic
office
d. The conviction of Solomon was that it referred to the literal throne and
kingdom (2 Chronicles 6:14-16)
e. The language is that ordinarily used to denote the literal kingdom of David
f. The prophets adopt the same language, and its constant reiteration under
Divine guidance is evidence for its plain grammatical sense
g. The prevailing belief of centuries, a national faith, engendered by the
language, under the teaching of inspired men, indicates how the language is to
be understood
h. This throne and kingdom is one of promise and inheritance, and hence refers
to the humanity of Jesus
i. The same is promised to David’s son “according to the flesh” to be actually
realized, and, therefore, He must appear the theocratic King as promised
j. We have not the slightest hint given that it is to be interpreted in any other
way than a literal one; any other is pure inference
k. The denial of a literal reception of the covenant robs the heir of His
covenanted inheritance
l. No grammatical rule can be laid down which will make David’s throne to be
the Father’s throne in the third heaven
m. If the latter is attempted as a symbolical interpretation, then the meaning of
the covenants is left to the interpretations of men, and David becomes a
“symbol” of the Creator!
n. If David’s throne is the Father’s throne in heaven, it must have existed forever
o. If such covenanted promises are to be received figuratively, it is inconceivable
that they should be given in their present form without some direct affirmation
in some place of their figurative nature
p. God is faithful in His promises and deceives no one in the language of His
covenants
q. No necessity existed why, if this throne promised to David’s son meant
something else, the throne should be so definitely promised in the form given
r. Such a throne and Kingdom are necessary to preserve the Divine unity of
purpose in the already proposed theocratic line
5. It is certainly inconsistent to say that the kingdom is spiritual and yet make part of
the fulfillment literal to Solomon; or to make the person of the Son of David
literal and His throne spiritual
6. The unconditional and everlasting nature of the covenant is shown by Psalm 89:3-
4, 20-37, Isaiah 55:3, and Jeremiah 33:17-22
a. An individual king in the Davidic line may be punished for sin
b. But the Davidic line will never lose royal authority
7. The fulfillment of the Davidic Covenant should include the following:
a. Israel must be preserved as a nation
b. Israel as a nation must be brought back to the land of her inheritance
c. David’s Son, the Lord Jesus Christ, must return to earth, bodily and literally,
to reign over David’s kingdom
d. A literal earthly Kingdom must be established over which Messiah rules
e. This Kingdom must become an eternal Kingdom
8. For more material on this covenant see Pentecost, Things to Come, 100-115, and
Ottman, God’s Oath
D. 1 Kings 2:26-27, 35, 45
1. The judgment prophesied upon Eli’s house was fulfilled by Solomon’s decision to
exclude Abiathar and his sons from the priesthood (see 1 Samuel 2:35-36)
2. At the same time, Solomon gave the priestly service to Zadok and his sons
exclusively (v. 35)
3. Solomon understood something of God’s covenant with David (see v. 45)
E. 1 and 2 Kings (selected passages)
1. A number of prophesies were given to vindicate God’s sovereignty in judgment
and/or mercy as He continued to fulfill His eternal purposes in the world
a. Solomon’s building the temple (1 Kings 5—6; see 2 Samuel 7:12-13)
b. Personal and national chastening because of sin (1 Kings 11; see 2 Samuel 7:14)
c. Judgments against Jeroboam’s idolatry and household (1 Kings 13-14; 15:25-30)
d. Elijah’s and Elisha’s prophesies (1 Kings 17 — 2 Kings 10); and others
2. God vindicated true prophets and judged the false, according to Deuteronomy
18:15-22, thus revealing and testing His true people (see 1 John 4:1-6)
III. THE POETICAL BOOKS — The Messianic Psalms WILL NOT BE TESTED
A. Psalm 2: The Psalm of Yahweh’s Son, The King
1. The world (vv. 1-3)
a. This is the voice of the nations who reject the Jehovah’s Anointed
b. This was the attitude of Herod and Pilate (Acts 4:25-28)
c. Ungodly rulers vainly think that they can break God’s purposes
2. The Father (vv. 4-6)
a. This is the voice of God the Father
b. He will vex the nations in wrath
c. He will yet establish His King on Mount Zion
3. The Son (vv. 7-9)
a. This is the voice of Jehovah’s Son
b. He will gain the heathen for His inheritance
c. He will rule them with a rod of iron
4. The Holy Spirit (vv. 10-12)
a. This is the voice of the Holy Spirit through the psalmist
b. He is urging men to become reconciled to the Son
c. “Blessed are all they that put their trust in Him”
B. Psalm 8: The Psalm of man’s exaltation [and Messiah’s humiliation]
1. In verse 4 the word man comes from the root “mortal”
a. It changes in “Son of man” to “Son of Adam”
b. The word visit has the sense of “to care for”
2. God’s ultimate purpose in creating man was that he might have dominion over the
earth (Genesis 1:26; Revelation 5:9-10)
3. Christ lowered Himself in order that He might lift up man to exercise that
dominion (Hebrews 2:6-10)
4. Angels were never destined for such dominion, but for ministry (Hebrews 1:14)
5. Could this divine purpose for “lowly” man have provoked Satan?
C. Psalm 16: The Psalm of the Resurrection
1. The best commentary on these verses is Acts 2:29-33
2. David could not have prophesied of himself because his tomb was still with them
3. David speaks of the resurrection of God’s Holy One, the Lord Jesus Christ
4. His soul was not left in Sheol or Hades [adhV, translated by “hell” in AV]
a. Sheol in the Old Testament and Hades in the New Testament was the place
where the souls of the dead went after death
b. It should not be confused with the lake of fire [viz., Gehenna, geenna, also “hell” in AV]
D. Psalm 22: The Psalm of the Cross
1. This is the first detailed description of the suffering of Messiah
2. Seven prophecies of this psalm were fulfilled literally in the crucifixion
a, The cry from the cross (v. 1)
b. The mocking of the crowd (v. 7)
c. The bones out of joint (v. 14)
d. The thirst from suffering (v. 15)
e. The piercing of hands and feet (v. 16)
f. The staring crowd (v. 17)
g. The casting of lots for the vesture (v. 18)
E. Psalm 23: The Psalm of the Shepherd
1. This sets forth the present work of Christ as our Shepherd
2. For rich devotional material, see Owen, The Shepherd Psalm of Palestine
F. Psalm 24: The Psalm of the King
1. The Messiah shall come as King of glory to rule
2. The LORD of hosts is the King of glory
3. Here again is a prophecy that Jehovah shall rule the earth
4. Only the pure and the righteous shall be in that Kingdom (vv. 3-5)
G. Psalm 40: The Psalm of the Serving Savior
1. God is our deliverer (vv. 1-5)
2. Christ is our redeemer (vv. 6-10)
a. Messiah will come to do the will of God (Hebrews 10:5-7)
b. “Mine ears hast thou dug through” (v. 6)
1) This was the sign of the willing, perpetual slave: the ear was bored
through (see Exodus 21:6)
2) The New Testament interprets this as “a body hast thou prepared me”
(Hebrews 10:5ff.); perfect obedience is both physical and spiritual
3) Christ took the form of a servant and was absolutely obedient to God
(Philippians 2:5-8; see John 5:19; 8:29, et al.)
c. He will preach righteousness to men (vv. 9-10)
3. Prayer is our resource (vv. 11-17)
H. Psalm 41:9: The Psalm of Betrayal
1. Messiah will be betrayed by a familiar friend
2. Christ quoted this in reference to Judas (John 13:18-19)
I. Psalm 45: The Psalm of the Bridegroom
1. The glorious Messiah will be both King and Bridegroom
a. He is fairer than men; grace in poured into his lips (v. 2)
b. Messiah is seen in glory and majesty (vv. 3-4)
c. He is addressed as God (v. 6), a clear declaration of deity (see Hebrews 1:8)
d. His Kingdom will be righteous and everlasting (vv. 6-7)
e. His God has anointed His above His “fellows” [i.e., rulers of other nations
during the Millennium] (v. 7)
2. The bride is also glorious (vv. 9-17)
a. The King greatly desires her beauty (v. 11)
b. She is to worship Him (v. 11)
c. For an exhaustive treatment of this psalm see David Baron, Types, Psalms,
and Prophecies, pp. 140-199
J. Psalm 68:18-19
1. Messiah will lead captivity captive
a. In Hebrew this is an expression of emphasis
b. It means, “He will thoroughly lead captive”
c. He will recover His own people who had been taken captive by an enemy
2. He has received gifts for men
a. This is in order that He might give them to men (Ephesians 4:8)
b. The purpose is that the Lord God might dwell among them
3. Some stress that this presupposes that He descended into the lower parts of the
earth (Ephesians 4:9)
a. But you don’t need this verse to prove it; Acts 2:31 proves it
b. The descent has two main interpretations
1) Incarnation: from heaven [i.e., the higher realm] to earth [“lower parts”]
2) Descent into Hades [i.e., from the cross to lower parts within the earth]
(see also 1 Peter 3:18-22)
K. Psalm 69: The Psalm of Messiah’s Suffering
1. Suffering Messiah will be hated without a cause (v. 4; see John 15:25)
2. The zeal of thine house hath eaten me up (v. 9; see John 2:17)
3. They give Messiah vinegar to drink in His suffering (v. 21; see John 19:28-29)
4. But Messiah’s enemies shall be desolate (v. 25; see Acts 1:20)
L. Psalm 72: The Psalm of the King’s Reign
1. David is speaking of his son’s reign
2. But the language goes far beyond Solomon to the reign of Messiah
3. He shall reign in righteousness (v. 2)
4. Men shall fear the King forever (v. 5)
5. He shall be a blessing to the earth (v. 6)
6. He shall rule from sea to sea, and to the ends of the earth (v. 8)
7. All nations shall serve Him (v. 11)
8. He shall save the souls of the needy (v. 13)
9. His name shall endure forever (v. 17)
M. Psalm 89: The Psalm of the Covenant
1. The Davidic Covenant is established forever (vv. 1-4)
2. The Davidic Ruler will be “my Firstborn, higher than the kings of the earth” (v. 27)
3. His enemies will be beaten down before Him (v. 23)
4. If David’s children sin, they will be punished (vv. 30-32)
a. Still God’s lovingkindness will not be removed (v. 33)
b. The covenant stands steadfast (v. 34)
5. God confirms with an oath that David’s seed and throne shall endure forever (vv.
35-36)
N. Psalm 96:13 and 98:9
1. Jehovah is coming to earth
2. He is coming to judge the earth with righteousness
O. Psalm 102:25-27
1. This declares God’s [i.e., Yahweh’s] work in creation
2. The New Testament refers this to Christ (Hebrews 1:11-12), affirming His deity
P. Psalm 110: The Psalm of the Royal Priest
1. Jehovah says to David’s Lord, “Sit thou at my right hand” (v. 1)
a. This actually refers to the ascension of Christ (Acts 2:34)
b. God will make Christ’s [and therefore, His own] enemies His footstool
2. Messiah will rule over the nations from Zion (v. 2)
3. Messiah’s people will be willing in the day of His power (v. 3)
a. The Jews rejected Him in the day of His humiliation
b. When He comes in power they will mourn their rejection (Revelation 1:7)
4. Jehovah has sworn that Messiah is a priest forever after the order of Melchizedek
(v. 4; Hebrews 7:21; see chapters 5—7)
5. Messiah will judge the heathen in the day of His wrath (vv. 5-7)
6. Messiah will strike through the head over a great country (v. 6)
a. “Head” must be singular
b. Could this refer to the Antichrist? Or to Satan Himself?
7. This psalm blends together the priestly character of Christ’s first coming with the
kingly judgment and rule of His second coming
Q. Psalm 118:22-24
1. Christ, the Stone, once rejected, will become the headstone
2. Scripture has much to say about the Messiah as a stone: Matthew 21:44; Daniel
2:34; Ephesians 2:20; and others
[For more help on the Psalms see the following:
Devotional: C. H. Spurgeon, The Treasury of David (6 volumes)
Expositional: J. A. Alexander, The Psalms
Prophetical: A. C. Gaebelein, The Book of Psalms]
IV. THE PROPHETICAL BOOKS [i.e., “Latter Prophets” in the Hebrew Scriptures]
A. Obadiah (ca. 840 B.C.) - earliest
1. His name means “Servant of Jehovah”
2. The day of the LORD [i.e., Jehovah]
a. Primarily – OT Terms
1) God’s judgment on the wicked.
2) Can also mean the whole world.
b. Secondarily – God’s blessing for the righteous.
c. The day of Jehovah is not the final judgment day for the wicked
d. It is rather the time that Jehovah reveals Himself in majesty and power,
overthrowing all evil and establishing His Kingdom
e. The ideas of retribution and judgment for sin naturally are included
f. Timing: The time of the day of Jehovah extends from the beginning of the Tribulation to the end of the Millennium (at least 1007 years); see Pentecost, Things to Come, pp. 230-231
1) Various Times – i.e. Babylonian destruction.
2) Tribulation Period
3) Millennial Reign
3. Jehovah will reestablish Israel in Mount Zion (v. 17)
4. Mount Zion will again be holiness (v. 17)
5. No Edomites will remain; Edom will be possessed by Israel (vv. 18-20)
6. Saviors will judge Edom from Mount Zion (v. 21)
a. This implies a ruling class of judges
b. It stresses the dominion that God’s people will have
7. The Kingdom will be Jehovah’s (v. 21)
B. Joel (ca. 800 B.C.)
1. The name means “Jehovah is God”
2. The main theme of Joel is “the Day of Jehovah”
3. A succession of insect plagues foreshadows the coming judgments of the day of
Jehovah (1:15)
a. “The day of Jehovah” is always the judgment aspect of the second coming
b. Punishment upon unbelieving Israel and unbelieving Gentiles is included
4. The day of Jehovah is described in awesome language (2:1-11)
a. It is a day of darkness and desolation (vv. 2-3)
b. There are invading armies (vv. 3-7)
c. There are celestial and earthly phenomena (v. 10)
d. Jehovah’s armies are ready for the terrible day (v. 11)
5. Israel should repent and turn to the Lord (vv. 12-17)
6. The Lord will remove the northern army (v. 20)
7. The Lord will pour out His Spirit on all flesh (vv. 28-29)- Quoted By Peter
a. This is for the last days, but fulfillment began at Pentecost (Acts 2:16-21)
b. Part of this was certainly not fulfilled at Pentecost (vv. 20-21)
c. The greater fulfillment in the last day will see the Spirit poured out on all
flesh [i.e., every believer, regardless of earthly status, will have the Spirit and
be able to serve God in ways that only a relatively few could before]
d. This implies the conversion of all who enter the Millennium; none who are
rebellious will enter into this aspect of Christ’s Kingdom
8. There will be signs in the heavens and deliverance for the remnant (2:30-32)
9. The Lord will gather all nations to the valley of Jehoshaphat for judgment (3:2-
16; see Revelation 14:14-20); this is the conclusion of the battle of Armageddon
10. But the Lord will dwell in Mount Zion (3:17)
11. Jerusalem will be cleansed and will be holy (3:17, 21)
12. Judah will experience the blessing of the Kingdom (3:18)
13. A fountain shall come forth from the house of the Lord (3:18; see also Ezekiel 47; Zechariah 14)
C. Jonah (ca. 763 B.C.)
1. The name means “Dove,” “Peace.”
2. Jonah himself was a prophetic sign of Christ (Matthew 12:38-40)
3. His deliverance from the fish was a type of the resurrection of Christ
4. His ministry prepared Israel for the idea that the Gentiles were included in God’s
purpose and could be saved
D. Amos (ca. 760 B.C.)
1. The name means “Burden”
2. The day of the Lord is a day of darkness and unexpected disaster (5:18-20)
a. Unbelieving Jews had been wishing that the Lord would punish the Gentiles
and exalt Israel
b. But the unbelieving Jews themselves will be included in judgment
c. If they escape one kind of punishment, others await them
3. God will sift Israel among all nations (9:9-10)
a. Sinners will be purged out of Israel (v. 10)
b. But the (righteous) remnant will be preserved (v. 9)
4. In that day God will raise up the tabernacle of David and will restore it (9:11-12)
a. “That day” means after the calling out of the Church (Acts 15:16-17)
b. “The tabernacle of David” should not be spiritualized to mean the Church; the
Church is never designated by this title in the New Testament
c. The Church is connected with the Abrahamic and New Covenants, but it has
nothing to do with the Davidic Covenant [except for the fact that Christ
provided righteousness through His vicarious death and resurrection, which
makes possible “the sure mercies of David” (Acts 13:34, 38; see Isaiah 55:1-3)]
5. The blessings of the Kingdom are coming (v. 13)
6. God will bring again the captivity of Israel (9:14-15)
a. They will rebuild the waste cities
b. They will be removed no more from their land (v. 15)
c. Again an eternal inheritance is implied
E. Hosea (ca. 750-715 B.C.)
1. The name means “Salvation”
2. Israel, now put away for sin, will yet be restored as God’s people (2:23)
3. Israel will be many days without a king, without a sacrifice, without an image
(3:4-5)
a. It would seem impossible for a people to survive without a king
b. Afterward Israel will return and seek the Lord and David their king in the
latter days (3:4-5)
c. Some take this verse to prove that David himself will be the regent (or, vicegerent) under Christ in the Millennium
d. Others view the use of the name “David” as an emblematic reference to Christ
4. Hosea used the past to foreshadow a coming event (11:1; see Matthew 2:15)
5. Israel destroyed itself, but God will yet be their King (13:9-10)
6. God will ransom Israel and will redeem them from death (13:14)
a. Death itself will be destroyed
b. Paul connects this with the resurrection (1 Corinthians 15:54-55)
F. Micah (ca. 740-700 B.C.)
1. The name means “Who is like Jehovah?”
2. Jerusalem will be destroyed because of sin (3:10-12)
3. At the end of the days the Yahweh’s Kingdom will be established as supreme
a. This refers to the temple-mount [Moriah] (4:1)
b. Yahweh’s Kingdom will exert a powerful attraction on people
4. The Kingdom will be universal (v. 2)
5. The capital will be Jerusalem (v. 2)
6. God will maintain universal peace (4:3)
a. God will judge the nations Himself
b. The nations will learn war no more
7. God will provide universal security and prosperity (4:4-5)
8. God will regather Israel and will reign over them forever (4:6-7)
9. The Ruler of the Kingdom is eternal (5:2)
a. Still He is to come forth from a small town, Bethlehem Ephratah
b. This also is a parallel to the life of David
10. The smiting of Israel‘s judge may foreshadow the humiliation of Messiah (5:1)
11. But Messiah will be great in strength and majesty (5:3-4)
12. He will deliver Israel from the Assyrian (5:5-6)
13. The Abrahamic covenant will yet be fulfilled (7:20)
G. Isaiah (ca. 740-695 B.C.)
1. The name means “Jehovah is Salvation”
2. A brief outline of Isaiah:
I. Judgment (1-35)
A. Judgments and promises to Judah and Jerusalem (1-12)
B. Judgments on foreign nations hostile to God’s people (13-23)
C. Judgments on the whole world and establishment of the Kingdom (24-35)
II. Historical interlude: King Hezekiah (36-39)
III. Comfort (40-66)
A. Comfort to exiles in view of the restoration (40-48)
B. Comfort to exiles in view of the Redeemer (49-57)
C. Comfort to exiles in view of the future glory of Israel (58-66)
3. Isaiah 1:9
a. Watch for the doctrine of the remnant
b. It is “spiritual” Israel, always a small group, preserved by God, and faithful
to Him
c. It is the saved remnant that will enter the millennial Kingdom
4. Isaiah 1:25-31
a. God will purge away the sinfulness of Israel (v. 25)
b. God will restore a theocratic government by judges (v. 26; see Matthew
19:28)
c. Israel will be redeemed and will be made righteous (vv. 26-27)
d. Sinners will be destroyed out of Israel (v. 28)
5. Isaiah 2:1-4 [compare Micah 4:1-3]
a. The expression “at the end of the days” is always used in an eschatological
sense in Scripture (v. 2)
b. At the end of the days the Yahweh’s Kingdom will be established as supreme
c. His Kingdom will be universal and will attract many (v. 3)
6. Isaiah 2:11-21
a. The day of the Lord will be on the proud and haughty (vv. 11-17)
b. The Lord alone will be exalted in that day (v. 17)
c. In that day men will cast away the things they worship (vv. 19-20)
d. The Lord will shake the earth with His majesty (v. 21)
7. Isaiah 4:2-6
a. In that day shall “the Branch of Jehovah” be beautiful (v. 2)
1) The Lord will cleanse Mount Zion and purge away the blood from
Jerusalem (v. 4)
2) The inhabitants of Jerusalem shall be called holy (v. 3)
3) The Lord shall overshadow Mount Zion (vv. 5-6)
4) The term “Branch of Jehovah” is equal to “Son of Jehovah”
5) This is another evidence that Messiah is God
6) All four times this word for Branch is used in Scripture, it refers to
Messiah; the other three passages in which the word is used are—
a) “The righteous Branch of David”: Messiah will fulfill the Davidic
covenant (Jeremiah 23:5-6)
b) “My Servant the Branch”: Messiah will remove sin in one day
(Zechariah 3:8)
c) “The man whose name is the Branch”: Messiah will be human, yet
both priest and king (Zechariah 6:12-13)
7) For an excellent study of this word see David Baron, Rays of Messiah’s
Glory, pp. 71-128
8. Isaiah 7:14
a. The Hebrew word ‘almah must be translated “virgin” here
b. Liberals claim that bethulah means “virgin,” whereas ‘almah means “young
woman (of marriageable age)”
c. But the liberals are far from consistent: “Had the prophet intended
specifically and precisely to say ‘virgin’, he must have used the word
bethulah, though even then there would be a faint shade of uncertainty” (Joel
1:18) [from R. W. Rogers, Abingdon Bible Commentary, pp. 643-644]
d. In every other biblical passage ‘almah must mean “virgin” or “maiden”
1) Genesis 24:43—the servant waits for a virgin bride for Isaac
2) Exodus 2:8—the maiden Miriam calls her mother
3) 1 Chronicles 15:20—psalteries set to ‘almoth, “soprano voices,” a girl’s
choir
4) Psalm 46:1—set to ‘almoth, “soprano voices”
5) Psalm 68:25 (MT, v. 26)—in the midst of maidens, players upon timbrels
6) Proverbs 30:19—the way of a man with a maiden is too wonderful
7) Song of Solomon 1:3—thy name is as oil poured forth; therefore the
maidens love thee [here ‘almah is expressly distinguished from married
women]
8) Isaiah 7:14—it never means married woman; an impure woman would be
a contradiction in terms in the same verse, because the child born is
Immanuel, “God with us”
e. The absolute proof that it means “virgin” is Matthew 1:23
1) The New Testament authoritatively interprets the Old Testament
2) The New Testament word, parthenos [parqenoj] can mean only “virgin”
f. The Jewish view of this verse is rather obscure: “The passage is immensely
difficult to interpret, and no absolute certainty or generally accepted
explanation has even yet been secured” [R. W. Rogers quoted in Cornfeld,
Adam to Daniel, p. 402]
g. But the Septuagint translated it by the same word Matthew 1:23 did
h. The sign was not addressed specifically to Ahaz but to the house of David (v. 13)
i. Some expositors give this prophecy a double sense: part refers to Messiah,
part to a child of ordinary birth in Isaiah’s time (Delitzsch)
1) Other prophecies have two fulfillment “levels,” one in the “natural” realm
(not considered miraculous) and one in the supernatural realm
a) For example, the Davidic Covenant concerns his “son” Solomon, who
was the fulfillment of the covenant in immediate and earthly terms
b) But the Davidic Covenant is ultimately fulfilled only by Christ, David’s
“greatest” descendant (“son”), long after David’s and Solomon’s time
c) Another example is Daniel 11:21-45—Antiochus IV and the Antichrist
d) Jesus recognized a twofold fulfillment in Malachi’s prophecy (3:1;
4:5-6) —a future, literal coming of Elijah (the Tishbite) and a
contemporary coming of an Elijah-like prophet (viz., John the Baptist)
(Matthew 17:9-13)
2) The fact that Isaiah goes on to explain how the child’s birth was connected
to immediate events for Israel cannot be ignored; the context of Isaiah 7
and 8 cannot be explained without relevance to the “birth prophecy,”
hence, its double sense (with some sort of contemporary fulfillment)
j. Others believe that this sign referred to Christ alone and did not have a
fulfillment in Ahaz’ day
1) “According to the interpretation of the apostle, the passage can refer to
Christ only, and finds in him not only the highest, but the only fulfillment”
(Hengstenberg, The Christology of the Old Testament, II, 48)
2) “Although a double sense is not impossible, . . . it is unreasonable to
assume it, when any other explanation is admissible” (J. A. Alexander)
3) The argument that such a sign would be too remote to apply to Isaiah’s
day proves too much: all messianic prophecy could be discounted by such
an argument
4) This is an ideal anticipation of the incarnation, and verses 15-16 have their
explanation in that Isaiah saw Messiah as ideally present with His people
(Hengstenberg)
k. The name Immanuel, “God with us,” is again a proof of Messiah’s deity
1) The land of Palestine belongs to Immanuel (Isaiah 8:8)
2) The ideas in Isaiah 7:14 are intimately related to 9:6
l. For more help on 7:14 see Hengstenberg, The Christology of the Old
Testament, II, 26-66
9. Isaiah 9:1-2
a. A great light will shine upon Galilee
b. The New Testament refers this to Christ’s ministry (Matthew 4:14-16)
10. Isaiah 9:6-7
a. A child is born; a Son is given: this is a combination of the human and the
divine in one Person
b. This is the incarnation: God gave His Son to be born (1 John 4:9)
c. The liberals try desperately to water down the meaning of these titles
1) Some make them refer to Hezekiah: “a notion which is a disgrace to those
who thereby lead both themselves and others astray” (Delitzsch)
2) They try to make all the titles hyperbolical expressions
d. These titles must all belong to Christ
1) “Wonderful Counselor”
a) This portrays the unfathomable wisdom of Messiah (Matthew 22:15-46)
b) But His whole person is a wonder
2) “The Mighty God” (or “God-Hero”)
a) This proves the deity of Messiah (John 20:28)
b) This title is also applied to Jehovah (Isaiah 10:21)
c) It insures that Messiah will be mighty in overcoming His enemies
3) “The Father of Eternity”
a) This portrays the eternity of Messiah (Micah 5:2)
b) But it also shows His loving care for His people
4) “The Prince of Peace”
a) This indicates the rule of Messiah (Isaiah 2:4)
b) This probably refers back to “Shiloh” (Genesis 49:10)
c) Of the increase of His government there will be no end (Isaiah 9:7)— i.e., He will rule the world
e. His government will certainly be the throne of David
1) The Kingdom is declared to be eternal
2) It will also be characterized by righteousness and judgment
3) The power of the Lord of hosts will perform this; it cannot be man’s doing
11. Isaiah 10:20-21
a. In that day the remnant shall return to the Mighty God
b. This is a clear reference to Messiah in 9:6
12. Isaiah 11:1-16
a. Messiah will be a Branch, that is, a descendant of Jesse (v. 1)
1) In this passage Messiah is clearly the King, who will be like David
2) But Jesse, not David, is mentioned to show the lowliness of His origin
b. The seven-fold Spirit of Jehovah will rest upon Messiah
c. Three characteristics of Messiah’s reign
1) Righteousness (vv. 3-5)
a) He will judge, not by appearance, but by inner quality of righteousness
b) He will have an omniscient understanding of all things
c) He will slay the wicked
2) Universal peace (vv. 6-9)
a) All violence will be removed from the animal kingdom
b) This presupposes that rational mankind is also regenerated
c) Those who interpret this symbolically have a terrible time trying to
explain the details of this passage
3) Universal knowledge of the Lord (v. 9)
a) There will be nothing harmful in the entire Kingdom
b) No unconverted person will enter the millennial Kingdom when Messiah sets it up at the end of the Tribulation
d. In that day the Gentiles will seek the Messiah
e. The remnant of Israel will be regathered the second time (v. 11)
1) The expression “the second time” implies that there was a first time
2) The “first” deliverance of Israel was the exodus from Egypt
3) The second deliverance will be so great it will completely overshadow the first; Israel will be hard-pressed to even remember the exodus (Jeremiah 16:14-15; 23:7-8)
13. Isaiah 12:1-6
a. In that day Israel will worship Jehovah
b. The Holy One of Israel will dwell in the midst of her
c. The language and imagery of this song is like Moses and Miriam’s praise of Jehovah after He delivered them at the Red Sea (see Exodus 15)
14. Isaiah 13:6-11
a. The day of the Lord is pictured under the judgment on Babylon (v. 6)
b. The day of the Lord will lay the land desolate (v. 9)
c. The wrath of the Lord will destroy sinners out of the land (v. 9)
d. There will be signs in the heavens (v. 10)
e. God will punish the world for evil (v. 11)
f. The nature of the Tribulation period is punishment, not reformation
Isaiah 24—27: The Little Apocalypse
a. This section is “thoroughly eschatological” (Delitzsch)
b. There are apocalyptic parallels in Zechariah 9-14 and in Revelation 6-20
c. The whole section stresses coming judgment and the establishment of the
Kingdom of Jehovah
15. Isaiah 24:1-23
a. The Lord will make the earth desolate because of sin (vv. 1-12)
b. But the remnant will survive the desolation (vv. 13-15)
c. The earth shall be shattered by the plagues of the Tribulation (vv. 16-21)
d. God will punish the high ones and the kings of the earth (v. 21)
1) They shall be shut up in prison (v. 22)
2) After many days they shall be visited
3) This agrees with what the New Testament teaches about the Millennium
(Revelation 20:2)
e. At this same time the Lord shall reign in Mount Zion gloriously (v. 23)
f. Amillennialists often say that the Millennium is found only in Revelation 20,
but this passage can hardly be explained without it
16. Isaiah 25:1-12
a. God is a strength to the poor and a destruction to His enemies (vv. 4-5)
b. In His Kingdom the Lord will make a feast to all people (v. 6)
c. God will destroy the veil that is over all nations (v. 7)
1) Does the veil refer to the spiritual blindness of unbelievers, even Jews?
2) Or does it refer to the sorrow of physical death, symbolized by the veil?
d. God will remove death and will wipe away tears from all faces (v. 8)
e. God will remove the reproach of the Jews from the earth (v. 8)
17. Isaiah 26:1-21
a. In this chapter Israel sings a song of their deliverance (v. 1)
b. There will be a resurrection of the dead (v. 19)
1) “Thy dead shall live; my dead bodies shall rise” (v. 19)
2) This mention of the resurrection is followed by the Tribulation
c. God’s people (Israel) must hide themselves for a little season (v. 20)
1) The indignation is the Tribulation period, especially the second half
2) The remnant of Israel will be preserved through it
d. The Lord will punish the inhabitants of the earth for their sin (vv. 20-21)
18. Isaiah 27:1-13
a. The outcasts of Israel will be regathered one by one (vv. 12-13)
b. They shall worship the Lord at Jerusalem (v. 13)
c. The crooked serpent will be punished (v. 1)
d. Israel will take root in their land and will fill the earth with their fruit (v. 6)
e. The iniquity of Jacob will be purged away (v. 9)
19. Isaiah 28:16
a. The Lord will lay in Zion a sure foundation stone
b. He who believes will not be ashamed
c. This is prominent in the New Testament (Romans 9:32-33; Ephesians 2:20)
20. Isaiah 29:1-8
a. David’s city will be visited with woe (vv. 1-4)
b. But the nations that fight against it will not be able to destroy it
21. Isaiah 30:26
a. In the day that the Lord binds up the breach of His people, the light will be glorious
b. “This also is not meant figuratively” (Delitzsch)
c. This is part of the glorification of nature during the Kingdom
22. Isaiah 32:1-20
a. A King shall reign in righteousness (v. 1)
b. Princes shall rule in judgment: the Messiah has some to rule with Him
c. A man shall be as an hiding place from the wind (v. 2)
d. Physical defects shall be perfectly cured (vv. 3-4)
e. The understanding of good and evil will be clear (vv. 5-6)
f. The land will be forsaken until the Spirit shall be poured upon them from on high (vv. 13-15)
g. But afterward the wilderness will become a fruitful field (v. 15)
h. The righteousness of the King’s reign will produce peace (vv. 16-17)
1) The effect of righteousness will be quietness and assurance forever (v. 17)
2) Israel will dwell in peace and rest (v. 18)
23. Isaiah 33:17-24
a. Thine eyes shall see the King in His beauty (v. 17)
b. Jerusalem will be a quiet habitation (v. 20)
c. Jehovah is our King; He will save us (v. 22)
d. The inhabitant will not be sick (v. 24)
e. They will be forgiven their iniquity (v. 24)
24. Isaiah 34:1-10
a. The fury of the Lord is upon all nations (vv. 1-2)
b. The heavens will be removed (v. 4)
c. The sword of the Lord will be bathed in blood (vv. 5-7)
1) It will fall especially upon Idumea
2) This is no ordinary judgment
d. It is the day of the Lord’s vengeance (v. 8)
1) This is the Tribulation period
2) There will be land that is an eternal desolation (vv. 9-10)
25. Isaiah 35:1-10
a. Following the Tribulation of Isaiah 34 is the blessing of the Kingdom
b. The desert shall rejoice and blossom as the rose (vv. 1-2)
c. Physical defects shall be cured in the Kingdom (vv. 3-6)
1) The blind, deaf, and lame will be healed
2) God will save even feeble believers
d. The wilderness will become fertile (vv. 6-7)
1) Streams will break forth in the desert (v. 6)
2) The parched ground will become a pool with reeds and rushes (v. 7)
e. The redeemed shall walk in the way of holiness (vv. 8-9)
f. Everlasting joy will be on the ransomed in Zion (v. 10)
26. Isaiah 40:3-5
a. The voice of one crying in the wilderness, Prepare ye!
b. This refers to the ministry of John the Baptist
27. Isaiah 41:8-14
a. The “Servant of Jehovah” is a prominent doctrine in this section of Isaiah
1) Sometimes it refers to the nation of Israel
2) Sometimes it refers to the coming Messiah
b. Here the servant of Jehovah is Israel
1) The servant is said to need a redeemer (v. 14)
2) When the Messiah is meant, He does the redeeming
28. Isaiah 42:1-7
a. The Servant here is Christ
b. The New Testament plainly links Him with this passage (Matthew 12:18-21)
c. God will put His Spirit upon the Servant (v. 1)
d. The Servant will be merciful and gracious (v. 3)
e. He will not fail to set judgment in the earth (v. 4)
f. The Servant is given for a two-fold purpose
1) He is for a covenant to the Jews (v. 6)
2) He is to be a light to the Gentiles
30. Isaiah 42:19-22—the servant here is Israel
31. Isaiah 43:1-7
a. The servant here also is Israel
b. He is said to be redeemed (v. 1)
32. Isaiah 44:1-6
a. The servant here also is Israel, chosen by God (v. 1)
b. The Spirit will be poured upon the seed of Israel (v. 3)
c. Jehovah is the King and Redeemer of Israel (v. 6)
33. Isaiah 49:3-6
a. The servant is identified as Israel (v. 3)
b. Yet the language goes beyond Israel to One who will restore the preserved of Israel (v. 6)
c. He will also be a light to the Gentiles and salvation to the ends of the earth
(v. 6)
34. Isaiah 50:4-10
a. The Servant here is Christ (Messiah)
b. The Servant submits Himself to great suffering (vv. 5-6)
c. All this was fulfilled literally (Matthew 26:67)
d. But it says that God will help Him (vv. 7-9)
e. No explanation of the mystery is given here
f. The prophets certainly wondered how Messiah could both reign and suffer (see 1 Peter 1:10-11)
Isaiah 52:13—53:12: The Suffering Servant of Jehovah
a. This is the great passage emphasizing the sacrificial work of the Messiah
b. It is the Old Testament section that is perhaps the most quoted by the New Testament [there are at least twelve direct quotes]
35. Isaiah 52:13-15
a. Jehovah’s Servant will deal wisely: He will succeed in His mission
b. He shall be exalted: this refers to the exaltation of Christ after His resurrection (52:13)
c. Just as many were astonished at thee (because His visage was distorted by suffering more than men), so shall He sprinkle many nations; kings shall shut their mouths at Him (out of astonishment) (52:14-15)
d. “Sprinkle” is a priestly word that refers to the work of atonement
e. Some prefer to translate it as “startle many nations,” primarily because of His glory and power manifested at His second advent
f. Who is speaking in this passage?
1) David Baron, Servant of Jehovah
a) Israel is confessing
b) This would account for the past tense by moving the scene to the Tribulation period, especially the end at Messiah’s glorious appearing
2) Edward J. Young, Isaiah 53: An Exposition and Devotional Study
a) The prophet is speaking in behalf of Israel
b) The past tense is a dramatic perfect or a prophetic perfect tense: a future event is considered so sure that it is told as past for emphasis
36. Isaiah 53:1-12
a. The character of “the suffering Servant”
1) There are two prerequisites to understanding this chapter (or any other in Scripture): faith and illumination (v. 1)
2) There was no glitter about His appearance (v. 2)
a) He grew up as a tender plant: He did not leap full-grown into action
b) He was a root out of dry ground: Nazareth was an unlikely place from which to begin
c) There is no beauty that we should desire Him (that is, He had no outward attractiveness that would cause us to want Him)
3) There was no glamour about His ministry (v. 3)
a) He was despised and rejected by men
1) The Hebrew word refers to respectable men, the higher class
2) This is illustrated by Psalm 49:2
b) He was a man of sorrows and well acquainted with grief
c) “As the hiding of the face on our part” means “as one from whom men hide their face”
b. The cause of His suffering (vv. 4-6)
1) He has borne our griefs and pains: yet men count Him justly punished by God for His own sin (v. 4)
2) But He suffered vicariously for us (v. 5)
a) He was wounded for our sins
b) The chastisement that produced peace for us was upon Him [This is a genitive after the construct state]
c) His sacrifice removed the curse which sin had brought into the world
d) Sickness as well as sin is to be done away
3) “All of us” begins and ends the Hebrew of verse 6
a) The “all” of condemnation: “all of us have sinned and gone astray”
b) The “all” of redemption: “the Lord has laid on Him the iniquity of all of us”
c) We have turned every one to his own way
d) This shows that willful rebellion is the center of man’s sin
c. The completion of His suffering (vv. 7-9)
1) He was oppressed, yet He opened not His mouth
a) This certainly cannot be Israel
b) He is brought as a Lamb to the slaughter: this portrays His innocence and non-resistance as He fulfilled God’s sacrificial mandates
c) All the New Testament references to the Lamb of God spring from this passage (Delitzsch)
2) He was taken from prison and judgment: this refers to the trial (v. 8)
a) He was cut off: His violent and unjust death was without a protest from anyone
b) For the transgression of my people (Israel) was He stricken
3) His death completed the atonement (v. 9)
a) Therefore He could not be given an ignominious burial
b) It was a paradox that His grave would be with the wicked and with the rich [some hold that His murderers intended His grave to be with criminals, but God “overruled” since His humiliation was totally fulfilled through the crucifixion]
c) Again it states that he had done no wrong
d. The consequences of His suffering (vv. 10-12)
1) It pleased the Lord to bruise Him, because everlasting salvation was accomplished by this (v. 10)
a) His soul was made an offering for sin: this is expiation
b) He shall see His seed: this refers to spiritual sons (Hebrews 2:10)
c) He shall prolong His days: He lives forever (i.e., by resurrection)
2) He shall be satisfied by the travail of His soul (v. 11)
a) Because of its results, it is worthwhile
b) By knowledge of Him (i.e., by our knowing Him) my servant shall justify many (Romans 5:19)
c) He shall bear their iniquities: vicarious atonement
3) “I will divide Him a portion with the great” (Psalm 72:11)
a) He shall divide the spoil because He died
b) This presupposes His resurrection from the dead
c) He was classed with the transgressors
d) He bare the sin of many and made intercession for them
[The Jewish view of this passage: the Servant of Jehovah is “collective Israel, humble, suffering and faithful, God’s . . . servant”! (Cornfield, Adam to Daniel, p. 430)]
37. Isaiah 54:1-17
a. This refers to the present dispersion of Israel: she is a woman forsaken by her husband (v. 6)
b. But Israel will be restored to her Lord and to her land (vv. 3, 7)
c. There is to be wrath for a moment: this refers to the Tribulation period, especially the second half [“the time of Jacob’s trouble,” Jeremiah 30:7] (v. 8)
d. But Jehovah’s kindness is everlasting
e. Israel shall be established in peace and righteousness (vv. 13-14)
f. No weapon that is formed against thee shall prosper (v. 17)
38. Isaiah 55:1-13
a. “Ho, every one that thirsteth, come ye to the waters . . .”
b. Universal salvation is offered through Messiah, who fulfills the Davidic covenant
c. The nations will seek Israel because of Jehovah (v. 5)
d. God will abundantly pardon the penitent (vv. 7-9)
e. God’s Word will accomplish His purpose (vv. 10-11)
f. Nature shall be transformed: instead of the thorn shall come up the fir tree
g. It will be an everlasting sign (v. 13)
39. Isaiah 59:18-21
a. Judgment and fury will be on the Lord’s enemies (v. 18)
b. The fear of the Lord will become universal (v. 19)
c. The Redeemer shall come to Mount Zion (v. 20)
1) Specifically He comes to them that turn from transgression in Jacob (v. 20)
2) He will not reign over the present unconverted Israel
d. The covenant of Jehovah will be established with them
e. The Spirit will be poured out upon them (v. 21)
40. Isaiah 60:1-22
a. The darkness of the Tribulation period will be replaced by the glory of the Lord (vv. 1-2)
b. Again and again it is said that the Gentiles will come to Israel
1) The Gentiles shall come to thy light (v. 3)
2) The forces of the Gentiles shall come unto thee (v. 5)
3) The flocks of Kedar shall be gathered together unto thee (v. 7)
4) The ships of Tarshish shall bring thy sons from far (v. 9)
5) The sons of strangers shall build up thy walls (v. 10)
6) Their kings shall minister unto thee (v. 10)
c. The nations that refuse to serve Israel shall perish (v. 12)
d. Physical nature will be transformed (v. 13)
e. The sons of them that afflicted thee shall come bowing to thee (v. 14)
f. Jerusalem will again be called “The Zion of the Holy One of Israel”
g. Israel will be a joy to many generations (v. 15)
h. There will be no more violence or destruction in thy land (v. 10)
i. The Lord shall be unto thee an everlasting light (v. 19)
j. Thy people will be all righteous (v. 21; see Romans 11:26)
41. Isaiah 61:1-7
a. Jesus applied this messianic passage to Himself (Luke 4:18-19)
b. The first advent ends with the phrase “the acceptable year of the Lord”
c. With those words, Jesus stopped reading the text because the next phrase belongs to the second coming; His present mission was one of redeeming sinners, not judging sinners
d. The second advent is “the day of vengeance of our God”
e. But after that day He is said to comfort those who mourn
f. They will restore the former desolations
g. They will rebuild the waste cities
h. Gentiles will be the servants of Israel (vv. 4-5)
i. Israel will become a nation of priests (v. 6)
42. Isaiah 63:1-6
a. The One who comes is Christ, mighty to save (v. 1)
b. He has trodden the winepress alone (vv. 2-3)
1) He will tread His enemies in righteous anger
2) Their blood stains all His garments
3) This does not refer to the crucifixion, but to the second coming, when the Lord shall destroy His enemies to end the battle of Armageddon (see Revelation 19:13-15)
c. This is the day of vengeance (v. 4)
43. Isaiah 65:17-25
a. God will create new heavens and a new earth, and the former shall not be remembered (v. 17)
b. This is the eternal age following the Millennium (see Revelation 21:1-8)
c. The rest of the following verses refer to the Millennium (see Revelation 21:9—22:5)
d. Jerusalem will be a rejoicing (v. 18)
e. Weeping will be replaced by joy (v. 19)
f. There will be no premature death (v. 20)
1) Sinners will have the probation period of a century
2) If still unrepentant, judgment will slay them
g. There will be no unfulfilled projects (vv. 21-22)
h. The animal world will also be transformed (v. 25)
i. There will be nothing harmful in all His kingdom (v. 25)
44. Isaiah 66:15-24
a. Jehovah will come with judgment and fury (v. 15)
1) Many will be slain by the judgment (v. 16)
2) Sinners will be consumed from off the earth at the beginning of the Millennium (v. 17)
b. All nations will see the glory of God (vv. 18-19)
c. They shall declare the glory of God among the Gentiles (v. 19)
d. Israel will be a nation of priests to the Lord (vv. 20-21)
e. As the new heavens will remain, so Israel will remain before God (v. 22)
f. All flesh will come to worship before God at set feasts (v. 23)
g. The righteous may go forth and view the carcases of sinners (v. 24)
1) Is this a picture of the eternal hell?
2) Or will this happen during the Millennium?
[For more help on the book of Isaiah, the best commentary is probably by J. A. Alexander; Delitzsch is good, but with some liberal ideas; for devotional material, see F. B. Meyer, Christ in Isaiah; for premillennial expositions, see A. C. Gaebelein, Jennings, and Kelly]
H. Nahum (ca. 650 B.C.)
1. The name means “Vengeance”
2. This is a specific prophecy of the destruction of Nineveh
3. But one day the wicked will be destroyed from Judah (1:15)
4. Good tidings are on the way
I. Habakkuk (ca. 625 B.C.)
1. The name means “Favorite”
2. This is a prophecy of the Babylonian invasion
3. But it does have an important prophecy of the Kingdom: “The earth shall be filled with the knowledge of the glory of Jehovah, as the waters cover the sea” (2:14)
4. This presupposes that the hostile kingdoms of the world will be destroyed
J. Zephaniah (ca. 625 B.C.)
1. The name means “Jehovah has guarded”
2. The day of Jehovah is at hand to punish evil men (vv. 7-12)
a. There will be great lamentation by evildoers (vv. 10-11)
b. The people who think that Jehovah can do neither good nor evil will be punished (vv. 12-13)
3. The day of the Lord is at hand: the mighty men shall cry there bitterly (v. 14)
a. That day is a day of wrath, desolation, and darkness (v. 15)
b. That day is a day of invasion alarm (v. 16)
4. Nothing will deliver men in that day (vv. 17-18)
a. In that day the whole land will be devoured by the fire of the Lord’s jealousy
b. Sinners will be wiped out of that land
5. Jehovah will gather the nations to pour out His wrath upon them (3:8)
6. He will then restore a pure language (3:9)
a. This really means that He will give the Gentiles pure lips
b. Having pure lips presupposes having a purified heart
7. God will leave the remnant of Israel in the midst of them (vv. 12-13)
a. They will be a poor and afflicted people
b. But they will trust in Jehovah and will be honest
8. Jehovah will dwell in the midst of them (3:15)
9. He will joy over thee with singing (v. 17)
10. God will make Israel a name and a praise among all people (3:20)
K. Jeremiah (ca. 626-586 B.C.)
1. The name means “Jehovah is high” or “Jehovah establishes”
2. Jeremiah deals mostly with the events of his own day as the captivity drew near
3. Jeremiah 3:14-18
a. Israel will be brought back to Zion (v. 14)
b. God will give them shepherds according to His own heart (v. 15)
c. In those days they will not say, “The ark of the covenant of Jehovah”
1) It will not be remembered any more (v. 16)
2) It used to be the throne of Jehovah in Israel
d. At that time the throne of Jehovah will be Jerusalem
e. All nations will be gathered to Jerusalem
f. Israel and Judah will be united in the inheritance of their fathers (v. 18)
4. Jeremiah 16:14-21
a. The day will come in which Jehovah will bring Israel back to their land from
many other lands; it will be a deliverance far greater than the exodus from
Egypt (vv. 14-15)
b. No one will remain behind, but every one will be brought or driven out (v. 16)
c. The Lord Himself sees their iniquity and will first recompense their sin double
because they defiled His land with their idolatry (vv. 17-18)
d. Even Gentiles will acknowledge their idolatrous heritage and repudiate it (v. 19)
e. Yahweh will cause men to understand who He is (v. 21)
5. Jeremiah 23:1-8
a. Unfaithful shepherds will be removed from Israel (vv. 1-2)
b. The remnant will be regathered out of all countries to their own land (v. 3)
c. God will set up faithful shepherds over them (v. 4)
1) Could these be the apostles (Matthew 19:28)?
2) Could it mean all the saints of the church (1 Corinthians 6:2)?
d. Jehovah will raise up a righteous Branch (v. 5)
1) A King shall reign and prosper, and shall execute judgment and justice in the earth (v. 5)
2) In His days Judah shall be saved, and Israel shall dwell safely (v. 6)
3) He shall be called “The Lord our Righteousness” (v. 6)
e. Israel will be longer remember their deliverance from Egypt (v. 7)
f. They will remember instead the much greater deliverance from all the countries where the Lord had scattered them (v. 8)
6. Jeremiah 25:29-33
a. The day of Jehovah will come as punishment on sinners (vv. 29-30)
b. Jehovah has a controversy with the nations (v. 31)
c. He will “plead with all flesh,” that is, He will bring a plea against them
c. He will give the wicked to the sword (v. 31)
d. The slain will be from one end of the earth [or, land] to the other (vv. 32-33)
7. Jeremiah 30:3-11
a. Israel will be regathered to the land of their fathers (vv. 3-4)
b. The great Tribulation is a time of trembling (vv. 4-6)
c. It is known as “the time of Jacob’s trouble,” but he shall be saved out of it (v. 7)
1) This is the second half of the Tribulation period, 1260 days of horror
2) It is a clearly marked time in Scripture (Daniel 12:1; Matthew 24:21; Revelation 12:6)
d. In that day Jehovah will break Gentile dominion from Israel (v. 8)
e. Israel’s captivity [i.e., Israelites taken into captivity] will surely be returned (v. 10)
f. Jehovah will never make a full end of Israel (v. 11)
g. But they will not be unpunished (v. 11)
8. Jeremiah 31:31-37: The New Covenant
a. God will make a new covenant with the house of Israel and Judah (v. 31)
1) This clearly applies to all the people of Israel at some future time
2) New Testament believers are also included in this covenant
b. God will write His law in their hearts, not as at Mount Sinai (vv. 32-33)
c. There will be no need of witnessing, for all will know the Lord (v. 34)
d. Jehovah will forgive their iniquity (v. 34)
e. Israel will never cease from being a nation before the Lord (vv. 35-37)
1) Israel’s place is as sure as the ordinances of the sun, moon, and stars (v. 35)
2) Israel will not be cast away because of their sins (v. 37)
9. Jeremiah 32:37-41: The New Covenant
a. God will regather Israel from all countries where they have been driven (v. 37)
b. Israel will again be God’s people (v. 38)
c. God will give them one heart that they may fear Him (v. 39)
d. God will make an everlasting covenant with them to put His fear in their hearts that they shall not depart from Him (v. 40)
e. God will plant them in the land of Palestine again (v. 41)
f. This covenant was ratified at the cross and is now in effect (Hebrews 8:6-13)
g. Christians participate in it, but it must be fulfilled to believing Israel in the last days
10. Jeremiah 33:14-26
a. The Branch of righteousness will execute judgment and righteousness in the land (v. 15)
b. Jerusalem shall be called “The Lord our Righteousness” (v. 16; see 23:6)
c. David will never lack a man to rule the house of Israel (v. 17)
d. Neither will the Levites lack men to minister before the Lord (vv. 18-22)
e. The Davidic covenant is inviolable (vv. 20-22); it is “guaranteed” because it is Messiah Himself who fulfills it
f. If God has not established His covenant of night and day, then He will cast away . . . “David . . . so that I will not take of his seed to be a majestic Ruler over the seed of Abraham, Isaac, and Jacob” (v. 26)
1) This “majestic Ruler” is probably a plural of majesty
2) Again, the captivity of Israel must return (v. 29)
L. Ezekiel (ca. 593-571 B.C.)
1. The name means “God will strengthen”
2. Ezekiel was a priest who was called to be a prophet during the exile
3. Ezekiel 6:8-10
a. A remnant will escape even though they are scattered through the countries (v. 8)
b. The remnant will remember Jehovah (v. 9)
c. They will loathe themselves for the evils that they have committed
d. They will know Jehovah (v. 10)
4. Ezekiel 11:17-21: The New Covenant
a. “I will gather you from the people, and assemble you” (v. 17)
b. “I will give you the land of Israel” (v. 17)
c. “I will give them one heart” (v. 19)
d. “I will put a new spirit within you (v. 19)
e. “I will take the stony heart out of their flesh and will give them an heart of flesh” (v. 19)
f. “I will be their God” (v. 20)
g. “I will recompense their way” upon the heads of evil doers (v. 21)
5. Ezekiel 16:60-63: The New Covenant
a. God will remember His covenant with Israel (v. 60)
b. God will establish an everlasting covenant with Israel (vv. 60-62)
c. Israel will be ashamed of their ways (vv. 61-63)
6. Ezekiel 20:33-38: The Judgment of Israel
a. God will regather Israel from all countries with fury poured out (vv. 33-34)
b. This will take place at the beginning of the Millennium
c. God will bring Israel into the wilderness and plead [i.e., bring charges against
them because of their sin] with them face to face (v. 35)
d. God will bring them into the bond of the covenant (v. 37)
e. God will purge out the rebels from among them (v. 38)
f. No unsaved Israelite will enter the Kingdom
7. Ezekiel 21:25-27
a. The sinful kings of Israel and Judah had forfeited the right to rule
b. King Zedekiah is addressed as a “profane wicked prince” (v. 25)
c. The crown shall be no more until He come whose right it is (v. 27)
d. Jehovah promises: “I will give it Him”
e. This has been called “the theological interpretation of the patriarchal
prophecy” in Genesis 49:10 [the “Shiloh prophecy”]
8. Ezekiel 28:25-26
a. God will regather Israel from the places where they had been scattered
b. They will dwell in their ancestral land (v. 25)
c. They will dwell in confidence and will build and plant (v. 26)
9. Ezekiel 34:11-31
a. God will regather Israel His people as sheep (vv. 11-13)
b. God will bring them again into the land and will feed His flock (vv. 14-16)
c. God will then judge between cattle and cattle (v. 17)
1) This is also described as judging “between the rams and the he goats” or
“between the fat cattle and the lean cattle”
2) Yahweh knows the difference between His people, the meek, and their
oppressors, the wicked
d. God will set up one shepherd over them: “my servant David” (v. 23)
1) Some hold that this will be David literally as regent under the Messiah
2) Others hold that it refers to the Messiah Himself, in which case the name “David” was used emblematically (Keil)
e. God will make a covenant of peace with them (v. 25)
f. He will make the evil beasts cease from the land (v. 25)
g. All the land will be blessed (vv. 26-28)
10. Ezekiel 36:8-38: The New Covenant
a. The land will again yield fruit to Israel (vv. 8-11)
b. The waste cities shall be built and inhabited (v. 10)
c. Israel had been scattered because of sin (vv. 17-19)
d. But God will regather Israel from among the heathen (v. 24)
e. God will restore them to their own land (v. 24)
f. God will cleanse them from all their sins (v. 25)
g. God will put a new heart and a new spirit within them (v. 26)
h. God will put His Spirit within them and will cause them to keep His statutes (v. 27)
i. “Ye shall dwell in the land, and shall be my people” (v. 28)
j. They shall remember their evil ways and shall loathe themselves for their iniquities (v. 31)
k. The desolate land shall become like the Garden of Eden (vv. 34-35)
11. Ezekiel 37:1-28: The Vision of the Valley of Dry Bones
a. This is the restoration of the nation of Israel
b. Ezekiel prophesied to these bones, and they came together (vv. 4-8)
c. He prophesied again, and the breath made them alive (vv. 9-10)
d. The bones are said to be the nation of Israel, for their national hope was dead (v. 11)
e. God will bring them up from their graves [i.e., the foreign nations into which they came because of captivity]
f. He will bring them again into the land of Israel
1) The Jews that have gone back now are not yet alive
2) There is no spiritual breath in them
g. When they come to know the Lord and what He has done, they will be converted (v. 13)
h. Then God will put His Spirit in them, and they will live (v. 14)
i. The two sticks, Judah and Israel, will be joined into one nation (vv. 15-22)
j. One King shall be king to them all (v. 22)
k. My servant David [the Messiah?] shall be king over them (vv. 24-25)
l. God will make an everlasting covenant of peace with them (v. 26)
m. His tabernacle will be with them, and He will be their God (v. 27)
12. Ezekiel 38—39: The Great Northern Confederacy
a. The identity of these names is rather well determined
1) Magog is the land
2) Gog is the prince of Rosh [i.e., Russia], Meshech [i.e., Moscow], and Tubal [i.e., Tobolsk] (38:2)
3) Allied to him are Persia [i.e., Iran], Ethiopia [literally “Cush,” in Arabia], Lybia [literally “Phut,” in north Africa], Gomer [i.e., Germany], Togarmah [i.e., Russian Armenia], and many people (38:5-6)
b. Israel will be regathered to their land out of many people (38:8)
c. They are pictured as dwelling in unwalled villages with much property (38:11-12)
d. The northern armies will invade Palestine in the latter days (38:13-16)
1) It will be a vast host (38:15-16)
2) Their obvious motive will be to get gain (38:13)
e. They will be defeated by “natural” cataclysm and by war (38:19-23)
1) Earthquake, pestilence, rain, hail, fire, and brimstone are all mentioned
2) Jehovah will call for a sword against him as well (38:21)
3) Certain nations emptily protest against the invasion (38:13)
f. The defeat of Gog will be a great testimony to the heathen nations (38:16, 23)
g. The northern armies are described as falling on the mountains of Israel and in the open fields (39:2-5)
h. Jehovah will send a fire on Magog (39:6)
i. The destruction will be a testimony both to Israel and to the heathen (39:7)
j. Israel will gather the weapons and burn them for seven years (39:9-10)
1) The weapons described here are those of Ezekiel’s day
2) But this battle will be fought with the weapons in its own day
3) The expositor does not have to defend a future battle with bows and arrows, because Scripture never prophesies the invention of futuristic weapons
k. Israel will be seven months burying all the dead (39:11-16)
1) They will be buried in the valley of Hamon-gog [north of the Dead Sea?]
(39:11)
2) Men will be continually at work burying the dead (39:14)
l. From that day on Israel will know Jehovah (39:22)
m. The heathen will know that Israel went into captivity because of sin (39:23)
n. The passage ends with firm assurances that Israel will be restored (39:25-29)
o. The time of this invasion is a difficult problem
1) The best time is about the middle of the Tribulation (Pentecost)
2) But there are a number of other views
a) Before the Rapture (Cooper)
b) At the end of the Tribulation: it is the battle of Armageddon (Rimmer)
c) At the beginning of the Millennium (A. C. Gaebelein)
d) At the beginning of the Tribulation
3) A very poor view is at the end of the Millennium; this would make Gog and Magog identical in both Ezekiel and Revelation 20:8
[For more help on this passage, see:
Pentecost, Things to Come, pp. 314-358
Sale-Harrison, The Coming Great Northern Confederacy]
13. Ezekiel 40—48: The Great Temple
a. Inadequate interpretations of Ezekiel’s temple:
1) It was to preserve the memory of Solomon’s temple (Adam Clarke)
2) It should have been built after the return from Babylon (Eichhorn, J. B. Payne)
3) It sets forth the kingdom of God in its final perfect form (Keil) 4) It symbolically describes the Christian church in its earthly glory
(Fairbairn)
b. The best view: it is a literal future sanctuary to be constructed in Palestine during the Millennium (Pentecost, Things to Come, pp. 512-531; Unger, Great Neglected Bible Prophecies, pp. 57-95)
c. This temple will actually be built
1) It is described in great detail (40:1—42:20)
2) Chambers for the singers, priests, and Levites are mentioned (40:44-46)
3) Such minute details mean nothing if they are spiritualized
d. Worship and sacrifices will be restored (40:39-43; 43:19-27; 46:1-24)
1) Some object that sacrifices were fulfilled in Christ and must be ended forever (see Hebrews 7—10; Keil, Hengstenberg, Fairbairn)
2) But most of their arguments fit the eternal state, not the Millennium
a) They say that there will be no temple (Revelation 21:22), but this applies to the heavenly city, not to the Millennium
b) They say that there will be no sin (Revelation 21:27), but there will be sin during the Millennium (Isaiah 65:20)
c) God should have a sanctuary to dwell among them (Zephaniah 3:15-17)
3) Sacrifices never have had saving effect; only Christ’s sacrifice could save mankind
4) Old Testament sacrifices looked forward to the cross; these look backward in memorial to the cross
5) During the Millennium, people must still know what sin is and what it costs; animal blood offerings are a vivid demonstration
6) The Lord’s Supper ends with the Rapture; the Jews should have a different ordinance
e. The glory of God dwells in this temple (43:1-5)
1) This is a definite consecration of the temple
2) If this is symbolical, what does it refer to?
f. There will be a prince to rule as regent for Christ (45:7-16; 46:2-18)
1) The prince is said to worship in the temple (44:3)
2) Will this be king David, or one of his royal descendents of the time?
g. The land will be re-divided among the tribes of Israel (47:13—48:29)
1) The tribes are all named, and their boundaries are given
2) If this is symbolical, what does it symbolize?
h. A river flows from the temple to the Dead Sea bringing life wherever it goes (47:1-12)
1) There will be great geographical changes at the second coming
2) Zechariah 14:4-10 gives some similar changes
i. There will be a great city built in Palestine (45:6-7; 48:15-20)
1) The gates of the city bear the names of the twelve tribes (48:30-35)
2) The name of the city will be “The LORD is there”
[For charts of the temple, see:
The Companion Bible, Appendix 88
Jacobus, Lane, and Zenos, New Standard Bible Dictionary, p. 896
Larkin, Dispensational Truth, p. 93 1/2
For more help see commentaries by Kelly, A. C. Gaebelein, James M. Gray]
M. Daniel (ca. 603-538 B.C.)
1. The name means “God is my Judge”
2. A brief outline of Daniel:
I. Historical introduction (1)
II. The Gentile world empires (2—7)
III. Israel: Its relation to these empires and its future (8—12)
3. In chapters 2—6, God’s revelation is given to Gentiles with Daniel as interpreter;
in chapters 7—12, God’s revelation is given to Daniel with angels as interpreters
4. Daniel 2: The Great Image and the Stone
a. Nebuchadnezzar probably had not forgotten his famous dream (2:9)
1) He was just trying to shrewdly eliminate the frauds from his payroll
2) God used this means to bring Daniel to his notice
3) God’s revelation made the difference between Daniel and the magicians
b. The dream gives the extent of the “times of the Gentiles”
1) The head of gold: Babylonian empire under Nebuchadnezzar
2) The breast and arms of silver: Medo-Persian empire
3) The belly and thighs of brass: Grecian empire
4) The legs of iron, and the feet part iron and part clay: Roman empire
5) The Stone that smites the feet: God’s Kingdom ends the others
c. Why does this time period start with Nebuchadnezzar?
1) The times of the Gentiles start with the destruction of Jerusalem in 586 B.C. [or perhaps with the removal of Coniah and the royal family from Jerusalem to Babylon in 597]
2) The authority is taken from Israel until Messiah comes (Luke 21:24)
d. The fourth kingdom continues all the way to the end
1) There is no resurrection of the empire, just change in form
2) It is ended only by the setting up of Messiah’s Kingdom
e. The authority of the kings over these kingdoms declined as the fineness of the
metals did; but the strength of the kingdoms increased as the metals did
f. Messiah’s Kingdom is set up by a smashing cataclysm that destroys the former empires (2:34-35)
1) The human kingdoms are destroyed before God’s Kingdom appears
2) This cannot be the slow growth of the church
g. The Kingdom of Messiah is an eternal kingdom (2:44)
5. Daniel 3—6: These chapters indicate some of the characteristics of the latter days
a. Daniel 3: World religion and persecution
b. Daniel 4: God will still work in the hearts of men
c. Daniel 5: Degeneracy and irreverence
d. Daniel 6: Deification of the world ruler
6. Daniel 7: The Four Great Beasts
a. What Nebuchadnezzar had seen as a splendid human image, Daniel sees as a series of ferocious beasts
b. This vision gives a different view of the times of the Gentiles
1) The lion with eagle’s wings: Babylonian empire (v. 4)
a) Babylon is likened to a lion (see Jeremiah 4:7 and 25:9)
b) Nebuchadnezzar (Babylon) is likened to an eagle in Ezekiel 17:3, 12
2) The bear: Medo-Persian empire (v. 5)
3) The leopard with four wings: Grecian empire (v. 6)
4) The terrible and strong beast with iron teeth and ten horns: Roman empire (7:7)
a) The ten horns are ten kings who have not yet appeared (v. 24)
b) The little horn is the Antichrist (v. 8)
c. Why cannot the idea that these are four end-time kingdoms, none of which have yet arisen, be true?
1) There are only four world empires, not seven
2) The fourth beast is said to be the fourth kingdom (v. 23)
3) This idea would destroy the unity between Daniel 2 and 7
d. The little horn is the coming Antichrist
1) He has eyes like a man and a mouth speaking great things (vv. 8, 20)
a) A penetrating gaze has been a characteristic of many dictators
b) Oratorical ability is a natural attainment of a world ruler
2) He shall subdue three of the ten kings (vv. 8, 20, 24)
3) He will have an imposing appearance (v. 20)
4) He will make war with the saints and will be able to prevail against them (7:21, 25)
a) It says that he will “wear out” the saints
b) They will be in his hands for 3.5 years (v. 25)
5) He will try to change times and laws (v. 25)
6) Yet his dominion will be taken away and destroyed (v. 26)
a) This marks the end of the times of the Gentiles
b) The greatness of the kingdom shall be given to the people of the saints of the Most High [God] (v. 27)
e. The Son of Man will come before the Ancient of days (vv. 13-14)
1) He will receive an everlasting Kingdom of power and glory
2) This must refer to the second coming (see Revelation 5:6-10)
a) Messiah’s Kingdom will never pass away (v. 14)
b) It is certainly not a kingdom of suffering
3) The saints of the Most High shall possess the Kingdom forever (vv. 18, 27)
7. Daniel 8: The Ram and the He-Goat
a. The ram with two horns is the Medo-Persian empire (v. 20)
b. The rough goat that defeated the ram is the Grecian empire (v. 21)
1) The great horn is Alexander the Great (v. 21)
2) The four horns that came up later were the generals that divided his empire among themselves
a) Cassander took Greece and Macedonia
b) Lysimachus took Thrace and Bithynia
c) Ptolemy took Egypt
d) Seleucus took Syria
c. The “little horn” sprang up from Seleucus
1) He was Antiochus IV (Epiphanes)
2) He defiled the temple and offered a sow on the altar (168-167 B.C.)
3) He also set up a statue of Zeus in the temple
4) He is typical of the Antichrist, but he should not be confused with him
d. However, this is a difficult passage because the language seems to blend with actions of the Antichrist (vv. 10-14)
1) This was really fulfilled by Antiochus Epiphanes
2) But the language is certainly typical of the Antichrist
e. The Seventh Day Adventists misinterpret the 2300 days (v. 14)
1) They make it mean 2300 years from 457 B.C. to 1844 when Christ supposedly “cleansed the heavenly sanctuary”
2) Mrs. Ellen White made 1844 the starting point for her many prophecies
3) These 2300 days do not begin with the 70 weeks, but with the desolation wrought by Antiochus Epiphanes in 168 B.C.
f. Antiochus is further described as a king of fierce countenance (vv. 23-25)
1) He shall try to destroy the holy people (v. 24)
2) His craftiness shall destroy many (v. 25)
3) This is again typical of the Antichrist
8. Daniel 9: The Seventy “Weeks”
a. The seventy “weeks” pertain to Jews and Jerusalem, not to the church (v. 24)
1) The English word “weeks” refers to heptads, or literally, “sevens”
2) After comparing Daniel and Revelation, it is clear that “sevens” refers to periods of seven years, not periods of seven days
3) The total amount of time of the seventy “weeks,” therefore, is 490 years
b. The seventy “weeks” have a manifold purpose:
1) To finish transgression
2) To make an end of sins
3) To make reconciliation for iniquity
4) To bring in everlasting righteousness
5) To seal up vision and prophet
6) To anoint a holy of holies (i.e., a most holy place)
c. All these must await the second coming for perfect fulfillment
d. The start of the seventy “weeks” is the commandment to rebuild Jerusalem (v. 25)
1) Some hold that it was the command given in the twentieth year of king Artaxerxes (445 B.C.) (see Nehemiah 2:1-8)
2) Others hold that it was in the seventh year of Artaxerxes (458 B.C.) (see Ezra 7:7-24)
e. After seven “weeks” (i.e., 49 years) the wall of Jerusalem was finished (v. 25)
f. After sixty-two “weeks” more (i.e., 434 years) Messiah shall be cut off (v. 26)
1) The total time of the 69 “weeks” would be 483 years
2) Sir Robert Anderson has a very exact interpretation of this in The Coming Prince and Daniel in the Critic’s Den
a) The Jewish prophetic year had 360 days in it
b) 69 x 7 x 360 = 173,880 days
c) From March 14, 445 B.C. (1st of Nisan) to April 6, A.D. 32 is 173,880 days
d) If in Luke 3:1-2 the Lord’s ministry began in A.D. 29, April 6, A.D. 32, would be the triumphal entry into Jerusalem
3) Others hold that if 458 B.C. is the starting point, with regular years it runs out in A.D. 24
a) They would make Christ’s ministry start in A.D. 27
b) The crucifixion would be in A.D. 30
4) Either of these interpretations is possible, but it is not necessary to be this specific with the numbers—we should be content with calculating the years, since the text is not more detailed
g. “Messiah shall be cut off” prophesies His violent death (v. 26)
1) “And shall have nothing” shows that the Kingdom is not yet established
a) Literally, it says “and nothing to Him”
b) The glory and dominion rightfully belonging to Messiah will not, in fact, be His at that time
c) Instead, Messiah Himself makes His righteous Kingdom possible by making righteousness available to sinners through His blood-death
2) “The people of the prince that shall come shall destroy the city and the sanctuary”
a) “The people” refers to the Romans, who, led by Titus, destroyed Jerusalem and the temple in A.D. 70
b) This shows that the Antichrist (i.e., “the prince that shall come”) will be identified with the Roman empire (as it will be reconstituted in the latter days)
3) The time is left undetermined: “unto the end shall be war” (v. 26)
h. The seventieth week is a seven-year period that is yet future (v. 27)
1) It is after the events of verse 26
2) This is the Tribulation period as it pertains to the Jews
i. “The prince that shall come” refers to the Antichrist (v. 27)
1) He shall confirm a covenant with the Jews for a seven-year period
a) This will restore a temple and sacrifices
b) It will guarantee Jewish possession of the land of Palestine
2) In the midst of the “week” (i.e., after 3.5 years) he will cause the sacrifice to cease (hence, it was already being done, requiring temple and priests)
3) He will set up the abomination of desolation (see Matthew 24:15; 2 Thessalonians 2:4)
4) But [God’s] wrath will be poured out upon the desolator (AV “desolate”)
5) Some try to make “the coming prince” the Messiah
a) This would pervert the whole meaning of this passage
b) Why would the Messiah confirm a covenant for only one “week”?
j. The order of all these events is clear enough for the faith of believers, but not clear to the idle curiosity of the unconverted
[Daniel 10—12: These chapters form one connected whole, and together they constitute the final vision given to Daniel]
9. Daniel 10
a. The angel comes to make known to Daniel what will happen to the Jews in the latter days (v. 14)
1) Is this Christ Himself who gives this revelation to Daniel?
2) There are distinct parallels between Daniel 10:5-6 and Revelation 1:13-17, the resulting effects on the two men and disclosures to them
b. The vision will cover many days
10. Daniel 11
a. Secular history confirms the first part of this prophecy (vv. 1-35)
1) Seleucus was strong “above the king of the south (i.e., Ptolemy)” (v. 5)
a) The “kings of the north” were the Seleucid rulers from Syria
b) The “kings of the south” were the Ptolemaic rulers from Egypt
2) The daughter of Ptolemy II was married to Antiochus II (v. 6)
3) Ptolemy III was the last strong ruler of the south; he made peace with Seleucus II (vv. 7-8)
4) Antiochus III conquered as far as Gaza (v. 10)
a) Ptolemy IV defeated Antiochus III, but did not take advantage of his victory (vv. 11-12)
b) Antiochus III retook Palestine (vv. 13-15), and Jerusalem (v. 16)
c) He married his daughter to Ptolemy V (v. 17)
5) Antiochus Epiphanes is the “vile person” (vv. 21-35)
a) He gained the kingdom by flatteries (v. 21)
b) Certainly, he is typical of the Antichrist
b. The last part of the vision jumps forward to the time of the end (11:35—12:13)
1) The “willful king” is the Antichrist (11:36-45)
a) He will magnify himself above all (including all “gods”) (v. 36)
b) He will speak marvelous things against the true God
c) He will prosper until the indignation is accomplished
d) He will be a very unnatural person (v. 37)
(1) He will not regard the god (or gods) of his forefathers
(2) This does not determine that he is a Jew, for Gentiles also have ancestral gods
(3) He will not have a regard for women’s gods, or any god
e) But he will honor a strange god of forces (11:38-39)
f) He will divide the land of Palestine for gain (11:39)
g) At the time of the end the kings of the north and of the south shall come against him (11:40); this was prefigured by intertestamental history involving Antiochus IV
h) He shall occupy the land of Palestine (11:41)
(1) Egypt will not escape; many lands will be occupied (11:40-43)
(2) Tidings out of the east and the north will trouble him (11:44)
(3) He will go forth with fury to destroy
i) He will set up his palace in Palestine (11:45)
j) But he shall come to his end, and none shall help him (11:45)
2) All these events take place during the Tribulation period
3) This is man’s last rebellion before God sets up His Kingdom
11. Daniel 12
a. At that time Michael will stand up for Israel (v. 1)
b. This is the time of Jacob’s trouble, but the elect Jews will be delivered from it (v. 1)
c. This will be a time of trouble such as men have not yet seen (see Jeremiah 30:1-7; Matthew 24:21-22)
d. There will be a resurrection to life for some, and to contempt for others (v. 2)
1) This is a general view of the resurrections, not a “general resurrection”
2) He is not trying to make fine distinctions in time sequence
3) Pentecost holds that this is a resurrection of Jews only, at the close of the Tribulation period; but it is not necessary to go that far
e. At this time the soul-winners will appear in their true light (v. 3)
1) They are people who are truly wise
2) They will shine as the stars forever
f. Two signs of the end-time are given (v. 4)
1) Many shall run to and fro [perhaps to herald the Gospel to others]
2) Knowledge shall be increased [Is this personal, saving knowledge of God?]
g. The “great Tribulation” [3.5 years long] will break the power of the Jews (v. 7)
1) Many shall be purified and tried (v. 10)
2) But the wicked shall keep on sinning and shall not understand
h. There will be a period of 75 days after the Tribulation period, before the full blessing of the Millennium comes (vv. 11-12)
1) Perhaps it is during this period that the Judgment of Israel and the Judgment of the Nations (or, “sheep and goats”) take place, determining who is righteous and worthy to enter the millennial Kingdom
2) Also, perhaps Christ’s worldwide reign will require time to set up an extensive governmental system
[For more help on Daniel, see:
Culver, Daniel and the Latter Days (perhaps the best)
A. C. Gaebelein, The Prophet Daniel
William Kelly, Notes on Daniel
Louis Talbot, The Prophecies of Daniel
Boutflower, In and Around the Book of Daniel (this has amazing light, but watch
out for a few liberal ideas)
For amillennial commentaries, see Leupold or Keil]
N. Haggai (ca. 520 B.C.)
1. The name means “My feast” or “Festal”
2. Jehovah of Hosts will shake heaven, earth, and all nations (2:6-7)
3. This refers to the judgments of the Tribulation period
4. The “desirable things of all nations will come” (2:7)
a. This is identified as the treasures of silver and gold (2:8)
b. This phrase cannot refer to Christ because the verb is plural
5. The glory of the latter house will be greater than the former (2:9)
a. This refers to the splendor of the millennial temple (see Ezekiel 40—48)
b. In this place Jehovah will give peace
O. Zechariah (ca. 520-480 B.C.)
1. The name means “Jehovah remembers”
2. Zechariah is a prophet to the returned remnant
3. Zechariah 1:16-17
a. The “I am returned” is a prophetic perfect, meaning “I will surely return” (v. 16)
b. This is the promise that Messiah Himself will come
c. God’s house [i.e., the millennial temple] will yet be built in Jerusalem
d. The cities through prosperity shall yet be spread abroad (v. 17)
e. Jehovah shall yet comfort Zion
4. Zechariah 2:4-12
a. Jerusalem shall be inhabited as towns without walls (v. 4)
1) This implies peace and prosperity
2) It also means great increase in numbers of inhabitants
b. Jehovah will be the protection round about the city (v. 5)
c. He will also be the glory in the midst of Jerusalem in the Millennium
d. Israel has been dispersed, but she has the protection of Jehovah (vv. 6-8)
e. The nations who spoiled Israel will become a spoil for Israel (v. 9)
f. Rejoice Zion! Jehovah will dwell in the midst of thee! (v. 10)
g. Many nations shall join themselves to Jehovah in that day (v. 11)
h. They shall all be the people of Jehovah (v. 11)
i. Jehovah shall choose Jerusalem again (v. 12)
1) This is the only time in the Bible that Palestine is called the “holy land”
2) The term does not fit today, but it will be suitable in the Millennium
5. Zechariah 3:8-10
a. The high priest Joshua is typical of the coming Messiah in His priestly ministry
b. Jehovah will bring forth “my Servant the Branch” (v. 8)
1) This refers to the first advent of Messiah
2) His priestly service on earth was accomplished by His blood-death
c. Messiah is also referred to as the Stone with seven eyes (v. 9; see 4:10)
1) The seven eyes may refer to His omniscience [i.e., perfect knowledge]
2) They may refer to the seven-fold Spirit that rests upon Him (see Revelation 5:6)
d. Jehovah will remove the iniquity of that land in one day (v. 9)
1) Christ died to take away the sin of the world (see John 1:29)
2) The iniquity shall be removed from the land at the future conversion of Israel (see Romans 11:26)
e. In that day ye shall invite every man his neighbor under his vine and fig tree (v. 10)
1) This implies peace and security
2) It is the picture of the millennial reign
6. Zechariah 4:1-14
a. This is the vision of the great golden lampstand [AV “candlestick”] (v. 2)
b. Israel will shine forth with the light of Messiah
c. The temple work will be accomplished by the Spirit of Jehovah
d. The two olive trees probably refer to the kingly and priestly offices of the Messiah, here represented by the two leaders, Zerubbabel and Joshua
e. The “Lord of the whole earth” refers to Messiah during millennial times (v. 14)
7. Zechariah 5:1-11
a. The flying roll [i.e., scroll, its width and length are the same as that of the holy place in the tabernacle] (vv. 1-4)
1) Sin will be judged over the whole earth
2) This is a necessity before the Kingdom can be established
b. The ephah and the woman (vv. 5-11)
1) Wickedness will be removed from the land
2) It is carried forth to the land of Shinar [i.e., Babylon]
3) The New Testament adds that it will be destroyed there (Revelation 17—18)
8. Zechariah 6:1-15
a. Four chariots go forth in judgment (vv. 1-8)
b. This is parallel to the four horsemen of the Apocalypse (Revelation 6:1-8)
c. Joshua the high priest is typical of the Messiah (v. 11)
d. The Man whose name is the Branch shall build the temple of the Lord
1) This refers to the millennial temple (v. 12)
2) He shall bear the glory and shall rule (v. 13)
e. The Messiah shall be both a priest and a king (v. 13)
1) He will unite in Himself the offices of king and priest, something no other human being could ever do
2) He will vindicate the Old Testament prophecies (v. 15)
3) Many that are far off shall come and join in the service and worship (v. 15; see Isaiah 56:6-7)
9. Zechariah 8:3-8, 18-23
a. The “I am returned” is a prophetic perfect (v. 3)
1) This means “I will assuredly return to Zion”
2) Again this can be fulfilled only by the Messiah’s millennial reign
b. Jehovah will dwell in the midst of Jerusalem
1) Jerusalem will be called:
a) The City of Truth
b) The Mountain of Jehovah of Hosts
c) The Holy Mountain
2) People will one day live to an old age in Jerusalem (v. 4)
3) The streets of the city shall be full of boys and girls playing in the streets thereof (v. 5)
c. Jehovah will regather Israel from the east and the west (v. 7)
1) This is the restoration from the present world-wide dispersion
2) They shall dwell in the midst of Jerusalem (v. 8)
a) The Amillennial interpreters would make this symbolic of the Church (Leupold, Keil, Pusey)
b) But it is hard to see that this can mean anything other than the literal restoration of Israel
d. Jehovah will be their God in truth and righteousness (v. 8)
e. The Jewish fasts will all become feasts in the Millennium (v. 19)
f. Many people and strong nations will come to seek Jehovah in Jerusalem (vv. 20-22; see Genesis 49:10)
g. All men will know that Jehovah is with the Jew (v. 23)
10. Zechariah 9:9-10
a. The first coming of Messiah (v. 9)
1) The King comes to Jerusalem
2) His character is described:
a) He is called righteous
b) He has salvation to dispense
c) His is lowly
d) He comes riding upon an ass
3) All this was literally fulfilled at the first coming
b. The second coming of Messiah (v. 10)
1) He will abolish the weapons of war
2) He will establish universal peace among the heathen
3) His dominion will be universal, even to the ends of the earth
11. Zechariah 10:4-12
a. Three great titles of Messiah are given (v. 4)
1) “From him [i.e., Judah] shall come forth the Cornerstone”
2) “From him the Nail [i.e., the tent nail, or peg]”
3) “From him the Battle Bow”
b. The other phrase has various interpretations
1) David Baron makes it a fourth title: “The Absolute Ruler”
2) Unger prefers “From him every oppressor together shall go forth”
a) The word “oppressor” always has a bad connotation (Exodus 3:7; Daniel 11:20; Isaiah 14:2)
b) The word “together” implies more than one
c. Jehovah will have mercy on Israel and will restore them (v. 6)
d. Israel has been scattered among the peoples in far countries (v. 9)
e. Jehovah will hiss for them and gather them, for He has redeemed them (v. 8)
f. Jehovah will bring Israel forth from the nations (vv. 10-11)
g. Israel shall walk up and down in the name of Jehovah (v. 12)
12. Zechariah 11:7-17
a. The Good Shepherd (vv. 7-14)
1) Zechariah gives the object lesson of the two staves
a) One stave he called “Beauty,” that is, “Graciousness”
b) The other he called “Bands,” that is, “Union”
c) The stave “Beauty” is cut asunder that God might break his covenant with the peoples (v. 10)
d) The poor of the flock [i.e., the believing remnant] knew that is was the word of Jehovah (v. 11)
e) Israel rejects the Good Shepherd (vv. 12-13)
(1) The price was the price of a (maimed) slave: 30 pieces of silver
(see Exodus 21:32)
(2) The intent was to display the greatest insult possible
f) He cast the silver to the potter in the house of Jehovah (v. 13)
(1) This means that he cast it down in the house of Jehovah so that it would go to the potter
(2) All of this was fulfilled by Judas (Matthew 27:5-10)
g) He broke the stave “Bands,” that he might break the brotherhood between Judah and Israel
h) Thus, there will be no union between the tribes without the King
2) Some expositors hold that these were all actual deeds done by Zechariah; others think that it was all a vision
b. The foolish idol shepherd (vv. 15-17)
1) This shepherd refers to the Antichrist (Feinberg, Baron, Pusey)
2) His character is foolish (v. 15)
3) His work is destructive (v. 16)
4) His punishment is certain (v. 17)
13. Zechariah 12:1-14
a. The siege of Jerusalem in the battle of Armageddon (vv. 1-9)
1) Jehovah will make Jerusalem a cup of staggering to all peoples (v. 2)
a) This is the final siege at the battle of Armageddon
b) It should not be confused with the events of A.D. 70, because Judah was not then delivered by Messiah
2) Jerusalem will be a burdensome stone that will cut other peoples to pieces (v. 3); to attack it is to attack God, and he will strike down those who do
3) All the peoples of the earth will be gathered together toward Jerusalem
4) Jehovah will smite the military power of the hostile armies (v. 4)
5) The Jews will be valiant in their defense (vv. 5-6)
6) This presupposes that Jerusalem will be inhabited in her own place again (v. 6)
7) Jehovah Himself shall defend the inhabitants of Jerusalem (v. 8)
8) Jehovah will seek to destroy all nations that attack Jerusalem (v. 9)
b. The national conversion of Israel (vv. 10-14)
1) Jehovah will pour upon the house of David the Spirit of grace and supplications (v. 10)
a) This should not be confused with Pentecost events
b) No vast mourning took place after that
2) “They shall look upon Me whom they have pierced”
a) This refers directly to the crucifixion of Messiah (John 19:37)
b) When Christ appears in glory, they will recognize what they have done to their own Messiah (Revelation 1:7)
3) They will mourn for Him greatly
a) They will mourn as for the death of an only son
b) They will mourn individually and by families (vv. 11-14)
4) This presupposes true repentance and conversion (Romans 11:26-29)
14. Zechariah 13:1-9
a. In that day there will be a fountain of cleansing opened for Israel (v. 1)
1) Sin will be removed from them (Romans 11:27)
2) Some amillennialists think that premillennialists believe that all Jews, converted or not, will be in the Millennium
3) But the rebels will be purged out by divine judgment (Ezekiel 20:33-38)
4) Idols will be cut off from the land and forgotten (v. 2)
b. False prophets will be removed from the land (vv. 2-6)
1) The cause of false prophecy, the unclean spirit, shall pass out of the land
a) This refers to the binding of Satan (Revelation 20:2-3)
b) No doubt all Satan’s minions will be restrained as well
2) The Jews will have a great zeal against false prophets (vv. 3-6)
a) Even the parents of such will have them put to death (v. 3)
b) They will question all who look suspicious (vv. 5-6)
c. The meaning of verse 6 is disputed
1) Some say that the wounds between the hands are the marks of a false prophet (Feinberg)
2) Others say that they are the marks of crucifixion on Messiah (Unger)
d. The thought jumps to the first advent as the basis for this cleansing (v. 7)
1) The Shepherd is the “fellow” (i.e., a companion or associate) of Jehovah
a) This means that He is equal with Jehovah
b) This certainly proves the deity of Messiah
2) The Shepherd is smitten (Matthew 26:31)
3) The sheep are scattered
e. Israel will be crushed by the power of the Antichrist (vv. 8-9)
1) In the last battle, two-thirds of the Jews will be wiped out (v. 8)
2) The remaining third will be tried by fire and will be refined
3) The remnant will worship the true God, Jehovah (v. 9)
15. Zechariah 14:1-21
a. The last phase of Armageddon (vv. 1-3)
1) This happens in “the day of Jehovah” (v. 1)
a) It is impossible to make this fit some past historical battle
b) It is the concluding violence of the Tribulation period
2) All nations will be gathered against Jerusalem to battle (v. 2)
a) The power of the Jews will be crushed
b) Jerusalem will be taken and sacked (v. 2)
c) Half of the inhabitants will be taken into captivity
d) They will have no power left in which they could trust, except Jehovah
3) When the destruction is at its peak, then Jehovah will go forth to fight against those nations (v. 3)
b. The second coming [“Revelation in Glory”]
1) His feet shall stand in that day on the Mount of Olives (v. 4)
a) This is the personal, visible return in glory of Jesus Christ (Acts 1:11)
b) The Mount of Olives will be split east and west by a great valley
c) People will flee before the earthquake
2) Jehovah shall come, and all the “saints” [i.e., redeemed people and/or angels] with Him
3) The light will be changed (vv. 6-7)—a unique day: neither day nor night
c, The millennial Kingdom (vv. 8-21)
1) In that day living waters will go out from Jerusalem (v. 8)
a) Part of the waters will go toward the Mediterranean Sea and part toward the Dead Sea (see Joel 3:18b; Ezekiel 47)
b) Jerusalem will be the high point; waters will flow in both directions
c) The waters will flow in all seasons, not just in winter, perhaps affirming that Jehovah will have restored abundant rainfall to the land
2) Jehovah shall be King over all the earth (v. 9)
a) This means over the whole earth, not just Palestine
b) The New Testament looks forward to this also (Revelation 11:15)
3) There will be great physical changes in the land (v. 10)
4) Jerusalem shall be safely inhabited (v. 11)
a) The places named are its widest boundaries (v. 10)
b) There shall be no more utter destruction
5) Jehovah shall destroy all the enemies of Israel (vv. 12-15)
a) In “the day of Jehovah” their flesh shall consume away (v. 12)
b) They shall fight against one another (v. 13)
c) Israel shall gather the wealth of all the heathen (v. 14)
6) All the nations which are left shall go up to Jerusalem to worship Jehovah at the Feast of Tabernacles (v. 16)
a) Whoever will not come to worship will have no rain (v. 17)
b) Rebellion will be visited by the plague (vv. 18-19)
c) Egypt is specifically mentioned in this connection
d) This is an example of Messiah’s rule “with the rod of iron” (Psalm 2:8-12; Revelation 19:15)
7) Every common item of life shall be “Holiness to Jehovah” (vv. 20-21)
a) All life will be dedicated to Jehovah
b) There will be no more unbelievers in the house of Jehovah (v. 21)
[For more help on Zechariah, see:
David Baron, The Visions and Prophecies of Zechariah
Charles Feinberg, God Remembers
Merrill Unger, Zechariah]
P. Malachi (ca. 430 B.C.)
1. The name means “My Messenger”
2. Jehovah will send His messenger who will prepare His way (3:1)
a. This refers to the first advent of Messiah
b. It was fulfilled by John the Baptist (Matthew 11:10)
3. The Lord will come suddenly to His own temple, even the Angel of the Covenant (v. 1)
a. This refers to the second advent, the Revelation in Glory
b. In the day of His coming He will be a judge and a refiner (vv. 2-3)
c. The sons of Levi will be purified so that they may offer in righteousness
4. A day comes which will burn up all the wicked (4:1)
5. But for those who fear God, the Sun of Righteousness shall arise with healing in His wings (4:2)
6. God will send Elijah the prophet before the coming of the great and dreadful day of Jehovah (v. 5)
a. He will turn the hearts of the fathers to the children, and the children to the fathers lest judgment fall on all (v. 6)
b. John the Baptist disowned this specific identity (John 1:21)
c. Some identify the prophecy with one of the two witnesses (Revelation 11:3-12)
Q. Chronicles (ca. 400-350 B.C.)
1. In Chronicles king David is presented as the ideal ruler
2. His sins and defeats mentioned in Samuel are passed over in silence
3. The Hebrew Bible ended with Chronicles (see Matthew 23:35)
4. 1 Chronicles 17:7-27
a. The Davidic covenant is reaffirmed after five centuries
1) David and Solomon were long dead
2) The kingdom had been divided
3) Both the kingdoms had been taken away captive
4) By this time the Jews had gone back to Palestine under Ezra
b. It was certain that David’s immediate successors did not and could not fulfill the covenant
c. But again and again the eternity of the covenant is reiterated (vv. 12-14, 23-24)
d. The covenant is still declared as unilateral and unconditional
e. The house, the kingdom, and the throne of David are all included in the promise (v. 14)
f. Thus the Old Testament revelation closes with the assurance of the coming Kingdom of Jehovah
INTERTESTAMENTAL PREPARATION FOR NT ESCHATOLOGY
I. APOCALYPTIC LITERATURE
A. Apocalyptic literature is prophecy that features bold eschatological visions (Daniel’s vision of the four great beasts)
B. Most of these apocalypses are in the Pseudepigrapha [“false writings”]
1. They were forgeries generally claiming to be written by famous Bible characters
2. They were not even included in the Apocrypha
C. Some examples of apocalypses are the following:
1. 1 Enoch (200-75 B.C.) gives the visions of Enoch
a. This is the largest and best known of the Apocalypses
b. One statement in it contained the authentic words of Enoch
c. This source is quoted by the New Testament (Jude 14-15 quotes Enoch 1, 9; 60, 8)
d. This does not mean that the whole book of 1 Enoch has God’s seal of approval; it does mean that what Jude quoted from the book is true
2. The Testaments of the Twelve Patriarchs (109-106 B.C.) gives prophetic utterances of Jacob’s sons
3. 2 Enoch (The Secrets of Enoch, A.D. 1) gives more visions of Enoch
4. Sibylline Oracles (160 B.C.—A.D. 400) puts both Jewish and Christian words in the mouth of the prophetess
D. All these books contain obvious errors and much doctrinal heresy
E. But they did prepare a vocabulary and a style of writing that is found in the book of Revelation
F. They are an example of the intense Messianic expectation that the Jews had at the time of Christ
G. All of this literature had its source in the true scriptural apocalypses: Daniel, Zechariah, Isaiah (24-27), Joel
II. THE SECTS REPRESENTED BY THE DEAD SEA SCROLLS
A. The Qumran community was more closely related to the Essenes than any other
Jewish sect
B. The Dead Sea Scrolls are not apocalyptic literature, but they are filled with references
to the last days and other eschatological topics
1. The War of the Sons of Light with the Sons of Darkness refers to an eschatological
war
2. They emphasized a coming judgment and an eternal state of glory
3. They taught a highly developed system of good and evil angels
4. They also taught a “dual” Messiah
a. The Messiah of Aaron had a priestly role
b. The Messiah of Israel had a kingly role
C. They held many wrong ideas, but they did prepare a terminology, and they helped
keep eschatology a topic of prominent interest
[For a sensible discussion, see Millar Burrows, The Dead Sea Scrolls]
BIBLIOGRAPHY FOR OLD TESTAMENT PROPHECY
Anderson, Sir Robert, The Coming Prince
Andrews, Samuel, Christianity and Antichristianity in Their Final Conflict
Baron, David, Rays of Messiah’s Glory
Baron, David, Visions and Prophecies of Zechariah
Bauman, et al., The Prophetic Word in Crisis Days
Biederwolf, William, The Millennium Bible
Bradbury, Hastening the Day of God
Bradbury, The Sure Word of Prophecy
Briggs, Charles, Messianic Prophecy (liberal)
Culbertson and Centz, Understanding the Times
Culver, Robert, Daniel and the Latter Days
DeHaan, M. R., The Jew and Palestine in Prophecy
Feinberg, Charles, God Remembers
Gaebelein, A. C., The Harmony of the Prophetic Word
Gaebelein, A. C., Meat in Due Season
Gaebelein, A. C., The Prophet Daniel
Girdlestone, R. B., The Grammar of Prophecy
Hengstenberg, E. W., The Christology of the Old Testament
Huffman, Jasper, The Progressive Unfolding of the Messianic Hope
Ironside, H. A., The Lamp of Prophecy
Kac, Arthur, The Rebirth of the State of Israel
Kelly, William, Lectures on the Book of Daniel
Kligerman, A. J., Messianic Prophecy in the Old Testament
Larkin, Clarence, Dispensational Truth
Ludwigson, Bible Prophecy Notes
Ottman, Ford, God’s Oath
Pember, G. H., Great Prophecies of the Centuries
Pentecost, Dwight, Things to Come
Peters, George, The Theocratic Kingdom
Reich, Max, The Messianic Hope of Israel
Sale-Harrison, L. The Coming Great Northern Confederacy
Sale-Harrison, L., The Remarkable Jew
Scofield, C. I., Addresses on Prophecy
Scofield, C. I., What Do the Prophets Say?
Smith, Wilbur M., Egypt in Biblical Prophecy
Smith, Wilbur M., World Crises and the Prophetic Scriptures
Talbot, Louis, God’s Plan of the Ages
Taylor, Daniel, The Reign of Christ on Earth
Unger, Merrill, Great Neglected Bible Prophecies
Unger, Merrill, Zechariah
Urquhart, John, Wonders of Prophecy
Walvoord, John, Israel in Prophecy
West, Nathaniel, The Thousand Years in Both Testaments
Wilkinson, Samuel, The Israel Promises and Their Fulfillment
Wood, Skevington, Prophecy in the Space Age
A SYLLABUS FOR NEW TESTAMENT PROPHECY
Table of Contents Page
Introduction to Prophetic Systems, Definitions, and Hermeneutics
I. Various Millennial systems
A. Postmillennialism 63
B. Amillennialism 65
C. Premillennialism 67
II. Theories on the Rapture
A. Partial Rapture 72
B. Midtribulation Rapture 74
C. Posttribulation Rapture 77
D. Pretribulation Rapture 79
III. New Testament Concept of the Kingdom
A. Nature of the Kingdom 83
B. Person of the King 90
C. Establishment of the Kingdom 93
Examination of Prophetic Passages in the New Testament
I. Eschatological Teaching of the Gospels and Acts
A. Matthew 98
B. Luke 115
C. Mark 119
D. John 120
E. Acts 123
II. Eschatological Teaching of the Epistles
A. James 125
B. Galatians 126
C-D. 1-2 Thessalonians 126
E-F. 1-2 Corinthians 130
G. Romans 135
H-J. Ephesians, Colossian, Philippians 136
K. 1 Timothy 138
L. Titus 139
M-N. 1-2 Peter 139
O. 2 Timothy 141
P. Hebrews 142
Q. Jude 143
R-S. 1-2 John 144
III. Eschatological Teaching of the Revelation 145
Bibliography for New Testament Prophecy 162
Introduction to Prophetic Systems, Definitions, and Hermeneutics
I. VARIOUS MILLENNIAL SYSTEMS
A. Postmillennialism
1. Some authors who hold this view
a. A. A. Hodge, Outlines of Theology, 566-576
b. Charles Hodge, Systematic Theology, 790-880
c. J. H. Snowden, The Coming of the Lord
d. Loraine Boettner, The Millennium
2. This view holds that:
a. The “conversion of the Gentile world is the work assigned” to the Church, and the Church is fully adequate for the accomplishment of this work (C. Hodge, 804)
b. “The period of this general prevalency of the Gospel will continue a thousand years, and is hence designated the Millennium . . . Rev. 20.” (A. A. Hodge, 568-569)
1. At the end of the 1000 years there will be a short period of apostasy and violent conflict
2. Christ’s second advent, the general resurrection and the general judgment will be simultaneous (A. A. Hodge, 569)
c. “[Postmillennialism is] that view of last things which holds that the kingdom of God is now being extended in the world through the preaching of the Gospel and the saving work of the Holy Spirit in the hearts of individuals, that the world is eventually to be Christianized, and that the return of Christ is to occur at the close of a long period of righteousness and peace commonly called the ‘Millennium.’ . . . the second coming of Christ will be followed immediately by the general resurrection, the general judgment, and the introduction of heaven and hell in their fullness” (Boettner, 14)
d. Snowden held that “Millennium” refers to the entire period between Christ’s two advents—i.e., the Church Age
3. Rise of Postmillennialism
a. The general view can be traced back at least to the twelfth century
b. Daniel Whitby (d.1726) popularized the view for those of the eighteenth and nineteenth centuries
c. Charles Hodge (Systematic Theology , pub. 1887) and James Snowden (The Coming of the Lord , pub. 1919) published postmillennial views
d. Favorable world conditions, especially between ca. 1840 and 1917
1) General world peace
2) Popularity of the Bible
3) Spiritual revival and moral renewal
4) Christian missions
4. Problems with Postmillennialism
a. Two world wars and deteriorating economic, military, and moral conditions in the world all but destroyed this view by the mid-1900s; many who once held
this view changed to the Amillennial view
1) The world is no closer to being converted now than it ever was
2) This view does not harmonize with either Scripture or history
3) The Great Commission gives the Church responsibility but says nothing about its success in evangelizing all nations
4). Was the Bible being “harmonized” with the current view of prevailing world conditions?
a) We must be careful not to ignore what is going on in the world—our effective service depends on our being alert to things around us and not missing opportunities God gives us (“See then that ye walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil,” Ephesians 5:15-16)
b) However, we must also be careful not to interpret passages of Scripture in isolation or merely on the basis of conditions and/or events in the world
(1) Interpret conventionally : what do the words mean in everyday usage?
(2) Interpret contextually : what do the words mean in their biblical setting?
(3) Interpret consistently : what do the words mean in the rest of the Bible?
(4) Interpret comparatively : what do the words mean in contemporary literature?
(5) Interpret conservatively : what do the words mean in basic common sense?
c) “When the plain sense of Scripture makes common sense, seek no other sense; therefore, take every word at its primary, ordinary, usual, literal meaning unless the facts of the immediate context, studied in the light of related passages and axiomatic and fundamental truths, indicate clearly otherwise.” (D. L. Cooper)
b. This view is inconsistent in interpreting most prophecy symbolically while taking some things literally [e.g., Jesus’ second advent, resurrection and judgment of all people, the 1000 years (some)]
c. This view fails to give proper weight to Revelation 20, which indicates a definite beginning and end of the thousand years, marking them by certain events
5. Resurgence of Postmillennialism
a. Loraine Boettner [The Millennium , pub. 1957] espoused this view
b. In recent years the essence of Postmillennialism has reappeared under various
names: kingdom theology, dominion theology, theonomy, and [Christian] reconstructionism
c. Some people associated with this view: Rousas Rushdoony [Institutes of Biblical Law ], Gary North [Liberating Planet Earth ], and Pat Robertson [The Secret Kingdom ]
d. Through evangelization, political and economic conservatism, and social and moral reform, the world can and will be transformed into a realm suitable for the rule of Jesus Christ along the lines of Old Testament law; the United States is presently in the best position to lead the world into this new order
e. Many reformed theologians—many of whom have been amillennial, favoring “covenant” theology and placing great emphasis on Old Testament Law—have been attracted to the postmillennial view
B. Amillennialism
1. Some authors who hold this view:
a. Oswald Allis, Prophecy and the Church.
b. Louis Berkhof, Systematic Theology, 695-738
c. F. E. Hamilton, The Basis of Millennial Faith.
d. Geerhardus Vos, Pauline Eschatology.
2. This view holds that:
a. Prophecy should be interpreted symbolically [i.e., figuratively, or “spiritually”]
b. What God promised to Old Testament Israel will not be literally fulfilled in the future
1) Either, God’s national promises were conditional and Israel forfeited them,
2) Or, God’s national promises were all fulfilled before the Church Age [especially through the Davidic monarchy] and, therefore, there will be no future (and perpetual) fulfillment
c. There is no such thing as a Millennium, or 1000-year reign of Christ on earth, to be expected; the only Scripture that could support the Millennium is Revelation 20, an obscure part of a highly symbolical book (see C, 3 below)
d. Because of Israel’s unbelief and rejection of the Messiah, God has set the nation aside to form a new people—a “new Israel,” if you will—that will obey and serve Him; hence, the Church has become the true, spiritual “Israel of God” to whom God’s promises will be fulfilled spiritually, and Old Testament promises to “Israel” are now directed to the Church
e. The church age will be concluded by one glorious coming of Christ, followed immediately by the general [i.e., that of both the righteous and unrighteous] resurrection and general judgment
3. The hermeneutic of amillennialism: symbolic interpretation
a. Whether prophecy is to be interpreted symbolically or literally remains the defining issue in biblical eschatology (see C, 3 below for discussion of the literal method of interpretation)
b. Even amillennialists admit that if the literal interpretation of prophecy is correct, then their view must be in error
1) “The Old Testament prophecies if literally interpreted cannot be regarded as having been yet fulfilled or as being capable of fulfillment in this present age” (Allis, 238)
2) “Now we must frankly admit that a literal interpretation of the Old Testament prophecies gives us just such a picture of an earthly reign of the Messiah as the premillennialist pictures” (Hamilton, 38)
c. If Revelation is “an obscure, symbolical book,” no doctrine should be taught from it; it could only illustrate previously revealed doctrines
1) But according to the progressive revelation of Scripture, the last book should give the most complete view of God’s purpose for the ages; to say that Revelation 20 is not clear enough to teach doctrine is antithetical to the doctrines of inspiration and perspicuity [understandability] of Scripture!
2) The importance attached to the words of Revelation show that they are not designed to be obscure and confusing: “For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: and if any man shall take away from the words of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book” (Rev. 22:18-19)
3) How many times must a doctrine be mentioned in the Bible before it is believed?
a) One clear statement of a doctrine is enough to establish it as truth
b) Reference to “the thousand years [cilia eth]” is made six times in Revelation 20:2-7, with statements about specific events before, during, and after that period of time
c) “Reading this passage as if it were a literal description would not only tend to a belief in the Millennium but would settle the question of Chiliasm [i.e., belief in literal 1000 years] for all who might be in doubt concerning the same,” (A. Kuyper, Chiliasm, 9)
d. Amillennialists have two basic interpretations of “the thousand years” in Revelation 20
1) Either, “the thousand years” symbolizes the entire period of time between the first and second advents of Christ (Hamilton, 115-139),
2) Or, “the thousand years” symbolizes the completeness of the binding of Satan [although they hold that Satan is bound only from successfully hindering the spread of the Gospel] (W. Milligan, Revelation, vol. 6, The Expositor’s Bible)
e. Resurrection of the righteous [Tribulation martyrs] is separated from the resurrection of the wicked [“the rest of the dead,” i.e., all unsaved people] by one thousand years (Revelation 20:4-6)
1) By their symbolic interpretation, amillennialists reject the clear witness of Revelation 20
a) They make the first resurrection symbolize the new birth of the believer, who thereafter has a spiritual reign with Christ in heaven (Hamilton, 117)
b) Alford has a justly famous refutation of this view (Greek Testament, IV, 732-733)
2) The logical interpretation of Revelation 20 is to teach two bodily resurrections
a) The only part of these martyred souls that was dead was the physical body; they remain spiritually alive forever after they were converted and the only way they could “rise from the dead” is physically—there would be no “second resurrection”!
b) Therefore, to regard the first resurrection as spiritual [regeneration] and the second one as physical in the same context is poor exegesis and inconsistent interpretation
f. There are many Old Testament passages that refer to God’s future dealings with national Israel and, in spite of the Israelites’ sin, solemnly guarantee their fulfillment (e.g., Jeremiah 30—31; Hosea 3:4-5; Amos 9:8-15; Zechariah 7—8; see Romans 9—11)
1) For example, in Isaiah 49 Yahweh will vindicate the humble—seemingly wasted—efforts of His special Servant [Messiah] by ultimately raising up the tribes of Jacob (v. 6) and restoring the people to their covenant blessings (vv. 8ff.)
2) Although the people of Israel will think Yahweh has forgotten and forsaken them (v. 14), He will not forget them (v. 15): “Behold, I have graven thee upon the palms of my hands” (v. 16)!
3) “And I will cause the captivity of Judah and the captivity of Israel to return, and will build them, as at the first. And I will cleanse them from all their iniquity, whereby they have sinned against me; and I will pardon all their iniquities, whereby they have sinned, and whereby they have transgressed against me” (Jeremiah 33:7-8)
C. Premillennialism
1. Some authors who hold this view:
a. Lewis Sperry Chafer, Systematic Theology, IV
b. Charles Feinberg, Premillennialism or Amillennialism?
c. George Peters, The Theocratic Kingdom (3 volumes)
d. C. I. Scofield, What Do the Prophets Say?; Scofield Reference Bible (notes)
e. J. Dwight Pentecost, Things to Come
2. This view holds that:
a. The Church Age will end and will be followed by a seven-year Tribulation period
1) Pretribulation rapturists hold that the Church Age will end by Christ’s resurrecting the righteous dead, changing the bodies of saints who are alive, and rapturing all instantaneously
2) Other Rapture views hold that the Church is not taken until after the seven-year period has begun (see Part 2)
b. The Tribulation period [Daniel’s seventieth “week”] will last for seven years in which increasingly severe divine judgments are brought against the world
c. The Revelation in Glory, Jesus’ second advent, will end the Tribulation period and inaugurate the messianic kingdom
1) He will spare the surviving Remnant of Israel from physical destruction and deliver the repentant from spiritual death
2) He will defeat in battle all the wicked who gather to the Holy Land to oppose Him and will cast the Antichrist and False Prophet into the lake of fire
3) He will purge out the rebels still in Israel and separate all the wicked from among the just Gentiles; He will remove these and every other offensive thing out of the earth
4) He will inaugurate His worldwide kingdom, the Millennial reign, over all nations for 1,000 years; Satan will be bound and cast into the bottomless pit, and the earth will be full of righteousness, peace, joy, prosperity, and worship
5) After the thousand years, Satan will be loosed to organize a final rebellion against the LORD and His Christ, Who will cast him into the lake of fire
6) He will raise up from the dead all the wicked of all ages, judge them according to their works at the Great White Throne judgment, and cast them into the lake of fire forever
3. The hermeneutic of premillennialism: literal interpretation
a. Whether prophecy is to be interpreted symbolically or literally remains the defining issue in biblical eschatology (see B, 3 above)
1) The term “literal” should convey the idea that the vocabulary and grammar of Scripture are understood in their usual, customary sense found in everyday speech or writing
2) The term “symbolical” should convey the idea that the meaning of many (if not most) things in prophecy is conveyed through symbols and allegories; consequently, the interpreter of prophecy should look for a deeper, hidden, “spiritual” sense which the common meaning of the words cannot give
b. It is noteworthy that prophecies that have already been fulfilled have been fulfilled exceedingly literally
1) If eschatological prophecies will be fulfilled otherwise, it would be a surprising departure from the previous pattern of God’s dealings [e.g., plagues on Egypt, Ahab and Jezebel]
2) Would not amillennialists be more consistent if they regarded the second coming of Christ a spiritual one instead of a literal one?
c. Six reasons for choosing the literal method of interpretation (see Bernard Ramm, Protestant Biblical Interpretation, 54ff.)
1) The literal meaning of sentences is the usual one in all languages
2) All secondary meanings of parables, allegories, etc., depend for their very existence on the previous literal meaning of the terms [“I am the true vine, and my father is the husbandman . . . ye are the branches,” John 15:1ff.]
3) The greater part of the Bible makes good sense when interpreted literally [a good “rule of thumb” in dealing with any language is “Literal if possible”]
4) The literal approach does not blindly rule out figures of speech, symbols, allegories, and types; if the nature of the statement in its context so demands, it readily yields to the second sense [e.g., the lamb with seven horns and seven eyes, Revelation 5]
5) The literal method is the only safe check on man’s imagination [it establishes a “standard sphere of meaning” beyond which there can only be personal speculation where anyone’s guess is as good as another’s, and no one is left with any assurance that he has the truth]
6) The literal method is the only one in full harmony with verbal inspiration [i.e., of words themselves]
4. Five distinctives of premillennialism that demonstrate its correctness
a. The interpretation of the Millennium
1) Revelation 20 gives a very clear description of this specific period
a) Verses 2-7 use the words cilia eth [“thousand years”] six times and describes events before, during, and after the thousand year period
b) If there were to be no Messianic kingdom on earth—no literal Millennium—the Abrahamic Covenant would be broken
(1) God promised to give the land of Canaan to Abraham’s seed for “an everlasting possession” (Genesis 17:7-8)
(2) God promised unconditionally that Israel would not “cease from being a nation before me for ever” (Jeremiah 31:35-37), solemnly swearing an oath that He would have mercy upon His sinful people—with whom He made a “covenant of peace”—and would be their Redeemer and “Husband” (Isaiah 54:4-10ff.)
(3) [Note: the Lord promised these blessings to national Israel after He had already chastened them for their rebellion (see Hosea 1, 3; 6:1-3). Why would He again repeat such promises if they were conditional upon Israel’s obedience? Their disobedience would have voided them, and He would have told them so!]
c) If there were to be no earthly Millennium, the Davidic Covenant
would be broken
(1) God promised unconditionally that David’s “son” would rule forever (2 Samuel 7:12-16) and that he would reign over the entire world (Zechariah 9:10).
(2) Luke 1:32-33 shows that only Jesus can and will fulfill this covenant
d) If there were to be no literal Millennium, vast areas of Old Testament prophecy would have little or no meaning (see William Biederwolf, The Millennium Bible): the future earthly kingdom of Messiah was described in ways that have never been fulfilled
(1) Universal righteousness: Isaiah 11:1-5
(2) Universal peace: Isaiah 11:6-9; Micah 4:3-4; Zechariah 9:10
(3) Universal blessing: Isaiah 65:9-10
(4) Universal worship: Jeremiah 3:16-17; Micah 4:1-2; Zechariah 14:16-19
(5) Universal glory: Isaiah 24:21-23; 52:13-15
e) If Jesus Christ will not personally rule over all nations and all things, many New Testament passages would have little or no meaning (Luke 1:30-33; Matthew 8:12; 25:31ff.; 1 Corinthians 15:24-28; Colossians 1:16-20; Hebrews 1:8-13; Revelation 19—20)
b. The distinction between the two resurrections [not one (“general”) resurrection]
1) There are only two kinds of resurrection (Daniel 12:2-3; John 5:29)
a) Resurrection to life [“the first resurrection,” Revelation 20:4, 5b-6]
(1) This cannot refer to the saints’ being raised as part of a general resurrection
(a) It is “out from among the dead ones” (ek nekrwn, Philippians 3:11)
(b) The same Greek expression describes Jesus’ resurrection (Acts 4:2)
(2) If Paul were referring to a general resurrection, he could not avoid being raised (Philippians 3:11)
(3) Although there was no time difference mentioned by Daniel and even Jesus, later revelation makes a clear distinction between these two resurrection events
(4) Revelation 20 shows that there are 1000 years between the resurrection of (at least some of) the righteous and the resurrection of all the wicked; in this context, these two resurrections are the only ones in view, even though other contexts clearly describe other resurrection times (see "b" below)
b) Resurrection to condemnation [“the second death,” Revelation 20:5a, 11-15]
(1) Both Daniel (12:2-3) and Jesus (John 5:29) warn against this destiny
(2) The certainty of every person’s eternal existence is clear; the only way to have eternal life and avoid eternal death [separation from God] is by receiving God’s gift of life provided through Jesus Christ
2) There are at least five different times of resurrection
a) Jesus’ resurrection was the “firstfruits” (Acts 26:23; 1 Corinthians 15:20, 23a; Colossians 1:18; Revelation 1:5)
b) Believers who will have died by the time of Jesus’ coming will be resurrected at that time (1 Corinthians 15:23b [“afterwards”];
1 Thessalonians 4:14-16) [Believers who will be alive at Jesus’ coming will be “changed,” not resurrected from the dead (1 Corinthians 15:51-52ff.; 1 Thessalonians 4:15-17; see John 11:25-26)]
c) The two Tribulation witnesses will be resurrected 3.5 days after they are killed during the Tribulation period (Revelation 11:11)
d) The righteous who will have died during the Tribulation will be resurrected before the Millennium; they will “live and reign with Christ a thousand years” (Revelation 20:4, 6) [Some hold that all Old Testament saints will be resurrected at this time also]
e) All the unsaved will be resurrected at the end of the Millennium (Revelation 20:5, 12-13) [It may be that there will be no "natural" death during the Millennium, but if any of the righteous will have died during that time, they will be resurrected to live in “the new heavens and new earth”; those who are alive at the end of the Millennium will be changed without experiencing physical death. There are no verses specifying either of these events; however, it is a reasonable deduction in accord with Scripture]
c. The distinction between the four eschatological judgments involving man [not one (“general”) judgment] (Judgments of Satan and demons not included here)
1) Judgment seat of Christ [also called the “Bema” judgment]
a) Time: between the Rapture and the Revelation in Glory
b) Object: believers’ works only—salvation is not the issue
c) Result: everything done in the body will merit reward or loss of reward
d) Scripture references: Romans 14:10-12; 1 Corinthians 3:10-15;
2 Corinthians 5:10 [Revelation 20:4, 6 — if the Tribulation martyrs are included]
2) Judgment of Israel
a) Time: the Revelation in Glory, at the end of the tribulation period
b) Object: the “remnant” of Israel who survive the Tribulation
c) Result: purge out of the nation the “rebels” who yet refuse Jesus and righteousness
d) Scripture references: Ezekiel 20:33-38; 34:16-17, 20, 22; see Zechariah 13:8-9; Malachi 3:2-3, 5
3) Judgment of the Gentiles [also called “Judgment of the Nations” or “—Sheep and Goats”]
a) Time: the Revelation in Glory, at the end of the tribulation period
b) Object: individuals from all nations [except Israel] who survive the Tribulation
c) Result: remove the wicked from among the just, who will then enter the Millennium
d) Scripture references: Matthew 25:31-46; see Matthew 13:30, 49-50; see Revelation 14:14-16
4) Great White Throne Judgment
a) Time: at the end of the Millennium, following Satan’s last attempt to usurp Christ
b) Object: all the unsaved of all time (except the Antichrist and the False Prophet)
c) Result: determine final punishment of the wicked, based on their works
d) Scripture reference: Revelation 20:11-15
d. The distinction between the Rapture and the Revelation in Glory [not one final coming of Christ]
1) The New Testament uses three different words to refer to Jesus’ return, and all three are used for both the Rapture and the Revelation in Glory; context determines the meaning
a) Apocalypse [apokaluyiV], meaning “revelation,” “disclosure”
(1) For the Rapture: 1 Corinthians 1:7; 1 Peter 1:7, 13
(2) For the Revelation in Glory: 2 Thessalonians 1:7
b) Epiphany [epifaneia], meaning “manifestation,” “appearing”
(1) For the Rapture: 1 Timothy 6:14; 2 Timothy 4:8; Titus 2:13
(2) For the Revelation in Glory: 2 Thessalonians 2:8
c) Parousia [parousia], meaning “presence,” “coming,” “arrival”
(1) For the Rapture: 1 Corinthians 15:23; 1 Thessalonians 2:19; 4:15; 1 John 2:28
(2) For the Revelation in Glory: Matthew 24:27; 1 Thessalonians 3:13; 2 Thessalonians 2:8
2) The Old Testament clearly prophesied the Revelation in Glory (e.g., Isaiah 66:15-19; Zechariah 14:1-5), but Paul wrote that the Rapture is a “mystery” [i.e., something not revealed in the Old Testament]
(1 Corinthians 15:51-52; see 1 Thessalonians 4:13-18)
3) The New Testament indicates that these are two separate events, with different purposes and outcomes, the Rapture being imminent and the Revelation following definite signs
a) The Rapture: Christ's coming for His saints, removing them in preparation for Tribulation judgments on earth (1 Thessalonians 4:15-17; 2 Thessalonians 2:1)
b) The Revelation in Glory: Christ's coming with His saints to judge the wicked and inaugurate His Millennial reign over all the earth (1 Thessalonians 5:1-10; 2 Thessalonians 1:7-10)
e. The distinction between Israel and the Church [the Church is not merely a “spiritual” Israel]
1) Scripture describes both Israel and the Church in similar terms
a) “An holy nation,” a “peculiar” people (compare Exodus 19:5-6 to
1 Peter 2:9a)
b) A people of God, having obtained mercy (compare Hosea 1:10; 2:23 to 1 Peter 2:10)
c) God’s “elect” people (compare Isaiah 45:4 to Romans 8:33)
2) But there are major differences between national Israel and the Church
a) Israel is composed of descendants of Abraham through Isaac, Jacob, and his twelve sons; the Church is composed of people from every nation, language group, and region
b) Israel is related to all the covenants from the time of Abraham on; the Church is related only to the Abrahamic and New covenants
c) Israel had corporate guilt for Jesus’ death; the Church has no such corporate guilt
d) Israel had a priesthood and a royal house; the Church is itself a royal priesthood
II. THEORIES ON THE RAPTURE [in Premillennialism only]
NOTE: The term “rapture” (from the Latin rapere, to seize) does not appear in the
Authorized [“King James”] translation; the Greek term harpazo (arpazw) is
translated “caught up” in 1 Thessalonians 4:17, in the “classic” passage on the
Rapture (vv. 13-18). Perhaps the best single English word we could use to
convey the meaning of “rapture” is the word “snatch,” since it can refer to
taking away something or someone quickly and forcefully
A. Partial Rapture
1. Some who are associated with this view:
a. Early premillennialists: J. S. Seiss, G. H. Pember
b. More recently: G. H. Lang, some Charismatics
2. This view holds that:
a. Only victorious, faithful, overcoming believers will be raptured [before the Tribulation]
b. Defeated, carnal, sinning believers will be left behind to be purified by going through (at least part of) the Tribulation; presumably, after sufficient purification, they will be raptured
3. Some passages used to defend this theory:
a. “Abide in him [Christ]; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming” (1 John 2:28)
1) This is an exhortation in full confidence that believers are even now “the sons of God,” although it is not now outwardly apparent what they shall be when Jesus appears (3:2)
2) There is no suggestion in this verse that any believer will be left behind
b. “Christ . . . the second time apart from sin shall appear to the ones who are looking for him unto salvation” (Greek, Hebrews 9:28)
1) This verse is closely linked to salvation; those left behind are lost in sin
2) The expression “the ones who are looking for him” is the equivalent to “believers”
c. “Be ye watching, in every season praying that ye may be able to escape all these things” (Greek, Luke 21:36)
1) No one has the ability to escape God’s wrath when it comes
2) God delivers all believers from His wrath: “For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ” (1 Thessalonians 5:9; see 1:10)
4. Problems with this view
a. A partial Rapture implies a partial resurrection
1) Believers who died in a carnal condition cannot be purified by the Tribulation; therefore, God would have to limit this resurrection to only those who died in spiritual victory
2) Paul wrote, “We shall not all sleep, but we shall all be changed . . . and the dead shall be raised incorruptible” (1 Corinthians 15:51-52)
3) Also, Paul made no distinction between carnal and godly saints who had died
a) He simply referred to all of them as those who “sleep in Jesus” and “the dead in Christ,” teaching that they will be raised from the dead before the living saints will be caught up with them (1 Thessalonians 4:14-17)
b) To teach, therefore, that some saints—because of their carnality—will not rise from the dead and be raptured with living saints is to teach that carnal saints are not in Christ.
b. A partial Rapture would make good works “earn” the Rapture
1) But it is by God’s grace that we are saved and have any blessings at all (Ephesians 2:8-10)
2) This view makes the Rapture itself to be God’s means of rewarding the saints’ faithfulness during their earthly life; however, believers’ works will be made manifest at the Judgment Seat [or Bema, Greek bhma] of Christ for either reward or loss of reward—of “refining the gold” and “removing the dross”
a) Paul wrote to believers [including some who apparently were not doing right]: “For we shall all stand before the judgment seat of Christ. . . . Every one of us shall give account of himself to God” (Romans 14:10b, 12)
b) “For we must all appear [literally, be made manifest] before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad [(spiritually) worthless]” (2 Corinthians 5:10)
c. This view makes the tribulation period a kind of “Protestant purgatory”
B. Midtribulation Rapture
1. Some who hold this view:
a. Norman B. Harrison, The end: Re-thinking the Revelation
b. S. D. Gordon, Quiet Talks About Our Lord’s Return
2. This view holds that:
a. The Rapture occurs at or just before the mid-point of the tribulation period
b. The raptured Church is represented by the resurrection and ascension of the two witnesses in Revelation 11
3. Problems with this view
a. It denies the imminency of Christ’s return and tends to date-setting
1) The doctrine of imminency is very important in the Rapture discussion
2) Only God the Father knows when His Son will come back to earth (Mark 13:32)
a) Jesus’ assertion concerned His Revelation in Glory, primarily
b) If the Rapture precedes the Revelation in Glory, how can anyone predict the time?
3) Harrison holds that the trumpet judgments started with World War II, fostering the idea that any time of trouble can be the tribulation period
b. It denies that any of the wrath of God is poured out before Revelation 11
1) Thus, the first 3.5 years of the Tribulation would be a time of trouble for mankind but not because of God’s wrath, which would be confined only to the second 3.5 years
2) In their lists of references, they omit Revelation 6:16-17, which undoubtedly occurs before chapter 11
a) The events described in verses 12-14 appear to be more than “natural” occurrences
(1) A great earthquake, sunlight completely veiled, the moon as red as blood, and meteorites falling to earth in clusters;
(2) But especially the visible removal of earth’s atmosphere and mountains and islands shaken out of place
b) Also very “unnatural” is the scene in verses 15-16, where people of every social class join together among rocks and in caves to try to hide from “the face of him that sitteth on the throne, and from the wrath of the Lamb”
(1) They want the rocks and mountains to bury them alive and hide them from God
(2) They prefer suicide to facing a righteous God who must judge them as sinners
(3) Why would unsaved people do and say such things if these were natural events, however severe they might be? Godless people do not have so great an anticipation and fear of God’s wrath that they would hide before it ever came. If they had so much respect for God’s power and judgment before it was manifested, would they not as likely call upon God Himself to save them and hide them from His wrath?
c) Verse 17 records the words of the wicked seeking to avoid “the Lamb”: “for the great day of his wrath is come [hlqen; Greek aorist tense (i.e., simple past action), meaning “came”]; and who shall be able to stand?”
3) They render Revelation 11:18, “thy wrath is only now come,” as though it were only about to begin, rather than already having begun
a) The Greek word is hlqen, the same form found in 6:17, and should be translated, “thy wrath came”
b) Revelation 11:18 views the Tribulation as being completed, not merely beginning
d. It asserts that the two witnesses are symbolic of the true Church as a whole being raptured
1) However, the two witnesses are individual prophets who have a unique ministry for 3.5 years during the tribulation period
a) 11:2-3 seems to imply that they serve God on earth while Jerusalem and its temple (completed before the mid-point of the Tribulation) will be under Gentile control
b) Their ministry of prophecy and judgment will likely take place during the second half of the Tribulation rather than the first half; but it could be any 3.5 years’ time
2) If the Rapture is symbolized in Revelation, 4:1 would be more likely than 11:12
a) In 4:1, meta tauta [literally, “after these things,” translated “after this” and “hereafter”] follows chapters 2 and 3, having to do with the churches [Church Age matters] (see meta tauta [“hereafter”] in 1:19)
b) The term “church(es)” [Greek, ekklhsia] occurs sixteen times in Revelation 1-3 and once in 22:16; it does not occur at all in Revelation’s detailed description of the Tribulation period, even though there are clear references to people who are converted in that time
c) In 4:4, the 24 elders are usually taken to symbolize the Church in glory (see Dwight Pentecost, Things to Come, pp. 207-209)
d. It asserts that the seventh trumpet in 11:15 is the same as “the last trump” in
1 Corinthians 15:51-52
1) The seventh trumpet of the “trumpet judgments” is not called “the last trump(et)”; it merely happens to end one type of God’s judgments
2) The “last trump” is so called in relation to God’s dealings with the true Church on earth; it is not associated with judgment
3) The final trumpet mentioned in eschatological sequence is different from both of these other trumpets [see “(1)” and “(2)” above]; it signals Christ’s Revelation in Glory, the end of the Tribulation, and the beginning of the Millennium (Matthew 24:29-31)
4. A view similar in many ways to the Midtribulation Rapture view is the “Pre-Wrath Rapture” view, proposed by Marvin Rosenthal in The Pre-Wrath Rapture of the Church, 1991
a. This view places the Rapture about three-fourths through the tribulation period
1) The first half (3.5 years) is “the beginning of sorrows”
a) Jesus used this phrase in the Olivet Discourse (Matthew 24:8)
b) Rosenthal takes this to mean that the world’s troubles are only of sinful man’s making
2) The second half is divided between “the great Tribulation” [equated with “the time of Jacob’s trouble” (Jeremiah 30:7)] and “the Day of the LORD” [Divine wrath judging the world]
a) Jesus also used the expression “great tribulation” in the Olivet Discourse (Matthew 24:21), but without the definite article [qliyiV megalh]; the same words have definite articles in Revelation 7:14 [thV qliyewV thV megalhV]
b) “The time of Jacob’s trouble” is likely the same as the unparalleled trouble for the remnant of Israel in Daniel 12:1 and Matthew 24:21, which lasts for 1260 days (compare Revelation 11:1-3); if so, it might be difficult for “the Day of the LORD” to come “as a thief in the night,” that is, without warning (see 1 Thessalonians 5:2-3)
c) Also, would this be a time when the unsaved think they have “peace and safety”?
b. The Pre-Wrath Rapture view is similar to the Midtribulation view by holding that “the wrath of God” had not already come (Revelation 6:17; 11:18; also see above, II, C, 2)
1) The Greek verb (hlqen) in Revelation 6:17 and 11:18 is in the simple past tense (aorist), meaning “came”; how can it be regarded (and translated) as referring to something future?
2) This kind of treatment of the text places the system above the Scripture, especially by devaluing or simply ignoring the plain, contextual meaning of written texts; this is a serious hermeneutical error for any system
C. Posttribulation Rapture
1. Some who hold this view:
a. Alexander Fraser, The Any Moment Return of Christ: A Critique
b. George E. Ladd, The Blessed Hope
c. J. Barton Payne, The Imminent Appearing of Christ
d. Alexander Reese, The Approaching Advent of Christ
2. This view holds that:
a. Both the Rapture and the Revelation in Glory occur together, being two phases of one event
b. The Second Coming of Christ is not imminent; the Tribulation period must end first
c. Scriptures proving the (posttribulational) time of the Resurrection also prove the Rapture time
3. Some problems with this view
a. The Rapture and the Revelation in Glory do not occur at the same time
1) The Greek word apanthsiV, translated “to meet” in 1 Thessalonians 4:17 (“We which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air”) does not mean “to meet and return with”
a) Only the context conveys this idea in the other two occurrences of the noun (Matthew 25:6; Acts 28:15)
b) The two times that the cognate verb, apantaw, occurs show that the root meaning is simply “to meet” (Luke 17:12; Mark 14:13)
2) The 7-year Tribulation period (Revelation 6—19) occurs between them
a) God’s primary Gospel witness is by the 144,000 saved out of the twelve tribes of Israel (Revelation 7:4-14; 14:1-5)
b) If the Church were still on earth during this time, these converts would be part of that spiritual Body; rather, they appear as a group distinct from any known religious body
[See also below, "Pretribulational Rapture," 4, f-g]
b. The “Rapture phase” of Christ’s Second Coming is imminent and has no “signs” preceding it
1) NOTE: “Imminent” means “likely to occur at any moment,” “next,” “impending,” “overhanging”
a) “Imminent” does not necessarily mean “soon,” occurring immediately
b) Rather, “imminent” means next in the order of prophetic events revealed in Scripture
c) “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. . . . 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 Corinthians 15:51-52; Philippians 3:20; Colossians 3:4; 1 Thessalonians 1:10; 1 Timothy 6:14; James 5:8; 2 Peter 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” (J. Dwight Pentecost, Things to Come, 202-203)
2) The objections to imminency are not convincing
a) Peter had to die before the Lord could return (John 21:18-19)
(1) But death itself is imminent, impending
(2) The same context shows that the disciples thought Jesus would come before John died; because of this misunderstanding, John wrote to show that that was not the meaning of Jesus’ comments
(3) The disciples’ attitude was the opposite of the posttribulational view (see Paul’s including himself in 1 Thessalonians 4:17 [“We which are alive and remain unto the coming of the Lord”], not knowing whether or not he would be included)
b) The Great Commission implies a vast program (Matthew 28:19-20)
(1) But nothing is mentioned about the Church’s success in fulfilling the program
(2) The missionary activity of the early church fulfilled any conditions that this passage might impose (see Colossians 1:6, 23)
c) Paul’s ministry would last some time (Acts 9:15)
(1) Paul was not overconfident (1 Corinthians 4:19)
(2) He mentions that the Corinthians were waiting for the coming of the Lord, not for the completion of Paul’s ministry (1 Corinthians 1:7)
c. The time of the Resurrection is not proved from the passages they advance
1) At the close of the Tribulation, “the first resurrection” occurs (Revelation 20:4)
a) Although this probably refers to the first of two resurrections under discussion, it may also refer to the kind of resurrection—resurrection to eternal life and rule (“they lived and reigned with Christ a thousand years”) rather than to eternal death and ruin
(1) As to time, many premillennialists hold that there will be a series of resurrections in the first kind (see above, "Premillennialism," 4, b, 2); see also 1 Corinthians 15:22-23: ". . . Christ the firstfruits; afterward they that are Christ's at his coming")
(2) There is only one other kind of resurrection—resurrection to judgment, leading to “the second death”—that will be at a later time than “the first resurrection”
(a) It is 1000 years later, at the end of the Millennium, that all the wicked will be raised from the dead to be judged before the Great White Throne; they will be cast into “the lake of fire,” called “the second death” (Revelation 20:14)
(b) Apparently, there are only two exceptions to this time and manner of judgment—the “beast” [Antichrist] and “false prophet,” whom Christ will cast alive into the “lake of fire” at the end of the Tribulation period (19:20)
b) Tribulation martyrs will be resurrected before the beginning of the Millennium, for they will live (again, having died) and reign with Christ for a thousand years (20:4, 6)
(1) The description in Daniel 12:10-12 fits this event and time frame
(2) Apparently, 75 days are between the end of the Tribulation and the formal beginning of the Millennium [1260 + 30 = 1290 (v. 11); 1290 + 45 = 1335 (v. 12)]
(3) “The end” in Daniel 12:6-9, 13, is the end of the “time of trouble” (v. 1); parallel are the disciples’ questions in Matthew 24:3 and Jesus’ answer in verses 4-14.
2) To argue that Daniel 12:1-3 sets the time of the resurrection is to ignore the progressive nature of revelation
a) Daniel sees that everyone—the righteous and the wicked—will be raised from the dead; he does not distinguish separate times
(1) But God never revealed all the details about the future to Old Testament prophets; for example, the entire Church Age was not revealed! (see Matthew 13:10-17; Hebrews 1:1; 1 Peter 1:10-12)
(2) In His first advent ministry, Jesus reaffirmed Daniel’s revelation concerning man’s resurrection to two separate destinies, but even He did not then further elaborate about different times of resurrection (John 5:28-29)
b) That there would be a 1000-year period between at least two of the resurrection times is a clarification left for the New Testament to make
(1) Paul and John were given specific revelation about this matter at the proper time
(2) It is probable that, before Jesus’ death and resurrection, such things would have been confusing to His disciples (see Matthew 16:21-23; Luke 24:6-8, 18-27, 44-48; John 2:22); they often were perplexed at things that seem simple today
d. A posttribulation Rapture would leave no righteous, unglorified [i.e., mortal] people on earth to populate the millennial kingdom; the unrighteous are excluded from it (Matthew 25:31-46)
D. Pretribulation Rapture
1. Some who hold this view are:
a. J. Dwight Pentecost, Things to Come
b. Gerald Stanton, Kept from the Hour
c. Henry Thiessen, Will the Church Pass through the Tribulation?
d. Leon Wood, Is the Rapture Next?
2. This view holds that:
a. The Rapture will conclude the Church period before the Tribulation period begins
b. After seven years of Tribulation, during which God’s wrath will be poured out upon the earth, the saints (resurrected, raptured, and rewarded) will return with Christ in His Revelation in Glory to begin the millennial reign on earth
3. The hermeneutic of this view: literal method
a. Posttribulational rapturists must spiritualize many literal events in the book of Revelation and throughout Scripture in order to harmonize their interpretation
b. Posttribulation rapturists must regard the Great Tribulation as milder and/or less widespread than Scripture indicates in order to let the Church go through it
4. Seven reasons why the Pretribulation Rapture view is correct, i.e., why the Church will not go through the Tribulation period
a. The doctrine of imminency (see C, 3, b above for comments on the term “imminency”)
1) A number of passages specifically declare that the Church Age believer’s expectation is the return (appearing) of the Lord Jesus Christ; it would seem, therefore, to be the next event in the Bible’s eschatological “calendar”
a) “So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ” (1 Corinthians 1:7)
b) “Our commonwealth [government, literally "citizenship"— politeuma] is in the heavens, out of which also we are eagerly awaiting a Savior, the Lord Jesus Christ” (my translation, Philippians 3:20)
c) “How ye turned to God from the idols to be serving the living and true God, and to be waiting for His Son out of the heavens” (my translation, 1 Thessalonians 1:9-10)
d) “The One who is testifying these things says, ‘Yea, I am coming quickly.’ Amen, be thou coming, Lord Jesus!” (my translation, Revelation 22:20)
2) Many conservative authors have stated in print that Christ’s return is imminent: Clement (1 Clement 23:5; A.D. 96), Ignatius (A.D. 108), Luther, Calvin, C. I. Scofield, R. A. Torrey, D. L. Moody, C. H. Spurgeon, W. G. Moorehead, C. H. Mackintosh, William Kelly, William Blackstone, James Brookes, A. B. Simpson, I. M. Haldeman, J. Wilbur Chapman, John Darby, A. J. Gordon, A. T. Pierson, H. A. Ironside, H. G. Weston, Lewis Sperry Chafer, A. C. Gaebelein, James M. Gray, William Newell, Carl Armerding, et al.
b. The doctrine of God’s purpose for the Church
1) God is presently forming the true Church—the spiritual “body” of Christ—from all nations, Jews and Gentiles
a) Paul wrote that part of Israel is spiritually blind “until the fulness of the Gentiles be come in” (Romans 11:25); the context makes it clear that the time for gathering Gentiles into Christ’s spiritual Body is limited—it is for this era, or dispensation
b) Afterwards, “all Israel will be saved” (v. 26) when Jesus, its Deliverer, returns
2) At the Rapture, God will remove the true Church from the earth and resume His direct dealings with Israel—and with all mankind through Israel—to prepare for the Millennium
3) The most thorough description of the Tribulation period, Revelation 6-19, does not mention the term “church” [ekklhsia] and gives no description of a “church”
a) There certainly are believers in the world during the Tribulation, but they are referred to as “saints” and “elect,” general terms fitting true believers in any age
b) The primary object of Satan’s attack is the “woman” who brought forth the “man child, who was to rule all nations with a rod of iron” (Revelation 12)
(1) This symbol [literally, “sign,” translated “wonder” in AV, 12:1] represents the nation of Israel, “of whom as concerning the flesh Christ came” (Romans 9:5)
(2) Were it possible, Satan would surely also attack the Church during the Tribulation
(3) There is organized religion [“Babylon”—perhaps apostate Christianity, resulting from “the apostasy” of 2 Thessalonians 2:3] in the world during the Tribulation, but it is merely used by the Antichrist until he has no further need for it
4) There are no words of comfort for the Church in connection with the Tribulation period
a) There are many encouragements for troubles that believers were facing (or will face) while they serve the living God in this age; Paul wrote that “no man should be moved by these afflictions: for yourselves know that we are appointed thereunto” (1 Thessalonians 3:3)
b) But the Great Tribulation would be the most severe trial the Church would ever face, should it be in the world during that time; however, no comfort, exhortation or instruction is ever given to the Church concerning that specific time
c. The doctrine of the Tribulation period
1) The Tribulation is a time when God punishes unbelieving Jews and Gentiles with His wrath for their rebellion and wickedness (Revelation 6:15-17); the Church has no place in this (“Being now justified by his blood, we shall be saved from wrath through him,” Romans 5:9; see also 1 Thessalonians 5:9)
2) Posttribulation rapturists, who believe the Church will be in the world during the Tribulation, regard that time of trouble as no different than other times the Church has experienced and survived
a) Thus, in their view the “wrath of God” is much less severe than the descriptions of it indicate
b) However, Jeremiah 30:6-7, Daniel 12:1, Matthew 24:21, and a plain reading of Revelation 6-19, militate against this idea
d. Specific promises
1) “If [i.e., since] I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also” (John 14:3, in context)
2) “But ye, brethren [in contrast to those who shall not escape “sudden destruction,” v. 3], are not in darkness, that that day [“the day of the Lord,” v. 2] should overtake you as a thief” (1 Thessalonians 5:4)
3) “God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ” (1 Thessalonians 5:9)
4) “I also will keep thee from [literally, “out of”] the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth” (Revelation 3:10; see also 6:10; 8:13; 11:10 [twice]; 12:12; 13:8, 10, 12, 14; 14:6; 17:2, 8)
a) "Dwell" [katoikew] literally means "settle down, become permanent inhabitants”
b) Katoikew is in contrast to the idea of a Christian's being a "sojourner" [from paroikew, “to live beside,” “temporarily reside”] in this present world
e. The removal of the Holy Spirit
1) Many interpreters hold that the one in 2 Thessalonians 2:6-7 who now restrains sin in the world is the Holy Spirit, who manifests an abiding presence in the world by indwelling the true Church
a) “The mystery of iniquity,” which has been working in the world, may be Satan’s deceptive plan to usurp God’s rightful place as man’s sovereign Ruler
b) Satan’s masterpiece, “the man of sin” [Antichrist], will be revealed at the appropriate time, a time appointed by God Himself
c) He who [masculine] now “letteth” [i.e., “hinders”] will continue to hinder the “premature” appearance of the man of sin “until he be taken out of the way, and then shall that Wicked [one] be revealed”
2) The Holy Spirit cannot be removed from the earth as the restrainer of evil unless and until the Church He indwells is also removed, which may be immediately followed by the apostasy [o apostasia, AV “a falling away”]
3) The Spirit’s “removal” from the world does not contradict the doctrine of His omnipresence, since it only involves His specific role as hinderer of the mystery of iniquity
a) The Holy Spirit is eternally present throughout the universe (Psalm 139:7-10)
b) Those who are saved during the Tribulation must be convicted and regenerated by the Spirit, who ministered in the same way to sinners from after the Fall to Pentecost
f. The necessity for a period of time between the Rapture and the Millennium
1) There must be time for the Judgment Seat of Christ and the marriage of the Lamb before Christ returns with His saints to set up the Millennial kingdom
2) There must be time for the conversion of people during the Tribulation
a) The 144,000 Jewish evangelists and their converts—many of whom will be martyred—will live and reign with Christ a thousand years (Revelation 20:4)
b) There will be a number of righteous people who survive to the end of the Tribulation and therefore will enter the Millennium to populate the earth (see “the sheep” on Christ’s right hand, “blessed of [His] Father,” “the righteous” in Matthew 25:31-40)
3) There must be time for the righteous and the wicked to have revealed their spiritual condition through their actions toward Christ’s “brethren” [persecuted “Jews”?] during the Tribulation period, as is clearly revealed at the Judgment of the Gentiles
g. Contrasts between the Rapture and the Revelation in Glory
1) The Rapture refers to Christ’s coming for His saints to rejoice in heaven; the Revelation in Glory refers to Christ’s coming with His saints to rule the world
2) The Rapture primarily involves the transformation of believers’ bodies; the Revelation in Glory primarily involves the transformation of the nations and world
3) The Rapture is imminent and therefore can occur at any time without warning; the Revelation in Glory will be preceded by long-predicted events and signs
4) The Rapture is an instantaneous event, apparently not observed by others in the world; the Revelation in Glory is unavoidable to those on earth—everyone will see it
5) The Rapture was not revealed in the Old Testament, thus it is a biblical “mystery”; the Revelation in Glory is often specifically described in the Old Testament
6) The Rapture initiates blessings for believers, who are rewarded by God’s grace; the Revelation in Glory initiates trouble for the wicked, who are judged under His wrath
III. NEW TESTAMENT CONCEPT OF THE KINGDOM
A. Nature of the Kingdom
1. Basic components of a kingdom: a sovereign, subjects, and a sphere [realm, territory]
2. Basic definitions of God’s “kingdom”
a. It is “the sovereign rule of God, manifested in the person and work of Christ, creating a people over whom he reigns, and issuing in a realm or realms in which the power of his reign is realized” (George Ladd, Crucial Questions about the Kingdom of God, p. 80)
b. It is “the rule of God; which was manifested in and through Christ; is apparent in the Church; gradually develops amidst hindrances; is triumphant at the second coming of Christ (‘the end’); and, finally, perfected in the world to come” (Alfred Edersheim, The Life and Times of Jesus the Messiah, I, 270)
3. Terms and expressions used for the “kingdom” in the New Testament
a. The Greek word translated “kingdom” is basileia [basileia]
1) This word means the reign or royal rule [of God]
a) “[Jesus] shall reign over the house of Jacob for ever; and of his kingdom there shall be no end” (Luke 1:33; see Colossians 1:13)
b) “The woman which thou sawest is that great city, which reigneth [Greek, “has a kingdom”] over the kings of the earth” (Revelation 17:18)
2) Basileia does not require a physical territory; it may be a kingdom in the spiritual realm
b. “The kingdom of heaven” and “the kingdom of God”
1) Many dispensationalists have distinguished these phrases as referring to different aspects of God’s kingdom
a) The Scofield Reference Bible notes (p. 1003) comment extensively on these supposed distinctions, discussing five essential differences
(1) The kingdom of God is universal and eternal, including all creation and all time; the kingdom of heaven establishes the kingdom of God in the earth, beginning with John the Baptist, including the church age, culminating in the Millennium
(2) The kingdom of God is entered only by the new birth; the kingdom of heaven is the sphere of profession—whether real or false—in the church age
(3) The kingdom of heaven is the earthly sphere of the kingdom of God, and therefore “the two have almost all things in common”; thus, two different Gospels sometimes say the same things about both the kingdom of heaven and the kingdom of God, but “it is the omissions which are significant”
(4) The kingdom of God is primarily inward and spiritual; the kingdom of heaven is organic and is to be manifested in glory on earth
(5) The kingdom of heaven will merge into the kingdom of God after Christ shall have subdued every enemy at the end of the Millennium and by the Great White Throne judgment (see 1 Corinthians 15:24-28)
b) Although the comments are drawn from a basically biblical-theological approach by viewing the phrases in their immediate context, the interpretation results more from isogesis [determining meaning by reading into a text] than exegesis [reading out of a text] and from devaluing term usage and parallel texts (see below)
2) Reasons why separate aspects of God’s kingdom are not differentiated merely by the phrases “the kingdom of heaven” and “the kingdom of God”
a) Term usage
(1) The phrase “kingdom of heaven” arose out of Daniel 2:44: “In the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed”
(a) The Jews avoid(ed) mentioning the name of God directly where possible
(b) Intertestamental literature shows that “heaven” was used in place of “God”
(2) The New Testament records the use of the term “heaven” instead of “God”
(a) Jesus said, “He that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon” (Matthew 23:22)
(b) Jesus asked His opponents, “The baptism of John, was it from heaven, or of men?” (Mark 11:30)
(c) In Jesus’ story, the prodigal son confessed, “Father, I have sinned against heaven, and in thy sight” (Luke 15:21)
(3) Probably because he wrote primarily to Jews, Matthew usually used the expression “kingdom of heaven” rather than “kingdom of God”
(a) But Matthew 19 uses both expressions synonymously (see below)
(b) Matthew records the phrase, “kingdom of God” five times (6:33; 12:28; 19:24; 21:31, 43)
(4) These two phrases “have essentially the same meaning” (Arndt and Gingrich, A Greek-English Lexicon of the New Testament, 134)
b) Parallel passages (from a harmony of the Gospels)
| “Kingdom of Heaven / Kingdom of God” in Synoptic Parallels | ||
| Matthew 4:17 | Mark 1:14-15 | |
| Matthew 4:23 | Luke 4:43 | |
| Matthew 5:3 | Luke 6:20 | |
| Matthew 11:11 | Luke 7:28 | |
| Matthew 13:11 | Mark 4:11 | Luke 8:10 |
| Matthew 13:31f. | Mark 4:30ff. | |
| Matthew 19:14 | Mark 10:14-15 | Luke 18:16-17 |
| Matthew 19:23 | Mark 10:23-24 | Luke 18:24 |
c) Matthew 19:23-24 [see also the synoptic parallel passages in Mark 10:25 and Luke 18:25]
(1) There are seven equivalent expressions in this single passage (see verses 16-30)
(a) “. . . have eternal life” (v. 16)
(b) “. . . enter into life” (v. 17)
(c) “. . . be perfect” (v. 21)
(d) “. . . enter into the kingdom of heaven” (v. 23)
(e) “. . . enter into the kingdom of God” (v. 24)
(f) “. . . be saved” (v. 25)
(g) “. . . inherit everlasting life” (v. 29)
(2) It seems clear that the two expressions are used synonymously here (vv. 23-24)
c. “The regeneration” (Matthew 19:28)
1) The Greek term, paliggenesia, appears only twice in the New Testament
a) In Matthew 19:28, it refers to the world order being transformed by Christ’s millennial rule “when the Son of man shall sit in the throne of his glory”
b) In Titus 3:5, it refers to the spiritual transformation of a sinner to a saint by the power and grace of God through the Holy Spirit
d. “The times of refreshing” (Acts 3:19)
1) “Refreshing” translates the Greek anayuxewV, “breathing space,” “relaxation”; the Old Testament often characterizes the Millennium as peaceful and tranquil
2) This “shall come from the presence of the Lord; and he shall send Jesus Christ . . .”
e. “The restitution of all things” (Acts 3:21)
1) Jesus will be in heaven at the Father’s right hand until the Revelation in Glory
2) The old, sinful world order will be destroyed as Jesus puts everything right, according to God’s promises given “since the world began”
f. “Rest” (2 Thessalonians 1:7)
1) God will judge those who trouble the saints (v. 6), revealing His swift and sure judgment publicly at the Revelation in Glory (v. 8)
2) But God also counts it a righteous matter to recompense “rest” to the saints who are troubled in this world; it will take place after the Revelation in Glory, “when the Lord Jesus shall be revealed from heaven with his mighty angels, . . . when he shall come to be glorified in his saints . . . in that day” (vv. 7, 10)
3) There may also be overtones of the millennial rest in the writer’s discussion of spiritual rest in Hebrews 4
4. General aspects of God’s Kingdom
a. Universal
1) God is sovereign over the universe by virtue of His creation and His character [omnipotence, omniscience, omnipresence, etc.] (see Daniel 4:35)
a) No personage or event escapes God’s absolute control in bringing His eternal plan to perfect fulfillment; however, His having control does not necessarily mean He takes delight in what occurs in a world marred by sin and controlled by Satan and sinners
b) This even includes evil personages (Satan, demons, Antichrist and all the wicked) and “undesirable” events
c) “I am the LORD, and there is none else, there is no God beside me. . . . I form the light, and create darkness: I make peace, and create evil [conflict?]: I the Lord do all these things. . . . I have made the earth, and created man upon it: I, even my hands, have stretched out the heavens, and all their host have I commanded” (Isaiah 45:5ff.)
2) David exclaimed, “Thine, O LORD, is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is thine; thine is the kingdom, O LORD, and thou art exalted as head above all. Both riches and honour come of thee, and thou reignest over all; and in thine hand is power and might; and in thine hand it is to make great, and to give strength unto all” (1 Chronicles 29:11-12)
b. Eternal
1) “Thy kingdom is an everlasting kingdom, and thy dominion endureth throughout all generations” (Psalm 145:13)
2) “I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation” (Daniel 4:34)
c. Spiritual
1) God’s personal relationship with His redeemed people by which they know Him, have fellowship with Him, and are the objects of His eternal love and favor
2) “It refers to the kingdom into which all believers have been placed (Colossians 1:13), and it is entered by the new birth. The Ruler is Christ; in this concept of the kingdom He rules over believers only; and the relationship exists now” (Ryrie, Basic Theology, p. 388)
3) Even those under God’s judgment must acknowledge Christ as Lord and submit to His governance (Philippians 2:9-11; Romans 14:11)
d. Righteous
1) A prevailing characteristic of God’s kingdom as presented in Scripture is that it is righteous: the King is righteous, He rules in righteousness, and His people are righteous
2) A psalm about the Messiah declares, “Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre. Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows” (Psalm 45:6-7; see Psalm 72)
3) Isaiah describes Messiah’s future rule: “The spirit of the LORD shall rest upon him . . . and shall make him of quick understanding in the fear of the LORD: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: but with righteousness shall he judge the poor, and reprove with equity for the meek of the earth . . . and his righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins” (Isaiah 11:2-5)
5. Different earthly manifestations [phases, eras, dispensations; i.e., ways that it operates and by which man discerns it and is accountable to God as He reveals Himself] of God’s Kingdom
a. Theocratic manifestation [from Creation to Pentecost]
1) To use the term “theocratic” [“ruled by God”] for this era is not to imply that His control is any less during other eras
2) But there were various agencies God used to administer His will in the earth during the Old Testament times
a) God had direct, personal dealings with Adam and Eve, Cain, Enoch, Abimelech, Balaam, Nebuchadnezzar, et al.
b) He established human government after the Flood to mete out judgment against murder
c) He prepared Israel to be His “servant” in and through whom He would reveal Himself to the world (He led them out of Egypt and into the promised land, judged or blessed other individuals and nations through them)
d) He governed Israel through various leaders He raised up and ordained—prophets, judges, kings, and priests
b. Ecclesiastical manifestation [from Pentecost to the Revelation in Glory]
1) This is the “mystery” form of the kingdom, the Church age, beginning at Pentecost
a) God created a new entity for this present age, a spiritual Body into which the Holy Spirit baptized believing Jews (Acts 2), believing Samaritans (Acts 8) and believing Gentiles (Acts 10) (see John 1:12f.—“as many as received him . . .”)
b) Premillennialists end the Church age with the Rapture (whatever their view of the time of the Rapture)
c) In principle, however, Jesus indicated that some characteristics of the present [Church] age will prevail [through the Tribulation] until His Revelation in Glory, at which time men will be evaluated and a new age inaugurated; the “times of the Gentiles” will have run its course by the end of the Tribulation
(1) Jesus warned His Gospel messengers that persecution was always possible, sometimes even probable, but during the Tribulation it will be seemingly inevitable (Matthew 10:16-23ff.): “And ye shall be hated of all men for my name’s sake: but he that endureth to the end shall be saved. But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come” [in His Revelation in Glory]
(2) The time of “harvest”—when the “wheat” and “good fish” are gathered and the “tares” and “bad fish” are burned—illustrates the righteous survivors of the Tribulation entering the Millennium and the wicked departing into punishment [after the Revelation in Glory] (Matthew 13:24-30, 47-50)
(3) In the Olivet Discourse, Jesus illustrated what will happen when He returns after being physically absent [between His ascension and the Revelation in Glory]: He will judge the wicked, excluding them from His presence and blessing; and He will bless the righteous, giving them rewards and commendations for faithfulness (Matthew 24:45 – 25:30)
d) The Tribulation period is not presented as a separate manifestation of God’s kingdom on earth; rather, it appears to be regarded as the way the ecclesiastical era ends [but see Brookes’ view, page 11]
2) The Kingdom is not identical with the Church, the Church being only one of several manifestations of the Kingdom
a) To identify the two as the same thing is to ignore their clear differences
b) Substituting the word “church” for “kingdom” will demonstrate the difference
(1) “Blessed are the poor in spirit: for theirs is the church” (Matthew 5:3)
(2) “Hallowed be thy name. Thy church come . . .” (Matthew 6:9b-10a)
c) The Kingdom appears in the New Testament as a subject with which the Jews were quite familiar, but the Church as something future
(1) “Repent: for the kingdom of heaven is at hand [has come near]” (Matthew 4:17)—Jesus did not define terms or give further explanation; but Jesus later said, “I will build my church” (16:18), giving explicit comments concerning imminent events and conditions which Peter (and the others) did not understand (vv. 21-26)
(2) When Jesus mentioned the Kingdom to Nicodemus, he had no questions or hesitation; but when Jesus spoke of the new birth, Nicodemus did not understand at all (John 3:3ff.)
d) The Greek word for “church” (ekklhsia) was familiar because it was used in the Septuagint to translate the Hebrew word for “assembly” or “congregation” (QAHAL; see Hebrews 2:12 which quotes Psalm 22:22); but it is clear that the usual New Testament meaning of the term denoted something different from the Kingdom
e) The Kingdom includes the Church, just as it does all God’s true people in every age
(1) The “true” Church is part of God’s spiritual Kingdom (which includes the saved of every era; see Matthew 8:11)
(2) The requirement for entering the Kingdom or for entering the “true” Church is identical—a person must be “born again” (or, “born from above”) by the Spirit of God (John 3:3ff.)
(3) However, there are some unsaved people within the “visible” Church who, although a part of this mystery form of God’s Kingdom, are nevertheless not a part of His spiritual kingdom (see Matthew 13:3-52)
c. Messianic manifestation [from the Revelation in Glory to the Great White Throne Judgment]
1) This is the Millennium, the 1000-year long, world-wide rule by Jesus Christ and His people (Revelation 20)
2) Among the survivors of the Tribulation period, only those who are righteous will enter; nevertheless, descendants of those righteous survivors will not be able to avoid the depraved, Adamic nature; and those who wish to be saved must be saved by God’s grace through faith in Christ alone
3) The millennial reign is the final fulfillment of the Davidic Covenant (Luke 1:31-33; see 2 Samuel 7:12-16)
4) God’s true people of all ages will share in the glories of this kingdom (Matthew 8:11)
5) Many Old Testament prophecies describe the peace, prosperity, righteousness and wonders of that “golden age” in God’s plan for all His people, but especially converted Israel (e.g., Isaiah 11-12; Micah 4:1-7; Zechariah 14:5b-11; et al.)
d. Eternal manifestation [from the Great White Throne Judgment into Eternity “future”]
1) Paul wrote, “And when all things shall be subdued unto him [by Christ’s millennial rule], then shall the Son also himself be subject unto him [i.e., the Father] that put all things under him, that [the triune] God may be all in all” (1 Corinthians 15:28)
2) Paul also wrote, “[God] raised us up together, and made us sit together in heavenly places in Christ Jesus: that in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus” (Ephesians 2:6-7; see 1:10)
3) Peter wrote, “Nevertheless we, according to his promise, look for a new heavens and a new earth, wherein dwelleth righteousness” (2 Peter 3:13; see Isaiah 65:17; 66:22)
4) John wrote, “And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away . . .” (Revelation 21:1-8; see 22:1-5)
B. Person of the King
1. Old Testament prophecies of a promised King
a. There are numerous specific references and indirect allusions to a coming king
1) “The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh [“he whose it (i.e., the sceptre) is”] come . . .” (Genesis 49:10; see Numbers 24:17; Ezekiel 21:27)
2) “But thou, Bethlehem Ephratah, . . . out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting” (Micah 5:2)
3) “[The LORD] shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares . . .” (Isaiah 2:4)
b. God’s covenant with David could be completely fulfilled only by the Messiah
1) “I will set up thy seed after thee, . . . and I will establish the throne of his kingdom for ever. . . . I will be his father, and he shall be my son. . . . My mercy shall not depart away from him” (2 Samuel 7:12-15; see Psalms 89, 132; Isaiah 55:3; Acts 13:34)
a) Many elements of this covenant were fulfilled in Solomon and his descendants who acceded to his throne after him (especially verse 14b); but they all sinned, died, and left the throne to a successor (until the Babylonian captivity “ended” the monarchy)
b) Because of His sinlessness, vicarious death, and resurrection, only Jesus can and will completely fulfill all the elements of this covenant (Acts 2:22-36; Hebrews 1:5)
2) “Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth” (Jeremiah 23:5-6)
a) Coniah [=Jehoiachin] was the last legal successor to David’s throne [after Coniah and his family (including his sons—the legal heirs to the throne) were taken to Babylon in 597 B.C., his uncle Zedekiah ruled Judah], but God’s curse prevented any biological descendants of Coniah from ever ruling again (Jeremiah 22:24-30)
(1) Although Joseph was Coniah’s descendant (Matthew 1:11-16a) and had legal rights to David’s throne, he was nevertheless under the same curse, just as were all Coniah’s biological “sons”
(2) However, Jesus was the biological son of Mary [“of whom” (Greek: hV) in Matthew 1:16 is feminine gender], who was a descendant of David through Nathan, not Solomon (Luke 3:31)
b) Jesus’ biological link to David was through Mary [avoiding God’s perpetual curse on Coniah’s male descendants], and His legal link to the Davidic throne rights was through Joseph [thus securing the fulfillment of the Davidic covenant forever]
3) “I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd. And I the LORD will be their God, and my servant David a prince among them” (Ezekiel 34:23-24; see 37:24-25)
c. The Messianic King would have to die in order to have a kingdom at all, for His people must have perfect righteousness, which only His perfect vicarious atonement can provide for them
1) Yahweh’s Servant shall be “exalted and extolled”; nevertheless, He would also be “marred more than any man” (Isaiah 52:13 - 53:12)
a) “He was cut off out of the land of the living” (v. 8)
b) “He hath poured out his soul unto death” (v. 12)
2) Daniel prophesied that “Messiah the Prince” shall be “cut off” [a violent death] in connection with God’s purpose “to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness” (9:24-26)
3) Yahweh Himself commanded, “Awake, O sword, against my shepherd, and against the man that is my fellow [i.e., equal associate, compeer]” (Zechariah 13:7; see 1 Timothy 3:16; Hebrews 2:9-18)
a) As a result, the “sheep” (Israelites) shall be scattered and many destroyed; only one-third will remain (vv. 7-8)
(1) As Jesus and His disciples went toward the Garden of Gethsemane, He used part of this passage to tell them they would scatter from Him that night (Mark 14:27)
(2) The nation of Israel also came under God’s judgment and was scattered by Rome in direct consequence of their part in Jesus’ crucifixion (Luke 23:28-31; 21:20-24)
(3) But the final and complete fulfillment of this prophecy will take place during the second half of the Tribulation, “the time of Jacob’s trouble” (Jeremiah 30:7; see Matthew 24:15-22)
b) God will bring this “remnant” of Israel through the severest trials to purify them, and “they shall call on my name, and I will hear them: I will say, It is my people: and they shall say, The LORD is my God” (Zechariah 13:9)
4) For the present, a crucified Messiah is a “stumblingblock” to many Jews, “but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God” (1 Corinthians 1:23-24; see Romans 1:4, 16; 11:1ff.)
2. The New Testament presentation of Jesus as the promised King of Israel and of all the nations
a. He is identified as the (legal) “son” of David the king, who in turn descended from Abraham, to whom God promised kings in his lineage (Matthew 1:1-20; see Genesis 17:6, 16)
b. Gabriel announced Jesus’ right to rule from the throne of David His ancestor (Luke 1:32-33; see Jeremiah 23:5-6)
c. Wise men from the east came seeking Him that was born “king of the Jews” (Matthew 2:2)
1) Herod the king, and all Jerusalem took it very literally—and they were troubled (v. 3)
2) Herod demanded that the scribes tell him “where Christ should be born” (v. 4)
d. Nathanael—a guileless, true Israelite—recognized Him as "the King of Israel" (John 1:49)
e. Jesus’ titles, “son of David” and “son of man,” were messianic titles (Matthew 22:41-45; Luke 19:9-10; see 2 Samuel 7:12-16; Daniel 7:13-14)
f. Jesus, the Son of man, claimed that He would rule a kingdom (Matthew 13:41)
g. Jesus claimed to be the Messiah and accepted the title of Messiah (Matthew 26:63-64; Mark 14:61-62; Luke 24:25-27; John 4:25-26; 6:69; 10:24-25; 14:33; 16:16-17)
h. During the triumphal entry, Jesus accepted the titles of “Son of David” and “King of Israel” and afterward rebuked the chief priests and scribes for wanting to silence the children’s praise of Him (Matthew 21:1ff.; Mark 11:9-10; Luke 19:38-40; John 12:12ff.)
i. Even Pilate officially titled Him “the King of the Jews” (John 19:19-22)
C. Establishment of the Kingdom
1. Jesus clearly taught the eschatological aspect of the Kingdom that would follow this present age
a. In the “Sermon on the Mount,” He said that the time would come [“in that day”] when He would separate the hypocrites [“depart from me, ye that work iniquity”—even though they did many outwardly wonderful works in His name] from the truly righteous [“he that doeth the will of my Father”] (Matthew 7:21-23)
b. In the “Mystery Parables,” He said in the “wheat and tares” parable that “in the end of this world [i.e., age]” His angels will remove from His kingdom “all things that offend, and them which do iniquity [viz., the ‘tares’ among the ‘wheat’]” and “cast them into a furnace of fire”; “then shall the righteous shine forth as the sun in the kingdom of their Father” (13:40-43); closely paralleling this parable, the parable of the “drag net” follows with the same emphasis: “So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just, and shall cast them into the furnace of fire” (vv. 47-50)
c. In the “Olivet Discourse,” He answered the disciples’ question, “What shall be the sign of thy coming, and of the end of the world?,” by saying that “this gospel of the kingdom shall be preached in all the world for a witness unto all nations” and that after the Tribulation (Matthew 24:15-21, 29), the Son of man shall come “with power and great glory” and “shall send his angels with a great sound of a trumpet, and they shall gather together his elect . . . from one end of heaven to the other. . . . Then shall two be in the field; the one shall be taken [away in judgment], and the other left [for blessing in the Millennium]” (vv. 29-31, 37-41; see 25:31-46)
d. The Old Testament presentation of God’s Kingdom—major characteristics of the Millennium
1) Righteous
a) “The government shall be upon his shoulder . . . upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever” (Isaiah 9:6a, 7b)
b) “With righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins” (Isaiah 11:4-5)
2). Worldwide
a) “In the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever” (Daniel 2:44; see vv. 34-35)
b) “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” (Zechariah 9:10b; see Psalm 2:8; 72:8)
c) “And it shall be, that whoso will not come up of all the families of the earth unto Jerusalem to worship the King, the LORD of hosts, even upon them shall be no rain” (Zechariah 14:17)
3) Peaceful
a) “His name shall be called . . . the Prince of Peace. Of the increase of his government and peace there shall be no end . . .” (Isaiah 9:6b-7a; see 11:6-9)
b) “He shall judge among many people, and rebuke strong nations afar off; and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up a sword against nation, neither shall they learn war any more. But they shall sit every man under his vine and under his fig tree; and none shall make them afraid” (Micah 4:3; see Isaiah 2:4)
4) Prosperous
a) “Behold, the days come, saith the LORD, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt” (Amos 9:13; see also vv. 14-15)
b) “And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. . . . For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double” (Isaiah 61:4, 7)
5) Religious
a) “And it shall come to pass in the last days, that the mountain of the LORD’S house shall be established in the top of the mountains . . . and many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem” (Isaiah 2:2a, 3)
b) “And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the LORD of hosts, and to keep the feast of tabernacles” (Zechariah 14:16)
5) Eternal [i.e., Unending]
a) “And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee. And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God” (Genesis 17:7-8)
b) “And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince for ever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore” (Ezekiel 37:25-26; see vv. 16-28)
2. Jesus established that aspect of the kingdom that He said He would; although it shares some features with His future earthly reign, it is not the Millennial kingdom as many were expecting
a. Entrance into the kingdom requires true righteousness, not merely national identity (Matthew 8:11-12)
1) Like the Millennium, the kingdom would include Gentiles; unlike the Millennium (into which an entire, purified “remnant” of Israel will enter), many Israelites would be excluded because of their rebellion (see Romans 2:17-29)
2) Individual Gentiles—those considered by some Jews as unworthy of becoming Messiah’s people—would enter this present form of the kingdom by faith: “Many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven” (v. 11; see Acts 15:13-18); however, Jews—those best prepared and most solicited—would miss it because of their unbelief: “The children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth” (v. 12; see John 3:3ff.)
b. In its present aspect, the kingdom manifests slow growth over time (Mark 4:26-29)
1) Like the Millennium, the present kingdom would involve the entire world; unlike the Millennium, it is very small at its beginning and then grows very large by comparison (Matthew 13:31-32); there is no description of the Millennium “growing” slowly
2) The growth and spread of the ecclesiastical aspect of the kingdom is gradual, occurring over (an apparently lengthy) time; it is not cataclysmic like the establishment of the Millennium (Daniel 2:34ff.; perhaps only 75 days will be required to completely set up Messiah’s government—Daniel 12:12; see Rev. 11:1-3; 12:6; 13:5)
c. In its present aspect, the kingdom contains undistinguished evil along with good (Matthew 13:24-30, 36-43, 47-50)
1) Like the Millennium, evil would still exist within the present kingdom; unlike the Millennium, evil is often “hidden” and impossible for man to detect and root out (Matthew 13:24-30, 33)
2) Internal evil is permitted to accompany the growth of the present kingdom until the end, and even some of the righteous will be persecuted; however, there will be social and political righteousness throughout the Millennium because Messiah will rule with “a rod of iron” (Psalm 2:9; see Rev. 2:27; Isaiah 65:20-23)
3. Jesus did not postpone the kingdom
a. Postponement views assume that Jesus was offering Israel at that time the millennial kingdom with all its attendant blessings (see immediately above)
1) But He came at that time to offer a kingdom of inward righteousness (Matthew 5:17-20, 48; 7:13-23)
a) Jesus’ earliest use of the expression "the kingdom of God" was accompanied by His teaching the necessity of the cross [". . . even so must the Son of man be lifted up"] (John 3:3-15)
b) Jesus’ first recorded word of His preaching ministry was the same as John the Baptist’s—“Repent” (Matthew 4:17; see 3:2, “the kingdom of heaven is at hand” [i.e., has come])
c) Jesus never threatened Pilate or the Romans, or even Herod Antipas; He did not gather an army; He never preached that people should rebel against government, etc.
d) But He did enter Jerusalem as a humble King (Matthew 21, John 12, and parallels), He did cleanse the temple (John 2, Matthew 21, and parallel passages), and He did preach against religious hypocrisy (Matthew 23)
2) At least once Jesus rejected even the idea of an earthly kingdom that some Galilean Jews were eager to pursue (John 6:15)
3) In spite of the fact that the Jews were accusing Jesus of claiming a kingship and therefore, supposedly, speaking against “Caesar,” Pilate knew Jesus’ kingship was not temporal; accordingly, he publicly exonerated Jesus, saying, “I find in him no fault at all” (John 18:38; see 19:4, 6)
a) When Pilate asked Jesus, “Art thou the King of the Jews?,” He replied, “My kingdom is not of this world . . . now is my kingdom not from hence” (18:33, 36)
b) It was clear that Jesus was claiming a kingdom and therefore to be a king, but His royal “mission”—the very reason He came into the world—was to bear witness unto the truth (v. 37); He had no intention of setting up an earthly kingdom at that time
c) By saying, “now is my kingdom not from hence,” He clearly implied that His kingdom would become a literal earthly reality some time in the future
4) At Pentecost, Peter urged the men of Israel to “repent, and be baptized . . . in the name of Jesus Christ for [on the basis of] the remission of sins” (Acts 2:38)
b. But when Jesus offered a kingdom of righteousness, Israel as a nation rejected it
1) Jesus illustrated individual Jews’ rejection of God’s righteous kingdom by the parable of the marriage supper for the king’s son (Matthew 22:2-10) and the parable of the great supper (Luke 14:15-24)
a) The ridiculous excuses offered by those who had been invited (Luke 14:18-20; see Matthew 22:5) shows how much they despised the Gospel and its Giver
b) The violent reaction against the king’s servants (Matthew 22:6) shows how much they hated the king [i.e., God] himself
c) The invitation—even compulsion—for “the outcasts” to enter shows how God loves “the world” for whom He gave His only begotten Son (John 3:16)!
2) Jesus illustrated the nation’s “official” rejection of the kingdom [and, therefore, Him as its King] by the parable of the wicked husbandmen (Matthew 21:33-46)
a) Israel’s leaders themselves knew what the “lord of the vineyard” should do to the tenants who killed his son—“He will miserably destroy those wicked men, and let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons” (v. 41)
b) Jesus said, “Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof” (v. 43)
c) Speaking to Israel’s leaders, Peter said that Jesus is “the stone which was set at nought of you builders, which is become the head of the corner [by the resurrection]” (Acts 4:11; see Matthew 21:42; Psalm 118:22)
3) Israel’s national refusal of the Messiah and God’s righteousness was not surprising to Jesus
a) In Isaiah 49, Messiah’s work would seem initially to have been in vain because Israel was not gathered to the LORD at that time (vv. 3-5); and yet, in the end, Messiah will be Yahweh’s Servant “to raise up the tribes of Jacob, and to restore the preserved of Israel” as well as to be “a light to the Gentiles . . . salvation unto the end of the earth” (v. 6)
b) Isaiah asked rhetorically, “Who hath believed our report? and to whom is the arm of the LORD revealed?” (53:1), implying that perhaps a majority of the nation—especially the leaders—would refuse the Messiah and forfeit the salvation God offered in Him alone (see John 12:37-41)
c) John the Baptist had preached that “all flesh shall see the salvation of God” (Luke 3:6; see Isaiah 40:5) and that God will reject and judge unrepentant Jews and, if necessary, “is able of these stones to raise up children unto Abraham” (Luke 3:8)
d) Speaking of John the Baptist as the “Elijah-like” prophet who had already come, Jesus commented, “They knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them [i.e., the Jewish leaders] (Matthew 17:12)
e) Jesus told the Samaritan woman that the hour was coming in which God would not be worshipped in Jerusalem (John 4:21), perhaps implying that God’s judgment would soon fall on Israel and remove their theocratic privileges (see Matthew 8:12)
c. Paul wrote that “blindness in part is happened to Israel, until the fulness of the Gentiles be come in” (Romans 11:25), and that “if the fall of them [Israelites] be the riches of the world . . . how much more their fulness” (v. 12); “for if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?” (v. 15)
Examination of Prophetic Passages in the New Testament
I. ESCHATOLOGICAL TEACHING OF THE GOSPELS AND ACTS
A. Matthew:
1. Introduction to the Gospel
a. It was written to show that Christ is the promised Messiah (1:22-23) and King 2:2-6)
b. It was written to present Christ to the Jews
c. Both John the Baptist and our Lord declared that the Kingdom had come near (3:2; 4:17)
d. Each of the Gospels has its own primary audience and emphasis about Christ
| Written by: | !!!!! MATTHEW
| !!!!! MARK
| !!!!! LUKE
| !!!!! JOHN
|
| Written to: | !!! Jews
| Romans | Greeks | World |
| Christ as: | King | Servant | Man | God |
| Other: |
2. Matthew 5 — 7
a. Jesus set forward His Kingdom principles in the “Sermon on the Mount”
b. We should not apply these words to the Millennium or Tribulation periods exclusively, as some dispensationalists try to do
1) They are generally timeless principles that apply to every age
a) The “poor in spirit” (5:3) and “pure in heart” (5:8) are blessed in every age
b) The outward observance of rules is never enough to enter the kingdom of heaven (i.e., become part of God’s spiritual family) (5:20)
c) The heart attitude is always important: hate, lust, and vain oaths are always to be avoided (5:21-37)
d) When is it ever right to harbor an unforgiving spirit? (6:12-15)
e) When is it possible to serve both God and mammon? (6:24)
2) Some apply more to one age than to others
a) The righteous will not be persecuted in the Millennium (5:10)
b) There is no point in praying “Thy kingdom come” in the Millennium (6:10)
c) Few will be laying up treasures on earth during the Tribulation (6:19-20)
d) The person in whose heart God rules will enter into the kingdom of heaven (viz., the millennial kingdom in this context)
3. Matthew 8:11-12
a. Both Old and New Testament believers will be in the Millennium together (11)
1) Each group constitutes part of the people of God
2) Old Testament saints did not have a “second-class” salvation compared to the Church—they are not the “attendants” of the “bride” [Church] at the wedding of the King’s Son
a) New Testament saints are highly privileged, but not more highly prized by God than believers from other eras
b) God is no respecter of persons, and His greater blessings bring greater responsibilities (Romans 2:11, et al.)
c) It is well to ponder whether we, who have so much of God’s truth, measure up to His standard better—or even as well as—saints of old, who had so little in comparison
b. The statement, “Many shall come from the east and west” also clearly implies that Gentiles will be part of God’s family in His kingdom—Christ did not wait until later to prophesy this part of God’s plan
1) They will have equal status with even patriarchs (“shall sit down with Abraham,” etc.)
2) It was a Roman centurion’s (i.e., Gentile’s) great faith that prompted Jesus’ comments
a) It served to illustrate that the only valid claim on Jesus’ favor was genuine faith
b) Jesus had not seen such faith even among the Jews, his own people
c. The “children of the kingdom” will be cast out—that is, the unbelieving Jews will be rejected and judged in their wickedness; verse 12 describes the judgments of hell itself
1) This does not support the “postponement” view of establishing God’s earthly kingdom
a) Advocates of this theory hold that when the Jews rejected the kingdom in Matthew 11, Christ turned from them to the world at large
b) But here Christ already says that they (as a nation) will be turned out
2) The millennial aspect of the kingdom was not to be fulfilled at Christ’s first advent
4. Matthew 9:15-17
a. The Bridegroom will be taken from the children of the bride-chamber
b. This implies Christ will be taken unexpectedly and forcefully from them (see Isaiah 53:8)
c. While Christ was personally present with His people, it was inappropriate to “mourn,” since His presence compelled joy for His people and will again when He returns (John 14:1-3)
5. Matthew 10:16-23
a. These verses are included in Christ’s instructions to the twelve for their Gospel mission to the Galilean Jews, but apply to any believers giving witness to a hostile world around them
b. The twelve (reconstituted by replacing Judas; Acts 1:15-26) would become the nucleus of the church; therefore these verses have some application to the church age
c. Verses 21-23 seem more characteristic of the tribulation period just before Jesus’ second coming; verses 24-42 warn, yet encourage, those facing danger any time they serve Christ
6. Matthew 10:34
a. Christ said plainly that He would not send peace on earth, but a sword instead; hence, there was no reason to expect Him to set up the Davidic, millennial rule that many Jews hoped for
1) The present age is essentially evil in character (Galatians 1:4)
a) The “evil one,” “Satan,” is the “god” of this age
b) It is primarily the children of darkness who hold sway in this world
2) Jesus’ was/is waging spiritual warfare; His “sword” is the Word of God (see Isaiah 49:2; 50:4; Matthew 4:4, 7, 10; Revelation 19:15)
a) It is the Word that brings life (Hebrews 4:12; James 1:18; 1 Peter 1:23)
b) It is the Word also that “slays” the wicked (Psalm 2:5; John 12:47-48)
c) The Word is the saint’s only spiritual weapon (Ephesians 6:17; Hebrews 4:12)
b. Scofield notes that “the truth which He was proclaiming would not bring in the kingdom- age of peace, but conflict rather” (p. 1009)
7. Matthew 11:11-12 [see the discussion on Matthew 17 below]
a. John the Baptist was the last of the Old Testament dispensation of prophets
b. The least believer in the New Testament dispensation has greater understanding, position, privileges and responsibilities than John had on earth
c. Those who were absolutely determined—one might say “violent” in their resolve—to have God’s best were already pressing into the new dispensation (“taking the kingdom by force”)
d. Some hold that the “violence” referred to persecution the righteous were suffering
8. Matthew 12:36-42
a. A day of judgment is coming in which men must give account of every idle word
1) The “idle” [Greek argon] word is a non-productive, useless, careless word; when words should be beneficial to the person needing them, empty words are a curse
2) Our speech should be gracious, seasoned with the salt of God’s truth (Colossians 4:6)
b. It will go hard with men who had great light and rejected it (see examples of the Ninevites and the Queen of Sheba zealously embracing the little truth available to them, vv. 41-42)
c. This implies degrees of punishment
9. Matthew 13: The parables of the “mystery” form of the Kingdom
a. A “mystery” [Greek musthrion, occurs 27 times in the New Testament] in Scripture is a truth which (in the Old Testament) was previously hidden and is now revealed by God, but about which some mystery may still remain
1) Other “mysteries” in the Bible are the Rapture of saints (1 Corinthians 15:51), unity of Jews and Gentiles within one spiritual body (the Church; Ephesians 1:9), and Israel’s present spiritual blindness “until the fulness of the Gentiles be come in” (Romans 11:25)
2) God wants us to know “the riches of the glory of this mystery”—“the mystery which hath been hid from ages and from generations, but now is made manifest to his saints”—“which is Christ in you, the hope of glory” (Colossians 1:26-27)
b. The present, ecclesiastical aspect of God’s Kingdom had not been revealed before this; Jesus told the disciples who came to Him for understanding that “it is given unto you to know the mysteries of the kingdom of heaven, but to them [i.e., the “multitudes,” who did not come] it is not given” (v. 11; see vv. 2-3, 10, 34-35)
1) Those who “come” for understanding shall have it (Isaiah 55:1ff; Matthew 7:7-8)
2) Those who do not “come” obviously do not want God’s truth (Luke 8:18)
10. Matthew 13:3-23: The parable of the Sower (or, Soil)
a. Overall teaching: The present Kingdom’s Messianic Origin
b. Companion parable: The Householder
c. The Sower is Christ, the Son of Man; the seed sown is “the Word” (Mark 4:14), “the Word of God” (Luke 8:11), “the Word of the kingdom” (Matthew 13:19)
1) In Genesis 3:15 (this verse is called the “Protevangelium” or “first Gospel”), God made His first promise of life for those now “dead in sin,” and He progressively unfolded its meaning and elaborated on its provisions throughout the Old and New Testaments
2) In any age, genuine faith in God’s promise(s)—to give life and victory over death and defeat—brings His justifying righteousness
a) Abraham believed God’s promise concerning the “seed” in whom all nations would be blessed (Genesis 15:5-6; see 12:3b; Galatians 3:8—“preached before the Gospel unto Abraham”)
b) Rahab believed that Israel’s God, Yahweh, “is God in heaven above and in earth beneath,” and she was justified through her living faith (James 2:23)
d. The four kinds of soil illustrate four general types of heart responses to the Word
1) Hardened soil pictures hardened hearts
a) Illustration: Seed never germinates to produce a plant; abides alone; has no roots at all
b) Application: the Devil (through demons?—foul “fowls”) snatches away the Word
2) Shallow soil pictures shallow hearts
a) Illustration: Seed quickly germinates/grows; plant has no deep roots; lacks moisture
b) Application: No moisture—the Flesh resists change and prevents proper growth
3) Occupied soil pictures occupied hearts
a) Illustration: Seed grows feebly; plant has no wide roots; lacks nourishment
b) Application: the World has cares and riches that choke the Word
4) Receptive soil pictures receptive hearts
a) Illustration: Seed thrives; plant has both deep and wide roots; produces good fruit
b) Application: the Lord produces spiritual fruit in varying amounts
11. Matthew 13:24-30, 36-43: The parable of the Wheat and Tares
a. Overall teaching: The present Kingdom’s Culmination (to remove Satanic counterfeits)
b. Companion parable: The Dragnet
c. The Sower is the Son of Man; the enemy is the Devil
d. The good seed are God’s children; the tares are the Devil’s offspring
e. The good (“wheat”) and the evil (“tares”) remain intermingled during this age—man cannot always tell the difference between genuine saints and pretenders; but Christ is never fooled
f. The harvest is the consummation of the age (the Revelation in Glory), at which time the angels will gather all things that offend out of Christ’s kingdom, and—as farmers would do with worthless tares—cast them into the fire (vv. 40-41; see Matthew 24:36-42; 25:31-46)
g. During the Millennium, the righteous will shine forth as the sun (v. 43)
12. Matthew 13:31-32: The parable of the Mustard Seed
a. Overall teaching: The present Kingdom’s Growth (affecting outward aspects)
b. Companion parable: The Leaven
c. From an insignificant beginning, the Kingdom grows to have an imposing outward appearance—its development is relatively slow, not cataclysmic
d. Broadus holds that the growth and size of the Kingdom is the parable’s complete meaning
e. Scofield adds that its disproportionate size is an undesirable aspect of the Kingdom
1) Mere bigness is usually the spiritual downfall of a church or group
2) If the birds are the same dirty birds as those in the first parable, this has an evil connotation (see Revelation 18:2)
13. Matthew 13:33: The parable of the Leaven
a. Overall teaching: The present Kingdom’s Growth (affecting inward aspects)
b. Companion parable: The Mustard Seed
c. This parable portrays the internal, hidden growth of the Kingdom
d. Probably refers to the fact that evil doctrines and/or practices would be spread throughout the visible church
e. Broadus makes this the whole idea of the parable
f. Scofield adds that leaven is consistently a symbol of evil in Scripture
1) Paul said that “a little leaven leavens the whole lump” twice, both in a pejorative sense (Galatians 5:9; 1 Corinthians 5:6; see verses 7-8)
2) Jesus used leaven as a metaphor for the religious teachings of the Pharisees, Sadducees, and Herod (Matthew 16:6-12; Mark 8:15; Luke 12:1)
3) To a Jew, the metaphor of leaven would have a bad connotation
a) It was forbidden within the sacrificial system (Leviticus 2:11; 6:17)
b) It was forbidden within their houses during the Feast of Unleavened Bread (Exodus 12:15; Deuteronomy 16:3-4)
14. Matthew 13:44: The parable of the Hidden Treasure
a. Overall teaching: The present Kingdom’s Surpassing Value (as unexpectedly found)
b. Companion parable: The Pearl
c. The kingdom of heaven is like a man unexpectedly finding a treasure
1) Many people encounter the Gospel when they were not particularly searching for truth
a) However, when they find it, they realize its worth
b) It affords great joy to the finder
2) He parts with everything he owns in order to secure the field where the treasure is
a) The cost to him—nothing; eternal life is God’s free gift (Isaiah 55:1-2; Romans 3:24)
b) The cost of him—everything; he that loseth his life shall find it (Matthew 10:39; see Luke 14:26-33)
d. Scofield’s interpretation: Christ finding Israel
1) But how could Christ be ignorant of anything that exists in the world?
2) If God’s people are elect before the foundation of the world, how could Christ be said to accidentally find them? (Ephesians 1:4; Romans 11:5)
3) If a man does not find the Kingdom in this world, where else can he find it?
15. Matthew 13:45-46: The parable of the Pearl
a. Overall teaching: The present Kingdom’s Surpassing Value (as systematically sought)
b. Companion parable: The Hidden Treasure
c. The Kingdom of heaven is like a man seeking pearls and finding one of surpassing value
1) He parts with everything he owns in order to secure the exceptional pearl
a) There is stress here on the cost to him of gaining the pearl
b) Nevertheless, the inherent value of the pearl makes his cost worth it
2) There are those who systematically seek for truth and salvation
a) Ethiopian eunuch (Acts 8:27)
b) Cornelius (Acts 10:1-6)
3) Matthew uses the word “pearl” only one other time (7:6), where it refers to truth
4) In Revelation 3:18, Christ gives the image of purchasing salvation
d. Scofield’s interpretation: Christ finding the Church
1) But is Christ a merchant wandering through the world hunting for churches until He finally finds one better than others?
2) If the Church is elect and foreknown, why would Christ have to hunt for it? (1 Peter 1:2)
16. Matthew 13:47-50: The parable of the Dragnet
a. Overall teaching: The present Kingdom’s Culmination (to remove accumulated evil)
b. Companion parable: The Wheat and Tares
c. The Kingdom of heaven is like a dragnet which gathers of every kind—both good and bad fish are mingled together without distinction in the same net, which is the area of Kingdom influence in this age
d. At the consummation of the age, a separation is made between good and bad
1) The second advent, also called Christ’s Revelation in Glory, marks the end of this era
2) He will send His angels to remove the wicked (“the bad”) from among the just (“the good”) (v. 49)
a) This will take place at the end of the Tribulation at the Revelation in Glory
b) The Rapture—removing the just from among the wicked—will occur before the Tribulation
3) He will gather the good into “vessels”—they will enter the Millennial Kingdom
17. Matthew 13:52: The parable of the Householder
a. Overall teaching: The present Kingdom’s Continuing Ministry of All God’s Truth
b. Companion parable: The Sower
c. The “scribe” of the Kingdom has entrusted to him the treasure of divine truth which he, as a faithful and skillful steward, is to bring forth for others
1) Part of this treasure is old—Old Testament “foundational” truth
2) Part of the treasure is new—New Testament “fulfillment” truth [“the New is in the Old concealed; the Old is in the New revealed”]
18. Matthew 16:16-28
a. The confession of Peter (v. 16)
1) By believing what God had revealed, Peter called Jesus the Messiah, the Son of God
2) This truth is the foundation for the rest of the chapter
b. The church of Christ (vv. 18-19)
1) The church is to be an instrument in establishing the Kingdom in the world
2) The church is here a future entity; it is a different aspect of God’s organized people
3) In context, Christ is the builder of the church, not the foundation per se
a) Elsewhere, however, He is called the foundation (1 Corinthians 3:11) and the chief cornerstone (Ephesians 2:20; 1 Peter 2:4-7)
b) In a ministerial sense, the prophets and apostles also comprise the church’s foundation (Ephesians 2:20)
4) Peter personally was not the church’s foundation, contrary to Roman Catholic doctrine
a) “Thou art Peter [petroV, masculine], and upon this rock [petra, feminine] I will build my church”
b) Jesus was using paronomasia—a play on words—to indicate the special ministry Peter would have in establishing the church
5) The “bedrock” on which the church is built is the truth of Jesus' Messiahship as revealed to God's true people, who in turn place genuine faith in that revelation
a) This truth is not based on human opinion, but divine revelation (vv. 13ff.)
b) Peter did not understand everything that he professed, but he sincerely believed it
6) By faith in the gospel, the “overcomer” conquers even death itself because the truth he believes has power to open “the gates of Hades” and release the souls of death's “captives” (see Revelation 2:11; 1 Peter 3:19)
a) The Greek term “Hades” [adhV, literally, “the unseen (place)”] should be carefully distinguished from the word “Gehenna” [geenna, “the Valley of Hinnom”]
b) Although the AV translates both terms by the word “hell,” Hades does not inherently have the connotation of torment and punishment as the term Gehenna does
c) There can never be rest for the wicked, even in death; Jesus said that the (wicked) rich man was being tormented in Hades, while beyond the uncrossable chasm Lazarus was comforted, apparently within the same place (Luke 16:19-31)
d) For the Great White Throne judgment, “death” (the bodies) and “hell [i.e., Hades]” (the souls) gave up the wicked dead that were in them, only to be cast into the lake of fire, which is “the second death” (see pages 70-71)
7) Christ promised to give to Peter the “keys of the kingdom of heaven” (v. 19)
a) Keys indicate the authority to open and close (see Revelation 1:18; 3:7; 9:1; 20:1)
b) Peter would open the present form of the kingdom to both Jews (Acts 2) and Gentiles (Acts 10) by preaching the truth he was here professing—that Jesus is God’s anointed One who now provides eternal life through faith in His death and resurrection
c) The authority to “bind” and “loose” is best explained by Matthew 18:18
(1) Obeying God on earth accomplishes His eternal purpose (Ephesians 1:3-12; 2:10)
(2) The Greek tense is future perfect passive: “shall have been bound . . . loosed”
c. The cross of Christ (vv. 21-23)
1) The Greek text brings out the four necessities of redemption (v. 21)
a) Jesus would go to Jerusalem
b) He would suffer many things from the leaders of the Jews
c) He would be killed
d) He would be raised up from the dead on the third day
2) The apostles did not yet understand the necessity of Jesus' suffering and death (vv. 22-23)
3) Peter thought of earthly methods for establishing God’s kingdom; but Christ would establish God's kingdom in righteousness, which required His perfect blood sacrifice
d. The conflict of Christ (vv. 21-26)
1) Christ has been in conflict with Satan at least from the fall of mankind (see Genesis 3:15); each represents an entire kingdom—“the seed of the woman” (see Romans 16:20) and the “seed” of the serpent (see John 8:44, et al.)—each in unmitigated enmity against the other
2) The Lord Himself suffered, and His people must follow in the same conflict (vv. 21, 24)
a) Let the disciple deny himself, take up his cross, and keep on following Jesus (v. 24)
b) If a disciple avoids the conflict, he fails the present kingdom and loses rewards as well as responsibility in the future kingdom (vv. 25-26)
e. The coming of Christ (vv. 27-28)
1) The Revelation in Glory is a certainty in order to establish the (millennial) kingdom
2) The Son of Man is about to come in glory with His angels
a) This is the scene in Daniel 7:13-14 of the Son of Man receiving universal rule
b) He will come with mighty angels to establish His righteous rule over the earth after severing the wicked from among the just (Matthew 25:31-46; 2 Thessalonians 1:6-9)
3) He will repay to each man according to his activity and faithfulness
4) There would soon be a foretaste of the coming kingdom's glory, which some there (Peter, James, and John) would behold with their mortal eyes
5) Jesus was transfigured immediately after this announcement (Matthew 17:1-8)
a) Peter, James, and John accompanied Him into the mount (probably Mount Hermon)
b) The glory of Messiah's deity shone out through the “veil” of His humanity
c) Moses and Elijah appeared, speaking of His “decease which he should accomplish at Jerusalem” (Luke 9:31)
(1) The Greek term translated “decease” is “exodus” [exodoV], indicating the spiritual deliverance of His people rather than merely His physical death
(2) Perhaps it was most a propos that Moses and Elijah appeared rather than others
(a) Moses may represent the necessary, yet vigorous, submission to death
(b) Elijah may represent the powerful triumph over the dominion of death
19. Matthew 17:10-13 [see the discussion on Matthew 11 above]
a. Jesus affirms that, as the scribes had taught from Malachi 4:5-6, Elijah is indeed coming and shall restore all things (v. 11)
1) The last words of the Old Testament scriptures promise Elijah's return to prepare Israel “before that great and dreadful day of the LORD come” (Malachi 4:5-6), viz., Messiah's judgment upon His enemies as He comes to establish His righteous kingdom on the earth
2) Jesus' words in this passage distinguish His two advents—the second advent which is forerun by Elijah the prophet, and the first advent which is forerun by John the Baptist
a) John was the “Elijah-like” prophet who was the messenger the LORD sent to prepare the way for the Messiah (v. 12; Malachi 3:1; see also Matthew 11:11-12)
(1) Elijah and John the Baptist are much alike, both personally and as to ministry
(2) There are also some parallels between Elisha and Jesus, who each followed in turn
b) Gabriel announced to Zacharias that John, the son Elisabeth would bear to him, would come “in the spirit and power of Elijah” to call sinful Israel to repentance and restoration to their covenant relationship with God (Luke 1:15-17)
c) Zacharias gave God praise for raising up in the house of David a “horn of salvation,” adding, “Thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways; to give knowledge of salvation unto his people by the remission of their sins” (Luke 1:67-79; see Malachi 3:1)
b. In distinction from the historical Elijah who would reappear at the end of the age, another “Elijah” had already come, but they [viz., unrepentant Israel, especially the leaders; see Matthew 3:1-12] “knew him not, but have done unto him whatsoever they listed” (v. 12)
1) John was “sent from God” to be a witness of the true Light (John 1:6-8), but he was eventually imprisoned and beheaded at Herod Antipas' command (Matthew 14:3-12)
2) When asked by some Jews whether (among others) he was Elias [Elijah], John said “No” (John 1:21); an apparent contradiction appears when Jesus said that John indeed was Elias (Matthew 11:14)
3) But there is no contradiction between the statements—the Jews were asking John if he were the Old Testament prophet whom they were expecting (because of the Malachi prophecy); Jesus made it clear He was not identifying John as Elijah the Tishbite but comparing John to Elijah—he was like Elijah in a number of ways
a) He said, “If ye will receive it, this [man, John,] is Elias . . .”; in other words, they could easily mistake His meaning if they were careless hearers
b) To the three disciples who had seen Elijah himself in the transfiguration scene, Jesus still said that he will surely come and restore all things; the “Elijah-like” John had already come, but instead of restoring the nation, the nation at large rejected him
c. The most conclusive comments Jesus made about John, the non-literal “Elijah,” is that he had suffered [at the hands of some] of them, and that the Son of Man will likewise suffer (v. 12)
1) Suffering was indeed experienced by John the Baptist and Jesus in His first advent
2) There is certainly no suffering to be endured by Elijah or Jesus in His second advent
20. Matthew 18:1-4
a. Position and privilege in the kingdom is not apportioned according to earthly standards
b. The humility, teachableness, and guileless faith of little children is a great virtue
c. Conversion is a necessity for entering the kingdom of heaven, i.e., the spiritual kingdom—the true people of God
21. Matthew 19:16-30
a. The rich young ruler was seeking eternal life (v. 16)
b. Christ later indicated that it is “humanly impossible” for a rich man to enter the kingdom of heaven, but with God all things are possible (vv. 23-24)
1) This example shows that merely having riches is not the problem; the problem is loving riches (or anything else) more than God and His truth
a) We will all possess riches to some degree, but we must make sure that riches do not “possess” us to any degree! (see James 5:1-6)
b) Zacchaeus was a very rich man, but when he received Jesus and His truth, he was willing to part with his riches (Luke 19:8-10)
2) Entering into life is not man’s doing, no matter how much earthly advantage he has; rather, life is a gift of God, and man must humbly receive it as a spiritual beggar
3) David the king, a very rich man, said that he was “poor and needy” spiritually (Psalm 40:17; see Matthew 5:3ff.)
c. There are seven references to spiritual life in this passage, all of which are synonymous: having eternal life, entering into life, being perfect, entering into the kingdom of God, entering into the kingdom of heaven, being saved, and inheriting everlasting life [see pages 85-86]
d. “In the regeneration,” Christ will sit on a throne of glory; and those who faithfully sacrificed and labored for Him in this life will rule with Him
1) “Regeneration” [Greek: paliggenesia] is used in the New Testament only one other time, in Titus 3:5 [“. . . by the washing of regeneration and renewing of the Holy Ghost”] indicating the new life in personal salvation; here, Jesus is referring to His millennial reign, wherein the earth will have a new form of existence
2) Jesus promised that “ye that have followed me” [viz., the apostolic company in particular] will rule over the twelve tribes of Israel—indicating a literal earthly kingdom
a) However, this cannot include Judas, who was never even a believer
b) Jesus gave more specifics about greatness in His kingdom in Matthew 20:20-28, by telling Salome, James, and John, that prominent places of rule in His kingdom will be given to those for whom they are reserved by the Father
c) There is no contradiction between Jesus’ statements in Matthew 19 and 20: He was promising reward to those who served best, including the apostles, but that “many that are first shall be last, and the last first” (19:30)
d) It is comforting to know that any believer from any age can excel in God’s kingdom, because greatness in His kingdom depends on humility, faithfulness, fervor, and submission to God’s will—things which anyone can do if he wishes
22. Matthew 20:20-28
a. The places of privilege in the coming kingdom are prepared for those who are appointed by the Father (v. 23)
b. The rulers of the Gentiles lord it over them, but not so the rulers of God's kingdom (vv. 25-26); His kingdom and the world's way of things are diametrically opposed
c. The position of greatest privilege is open only to the best servant (vv. 26-27)
1) If you want to lord it over others, you will wind up a slave
2) If you want to be first in the kingdom, then be the best slave
d. This should stir us to action: not the greatest intellect or the greatest authority, but the greatest service is rewarded
23. Matthew 21:42-43
a. Quoting Psalm 118:22-23, Jesus referred to the Jewish leaders' rejection of Him as their Messiah, as well as God's marvelous work of making Him the very basis of Israel's existence (through the resurrection)
b. The kingdom of God will be taken from the Jews and given to Gentiles
c. The Gentiles will produce righteousness, the spiritual fruit appropriate to Messiah’s reign
24. Matthew 22:2-14
a. The Father makes a marriage feast for His Son: the Millennium (Revelation 19:7-9)
b. The Jews that were invited rejected it, and their city was destroyed
c. Then the worldwide gathering of both good and bad is seen (see the parable of the dragnet, Matthew 13:47-50)
d. In the conclusion of the parable only one aspect of the kingdom is in view: the earthly people who share the marriage feast
1) The saints who die in the Lord do not enter the picture at all
2) The bride is not in view, only the guests
e. These guests are mortal people who survive the tribulation period and enter the Millennium
f. The King surveys the wedding guests before the feast
1) This is the Judgment of Israel (Ezekiel 20:33-38) and the Judgment of the Nations (Matthew 25:31-46), which occur immediately after the Revelation in Glory
2) Only the righteous survivors of the Tribulation will enter the Millennium
3) The person without the wedding garment represents the unrighteous survivors of the Tribulation who will be excluded (Matthew 13:49; 25:31ff.; Ezekiel 20:33ff.)
25. Matthew 22:30
a. After the resurrection, the institution of marriage will be ended
b. Resurrected people—having spiritual, glorified bodies—will be as the angels
c. We can be sure that the eternal joys of heaven far exceed the temporal enjoyments of earth; earthly relationships are probably not forgotten but elevated to their highest expression
Matthew 24 — 25: The Olivet Discourse: [General Introduction]
There are four primary methods of interpreting this discourse:
1. It refers to the destruction of Jerusalem in A.D. 70 and to the general judgment (Broadus: a typical amillennial view)
a) The destruction of Jerusalem (24:1-36)
b) Watch for Christ’s coming and be ready to give account (24:37-25:30)
c) The general judgment (25:31-46)
2. It refers both to the destruction of Jerusalem and to events of the second coming (Plummer)
a) Events which must precede the end (24:4-14)
b) Events connected with the destruction of Jerusalem (24:15-28)
c) The close of the age foretold (24:29-31)
d) The need for watchfulness: the event certain, but the time uncertain (24:32-51)
e) Watchfulness illustrated: the ten virgins (25:1-13)
f) Faithfulness encouraged: the talents (25:14-30)
g) The last judgment (25:31-46)
3. It refers to the tribulation period and judgments of Israel and Gentiles (Pentecost; Armerding)
a) The tribulation period (24:4-26)
b) The second advent of Messiah to the earth (24:27-30)
c) The regathering of Israel (24:31)
d) The judgment on Israel (25:1-30)
e) The judgment on Gentiles (25:31-46) (The Millennium to follow)
4. It refers to Jews, professing believers, and Gentiles (Gaebelein; Scofield; Graham-Scroggie; Campbell Morgan) [see below]
a) National tribulation: persecuted Israel and Christ's return (24:4-44)
b) Personal responsibility: professing believers and Christ's return (24:45-25:30)
(1) Warning to be sincere (24:45-51)—Illustration of the household servants
(2) Warning to be prepared (25:1-13)—Illustration of the ten virgins
(3) Warning to be obedient (25:14-30)—Illustration of the talents
c) Individual judgment: surviving Gentiles and Christ's return (25:31-46)
26. Matthew 24:4-44: National Tribulation: Persecuted Israel and Christ's Return
a. There are remarkable parallels between Revelation 6 and Matthew 24:4-14, both probably referring to the first half of the tribulation period
Seal Judgment in Revelation... Olivet Statement in Matthew…______
First Seal—Antichrist 6:1-2 False messiahs 24:4-5
Second Seal—War 6:3-4 Wars and rumors of wars 24:6-7a
Third Seal—Famine 6:5-6 Famine 24:7b
Fourth Seal—Death 6:7-8 All kinds of death 24:7c
Fifth Seal—Martyrs 6:9-11 They shall kill and betray you 24:9-10
Sixth Seal—Earthquake 6:12-14 Earthquakes 24:7d
b. In the midst of the 70th “week” (i.e., after three and one-half years of the seven-year period), antichrist breaks his covenant with the Jews
1) The abomination of desolation is set up (Matthew 24:15; see Daniel 9:27)
2) Antichrist is revealed for what he actually is—a haughty, vile, blaspheming rebel (Revelation 13:5-7)
c. The second half of the seven-year tribulation period transpires
1) Trouble is more severe than in the first half—some refer to this period as “the great tribulation” (24:15-26)
2) The Jews must flee to stay alive (24:16-20)
3) Danger is unparalleled—it is “the time of Jacob's trouble” (24:21; see Jeremiah 30:7; Daniel 12:1)
4) There will still be an elect (earthly) people in those days (24:22)
5) There will be many attempts to deceive people, even the elect (24:23-26)
d. The second coming of Christ will be with unmistakable glory (24:27-31)
1) Lightning can be easily seen without being pointed out (v. 27)
2) The signs in the heavens will be clear (vv. 29-30; see Revelation 1:7)
3) Verse 28 is probably a proverbial statement: where one sees vultures [AV “eagles”] circling above, one knows there is carrion [AV “carcase”] below where one cannot see
a) It may be significant that Christ’s coming will involve the slaughter of his enemies, whose bodies provide food for scavenging animals (Revelation 19:17-18, 21)
b) In any case, the saying at least means that sometimes the reality and nearness of what we cannot see is proven by the reality and nearness of what we can see
4) The elect will be regathered, apparently before the end of the Tribulation (v. 31)
e. These events will happen rapidly, like the fig tree sprouting overnight (24:32-36)
1) When the events of the Tribulation occur, the coming in glory is near
2) The Jews cannot be destroyed: they will exist after all these things are fulfilled (v. 34)
a) The term “generation” [genea] refers to a nation or people; here, Abraham's physical descendants are in view
(1) God promised that Abraham would have a seed (through Isaac, Jacob, etc.) that would never cease to be a nation before Him (Genesis 15:6; Jeremiah 31:36-37)
(2) Ezekiel 48 lists the millennial dwelling places for each of the tribes of Israel
(3) Revelation also lists the tribes (except Dan—reason unknown), from each of which come 12,000 witnesses for Christ during the Tribulation
(4) Revelation 12 shows that the nation of Israel (symbolized by a woman with twelve stars in her crown) will be persecuted by Satan and his minions to the end of the tribulation period; yet, the twelve-tribe nation will not be destroyed
b) Genea can also refer to a contemporary period of time, say 30, 40, or 50 years
(1) Some have erroneously taught that Jesus is here saying that all the things He named will take place within a certain period of time, even extending it beyond the seven years of tribulation to include some events that precede the Tribulation, being signs of its nearness and therefore (supposedly) giving them a way to predict the time of the Rapture
(2) There are no signs ever mentioned as preceding the Rapture—it is imminent, and the Tribulation begins almost immediately
3) It is impossible to know the time when this will begin (v. 36)
a) Jesus said no man knows when these events will take place; even angels do not know; what is more, neither had the Father revealed it to Him during His earthly ministry (Mark 13:32)
b) Just before Jesus ascended, the disciples asked whether the time had come for the establishment of His (earthly) kingdom; He said, “It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power . . . be witnesses unto me” (Acts 1:7-8)
c) Paul compared the coming of the Day of the Lord (i.e., the tribulation period) to the coming of a thief in the night— it is unpredictable!
d) Since God has not revealed the time of the Rapture and following events, we must continuously be ready both to leave now and to stay for a lifetime
f. These events will find many people unprepared (24:37-44)
1) As people were unprepared in Noah's day—“until the day that Noe entered into the ark” they were living as though life would continue as it always had before—so they will be unprepared when Christ comes (vv. 37-39)
a) This includes the events leading up to His coming: Paul wrote, “When they shall say peace and safety, then sudden destruction cometh upon them as travail upon a woman with child” (1 Thessalonians 5:3)
b) Those who are (spiritually and morally) “of the night” and “asleep,” who “received not the love of the truth that they might be saved” but rather “took pleasure in unrighteousness,” will always be unprepared for Christ's coming, and consequently “will be damned” (see vv. 1-9)
2) Verses 40-41 probably refer to the end of the Tribulation, when sinners are taken away in judgment (see Luke 17:25-36)
a) Those “taken” are the wicked who, although they survive the horrors of the tribulation period, will nevertheless be excluded from Christ’s righteous kingdom and cast out into outer darkness (see 25:41-46; compare 22:11-13)
b) Those who are “left” are the righteous survivors of the tribulation period who will inherit the [millennial] kingdom (25:31-40)
c) This view best fits the chronology of the chapter (24:4-44)
3) Some take verses 40-41 as referring to the Rapture—even pretribulational (Pache)
a) The indifference (although only to God's warnings by words and signs) in verse 38 does not fit the willful rebellion of the tribulation period
b) “Ye know not what hour” does not seem to fit the Tribulation (v. 42)
4) At any rate this section ends with general exhortations to watchfulness
27. Matthew 24:45-25:30: Personal Responsibility: Professing Believers and Christ's Return
a. Responsibility within the church (24:45-51)
1) The phraseology is broad enough to include the whole age of the Lord's absence (vv. 45-46); at Christ's return His saints will be rewarded with rulership in the Millennium
2) The picture is again that of a steward set over a household
3) God's servant must be faithful in providing food for the household
4) Denial of the doctrine of imminency is dangerous—at any time (v. 48)
5) The servant who acts like a hypocrite may be one (vv. 49-51)
6) Faithful service in this world means increased privileges and opportunities in the world to come (vv. 46-47)
b. Responsibility of the individual (25:1-13)
1) The “wise” virgins represent true believers; the “foolish” are unsaved
a) All ten virgins were physically sleeping, but the five with oil for their torches were still ready; being ready is a matter of the heart attitude toward the Bridegroom
b) The foolish took no oil, the symbol of the Holy Spirit (Romans 8:9; Luke 4:18; 1 John 2:20), and the Lord says, “I know you not”!
2) No man has enough of the Holy Spirit, or salvation, to share with others
3) It is an individual responsibility to be ready
4) A universal command to watch is given
a) This does not fit the tribulation period exclusively (v. 13)
b) People then can know the signs, although the warnings fit those in any age who are not “watching”
c. Responsibility in view of the coming king (25:14-30)
1) Again we are likened to servants who are stewards of His possessions
2) Christ's “possessions” include everything that He has given to us: spiritual, material, and physical gifts entrusted to each
3) One servant received five talents and made 100% profit; the one with two talents also made 100% profit—both received the same commendation
4) Don't feel sorry for the one with only one talent: a talent was worth about 10,000 days' wages!
5) The same joy was given to each faithful servant, and their responsibilities increased
6) The servant who denied his lord the use of his lord's own possessions not only lost the reward, but was cast into outer darkness (v. 30)—this person is lost
a) He attempted to excuse himself by saying he feared his lord’s strictness—but a proper fear would have caused him to be zealous to obey his lord as the other two
b) Verse 29 shows that the very possibility of knowing truth and serving the Lord is strictly proportionate to one’s genuine spiritual desire for that truth and service
7) Dwight Pentecost makes this whole section refer to Israel only (Things to Come, 282ff.)
8) But the language used in this section is not thus restricted (24:45, 50; 25:13)
28. Matthew 25:31-46: Individual Judgment: Surviving Gentiles and Christ's Return
a. This occurs at the Revelation in Glory, when Christ comes for the millennial reign (v. 31)
b. Resurrection is not mentioned; these are living nations [individual Gentiles] that are here
c. The people who are His “sheep” inherit the millennial kingdom (v. 34)
d. The people who are “goats” will be taken away to everlasting punishment (v. 46)
e. The treatment of Christ’s brethren is the external criterion of judgment (and reveals the condition of a person’s heart!) (vv. 40, 45)
f. Who are these brethren of Christ?
1) They may not be Jews only, although they include believing Jews of the remnant
2) They are the believers who do the will of God (Matthew 12:48-50)
g. People who risk their lives in order to befriend Christ’s brethren show that they are ready to do the will of God
29. Matthew 26:27-29
a. No more feasting until the millennial kingdom comes
b. But the kingdom will come
30. Matthew 26:63-64
a. Men may refuse to believe that Christ is the Son of God now
b. But some day they will see Him sitting at the right hand of power
1) The term “power” is a reference to God the Father
2) Jesus’ statement is an absolute messianic claim for Himself; knowing that—but not believing His claim—Caiaphas called it blasphemy
c. Even unbelievers will see the Revelation in Glory
31. Matthew 28:18-20
a. This “great commission” lays an obligation on the church
b. Nothing is said about the success of this work; apparently the church cannot “bring in the kingdom,” rather, they are witnesses to the grace and power of God in Christ (Acts 1:7-8)
c. But Christ is with us even to the “consummation of the age”
1) Christ’s presence with His people is through the indwelling of the Holy Spirit
2) The Holy Spirit does not substitute for Jesus’ absence—He substantiates His presence
B. Luke
1. Introduction to the Gospel
a. This gospel was written about A.D. 58
b. Christ’s role as a redeemer is stressed (Luke 15; 19:1-10), but Luke wrote to show that Christ was also perfect man as well as the Messiah
c. It was written to present Christ especially to the Greek world
2. Luke 1:31-33
a. God the Father will give the Davidic throne to Christ His Son (and David’s Descendant)
1) “He shall reign over the house of Jacob for ever; and of his kingdom there shall be no end” (v. 33)
2) This can only mean a literal fulfillment of God’s promise to David that He would establish his seed for ever and build up his throne to all generations (Psalm 89:4; see also 2 Samuel 7:12-16; Acts 13:22-37)
b. Zacharias rejoiced that God “hath raised up an horn of salvation for us in the house of his servant David” (Luke 1:69; see Psalm 132:17)
3. Luke 9:57-62
a. Jesus warned about the personal cost of discipleship
1) Beware of emotions—a moment of enthusiasm does not enable you to serve in the kingdom (vv. 57-58)
2) Beware of entangling family relations—the kingdom must come first (vv. 59-60)
3) Beware of yourself—the kingdom demands singleness of purpose (vv. 61-62)
b. Christ will not accept lukewarm or divided service
4. Luke 12:31-48
a. Put God’s kingdom first, and God will provide for your needs (v. 31; see Matthew 6:33)
b. The “little flock” will surely receive the kingdom (v. 32)
1) Therefore, we must not set our hearts on material, earthly treasures (vv. 33-34)
2) We should always be prepared for our Lord’s coming—it will be sudden, at an unexpected moment like a thief in the night (vv. 35-40)
a) The Lord applies this exhortation to all men (vv. 41-43)
b) Denial of the certainty and imminence of Jesus’ return is “deadly” (vv. 44-46)
c. Opportunity and privilege always bring responsibility (v. 47)
1) Believers should not try to avoid the responsibility; instead, they should ask for grace and wisdom to accomplish their God-given task while they have opportunity to do it
2) There will be gradations of punishment as well as reward (v. 48; see 12:48-53)
5. Luke 13:31-35
a. Jesus will not be deterred from accomplishing His redeeming work (vv. 31-33a)
b. Jerusalem will fall under judgment because of its refusal of the Messiah (vv. 33b-35)
1) This is a fulfillment of Daniel 9:26b (“. . . and the people [i.e., Romans] of the prince that shall come [i.e., the Antichrist, who will later rise from among an alliance of nations along the lines of the Roman empire] shall destroy the city and the sanctuary”)
2) In A.D. 70, Titus led the Roman destruction of Jerusalem, an immediate direct result of Messiah’s being cut off (Daniel 9:26a; see also Luke 21:20-24); it also “previewed” the ultimate result of Israel’s rejecting Him—a destruction occurring under Antichrist at the end of the Tribulation similar to the one in A.D. 70 (Matthew 24:15ff.; see Zechariah 14:1-2)
6. Luke 14:1-35
a. Jesus healed on the Sabbath and defended His action to the Pharisees (vv. 1-6)
b. By a parable, Jesus criticized the hostile guests and the host (vv. 7-14)
1) Let the best man have the best place; whoever considers himself to be the best, isn’t!
2) Don’t invite to dinner those who will repay you; rather, invite those who cannot repay, and you will be blessed—it is being gracious, like God is toward poor, helpless sinners
3) There is a reward at the resurrection of the righteous (v. 14)
4) Social life today, however, is not based on these precepts
c. One said, “Blessed is he who shall eat bread in the kingdom of God”
d. Jesus replied with the illustration of the great supper (vv. 16-24)
1) God is the host; the guests are the Jews who were invited
2) They all began to beg off; it is possible to admire something that you will ` not support
3) The Lord follows His own instructions and invites the poor, etc.
4) This includes the ministry of the whole age (vv. 21-23)
5) The illustration parallels the story of the wedding of the king’s son (Matthew 22:1-14)
e. Jesus sifted His own followers: the kingdom is great—so is the cost. Count the cost! (vv. 25-35)
1) Christ and His cause must be put first
2) The invitation is free, but it costs everything!
7. Luke 17:20-37
a. The kingdom was present in the person of the King (vv. 20-21)
b. Christ’s coming in glory will be visible to all (vv. 22-24; see Matthew 24:23-27)
c. Indifference will prevail until judgment wipes them out (vv. 25-37)
1) Destruction will overtake those who hesitate (v. 31)
2) Those who save their lives by repudiating the faith they once professed will “lose eternal life”; those martyred for their faith will have eternal life (v. 31)
3) The wicked will be removed from among the just for the coming millennial reign (vv. 33-36; see Matthew 24:37-41)
4) Wherever the carcass is, the vultures will gather (v. 37; see comments, Matthew 24:28)
a) The AV translation “eagles” should be “vultures”
b) “It [i.e., the carcass] refers . . . to the sudden descent of judgments upon a decadent and evil culture” (Wycliffe Bible Commentary, 1057)
c) “This was perhaps a current proverb. The application is here quite general. ‘Where the conditions are fulfilled, there and there only will the revelation of the Son of Man take place’. . . . Upon all who are dead to the claims of the kingdom ruin will fall” (Plummer, Luke, 410)
8. Luke 19:11-27: Parable of the Pounds
a. The Jews were mistaken to think the millennial kingdom would immediately appear (v. 11)
b. We must be prepared for both an imminent return and a delayed return—to stay so long or to say “So long!”
c. This nobleman went into a far country to receive a kingdom (v. 12)
1) The parable had a well-known historical background
2) Archelaus had done this same thing a few years before this
d. Each bondservant received one pound, the mina [one sixtieth of a talent, or 167 days’ wages]
1) This should be distinguished from the parable of the talents (Matthew 25:14-30)
2) Here, the pounds are given equally; there [the talents], according to their individual ability
3) Each believer receives the deposit of the Gospel and opportunity to serve and glorify God
e. The servants are commanded to “Do business,” “Trade” till I come (v. 13)
1) We should be “Buying up the opportunity” (Ephesians 5:17)
2) The reward will be according to faithfulness
f. The servants did not brag about their part—“thy pound” gained ten pounds
1) Thus the power that works through us is all from God
2) But the reward is strictly according to faithfulness to the opportunity
g. The one who did not trade with the pound lost the opportunity (vv. 20-24)
1) He did not despise the value of the pound—he guarded it; but he did despise his master’s command and wishes
2) He is not said to be lost (cast into outer darkness, etc.), like the “one talent” servant of Matthew 25; rather, he is unrewarded [“If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire” (1 Corinthians 3:15)]
3) The Parable of the Pounds describes the “invisible” church, all genuine believers, one of whom forfeits his service; the Parable of the Talents describes the “visible” church, all professing believers, one of whom forfeits his soul
h. The enemies who refused to have the King reign over them were slain (v. 14)
9. Luke 21:7-36: The Olivet Discourse
a. The course of this age will reach a climax in the tribulation period (vv. 8-19)
b. The destruction of Jerusalem in A.D. 70 is seen in verses 20-24
1) The sign is Jerusalem compassed with armies (v. 20)—also true of the Tribulation
2) The Jews shall be led away captive into all nations (v. 24)—not true of the Tribulation
3) Jerusalem shall be trodden down by Gentiles “until the times of the Gentiles be fulfilled” (v. 24)—this extends from A.D. 70 to the end of the tribulation period, throughout which national Israel is in spiritual blindness (Romans 11:25)
4) The Roman destruction in A.D. 70 prefigures the future destruction under the Antichrist government, a “reanimated” Roman government (see Daniel 7:7ff.; 9:26-27; 11:36-45; Revelation 13; 17:8ff.)
c. The Revelation in Glory is accompanied by great signs in the heavens (vv. 25-28)
d. When these events once begin, they will be completed quickly (vv. 29-33)
e. The discourse ends with general exhortations to watch (vv. 34-36)
1) The judgments of the Tribulation will come as an unexpected snare on the entire world (v. 35; see 1 Thessalonians 5:1-4ff.; 2 Thessalonians 2:1-12)
2) Be watching and praying always that you may be worthy to escape these judgments (v. 36)
3) The escaping and standing before “the Son of Man” is a good indication of the Rapture, but it may be a broad enough reference to include the Revelation in Glory
4) But this should not lead to presumption; life must correspond to belief
10. Luke 23:27-31
a. On His way to the cross, Jesus warns of coming disaster
1) Destruction of the people will be so severe that those who never had children (considered to be a cursed condition in that culture) will instead be considered as blessed by God, for, unlike those who had children, they will not have to mourn their deaths
2) The destruction of Jerusalem in A.D. 70 began these conditions, and the city’s future destruction under Antichrist will fulfill them (compare verse 30 with Revelation 6:16)
3) The contrast between the “green tree” and the “dry [tree]” indicates that the Tribulation events will bring unmitigated disaster (see Jeremiah 30:4-7; Daniel 12:1; Matthew 24:15-21)
b. Jesus thus linked His crucifixion with the Romans’ destroying Jerusalem, the city that formally rejected Him and had Him “cut off”
1) These two events are juxtaposed in Daniel 9:26a
2) Many troubles of national Israel have come and will come because of its rejection of Messiah—the Jews’ “house” would be left desolate because they refused Jesus (Matthew 23:29-39; see Zechariah 11)
11. Luke 23:42-43
a. The dying bandit said, “Lord, remember me when thou comest in thy kingdom”
b. Christ replied that he would not have to wait that long (v. 43)
c. Where Christ is now is Paradise
1) Some hold this refers to God’s dwelling-place in heaven (see 2 Corinthians 5:6)
2) Others hold it refers to “Abraham’s bosom” within Hades (Luke 16:22ff.), where spirits of the righteous dead were comforted and blessed until Christ brought them into heaven [presumably at His resurrection or ascension] (Ephesians 4:8; see 1 Peter 3:18-22)
C. Mark
1. Introduction to the Gospel
a. This gospel was written about A.D. 65-68
b. Christ is presented as the Messiah who is the mighty Servant of God
1) Jesus is shown in ceaseless activity and great works of mercy
2) The little word “immediately” (17x, euquV, euqewV) is a characteristic description
c. It was written to present Christ especially to the Roman world
2. Mark 4:26-29
a. The kingdom of God is like a man who casts seed into the ground, and the seed grows
b. The ground brings forth spontaneously, although we don’t cause it or even understand how
c. This present church age is the slow growth aspect of the kingdom of God
3. Mark 13:4-37: The Olivet Discourse
a. Some hold that verses 5-13 describe the course of this age; but this parallels Matthew 24:4-13 (see Revelation 6), which summarizes the first part of the Tribulation itself
b. Many events in the present age are similar, and preparatory, to events in the Tribulation
c. Verses 14-23 describe the last half of the tribulation period, Daniel’s 70th “week”
d. Then the Revelation in Glory (with signs in the heavens) is mentioned (vv. 24-27)
e. The parable of the fig tree shows that when these things begin, they will be fulfilled rapidly (vv. 28-33); any preparation for it must have already been made, or it will be too late
f. General exhortations to “watch” (i.e., be spiritually alert) end the discourse (vv. 34-37)
1) The Son of Man is like one who commands his porter to watch
2) We do not know when the Lord is coming back
3) His command to watch is expressly given to all (v. 37)
D. John
1. Introduction to the Gospel
a. This gospel was written about A.D. 85-90
b. Christ is presented as the Messiah [the “anointed one” pictured and prophesied in the Old Testament] who is the Son (Servant) of God, i.e., God Himself come in flesh (see 20:30-31)
c. It is the “universal” gospel, emphasizing the deity and love of Christ
1) The term “world” (kosmoV) occurs 70 times in the fourth gospel
2) Although there is a wide appeal to non-Jews, the setting is clearly Jewish
2. John 1:41-51
a. Believers identified the Lord Jesus as the promised Messiah (v. 41)
b. He is further identified as the divine Son of God and King of Israel (v. 49)
c. He is now King, but a future glorious aspect of His rule is seen (vv. 49-51)
3. John 3:1-15
a. This is the first time in His ministry that Jesus used the phrase, “the kingdom of God”
b. A person must be born “again,” or “from above” [anwqen] before he can even see the kingdom of God
c. This means that Old Testament saints were born again (vv. 3-5; Matthew 8:11)
d. Along with this earliest mention of the kingdom, the cross is mentioned as an absolute necessity (vv. 14-15)—Jesus’ mission was very clear to Him: He came to die for sinners
4. John 5:22-29
a. The Father has given all judgment authority and responsibility to the Son (v. 22)
b. The man who believes God’s Truth has eternal life and will not come into judgment—he has passed out of death into life (v. 24)
1) All the verbs in verse 24 are present tense except “is passed,” which is perfect tense
2) From the moment one hears Christ’s word and believes on God, he has once-for-all, forever passed out of spiritual death into everlasting life
3) This refers to Jesus’ power to give spiritual life to dead souls by His word; this is even a greater work than resurrection (see point “c” below—giving physical life to dead bodies)
4) There is great comfort and assurance from Christ Himself in this solemn affirmation
c. Christ has the authority to raise the bodies of all the dead (vv. 28-29; see John 11)
1) Resurrection unto life for those who have done the good things (which is the outward demonstration that inwardly they are righteous) (John 6:28-29)
2) Resurrection unto judgment for those who have done the evil things (which is the outward demonstration that inwardly they are wicked) (see Daniel 12:2)
d. Those who teach a “general resurrection and judgment” stress this passage; but this ignores the progressive nature of revelation as well as the specific teaching of Revelation 20
e. The Lord is not obligated to make time distinctions or give every detail about topics that will be clarified by later revelation (through Paul and John, etc.)
5. John 6:39-44
a. The resurrection of believers is assured—Christ will do the raising
b. Unbelievers are not under discussion
6. John 11:23-26
a. The believer in the Lord Jesus Christ cannot lose—he can never die spiritually
1) If he physically dies, he will surely be raised to eternal life
2) If he is a living believer when Christ comes, he will not die at all, but will be caught up in the Rapture (vv. 25-26)
b. This is apparently the only occasion Jesus referred to the Rapture of living believers; other, more specific teaching about it would later be given by the Holy Spirit through Paul, who referred to it as “a mystery” [just then being clarified] (1 Corinthians 15:51)
7. John 14:1-3
a. In the Father’s house are many dwelling places
1) AV “mansions” translates monai, rendered “abode” (singular, monh) in verse 23
2) At the least, this house refers to the heavenly Jerusalem, which is about 1500 miles cubed! (Revelation 21:10ff.)
b. Christ goes with the purpose of preparing a place for us
c. If Christ should go and prepare a place for us, He will come again
1) The verb is a futuristic present: “I am coming again”
2) This certainly makes His return for His people sound imminent
a) The stated anticipation of believers is Jesus’ coming (e.g., 1 Thessalonians 1:10; 1 Corinthians 1:7)
b) If Jesus’ return is imminent, it will precede the tribulation period
d. “I will take you along unto myself”; our desire should be to accompany Him wherever He goes
e. He does not warn us of any tribulation period or tell us of anything that must precede His coming for us
f. His coming for us should remain the blessed expectation of the Church (Titus 2:13)
8. John 16:13
a. This is a pre-authentication of New Testament prophecy
b. The Holy Spirit will declare to the apostles the things that are coming
9. John 17:24
a. Christ prays that His people may be with Him where He is in order that they may be beholding His glory
b. This is a final blessedness beyond all imagination
10. John 18:33-38
a. This is the last time, recorded in the gospels, that Jesus mentioned the kingdom
b. Christ’s kingdom is not to be established in the same way man sets up his kingdoms (v. 36)
1) The words “my kingdom” indicate His unequivocal claim to be a king
2) His kingdom is not now from hence; that is, the purpose of His first coming was not to establish an earthly kingdom such as Pilate thinks of a kingdom—there was no imminent threat to Caesar, and Pilate knew it (v. 38; 19:4, 6)
3) However, the “physical” manifestation of Christ’s kingdom will certainly come in the future and will destroy every vestige of sinful mankind’s attempts to rule the world apart from God (see Daniel 2:34-35, 44-45; 7:13-14, 26-27)
c. But Christ is surely a unique king, who bears witness to the truth (v. 37)
1) He spoke only the truth, and He fulfilled God’s truth—not only by never sinning, but also by dying for sinners according to the Old Testament’s mandate for the Messiah
2) In majesty, Messiah will “ride prosperously because of truth and meekness and righteousness” (Psalm 45:4a); and, because He loves righteousness and hates wickedness, God has anointed Him with the oil of gladness above His fellow rulers [in the Millennium] (v. 7)
d. Christ is the Truth, but the world cannot understand it (v. 38)
11. John 20:30-31
a. John states his purpose for writing his gospel: that the reader may believe that Jesus is the Messiah (whom the Old Testament revealed) and therefore have eternal life
b. John’s sober, eyewitness testimony about Jesus’ words and works conveys the good news that, when believed, justifies the sinner once for all and continues to edify the saint all his lifetime
E. Acts
1. Introduction to Acts
a. It was written by Luke about A.D. 61 (compare Luke 1:1-4 and Acts 1:1)
b. It was written to give the history of the spread of the early Church
c. It shows that eschatology was an integral part of the apostles’ teaching and preaching
d. “The Acts of the Apostles” could more properly be named “The Acts of the Holy Spirit through the apostles and other faithful servants of Christ”
2. Acts 1:6-11
a. The disciples asked, “Wilt thou at this time restore the Kingdom to Israel?”
b. If Israel is never to be reestablished in the Kingdom, this was the ideal time for Christ to correct any misconceptions
c. Jesus did not discard the idea of the millennial Kingdom; He simply told them that the time of its establishment is none of their business—the Father has kept it to Himself
1) No one knows when the final events of the world will begin (Matthew 24:36)
2) The Father did not reveal the time to any man, nor angels, and not even to the Son (at least prior to His crucifixion) (Mark 13:32)!
a) This does not contravene Jesus’ deity (His omniscience as God, etc.)
b) It does involve limitations He took upon Himself by becoming flesh
d. The disciples had work to do before the Kingdom in this aspect could come (v. 8—the theme verse of the book of Acts): “Ye shall receive power . . . and ye shall be witnesses unto me”
e. After the ascension, the angels told them, “This same Jesus shall so come in like manner as ye have seen him go into heaven”
1) He will come personally and bodily to the Mount of Olives (John 14:3; 1 Thessalonians 4:16; see Zechariah 14:3-4)
2) He will come for His disciples, because only disciples saw Him ascend—this would distinguish the Rapture from the Revelation in Glory, which even the wicked will witness
3. Acts 2:16-21
a. Peter quotes the prophecy of Joel 2:28-29
b. The fulfillment of this began at Pentecost (fifty days after the feast of Firstfruits, Jesus’ resurrection day)
c. Pentecost was part of “the last days” from the point of view of Joel
d. But there will be a much greater fulfillment in the future, when “all Israel shall be saved” when “the Deliverer . . . shall turn away ungodliness from [the remnant of] Jacob” (vv. 19-21; see Romans 11:25-27)
e. The tribulation period will have many signs and many people will be saved (vv. 19-21)
4. Acts 3:19-21
a. Peter says to the Jews, “Repent ye therefore, and turn again, that your sins may be blotted out, in order that times of refreshing may come”
b. These “times of refreshing [literally, breathing space]” will begin when Jesus comes in glory
c. Heaven must retain Jesus “until the times of restitution of all things” comes
d. This refers to the Millennial reign with its consequent restoration of Israel as well as of the whole world (see Isaiah 9:2-7; 11:10ff.; 49:5-12)
e. This is a major Old Testament theme (see Isaiah 35:1-10; Ezekiel 34:11-26)
5. Acts 8:12
a. Philip was preaching the things concerning the Kingdom of God and the name of Jesus Christ
b. If this does not refer to the Gospel, what was Philip preaching?
c. Remember that the Church age is the present earthly manifestation of God’s Kingdom
6. Acts 10:42-43
a. Christ has been ordained to be the Judge of the living and the dead
b. This is a recurring theme in the apostles’ preaching and should be in ours also
7. Acts 14:21-22
a. It is necessary for us to enter into the Kingdom of God through many tribulations (plural)
b. This does not refer to the Great Tribulation (see 1 Thessalonians 5:1-11; 1 Peter 1:3-9)
c. Believers in this age become a part of the Kingdom
d. Persecution and other troubles train believers in this age (see also 1 Thessalonians 3:3)
8. Acts 15:13-18
a. James gives God’s plan for the coming ages
b. In the present age God is taking out of the Gentiles a people for His name (v. 14)
c. After this is completed, God will restore the Kingdom to the Jews (v. 16; see 2 Samuel 7:12ff.)
d. The restoration of the Jews during the millennial reign will bring blessing upon all the nations; at that time also, Gentiles—as well as Jews—will be God’s people (v. 17)
e. James quotes Amos 9:11-12 to show that Old Testament revelation agreed
9. Acts 17:31
a. Paul preached in Athens that God has appointed a day of (final) judgment for the world
b. He was persuading them concerning God’s Kingdom, which includes this age
10. Acts 19:8
a. Paul preached in Ephesus for three months
b. He was persuading them also concerning the Kingdom of God
11. Acts 20:24-25
a. Paul told the Ephesian elders that his ministry was to testify the Gospel of the grace of God
b. He goes right on to say that he has preached the Kingdom of God among them
c. This must mean that the two terms cover the same area
12. Acts 23:6
a. Paul before the Sanhedrin appeals to the Pharisees
b. “Concerning the hope and resurrection of the dead I am being judged”
13. Acts 24:15-25
a. Paul testifies before Felix that there will be two kinds of resurrection: of the righteous and of the unrighteous (v. 15)
b. He maintains that there was no legal charge; the charge against him is a spiritual one— teaching the resurrection of the dead (v. 21)
c. Afterward he reasoned with Felix about “righteousness, self-control, and the judgment which is about to come” (v. 25)
14. Acts 26:6-8, 22-23
a. Again Paul testifies to Agrippa II that the charge is teaching the hope of Israel—the resurrection of the dead (vv. 6-8)
b. The Old Testament had said that the Messiah should suffer, rise from the dead, and show forth light to Israel and to all the nations (vv. 22-23)
c. Christ is the firstfruits from the dead; the saints are the harvest
15. Acts 28:20-31
a. Paul testifies to the Jews at Rome that the charge against him is the hope of Israel (v. 20)
b. He expounded and earnestly witnessed to the Kingdom of God, persuading them concerning Jesus (v. 23)
c. He was “preaching the Kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence [boldness, freedom], no man forbidding him” (v. 31)
d. The apostle was often bound and limited, but his gospel could not be
II. ESCHATOLOGICAL TEACHING OF THE EPISTLES
A. James
1. Introduction to James
a. It was probably the first book of the New Testament to be written
b. James wrote the general letter between A.D. 45-48
c. He wrote “to the twelve tribes which are scattered abroad” [converted Jews] (1:1) who were brethren and had “the faith of our Lord Jesus Christ” (2:1)
2. James 1:12
a. Blessed is the man who is enduring temptation (peirasmon; trial, testing; see v. 2)
b. Because when he has become approved (dokimoV; tried and proved genuine), he will receive the crown of life—the “proving” [AV “trying”] of his faith is producing perseverance (v. 3)
1) This crown of life is surely equal to eternal life; but this may be a literal crown as well
2) The crown is promised to those who love Him, who let the trials mature them spiritually
3. James 2:5
a. God chose the poor as to this world who are rich in faith and heirs of the kingdom that is promised to those who love Him—the poor have less difficulty depending on God for help
b. If we are heirs of the Kingdom, this aspect of it has not occurred yet
c. The eschatological aspect of the Kingdom is not ignored in the Epistles
4. James 5:1-9
a. James warns rich men against heaping up treasure in the last days and oppressing the poor (vv. 1-6)—the danger was not in having wealth from God, but in not using wealth for God
b. He exhorts brethren to be patient unto the coming of the Lord (v. 7)
c. As farmers wait for crops to come to full harvest, so we must wait patiently for the Lord
d. James encourages the saints, saying, “The coming of the Lord has drawn near”; and he warns everyone, saying, “The Judge stands before the doors”
e. Thus the imminency of Christ’s return is heavily underscored
B. Galatians
1. Introduction to Galatians
a. Paul wrote the epistle apparently to a group of churches in central or northern Asia Minor
b. The date of writing is disputed
1) Central Asia Minor churches: A.D. 48-49 [making this Paul’s earliest epistle]
2) Northern Asia Minor churches: A.D. 55-56
2. Galatians 5:21
a. Sinners of no matter what variety shall not inherit God’s Kingdom—all are sinners, but those who are justified do not maintain [AV “do”] a sinful lifestyle (see 1 Corinthians 6:9-11)
b. To be inherited, this aspect of the Kingdom must still be future
c. The fruit of the Spirit is present evidence of one’s citizenship in the Kingdom (vv. 22-24)
C. 1 Thessalonians
1. Introduction to 1 Thessalonians
a. It was one of the first two books written by Paul (see Galatians), written about A.D. 50-51
b. These disciples were remarkably well taught after only three weeks (Acts 17:1-4)
2. 1 Thessalonians 1:9-10
a. Paul compliments these disciples on how they turned to God for two purposes
1) To be serving the true God
2) To be waiting for His Son from the heavens
b. Believers are waiting for Christ Himself, not signs, or any other phenomena
1) If present-age believers will enter the Tribulation, it would be more fitting to say they are waiting for the appearance of the man of sin, or for purifying judgments, etc.
2) Obedient believers do not “wait” in idleness, wasting their time and carnally depending on the charity of others (see 2 Thessalonians 3:5-15), but they serve the living God
c. Christ “delivered us from the wrath to come” (v. 10)
1) This certainly means we will never face God’s condemnation for our sins—the “spiritual” side of His wrath—that Jesus took away (see John 3:18, 36; 5:24; etc.)
2) It may also include the “physical” side of God’s wrath, which He will manifest to all mankind during the Tribulation; Paul certainly refers to this aspect of God’s wrath in the Thessalonian epistles
3. 1 Thessalonians 2:11-12
a. Paul had exhorted them that they would walk worthy of God who is calling them unto His Kingdom and glory
b. The glorious eschatological Kingdom is clearly taught in these epistles
4. 1 Thessalonians 2:19-20
a. Paul asks what his hope, joy, and crown of glorying is to be
b. He answers that the disciples will be before the Lord Jesus Christ in His Coming (parousia)
c. The souls that you have won will be an equal source of joy to you
5. 1 Thessalonians 3:12-13
a. Paul prays that the disciples may abound in love toward one another, so that God may establish their hearts unblameable in holiness at (or, “by”) the coming of our Lord with all His saints (see Romans 8:19-25)
b. If “saints” has the usual New Testament meaning of sinners saved by grace, this refers to Jesus’ Revelation in Glory in which He is accompanied by the redeemed; it seems unlikely that Paul would use the term “saints” to refer to the souls of believers Jesus would bring back at the Rapture to be reunited with their [resurrected] bodies
c. If “saints” [literally, “holy ones”] is used to refer to the angels, it would more likely refer to the Revelation in Glory (see Matthew 13:49; 2 Thessalonians 1:7ff.), although it could also refer to the Rapture (see 1 Thessalonians 4:16)
[NOTE: The order of 1 Thessalonians 4 and 5 is a strong point for the Pretribulation Rapture position]
6. 1 Thessalonians 4:13-18
a. Just as surely as Christ died and rose again, God will bring with Jesus ones who have died (have fallen asleep) through Jesus
b. We who are living and remaining unto the Coming of the Lord will not precede [AV “prevent” (from Latin prae + ventus) literally, “come before”] the ones who have died (v. 15)
c. For the Lord Himself shall come down from heaven with a shout, with a voice of the archangel [Michael], and with a trumpet of God
d. The “dead in Christ” [i.e., those who are “asleep,” “sleep in Jesus”] shall rise first (v. 16)
e. Then we who are living and remaining shall be caught up together with them in clouds to meet the Lord in the air (v. 17)
1) “Caught up” translates the Greek harpazo [arpazw], “snatch,” “catch away”
2) The Latin word rapere is the source of the word “rapture,” which represents this doctrine
f. Thus we shall always be with the Lord
g. This is the most detailed exposition of the Rapture in Scripture
7. 1 Thessalonians 5:1-11
a. The Day of the Lord comes as a thief in the night
1) The beginning of the Tribulation is first in the “Day of the Lord,” which primarily refers to judgment against the wicked; some may include God’s dealings with the righteous also
2) Although the Rapture signals the nearness of the tribulation period, it is the covenant of the Antichrist that formally inaugurates the seven-year Tribulation (see Daniel 9:27)
b. When men say, “Peace and safety,” sudden destruction comes upon them
(v. 3)
c. Believers are not in darkness that that day should overtake them as a thief
d. We are not of the night; therefore, let us be watching and be sober
e. God has not appointed us unto wrath, but unto obtaining salvation (v. 9)
f. Since the tribulation period is wrath, we should escape it (Revelation 6:17)
1) The chapter division between the two sections (4:13-18 and 5:1-11) is unfortunate; it tends to cause the reader to view each as separate from the other
2) The final verse of each section (4:18 and 5:11) mentions “comfort” [strength] for believers, emphasizing the fact that these are two messages of comfort to believers
(a) Comfort that saints who will have died before Christ’s return will not miss any of the blessings of His triumph (1 Thessalonians 4:13-18)
(b) Comfort that saints who will be alive at Christ’s return will not undergo any of the judgments of the Tribulation (1 Thessalonians 5:1-11)
8. 1 Thessalonians 5:23-24
a. Paul prays that the disciples may be sanctified wholly, and may be kept blameless in the coming of our Lord Jesus Christ (see 3:13)
b. Jesus’ personal return is always a powerful motivation for living right and serving well
D. 2 Thessalonians
1. Introduction to 2 Thessalonians
a. It was written in A.D. 51, very soon after the first letter
b. Apparently it was written to answer a forged letter that taught heresy
2. 2 Thessalonians 1:4-10
a. Believers suffer persecution (v. 4)
b. But the righteous judgment of God counts them worthy of His Kingdom (v. 5)
c. For it is righteous for God to repay trouble to those who are troubling saints, and to repay rest to those who are being troubled (vv. 6-7)
d. This will take place at the Revelation in Glory when the Lord Jesus will return with mighty angels to take vengeance on those who obey not the Gospel
e. These disobedient ones will be punished with everlasting destruction (v. 9)
f. This is the time that He will come to be glorified in His saints, and to be marveled at in [or, “by”] all the ones who have believed (v. 10)
3. 2 Thessalonians 2:1-12
a. Evidently the forged letter had taught that the Day of the Lord had come
1) This should not be translated “the day of Christ” (v. 2), which is the “blessing aspect” of His coming (see 1 Corinthians 1:7-8)
2) The Greek text reads “the day of the Lord”; Paul is clearly referring to judgment
3) No sign precedes the Rapture, but there are signs connected with the tribulation period
b. This “day of the Lord” refers to the tribulation period
c. Paul warns them not to let anything deceive them
d. Two things must be present for the tribulation period to have begun
1) The apostasy must come first (v. 3)
a) The Greek word is apostasia (apostasia) which is used only one other time in Scripture and refers to religious apostasy (Acts 21:21)
b) Schyler English holds that this word refers to the Rapture, but he teaches this only to fight the Posttribulationists; however, offering a weak argument does not help one’s own position
c) This apostasy will be the terrible one described in Revelation 17 and 18, which will not have the true Church to counteract it
d) There will be a believing remnant, but apparently not the Church itself (the Church is not mentioned or described in Revelation’s description of the Tribulation)
e) The apostasy and the antichrist may both arise by slow stages, but they will not be in power until after the Rapture
2) The “man of lawlessness [anomia]” (AV “man of sin”) must come first
a) This is the antichrist, who is here called “the son of destruction”
b) Antichrist is opposed to everything connected with God (v. 4a)
c) He will present himself in God’s sanctuary to show that he is God
(v. 4b)
(1) This occurs in the middle of the 70th “week” of Daniel 9:27
(2) It is the “abomination of desolation” Jesus warned about (Matthew 24:15)
d) Reference to the temple presupposes that a temple will be rebuilt in Jerusalem at least before the middle of the Tribulation
e. Paul had taught all these things in his short stay with the disciples (v. 5)
f. But now there is a restrainer at work hindering lawlessness (vv. 6-7)
1) Most conservatives hold that the “restrainer” is the Holy Spirit
2) The mystery of lawlessness is already at work, but when the restrainer is removed, lawlessness is really let loose (vv. 7-9)
3) Perhaps it is more accurate to say that the restrainer is the Holy Spirit as He indwells and activates genuine believers, who are the spiritual “salt” and “light” in the earth; therefore, when they are removed (in a pretribulation Rapture?), He will be “removed”
g. When the restrainer is removed, the lawless one shall be revealed, whose coming is according to the working of Satan with power, signs, lying wonders and deceit (John 8:44)
h. The Lord will destroy the antichrist by the manifestation of His coming (v. 8)
i. God will send the followers of antichrist an in-working of error that they should believe the lie (vv. 10-12; see Pentecost, Things to Come, 332-334)—the greatest lie of all
1) Perhaps the lie is that Satan is the true God or that the Antichrist is Christ
2) Those who will believe the lie do so because they received not the love of the truth, did not believe the truth, and had pleasure in unrighteousness (see Romans 1:18-32)
E. 1 Corinthians
1. Introduction to 1 Corinthians
a. It was written about A.D. 54-55
b. Paul was in Ephesus after receiving various reports of serious problems and some questions
2. 1 Corinthians 1:7-8
a. Paul mentions that the Corinthians were waiting for the Revelation of the Lord Jesus Christ
b. Christ will establish them unto the end blameless in “The Day of our Lord Jesus”
1) The expression, “the day of [Jesus] Christ” refers to the “blessing aspect” of God’s dealings at the end of the age (see 5:5; 2 Corinthians 1:14; Philippians 1:6, 10; 2:16)
2) This should be contrasted with “the day of the Lord,” which refers to His judgment
3. 1 Corinthians 3:8-15
a. God alone can accomplish anything in the Christian ministry (v. 7); but each of God’s servants will receive his own reward for his own labor at the Judgment Seat of Christ
b. Christ is the foundation, and every servant builds upon Him (vv. 9-11)
1) This should be distinguished from Matthew 16:18, where Christ is the builder of the true Church, His spiritual “Body”
2) In Matthew, the foundation is the truth of His Messiahship (as expressed by Peter through faith) and the “building” is the Church; in 1 Corinthians, the foundation is Jesus Christ and the “building” is one’s life and ministry
c. The work of the servants can be of two different kinds
1) Intrinsically valuable: gold, silver, precious stones (v. 12)
2) Worthless: wood, hay, stubble (see 2 Corinthians 5:10)
d. The work of every servant shall be made manifest, for it will be revealed by fire; the fire will test the work of each one to show what kind it is: quality, not quantity is what is stressed here (v. 13), for it is not only what we do but why and how we do it that counts
1) If the work is valuable, the servant shall receive a reward (v. 14)
2) If the work is burned up, he shall suffer loss; but he himself shall still be saved—yet so as through fire (v. 15; see The Parable of the Pounds, Luke 19:12ff.)
4. 1 Corinthians 4:4-5
a. Believers should not call one another to account, as in a judicial hearing, because Christ alone is qualified as the Judge
b. We cannot know the motives of the brethren; the Lord alone does
1) This has nothing to do with recognizing sin and compromise; believers have strict orders concerning this (2 Thessalonians 3:6; Matthew 7:15-20)
2) This does mean to avoid an attitude of censoriousness (see Matthew 5:21-22)
c. When the Lord comes, everything will be brought to light and then adequately judged (v. 5)
5. 1 Corinthians 4:20
a. Paul’s detractors were great in words, but without power
b. But the Kingdom of God is not in word but in power
c. This is true even of the present aspect of the Kingdom
6. 1 Corinthians 5:5-8
a. Paul tells believers to deliver an open sinner to Satan for the destruction of the flesh, that the spirit may be saved in the Day of the Lord Jesus (see 1 Timothy 1:20)
b. There are two interpretations of the “destruction of the flesh”
1) “Flesh” may refer to the body, therefore its “destruction” means physical death (see 1 Corinthians 11:30; 1 John 5:16-17)
2) “Flesh” may also refer to the carnal mind, and its “destruction” would refer to the annulment of fleshly lusts—the appetite for the sin(s) in question (Romans 8:13)
c. Paul’s spiritual goal is that the man himself might be saved in the coming Judgment
d. Paul underscores the vital matter of holiness, noting that only a small amount of evil can pollute the entire assembly (v. 6) and that through Christ’s sacrifice God has made provision for believers’ purity (v. 7)
1) Calling Christ our “Passover,” Paul uses imagery from the Old Testament feast celebrating Israel’s initial deliverance through blood from their slavery in Egypt
2) The “feast” that believers are now to keep alludes to the seven-day Feast of Unleavened Bread which Passover inaugurated; it refers to a lifetime of holy living by those who have been delivered by the Lamb of God who takes away the sin of the world (v. 8)
7. 1 Corinthians 6:2-11
a. The saints shall judge the world and angels; therefore, they are worthy of responsibility now (vv. 2-3)
b. The unrighteous shall not inherit the Kingdom of God—this includes any type of sinner (vv. 9-10); Paul refers to what they once were, not what they continued to be: “And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God” (v. 11)
1) One cannot befriend and love the world system and be a child of God (James 4:4; 1 John 2:15-17
2) Believers do not continue in their sinful lifestyle, for each is a new creation in Christ Jesus and indwelt by the Holy Spirit (2 Corinthians 5:17; 1 John 3:2-10)
8. 1 Corinthians 9:24-27
a. In athletic games there are many runners, but only one who wins (v. 24)
b. Let us live the Christian life with the same earnestness of being a winner, for every single believer can win (“So run, that ye may obtain”)!
c. Athletes are self-controlled in order to gain a corruptible crown, but the Lord offers us an incorruptible crown (v. 25)
d. Therefore Paul ran and fought with purpose and determination (vv. 26-27)
9. 1 Corinthians 10:11
a. Events are recorded in Scripture for our admonition
b. The ends of the ages have come unto us (or, upon us)
10. 1 Corinthians 11:26
a. The Lord’s Supper is a memorial of Christ’s death until He comes
b. This implies that afterwards it will not be used
1) In heaven Christ’s presence will make it unnecessary
2) Another earthly memorial may exist during the Millennium (see Ezekiel 43:16; 44:16)
11. 1 Corinthians 13:8-12
a. Love never fails, but prophecies shall be exhausted, that is, they shall pass away because they are fulfilled (v. 8)
b. Our prophesying as well as our knowing is only in part (v. 9)
c. “When that which is perfect is come, then that which is in part shall be done away” (v. 10)
1) Some hold this was the completion of the written canon of Scripture (about A.D. 100)
2) Others believe this refers to Jesus’ Revelation in Glory, which fulfills prophecy, etc.
d. Just as a child matures, so we complete our training in this world and pass on to perfect knowledge in the next (vv. 11-12)
e. We will then know reality and not just appearances (v. 12)
12. 1 Corinthians 15:12-58
a. Our resurrection from the dead is just as sure as the resurrection of Christ (see 1 Thessalonians 4:14)
b. Christ is the firstfruits of the ones who have slept (v. 20)—His resurrection occurred on the Jewish Feast of Firstfruits, two days after Passover
c. But there is a distinct order in the resurrection
1) Christ the firstfruits (v. 23a)—indicates not only first in time but also first in rank
2) Then the ones who are Christ’s in His coming (v. 23b; see 1 Thessalonians 4:13-18)
3) Then the end (v. 24; see v. 28)
d. There are two Premillennial interpretations of this order
1) Christ’s resurrection; resurrection of all believers; then the end of the age [unbelievers are not in view at all]
2) Christ’s resurrection; resurrection of all believers; then the resurrection of unbelievers at the Judgment of the Great White Throne (Revelation 20:5, 12-15)
e. When Christ has subdued all enemies and has proved to all that He can rule the universe in perfect righteousness, then, after the Millennium, He will deliver up the Kingdom to God the Father, that the Triune God may be all in all (vv. 24-28)
f. “We need not think of Christ as losing anything or as ceasing to rule, but as bringing to a triumphant conclusion a special dispensation” (Plummer)
g. Our resurrection body will be a different kind of body than we now have
1) We now have a natural (or physical) body that is sown in corruption; we will have a spiritual body of power and glory (vv. 40-44)
2) Flesh and blood cannot inherit the Kingdom of God (v. 50); thus a complete transformation is necessary
h. Some believers will not die, but all believers shall be changed (v. 51; see 1 Thessalonians 4:17; John 11:26)
1) This will happen in a “moment” [Greek atwmw, “atom”; literally, “ uncut(table)”], a period of time so brief that it is regarded as indivisible
(v. 52)
2) This is the last trumpet in connection with the resurrection of believers (trumpets of judgment follow, and other trumpets; see Matthew 24:31)
i. The believing dead shall be raised incorruptible; believers who are alive on earth at that time will be changed in the Rapture
1) At that time death will be swallowed up in victory (v. 54)
2) The Lord Jesus Christ is the one who gives us such a victory (v. 57)
j. Therefore, always be abounding in the work of the Lord because you know that your labor is not in vain (v. 58)—this is one of the great assurances that prophecy gives obedient believers as they persevere through difficulties to please their Lord
13. 1 Corinthians 16:22
a. Paul concludes by saying, “If anyone is not loving the Lord, let him be a curse [anathema]”
1) “He that believeth not is condemned already. . . “ (John 3:18), already under sin’s curse
2) “He that believeth not the Son shall not see life; but the wrath of God abideth on him” (v. 36)—since God’s righteous judgment remains on the wicked, what he needs is deliverance
b. Paul then gives a motto which is both a warning and a comfort
1) Maranatha just puts into English letters two Aramaic words
2) It may mean “[Our] Lord comes (or, —has come)” (maran atha) or it may mean “[Our] Lord, come!” (marana tha)
F. 2 Corinthians
1. Introduction to 2 Corinthians
a. It was written about A.D. 55
b. Paul was in Macedonia, perhaps in Philippi, when he wrote this second epistle
2. 2 Corinthians 1:14
a. Paul’s converts will be a source of rejoicing for him in the Day of our Lord Jesus
b. This is the same as the Day of Christ, the blessing aspect of His coming
3. 2 Corinthians 4:14-18
a. Our resurrection by the Lord Jesus is assured; therefore, do not lose heart
b. For our light affliction is working for us an eternal, super-abounding weight of glory (v. 17)
c. We are not looking at temporary stage-props of our surroundings, but we are looking at the eternal things that are not seen now (v. 18; see Hebrews 11:27; 12:2; Romans 1:20)
4. 2 Corinthians 5:1-11
a. If our body—an earthly tent-house—should die, we have an eternal building from God (v. 1)
b. We who are in this body, or tent, are burdened (v. 4)
1) Not that we want to become disembodied spirits [the ideal state in Greek philosophy]
2) But that our mortal body might be clothed with immortality
c. God will do that very thing: the Holy Spirit is just the down payment on the life that God will one day give us (v. 5; see Ephesians 1:10)
d. If we are at home in the body, we are absent from the Lord; if we are absent from the body, we are at home with the Lord (vv. 6-8)
e. We should be ambitious, whether present or absent, to be well-pleasing to the Lord (v. 9)
f. Each of us must be made manifest before the Judgment Seat of the Lord Jesus Christ (v. 10)
1) It will be manifest whether the deeds were good (agaqon) or worthless (faulon)
a) When “good” is expected, that which is “worthless” is a loss and worthy of judgment
b) Spiritual and moral worthlessness characterizes Satan [one of his titles, “Belial,” means “worthlessness”]
2) Each believer will receive reward for the things he had done for Christ while in the body
g. This ought to be an incentive toward soul-wining and holy living (v. 11)
G. Romans
1. Introduction to Romans
a. Paul wrote the epistle in A.D. 56
b. He had not yet met these saints; yet he prayed for them, taught them, felt a keen spiritual responsibility for them, and longed to see them
2. Romans 2:1-16
a. Men who reject God’s offer of salvation are treasuring up for themselves wrath in the day of wrath and revelation of the righteous judgment of God
b. God shall repay to each man according to his works (v. 6)
1) To those who are seeking immortality, He will repay life eternal (v. 7)
2) To those who are disobedient to the truth because they are being persuaded by unrighteousness, God’s wrath and anger is their lot (v. 8)
c. There is no respect of persons with God (v. 11)
1) Those who have sinned without the law [viz., Gentiles] will perish apart from law (v. 12)
2) Those who sinned in the law [viz., Jews and proselytes] shall be judged through the law
d. This will happen in the day when God judges the secrets of men through Jesus Christ according to Paul’s Gospel (v. 16)
1) Paul makes no time distinctions in this passage; he is stressing the certainty and comprehensiveness of the judgment
2) To teach a general judgment from this passage is to ignore Revelation 20
3. Romans 5:9
a. Because we have been justified in the blood of Christ, we shall be saved from the wrath through Him (see 1 Thessalonians 1:10)
b. If the tribulation period is God’s wrath, we should miss it (1 Thessalonians 5:9; Revelation 6:17)
4. Romans 8:16-39
a. If [i.e., Since] we are the children of God, we are joint-heirs with Christ
(v. 17)
b. If we suffer with him, we shall also be glorified with Him
c. But present sufferings are not worthy of the glory that shall be revealed unto us (v. 18)
d. Creation is awaiting deliverance; we wait for the redemption of our body
e. Whom God foreknew, He predestinated to be conformed to the image of His Son; this is grace and glory unparalleled (v. 29)
5. Romans 9:22-24
a. God endured vessels of wrath fitted to destruction to show His power
b. This is in order that He might make known the riches of His glory upon vessels of mercy that He prepared beforehand unto glory
c. Believers, both Jews and Gentiles, are included in this latter group (v. 24)
6. Romans 11:1-36
a. Israel was disobedient; does this mean that God cast away His people? No!
b. Has Israel stumbled so that the nation should fall (and be irrecoverable)? No!
1) It is in order that salvation might come to the Gentiles
2) If Israel’s fall enriched the entire world, how much more their fullness?
c. If their being cast away meant the reconciling of the world, God’s receiving them again will be as life from the dead (v. 15)
d. Israel is likened to branches of an olive tree which are cut off because of unbelief (vv. 17-20)
1) By grace the Gentiles, as wild olive branches, were grafted in (v. 17) [This is an extraordinary procedure, “contrary to nature” (v. 24), because good branches are grafted into wild trees]
2) If Israel does not remain in unbelief, God will graft them into their own tree again (v. 23)
3) This is the natural thing to do (v. 24)
e. Hardening in part has happened to Israel until the fullness of the Gentiles be come in (v. 25)
1) This “fullness” refers to the time when the Church will completed (at the end of the age)
2) After that, all Israel shall be saved; that is, Israel as a nation will be converted after the tribulation period (and “Judgment of Israel” afterward) has removed all unbelieving rebels
f. God’s new covenant remains: He will remove sins from Israel (vv. 26-27)
1) God will not change His purpose (v. 29)
2) He will yet have mercy upon them all (v. 32)
7. Romans 14:10-17
a. All believers will stand before the Judgment Seat of Christ (v. 10; see 2 Corinthians 5:10)
b. Every knee shall bow; each of us shall give account of himself to God (v. 11)
c. Therefore, let us not judge one another, or cause another to stumble (v. 13)
d. The Kingdom of God does not consist of the things seen [meat and drink, etc.], but of the invisible things, such as righteousness, peace, and joy (v. 17)
H. Ephesians
1. Introduction to Ephesians
a. Paul wrote Ephesians about A.D. 60
b. Paul was in prison in Rome
2. Ephesians 1:10-14
a. “The dispensation of the fullness of times” refers to the eschatological Kingdom, the Millennium (v. 10)
b. At that time Christ will be all in all (v. 10)
c. We, along with Paul, will be to the praise of His glory (v. 12)
d. The Holy Spirit is the down payment [AV “earnest”] on our inheritance until the redemption of the purchased possession (viz., our resurrection and glorification) (vv. 13-14)
3. Ephesians 2:6-7
a. God has given us a present heavenly standing in Christ (v. 6)
b. In the coming ages He will show the exceeding riches of His grace in kindness upon us in Christ
4. Ephesians 5:5-7
a. No sinner has any inheritance in the Kingdom of Christ and of God (v. 5; see Galatians 5:21)
b. This excludes sinners from the Millennium as well as the present aspect of the Kingdom
c. The wrath of God comes on the children of disobedience because of sin (v. 6)
I. Colossians
1. Introduction to Colossians
a. Paul wrote Colossians about A.D. 60
b. Paul was in prison in Rome
2. Colossians 1:12-13
a. God has made us suitable to be partakers of the inheritance of the saints in light (v. 12)
b. He has translated us into the Kingdom of His Son (the present aspect) (v. 13)
3. Colossians 3:4
a. Whenever Christ shall appear, ye also will be made manifest with Him in glory (see 1 John 3:2)
b. This is the Revelation in Glory: a good motive for spiritual discipline (v. 5)
4. Colossians 3:22-25
a. Our work on earth should be done to the Lord and not to men
b. Ye shall receive the reward of the inheritance, for ye serve the Lord Christ
(v. 24)
c. Wrongdoing will also be repaid, and there is no respect of persons (v. 25; see Romans 2:11)
J. Philippians
1. Introduction to Philippians
a. Paul wrote Philippians about A.D. 60
b. Paul was in prison in Rome
2. Philippians 1:6, 10
a. God, who has begun a good work in you, will complete it until the Day of Christ Jesus
b. Paul prayed that believers in Philippi may be sincere and without offence unto the Day of Christ (v. 10)
3. Philippians 2:16
a. Paul exhorted them to be holding forth the Word of life that he may glory in the Day of Christ
b. This is evidence that he has not run or labored in vain
4. Philippians 3:10-21
a. Paul strives to know the power of Christ’s resurrection, “if by any means” he might attain unto the resurrection that is out from the dead (vv. 10-11)
b. He pursues toward the goal unto the prize of the upward call of God in Christ (see 2 Peter 1:10)
c. Our citizenship [politeuma, designating not only where one belongs but how he behaves] is in heaven, out of which also we are waiting for a Savior, the Lord Jesus Christ (v. 20)
d. He will change our body of humiliation to be like His body of glory (v. 21)
5. Philippians 4:5
a. This Lord is near; that is, His coming is near
b. This means more than the spiritual presence of the Lord with believers
c. This knowledge should increase our forbearance
K. 1 Timothy
1. Introduction to Timothy
a. Paul wrote 1 Timothy about A.D. 64-65
b. Paul encouraged Timothy in his difficult pastoral tasks with the church at Ephesus
2. 1 Timothy 4:1-3
a. In the latter times some shall depart (apostatize) from the faith (v. 1)
b. They are giving heed to deceiving spirits and teachings of demons
c. This produces several disastrous results
1) They are speaking lies in hypocrisy (v. 2)
a) Their conscience has been seared with a red hot iron
b) What is right or wrong no longer influences them
2) They are forbidding to marry (v. 3)
a) This may include wicked people who advocate “free love,” saying marriage is unnecessary
b) It certainly includes the ascetic practices of Roman Catholicism and cults
3) They command to abstain from certain foods—more ascetic practices
d. The influence of demons in many cults is far greater than we know
e. There may well be an increase in demonism toward the end of the age
f. Apostates attack key doctrines which have long been accepted by all conservative Christians
1) The inspiration of the Bible
a) Is it just a classic book (“Natural Inspiration”)?
b) Are just the parts that impress you inspired (“Partial Inspiration”)?
c) Are just the spiritual and moral aspects inspired (“Dynamic Inspiration”)?
d) Could any other believer also write inspired material (“Mystical Inspiration”)?
e) Are only basic concepts inspired rather than the words (“Concept Inspiration”)?
f) Or is the entire Bible inspired—even to the words used, without error in the autographs, accurately preserved in copies and translations, and authoritative (“Verbal, Plenary Inspiration”)?
2) The person of Christ
a) Is He just a human being clothed with “myths”?
b) Or is He the divine Son of God?
3) The vicarious atonement
a) Did Christ shed His blood for our sins?
b) Can men come to God by any other way?
4) The second coming of Christ
a) Will man be able to legislate peace on earth without Christ?
b) Or will Christ come again personally to reign over the earth?
3. 1 Timothy 6:13-16
a. Paul urges Timothy to keep his charge until the appearing of the Lord Jesus
b. Only union with Christ can produce immortality (v. 16)
c. No man can see or approach God unless he is transformed (see Philippians 3:10, 21)
L. Titus
1. Introduction to Titus
a. Paul wrote Titus about A.D. 65
b. He encouraged Titus in organizing and guiding the ministry in Crete
2. Titus 2:11-14
a. We are “watching for the blessed hope and appearing of the glory of our great God and Savior Christ Jesus” [grammatical construction shows that both “our great God” and “Savior” refer to Christ]
b. This “blessed hope and appearing” refers to one event, not two
1) This is the Rapture (1 Corinthians 15:43; Philippians 3:21; Colossians 1:27)
2) The Rapture will have glory for us; it is our hope and goal
3) It is grammatically wrong to make “blessed hope” differ from “appearing of the glory”
c. The argument of the partial rapturists, that those who are not “watching” will miss the Rapture, has no basis in this passage
d. But this does give good reason for holy living in the present age
M. 1 Peter
1. Introduction to 1 Peter
a. Peter wrote 1 Peter about A.D. 65
b. The apostle encourages believers in their sufferings for Christ by God’s grace
2. 1 Peter 1:3-7, 13
a. The resurrection of Christ gives us a living hope of an inheritance that is incorruptible, kept in heaven for us (vv. 3-4)
b. The proving of our faith means praise and honor at the appearing (or revelation) of Jesus
c. This probably refers to the Rapture, with the Judgment Seat of Christ to follow
d. This is a powerful motive for enduring trials and tests (vv. 6-7)
e. Grace will be brought to us at the appearing of Jesus Christ (v. 13)
3. 1 Peter 4:4-7, 17-18
a. Sinners think it strange that believers try to avoid sin (v. 4)
b. But these sinners must give account to Him who is ready to judge the living and the dead
c. The end of all things has drawn near: live accordingly! (v. 17)
d. Judgment will begin at the house of God (v. 17)
1) The Judgment Seat of Christ is immediately after the Rapture
2) The righteous have no extra righteousness
3) The ungodly will have no hope at all
4. 1 Peter 5:4
a. When the chief Shepherd appears, rewards will be given—this is the faithful pastors’ reward
b. There is a crown of glory for the under-shepherds who have fed the flock of God faithfully
N. 2 Peter
1. Introduction to 2 Peter
a. Peter wrote 2 Peter about A.D. 66-67
b. He urged believers to grow spiritually, patiently wait for Christ, and oppose false teachers
2. 2 Peter 1:10-11
a. If you live the life that makes “your calling and election sure,” an entrance shall be supplied to you richly into the eternal Kingdom of our Lord and Savior
b. Christians should not seek to just barely make it to heaven; they ought to bear much fruit
c. Christ’s Kingdom is again called everlasting
d. If we are not in it yet, this must be the eschatological Kingdom
3. 2 Peter 1:19-21
a. Prophecy is a very rewarding subject of study (v. 19)
b. No single passage of Scripture should be interpreted or explained without considering the teaching of all the rest of Scripture on that subject (v. 20)
1) The harmony of the teaching of Scripture should be maintained
2) Most errors come from isolated proof-texts
c. Prophecy is possible because men spoke from God, being borne along by the Spirit (v. 21)
4. 2 Peter 2:3, 9, 12
a. False teachers will surely be judged (v. 3)
b. The unrighteous are kept unto a Day of Judgment to be punished (v. 9)
c. The false teachers shall be destroyed in their own destruction (v. 12)
5. 2 Peter 3:3-14
a. In the last days mockers will say, “Where is the promise of His coming?”
b. They say, “All things continue as they were from the beginning of creation”
1) This is the claim of uniformitarian geology—slow, predictable changes over eons of time
2) But the earth has seen drastic changes several times
3) The Genesis Flood is the greatest single example (vv. 5-6)
c. Similarly, the present heavens and earth are reserved unto fire in the Day of Judgment (v. 7)
d. The Lord is not slow (AV “slack”) in keeping His promise, but His way of figuring time is not the same as ours (vv. 8-9)
1) The Lord comprehends each day with the minute detail of one thousand years
2) Yet a thousand years is a short time to Him
3) His purpose in waiting is that sinners might come to repentance and be saved
e. The Day of the Lord will come as a thief in the night (v. 10)
1) Day of the Lord is the judgment aspect of His coming, beginning soon after the Rapture
2) But it lasts for at least one thousand and seven years, because in the Day of the Lord the heavens shall pass away
f. Before the advent of atomic energy, men could not imagine what was meant by “the elements shall melt with fervent heat” (vv. 10-13)
1) Now it is all too obvious what kind of destruction is portrayed
2) This dissolution is necessary to remove the curse from creation
g. We look for new heavens and a new earth with a new characteristic—righteousness! (v. 13)
h. The coming destruction is a powerful motivation for a devout life and diligent service for the Lord (vv. 11-14)
O. 2 Timothy
1. Introduction to 2 Timothy
a. Paul wrote 2 Timothy about 67-68, the last of his epistles that have been preserved
b. Paul was concerned for Timothy in his confrontation with false teachers
2. 2 Timothy 2:11-12
a. If we died with Christ, we shall also live with Him
b. If we suffer (now), we shall also reign with Him
3. 2 Timothy 2:18
a. False teachers had taught that the resurrection had happened already
b. Doctrinal error in such matters can destroy the faith of some
4. 2 Timothy 3:1-7, 13
a. In the last days difficult times shall come
b. Men will put SELF first with disastrous results for all
1) Vicious qualities of character will become manifest (vv. 2-4)
2) Men will love pleasure more than God (v. 4)
3) They will have a form of godliness, but will deny the power (v. 5)
4) They will be always learning but never able to come to the knowledge of the truth (v. 7)
c. Evil men and swindlers will get worse and worse, deceiving and being deceived (v. 13)
5. 2 Timothy 4:1-8, 18
a. The Lord Jesus Christ will judge the living and the dead at His appearing and His Kingdom
b. We should preach the Word now, because a time is coming when men will not endure wholesome teaching (vv. 2-4)
c. Men will turn away from the truth
d. But the crown of righteousness is awaiting all those who have loved His appearing (v. 8)
e. Paul was sure that the Lord would preserve him unto his heavenly Kingdom (v. 18)
P. Hebrews
1. Introduction to Hebrews
a. An unknown author wrote Hebrews about A.D. 67-69
b. Some believe Paul wrote Hebrews; others think Apollos or even Aquila and Priscilla
2. Hebrews 1:7-12
a. The throne of God the Son is an eternal one (v. 8)
b. The Kingdom will be righteous as well as eternal (vv. 8-9)
c. The Son of God created the universe and will remove it (vv. 10-12)
d. The universe shall be changed, but the Son of God will not (v. 12)
3. Hebrews 2:5-8
a. The “world to come” will be subjected to Christ
b. Psalm 2 will be fulfilled completely
4. Hebrews 4:9
a. By the “rest that still remains,” the author may be referring to heaven itself
b. But it is a spiritual rest which we are now entering when we cease from our own labors and enter into those of God (v. 3)
5. Hebrews 8:6-13
a. The Lord Jesus Christ is the mediator of the New Covenant
b. We are participants in this New Covenant
c. But national Israel must also participate in it to be His true people (v. 10)
6. Hebrews 9:23-28
a. The Old Testament sanctuaries were representations of things in the heavens
b. Christ entered into the heavenly sanctuary to put away our sin
c. Once a man dies, his life is fixed, and he faces judgment (v. 27)
d. “Christ . . . The second time apart from sin shall appear to the ones who are looking for Him unto salvation” (v. 29)
7. Hebrews 10:37-39
a. Yet a little while, and the One who is coming shall come and shall not tarry
b. The time is left undetermined, but nothing needs to take place before His return—it is next (i.e., imminent)!
8. Hebrews 11:16, 35
a. The patriarchs desired a heavenly country (v. 16)
b. God prepared for them a city
c. However, these promises are still unfulfilled
d. They sought a better resurrection, implying more than one kind or time or both (v. 35)
9. Hebrews 12:22-29
a. There are seven unimaginable blessings awaiting us in heaven
1) The heavenly Jerusalem, the city of the living God
2) An innumerable company (myriads) of angels
3) The Church of the firstborn, the body of Christ
4) God, the Judge of all
5) Spirits of just men made perfect—individual personalities
6) Jesus, the mediator of the new covenant
7) The blood of sprinkling—Christ’s sacrifice will never be forgotten
b. God has promised to shake the heaven and earth once more (v. 26)
c. Shakable things will be removed in order that the things which are not shaken may remain
d. We are receiving a kingdom which is unshakable; therefore, let us keep on having grace to be serving God
10. Hebrews 13:14, 17
a. We have no city here that will remain; we are seeking the one that is about to come (v. 14)
b. Believers should obey the pastors who keep watch over their souls (v. 17)
c. The pastors must give account of their care (v. 17)
Q. Jude
1. Introduction to Jude
a. Jude wrote the letter about A.D. 75
b. Jude was Jesus’ half-brother, a son of Joseph and Mary
2. Jude 6
a. This is part of the judgments of the Day of the Lord
b. Some fallen angels who left their own habitation, God has kept in everlasting chains under darkness until He will judge them
1) The only other time oikhthrion [AV “habitation”] is used in the New Testament, it refers to the glorified bodies of believers (2 Corinthians 5:2)
2) Thus some expositors identify these fallen angels with the “sons of God” in Genesis 6:4
c. This is only one class of fallen angels and does not include all
3. Jude 13-15
a. Apostate teachers have only the blackness of darkness to look forward to
b. Enoch prophesied that the Lord would come with myriads of His saints
c. He also preached a coming judgment that would repay godless sinners
d. This presupposes that the patriarchs knew more about Messianic prophecy than we usually think that they did
4. Jude 24
a. “Present you faultless before the presence of His glory”
b. This must refer to the Rapture
R. 1 John
1. Introduction to 1 John
a. John wrote this letter about A.D. 85-90, apparently to circulate in a group of congregations
b. He prompts believers to joyful fellowship (1:4), holiness (2:1), and assurance (5:13)
2. 1 John 2:15-28
a. The world and all its lust is passing away, but the one who is doing the will of God is remaining forever (vv. 16-17)
b. We are living in a last hour; many antichrists are already at work
c. But a personal antichrist is yet coming (v. 18)
1) He will deny that Jesus is the Messiah
2) In fact, he denies the Father and the Son (v. 22)
d. “Be abiding in Christ . . . that we may not be ashamed from Him at His appearing [parousia]” (v. 28)
1) No believer should shrink from the presence of the Lord
2) Continual abiding means continual fellowship with Him now
3. 1 John 3:2-3
a. Although we are sons of God now, it is not yet manifest what we shall be
b. But whenever He shall be manifested, we shall be like him, because we shall see Him just as He is
c. Everyone who is having this hope is purifying himself, one of the effects that prophecy should have on believers
4. 1 John 4:1-3
a. Do not be gullible! Test the spirits!
b. Many false prophets have gone forth into the world
c. Every spirit that confesses that Jesus Christ has come in the flesh is of God
d. Every spirit that is not confessing Jesus is not of God
1) Such a denial is the spirit that antichrist will manifest
2) It is already at work in the world
S. 2 John
1. Introduction to 2 John
a. John wrote the letter about A.D. 85-90
b. “The elect lady and her children” were apparently friends in whose home a local assembly met, within the group of churches to which John ministered
c. He wrote to warn believers against apathetically receiving false ministers
2. 2 John 7-11
a. Many deceivers entered into the world who are not confessing that Christ is come in flesh
b. This is the characteristic of the deceiver and the antichrist
c. Whoever does not remain in the teaching of Christ has not God
d. If anyone comes to you not bringing this doctrine, stop receiving him into your house
1) If you bid greetings (or recognize officially) to a known false teacher, you are sharing in his evil work
2) This has nothing to do with hospitality to strangers
e. Be sure that you do not forfeit your reward (v. 8)
III. ESCHATOLOGICAL TEACHING OF THE REVELATION
1. Introduction to Revelation
a. It was written by John about A.D. 95-96
b. There are several general ways interpreters view the book of Revelation
1) Praeterist
a) They hold that Revelation deals with events and conditions of the first century
b) Writers who hold this view—R. H. Charles, ICC; James Mofatt Expositor’s Greek Testament; Abertus Pieters, William Milligan, Ray Summers
2) Historical (Continuous)
a) They hold that Revelation symbolizes Church history from the first century to the end
b) Writers who hold this view—E. B. Elliott, Horae Apocalypicae, 1862, J. A. Bengel, Gnomon, 1863, Donald Richardson (Synchronous)
3) Symbolical or Idealist
a) They hold that Revelation symbolizes the eternal conflict between good and evil, and that it presents spiritual truths for all ages
b) Writers who hold this view—H. B. Swete, Apocalypse of St. John, Henry Alford, Alford’s Greek Testament
4) Futurist
a) They hold that Revelation 4:1 to the end is yet future, and that most of it will be fulfilled in a relatively short time at the close of this age
b) There are two types of futurist interpretations
(1) The literal view—William R. Newell, J. A. Seiss
(2) The symbolical view—H. A. Ironside, Walter Scott, A. C. Gaebelein
c. THEME
1) The revelation of Jesus Christ to show the things which must happen in order to establish His universal Kingdom
a) It is an unveiling which He Himself gives
b) It is given only to His servants
c) The things which are to happen are future, but they will occur without delay
2) The sub-themes of judgment and redemption reach their natural consummation here
d. OUTLINE (see Revelation 1:19)
1) The Past: The vision of the glorified Christ
[“the things which thou didst see”] (Revelation 1)
2) The Present: The period of the (seven) churches
[“the things which are”] (Revelation 2—3)
3) The Future: The events after the church period to eternity
[“the things which are about to happen after these things”] (Revelation 4—22)
2. Revelation 1: The Christ of Glory (the vision past)
a. Verses 1-8
1) Introduction and greeting (vv. 1-4a)
2) Blessing from the Triune God (vv. 4b-8)
a) Christ is the ruler of the kings of the earth (v. 5a)
b) He has loosed us out of our sins in His blood (v. 5b)
c) He made us a Kingdom, priests to God (v. 6)
d) Behold, He is coming with the clouds (v. 7a)
e) Kindreds of the earth shall wail when He judges in righteousness (v. 7b-8)
b. Verses 9-20
1) The vision of the glorified Christ (vv. 9-18)
a) John’s description (vv. 13-16) is essentially the same as Daniel’s (Daniel 10:5-6)
b) His present glory is more than what men can bear to see (v. 17)
2) Christ’s comfort and command (vv. 17b-19)
a) His deity and victory over death and hell (i.e., Hades, adhV) (vv. 17b-18)
b) His command for John to write what He reveals to him (v. 19)
3) The mystery of the seven stars and seven golden lampstands (both used as symbols)
a) The stars represent [human?] messengers [AV “angels”] of the churches (v. 20)
b) The seven lampstands represent the seven churches (v. 20)
3. Revelation 2 and 3: The Seven Churches (the vision of the present)
[Notice the repeated pattern in Christ’s messages to the seven churches and fill in elements]
a. Revelation 2:1-7: The church in Ephesus
1) Christ’s title:
2) Praise:
3) Criticism:
4) Warning:
5) Exhortation:
6) Promise:
b. Revelation 2:8-11: The church in Smyrna
1) Christ’s title:
2) Praise:
3) Criticism:
4) Warning:
5) Exhortation:
6) Promise:
c. Revelation 2:12-17: The church in Pergamus
1) Christ’s title:
2) Praise:
3) Criticism:
4) Warning:
5) Exhortation:
6) Promise:
d. Revelation 2:18-29: The church in Thyatira
1) Christ’s title:
2) Praise:
3) Criticism:
4) Warning:
5) Exhortation:
6) Promise:
e. Revelation 3:1-6: The church in Sardis
1) Christ’s title:
2) Praise:
3) Criticism:
4) Warning:
5) Exhortation:
6) Promise:
f. Revelation 3:7-13: The church in Philadelphia
1) Christ’s title:
2) Praise:
3) Criticism:
4) Warning:
5) Exhortation:
6) Promise:
g. Revelation 3:14-22: The church in Laodicea
1) Christ’s title:
2) Praise:
3) Criticism:
4) Warning:
5) Exhortation:
6) Promise:
[These seven churches were local assemblies of professing believers in John’s time
• Further, they represent believers of every age, individuals who bear the same spiritual likenesses and have the same needs; they may also represent dominant characteristics of whole groups, or even entire periods, after the first century
• However, there is no indication in Scripture or in church history as a whole, that the seven churches represent successive periods of church history from the first century to the end of the church age [viz., the “Ephesian age,” the “Laodicean age,” etc.]
√ This view tends to date-setting, is arbitrary and inconsistent with all the evidence
√ The “successive periods” view would have to deny the imminence of Christ’s coming for many centuries of church history]
4. Revelation 4: The Scene in Heaven (chapters 4—22 reveal the vision of the future)
a. “After these things” [meta tauta; AV “after this”] identifies the third part of the outline (see 1:19)
b. “The things which must happen after these things” follow the end of the Church age; the Church is not again seen on the earth (the word “church” appears again only in 22:16)
c. The throne of God is seen in heaven (vv. 2-3)
d. Thrones of 24 elders are seen (v. 4)
1) They represent the general body of the redeemed (Scott, Ironside)
a) Old (12 tribes of Israel) and New (12 apostles) Testament saints combined
b) Perhaps all saints are represented as to their service and worship in God’s presence, after the pattern of David’s organization of the priests into 24 divisions “in their service to come into the house of the LORD” (see 2 Chronicles 24:1-19)
2) They are the senior company of the redeemed who are raptured (Seiss)
3) They are 24 unknown individuals, not necessarily human (Newell)
e. The four living beings are seen (vv. 6-8)
1) They symbolize the judicial attributes of God (Scott, Ironside)
2) They are redeemed saints who are given angelic offices (Seiss)
3) They are angelic creatures, the cherubim (Newell, Gaebelein)
4) “The four forms suggest what is noblest [lion], strongest [ox], wisest [man] and swiftest [eagle] in animate nature. Nature including man, is represented before the throne taking its part in the fulfillment of the Divine will and the worship of the Divine majesty” (Swete, The Apocalypse)
5. Revelation 5: The Sealed Book and the Lamb Who is Worthy to Take it
a. The sealed book (i.e., scroll) was in the hand of the One on the throne [i.e., God the Father] (v. 1)
1) It represents the title deed of the inheritance of the world, now redeemed (Seiss, Ironside)
2) It contains the revelation of God’s final purposes concerning the world (Scott)
3) It represents the judgment of God (Newell, Gaebelein)
4) There is no reason why all three of these interpretations could not be combined
b. None is worthy to open it except “the Lion of the tribe of Judah” (v. 5)
1) He is identified as the heir of David
2) This links Him up with Old Testament prophecy (see Genesis 49:10; Isaiah 11:1-5; Jeremiah 23:5-6)
c. John looked for the Lion and saw a Lamb [i.e., a ram] as having been slain
(v. 6)
1) Christ did not gain the inheritance by force as a lion
2) He gained it through the sacrifice of the cross; the marks of His suffering are glorified
3) Only as the slain Lamb could Christ bring true righteousness into the world as its King
d. When He takes the book, all those in heaven and all creation worship Him (vv. 8-14)
6. Revelation 6: The First Six Seals Opened
a. The first seal: a white horse—conquering power; its rider had a bow and crown, and he goes forth to conquer (vv. 1-2)
1) This is a symbol of conquering power; brilliant, almost bloodless victories come to this world hero (Scott)
2) It is the “little horn” of Daniel’s vision, the “antichrist” (Gaebelein)
3) It is man’s last effort to establish order and peace without Christ (Ironside)
4) It represents a judgment of God that turns men to repentance (Seiss)
5) It represents Christ and the whole heavenly host beginning to conquer the earth (Newell)
b. The second seal: a red horse—war and bloodshed; its rider had a great sword and peace was taken from the earth (vv. 3-4)
1) All agree this means war between nations, civil war, class war, unparalleled murder (Seiss, Scott, Ironside, Newell, Gaebelein)
2) It is the direct result of man’s attempt to establish peace without Christ (Ironside)
c. The third seal: a black horse—famine; its rider had balances to carefully measure needed food (vv. 5-6)
1) Wheat for one meal or barley for three meals to be sold for a day’s wage (AV “penny” is “denarius”)
2) The poor will starve; the rich will not be affected until later (Scott, Ironside, Newell, Gaebelein)
3) For those who can afford them, luxuries will be available to mitigate famine (Seiss)
d. The fourth seal: a (pale) green horse—pestilence [plague] (?); its rider is “Death” and “Hell [Hades]” follows (vv. 7-8)
1) Death receives the bodies and Hades the souls of unbelievers
2) Death may refer to pestilence [“to kill . . . with death”] (Scott, Ironside, Gaebelein)
3) Sword, famine, death, and wild beasts may refer to the four sore judgments (Ezekiel 14:21)
4) This judgment is limited to a fourth part of the earth
a) A fourth of the whole world population dies (Newell)
b) A fourth of the geographical area is involved (Scott)
e. The fifth seal: martyred souls under the altar, desiring vindication (vv. 9-11)
1) These are the souls of those who are slain during the tribulation period on account of their testimony to the Word of God
2) They do not yet have resurrection bodies and are told to rest until the number of their fellow servants who are to be killed is filled up
3) This may refer to the Jewish Remnant in particular (Scott, Ironside, Gaebelein)
f. The sixth seal: a great shaking, signs in the heavens, terror on earth (vv. 12-17)
1) This means earthquake, sun darkened, moon red as blood, meteors, disturbances in the atmosphere and on earth, terror on rich and poor alike (Seiss, Newell)
2) This symbolizes complete subversion of all governmental and civil authority (Scott, Ironside, Gaebelein)
3) The great day of the wrath of the Lamb “came” [Greek hlqen]; this clearly identifies the tribulation period as the wrath of God that even the wicked recognize
4) Ironside says that this marks the middle of Daniel’s 70th “week” [the 7-year Tribulation]
7. Revelation 7: Parenthesis: Jews and Gentiles Saved in the Tribulation Period
a. Judgment cannot wipe out the remnant of Israel: 144,000 servants of God are sealed from the twelve tribes of Israel (vv. 1-8)
b. This means earthly Israel (Seiss, Scott, Newell, Ironside, Gaebelein)
c. A great multitude that no one could number from every nation stand before the throne of God and of the Lamb (vv. 9-17)
1) These are Gentiles saved during “the tribulation, the great one” (v. 14)
2) They are before the throne of God in heaven (Seiss, Newell)
3) They survive the Tribulation and serve in the millennial temple (v. 15)
8. Revelation 8: The Seventh Seal and the First Four Trumpets
a. When the seventh seal was opened, there was silence in heaven for about half an hour (v. 1)
1) It means just that (Seiss, Newell)
2) Scott thinks that the silence is on earth! (A pause in judgments)
3) This is the lull before the storm (Scott, Newell, Ironside)
4) After such cataclysmic judgments, this silence may have at least two important effects
a) It may give another opportunity for sinners to repent and be saved from eternal wrath
b) It may increase the dread of the wicked as they anticipate even more intense wrath
b. An angel offered the prayers of all saints on the altar before the throne and there followed judgments upon the earth (vv. 2-6)
1) The angel is Christ (Seiss, Newell)
2) It is an ordinary, created angel (Newell)
3) When the title deed is opened, prayers of saints will soon be answered [e.g., “Thy kingdom come” (Matthew 6:10); “Peace be within thee [Jerusalem]” (Psalm 122:8)]
c. The first trumpet—hail, fire, and blood cast on the earth: a third of trees and all grass is burned (v. 7)
1) This happens literally [the entire world is affected] (Seiss, Newell)
2) It symbolizes spiritual judgment and apostasy (Scott, Ironside)
3) The “third part” refers to the Roman Empire [“earth” means “land”] (Gaebelein)
d. The second trumpet—a great fiery mountain cast into the sea: a third of sea life dies and ships are destroyed (vv. 8-9)
1) This symbolizes a great kingdom visited with God’s judgment and cast into the sea of mob rule and anarchy (Scott, Gaebelein)
2) It symbolizes the destruction of “Babylon,” the false church (Ironside)
3) A great meteoric mass like a mountain is cast into the sea, and the sea becomes literal blood (Seiss [the Mediterranean Sea], Newell)
e. The third trumpet—the star Wormwood fell on the third of rivers and fountains, making them poisonous (vv. 10-11)
1) This symbolizes a religious ruler who fell into apostasy and made the springs of national life bitter (Scott, Ironside [probably the pope])
2) It is an astronomical body (like a comet) whose substance is absorbed by rivers and turns them into death-dealing Absinthe [“a strong, bitter, green-colored, aromatic liqueur, 68% alcohol, made with Wormwood and other herbs”] (Seiss)
f. The fourth trumpet—a third of sun, moon, and stars are darkened (vv. 12-13)
1) Sun, moon, and stars are diminished by a third of their force (Seiss)
2) Sun, moon, and stars fail to shine a third of the time (Newell)
3) A complete system of government is overthrown in this symbol (Scott)
4) Authority of the Roman Empire is smitten; more darkness results (Gaebelein)
5) Religious light is withdrawn; errors and cults increase (Ironside)
9. Revelation 9—The Fifth and Sixth Trumpets
a. The fifth trumpet—the scorpion locusts [the first woe] (vv. 1-12)
1) The star having fallen from heaven to earth (v. 1)
a) This symbolizes the antichrist (Scott)
b) It is the apostate ruler of the third trumpet (Ironside)
c) It is a fallen angel (Newell)
d) It is Satan himself (Seiss, Gaebelein)
2) The scorpion locusts
a) They are demons (Seiss, Gaebelein)
b) They are spiritual, satanic agencies that inflict the poison of false doctrine (Scott)
c) They symbolize false doctrines such as Spiritism, etc. (Ironside)
d) They are literal, but “abnormal,” locusts [not yet seen on earth] (Newell)
3) Their king, the angel of the abyss: Hebrew, Abaddon [“destruction”]; Greek, Apollyon [“destroyer”]
a) This is Satan himself (Scott, Ironside)
b) It is a fallen angel under Satan (Seiss, Newell)
b. The sixth trumpet—the 200 million horsemen [the second woe]; the third part of mankind is killed (vv. 13-21; 11:14)
1) The four angels are prepared for the hour, day, month, and year
a) They are to begin destruction at a specific time (Scott, Ironside, Newell, Gaebelein)
b) They are to continue only so long (Seiss)
2) The 200 million horsemen
a) They symbolize the invasion of the Asiatic armies (Scott, Ironside)
b) They are a demonic, infernal cavalry (Seiss, Newell)
c) There is both a human and demonic invasion (Gaebelein)
d) The human and the demonic are mingled so as to be indistinguishable (Tenney)
3) Even though they kill the third part of mankind (vv. 15, 18), the rest of mankind did not repent of demon worship, idolatry, murder, sorcery [drugs?: Greek, pharmakeia], fornication, thefts—they made their hearts impenetrably hard (see Zechariah 7:11-12)
10. Revelation 10: Parenthesis: The Angel and the little book
a. A mighty angel is seen coming down from heaven
1) This is the Lord Jesus Christ [also seen by Daniel in 12:7, a vision the same as John’s] (Seiss, Scott, Ironside, Gaebelein)
2) It is a created angel (Newell)
b. The little book is the same one as in Revelation 5 (Seiss, Ironside)
c. The angel set his feet on land and sea to lay claim to his (or, God’s) inheritance (see Daniel 12:7)
d. The angel swore that in the days of the seventh angel’s voice, when he is about to sound, “the mystery of God” [His yet-veiled final purposes and necessary events to bring them to fruition] shall also be finished
e. He communicates his inheritance to us: it is sweet and bitter (vv. 8-11; see Jeremiah 15:16; Ezekiel 2:6-3:3)
1) Sweet to the mouth and tongue of a prophet, for it is God’s truth, loved fervently by prophets
2) Bitter to the belly because it brings God’s judgment, even upon the prophet and his people
11. Revelation 11: Parenthesis: The two witnesses and the seventh trumpet
a. The temple will be rebuilt in Jerusalem, and some form of worship instituted during the tribulation period (vv. 1-2; see Matthew 24:15ff.; 2 Thessalonians 2:4)
b. Gentiles will tread the city down 42 months [3.5 years], the last (?) half of Daniel’s 70th week
c. The two witnesses have God’s power to prophesy and to exercise judgment
1) One is Elijah (Seiss, Scott)
2) The other is unknown (Newell)
3) Possibly this refers to the remnant (Ironside)
4) They represent the church still on earth until the middle of the Tribulation (this assumes a midtribulational Rapture)
5) Both may simply be yet-unknown, end-time prophets; no name is given to either one
d. They prophesy 1,260 days [3.5 years, based on a lunar (30-day) month, the Jewish reckoning]
1) This is the last half of Daniel’s “70th week”; the beast kills them right before the end of the seven years (Scott, Gaebelein)
2) This is the first half of Daniel’s “70th week”; the beast kills them in the middle of the seven-year period (Ironside, Newell)
3) Or, it could be any 1,260-day period within the seven-year Tribulation
e. They are overcome and killed by the beast from the bottomless pit (see 9:11)
1) Their dead bodies are left unburied for 3.5 days in the street of Jerusalem, here symbolically (AV “spiritually”) called “Sodom and Egypt” (v. 8)
a) The symbolic names designate the wicked and worldly character of the city’s inhabitants
b) In the same way, John may have characterized the corrupt nature of both the religious and political centers of the beast’s kingdom by using the name “Babylon” [Rome?]
2) The wicked rejoice and make merry over the murder of these two holy prophets God sent to warn them; this is the only mention of joy on earth during the Tribulation!
f. When the witnesses are resurrected, there is great fear and a great earthquake destroys part of the city and slays 7,000; “the remnant” feared and gave glory to God (v. 13)
g. The seventh trumpet—voices saying, “The kingdom of the world became our Lord’s and His Christ’s,” and judgments on earth [the third woe] (11:15-19; see Psalm 2; 110:1)
1) It is in anticipation of the consummation of God’s purpose (Seiss, Scott)
2) Although other events must necessarily occur before God’s final victory over His enemies, the thought jumps all the way to the final judgment at the end of the Millennium in view of its certainty (v. 18)
h. The ark of God’s testament is seen in heaven (v. 19)
1) The realities in heaven were the archetypal patterns for the things on earth (Hebrews 8:5; 9:23; see 2 Corinthians 4:18)
2) Christ is the great high priest of the “true tabernacle, which the Lord pitched, and not man” (Hebrews 8:2), and He “is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us” (9:24)
12. Revelation 12: Parenthesis: the First Four (of Seven) Persons—the woman, the dragon, the man-child, and Michael
a. The woman clothed with the sun: Israel
1) This symbolizes Israel (Scott, Ironside, Newell, Gaebelein)
2) Seiss thinks that this is the universal, visible church
b. The great red dragon that cast down a third of the stars: Satan (v. 9)
1) The third of the stars are angels that fell (Seiss, Newell)
2) They represent rulers and teachers (Scott)
c. The Man-Child who is to rule all nations with a rod of iron: Christ
1) This is Christ (Scott, Newell, Gaebelein, Alford)
2) It is the invisible church (Seiss)
d. Michael, the archangel, and his angels cast Satan and his angels out of heaven (vv. 7-10)
1) Satan then persecutes Israel (v. 13)
2) Israel is preserved for 1,260 days [3.5 years in a lunar month (30-day) system] (vv. 6, 14)
3) This is the last half of the tribulation period (Seiss, Scott, Newell, Ironside, Gaebelein)
13. Revelation 13: Parenthesis: the Fifth and Sixth Persons—the two beasts
a. The beast out of the sea (vv. 1-10)
1) The Roman empire is in view in verses 1-3; the last individual emperor is seen in verses 4-10 (Scofield, Pentecost, Scott, Ironside)
2) He is the antichrist, the man of lawlessness (see 2 Thessalonians 2:3) (Pentecost, Seiss, Newell)
a) He is the Roman prince of Daniel 9 who will break his covenant with the Jews at the middle of the seventieth “week” [literally, “seven”—i.e., the seven-year Tribulation]
b) Some think that he is raised from the dead (Seiss, Newell; v. 3)
b. The beast out of the earth (vv. 11-18)
1) He is a religious leader, the false prophet, apparently a Jew
a) He causes men to worship the first beast
b) He has the power to do “miracles” to deceive men (vv. 14-15)
2) Some call him the antichrist, the one instead of Christ (Scott, Ironside, Gaebelein, Kelly) [The Greek preposition anti [anti] means “in place of” or “opposite”]
a) It is better to regard the antichrist to be one who is opposed to Christ (Pentecost)
b) It is probable, however, that antichrist will also be a pseudo-Christ (in the beginning of the Tribulation) before he is revealed as an antagonist to Christ (beginning with his demand for worship as though he were God)
c. These beasts can make war with the saints and overcome them (v. 7)
1) All who are not elect will worship the first beast (v. 8)
2) By economic warfare they can starve out those who will not worship the first beast (vv. 16-17)
14. Revelation 14: Parenthesis: the Seventh Person—the Lamb—and the 144,000
a. The 144,000 have His name and His Father’s name written on them
1) This is the same remnant of Israel as in Revelation 7 (Seiss, Ironside, Gaebelein)
2) It is a similar remnant from Judah only (Scott, Kelly)
b. The 144,000 sing a new song before the throne and elders (v. 3)
c. An angel has an everlasting Gospel to preach to those on the earth (vv. 6-7)
1) This is the same Gospel that has been preached, but in an aspect that is suited to its time (Seiss, Ironside)
2) This is the “Gospel of the Kingdom,” not the Gospel of grace (Scott, Gaebelein)
3) Others hold it is different from both (Scofield, Scofield Reference Bible, 1343)
d. Another angel announces the fall of Babylon, and a third announces the punishment of the beast-worshippers (vv. 8-12)
e. Two harvests: the righteous (like grain?; see Matthew 13:39) and the wicked (like grapes)
1) Reaping the ripe [grain] harvest of the earth (vv. 14-16)
a) This harvest is distinct from the one in verses 17-20
(1) It immediately follows references to Tribulation saints, “that keep the commandments of God, and the faith of Jesus” (v. 12); this is in total contrast to those “who worship the beast and his image, and . . . [receive] the mark of his name” (v. 11)
(2) John heard, “Blessed are the dead which die in the Lord” (v. 13); this is also in total contrast to the wicked who are tormented under the wrath of God forever (vv. 10-11)
b) In Palestine, grain harvest begins in the spring (at the beginning of the religious year) and grape harvest begins in the fall (near the end of the religious year)
2) Reaping the clusters of the vine of the earth for the winepress of God’s wrath (vv. 17-20)
a) This is the literal battle of Armageddon (Seiss, Newell, Gaebelein)
(1) The blood flows for 200 miles (1600 stadia [AV “furlong,” one-eighth of a mile], v. 20)
(2) This is the length of Palestine from Edom to Armageddon [“Mount of Megiddo”]
b) This symbolizes destruction over a vast area, possibly centering in Palestine (Scott)
(1) Palestine becomes the final battlefield of the nations God gathers for judgment (16:16)
(2) Joel prophesied, “Put ye in the sickle, for the harvest is ripe . . . the press is full . . . for their wickedness is great. Multitudes, multitudes in the valley of decision [i.e., God’s sharp judgment]: for the day of the LORD is near in the valley of decision” (3:13-14)
(3) If this is symbolic, how dreadful will the reality be? (Ironside)
15. Revelation 15: The angel with the seven last plagues
a. Before the plagues begin, we see martyrs who gained victory over the beast
b. They sing “the song of Moses and the Lamb”
a) God’s great deliverance of Israel from Egypt clearly foreshadows this final deliverance
b) There is remarkable similarity between these plagues and the plagues on Egypt in Exodus
16. Revelation 16: The seven bowls of the wrath of God
a. The first bowl poured on the earth: a sore on the beast-worshippers
1) This is a literal disease on them (Seiss, Newell)
2) It symbolizes a moral sore that causes mental suffering (Scott)
3) The literal and the symbolical may be combined in these plagues (Ironside, Gaebelein)
b. The second bowl poured on the sea: the sea becomes blood and all in it dies
1) This happens literally: what a frightful stench! (Seiss, Newell)
2) Corruption and apostasy among mankind are complete (Scott, Gaebelein)
c. The third bowl poured on rivers and fountains: the fresh water sources become blood
1) This happens literally and is a righteous judgment (Seiss, Newell)
2) The springs of national life—social and political—are dead (Scott)
3) The joys of life perish (Gaebelein)
d. The fourth bowl poured on the sun: men scorched with great heat
1) The sun suddenly flares up in heat (Seiss, Newell)
2) The supreme government on earth causes great anguish to men (Scott, Gaebelein)
e. The fifth bowl poured on the throne of the beast: the antichrist’s kingdom darkened
1) Literal darkness falls on the beast’s kingdom (Seiss, Newell)
2) This symbolizes unrelieved moral darkness (Scott)
f. The sixth bowl poured on the river Euphrates: its water dried up that the way of the kings from the east might be prepared
1) The literal river Euphrates dries up (Seiss, Newell)
2) The eastern boundary of the Roman Empire is destroyed (Gaebelein, Kelly)
3) The Turkish power is destroyed (Ironside)
g. Parenthesis: unclean spirits come out of the mouths of the dragon, beast, and false prophet to gather kings to battle in the great day of God
1) This is the gathering to Armageddon (v. 16) (Pentecost)
2) They intend to crush Israel, but God intends to crush them (Scott)
h. The seventh bowl poured out into the air: voices, thunders, lightnings, earthquake, great hail
1) A voice says, “It has come to pass”
2) The world’s greatest earthquake occurs (Seiss, Newell)
a) This symbolizes total collapse of all government (Scott)
b) It symbolizes destruction of every religious institution (Ironside)
c) It can certainly be a literal earthquake as well
3) Babylon and the cities of the nations fall
4) Great hail stones, weighing a talent [about ninety pounds!] each, fall upon men who consequently blaspheme God for His righteous judgment
17. Revelation 17: Mystery Babylon: the ecclesiastical system of the world
a. The harlot, “Babylon the great”
1) This is the religious system that has existed in every age of the world and is steadfastly opposed to God (Seiss, Scott, Newell)
2) This system includes the papacy (Seiss, Scott, Newell)
3) The papacy may be the final representative of the system (Ironside, Gaebelein)
b. The beast with the seven heads of ten horns (see Revelation 13:1-3)
1) This is the political Roman Empire
2) The seven heads are seven successive forms of government
a) These are kings, consuls, dictators, decemvirs, military tribunes, emperors, and the future ruler (Scott, Gaebelein)
b) They are seven world empires: Egypt, Assyria, Babylon, Persia, Greece, Rome, and the future empire (Seiss)
c) They are seven Roman emperors (Newell)
3) The eighth one is the beast (vv. 10-11)
4) The ten horns are ten kings who give their power to the beast
a) The seventh form is a ten-kingdom empire ready for the beast to take over
b) These kings destroy ecclesiastical “Babylon” (vv. 16-17)
c. The headquarters of ecclesiastical “Babylon” seems to be Rome (vv. 9, 18) (Scott, Ironside, Gaebelein, J. B. Smith, Ottman, Strauss)
1) Some think a literal Babylon is to be rebuilt on the Euphrates (Seiss, Newell)
2) Isaiah 13:19-22 seems to oppose the literal Babylon view (Scofield)
18. Revelation 18: The Worldly Setting of Babylon the Great
a. Ecclesiastical “Babylon” cannot be separated from its worldly environment
1) Kings lament the destruction of the city—it had helped exalt them (vv. 9-10)
2) Merchants mourn the loss of their trade—it had helped enrich them (vv. 11-19)
b. The false church of the tribulation period is a habitation of demons (v. 2)
1) God’s people are warned to come out of her (v. 4)—it is possible they are not yet converted (see, for example, Acts 18:9-11)
2) Separation from evil is a universal principle for those who love God
3) Like a lewd, licentious woman who knowingly and persistently sins, she is repaid double (v. 6)
c. There is rejoicing in heaven over her destruction (v. 20)
d. Some think this to be a different destruction from that in Revelation 17
1) This is the destruction of the beast’s empire (Scofield, pp. 1346-1347)
2) This is the destruction of Babylon, the city on the Euphrates, three years after the destruction of religious Babylon in Revelation 17 (Newell)
19. Revelation 19: Alleluias in heaven: The second coming of Christ in glory
a. The hosts in heaven say, “Hallelujah [Praise ye Jehovah]!”
1) They praise God because the Lord God Almighty reigned (v. 6)
2) The 24 elders are here mentioned for the last time; hereafter only the “Bride” is mentioned (v. 4)
b. The harlot has been judged and removed; the Bride of the Lamb appears
1) The Bride is the people of God: all those invited to the supper (Alford, Ottman)
2) It is the New Testament Church only; guests are Old Testament believers (Scott, Newell, Ironside, Gaebelein) [however, this is not a different Bride from the one in Revelation 21:9-12 and the Old Testament saints are there]
3) It is the overcoming Christians who are raptured (Seiss)
c. His wife prepared herself (made herself ready) (vv. 7-8)
1) She is clothed in fine linen—the saints’ righteousnesses [righteous works], done by grace
2) Christ’s imputed righteousness makes us personally righteous by grace! (see Ephesians 2:8-10)
3) The Judgment Seat of Christ is necessary before this marriage
d. Christ comes in glory riding upon a white horse
1) The horse symbolizes victorious power (Psalm 45:4) (Scott, Gaebelein)
2) He is clothed in a vesture dipped in the blood of His enemies (Isaiah
63:1-4)
3) The armies that follow Him are the unarmed people of God; He will conquer alone
4) Out of His mouth proceeds a sharp sword: His Word, or voice (Isaiah 11:4) (Scott, Ironside, Newell, Gaebelein)
5) He speaks the Word, slaying all those who oppose Him and His people
6) The birds are invited to eat the flesh of kings and captains (vv. 17-18; Ezekiel 39:17-20)
e. The beast and false prophet are seized and cast alive into the lake of fire
1) These enter the second death without experiencing the first
2) They are apparently the first to enter the lake of fire
20. Revelation 20: The Millennium and the Great White Throne judgment
a. An angel binds Satan with a chain and casts him into the abyss (vv. 1-3)
1) It is a literal chain, but one adapted for binding a spirit (Seiss)
2) It is a symbolic chain (Scott, Gaebelein)
b. Satan is shut up in the abyss for a literal 1000 years (Seiss, Newell, Scott, Ironside, Gaebelein, Alford, and premillennialists in general)
1) Amillennialists must exercise great ingenuity here
2) William Milligan made the 1000 years refer to the “completeness” of Satan’s binding
3) F. E. Hamilton made it refer to the whole period between the two advents of Christ
c. God’s saints sit on thrones as judges (v. 4; Daniel 7:26-27)
1) Tribulation saints are also reigning (Revelation 6:9-11)
2) The victors over the beast are reigning (Revelation 13:7-17)
d. They lived (again) and reigned 1000 years; coming back to life must refer to their bodies— a regenerated soul can never die (John 5:24)
e. This 1000-year period is Christ’s rule with the rod of iron (Revelation 19:15; Psalm 2:9)
f. After the 1000 years, Satan is loosed to test the “hot-house plants”
1) Moral beings must always make a personal choice; there was a test of man’s obedience and faith even in the sinless environment of the Garden of Eden
2) A perfect environment has not helped human nature: Satan deceives a great multitude into attacking God’s people, but they do not succeed and are destroyed by fire (vv. 7-9)
3) Satan is cast into the lake of fire to remain there forever
g. The Great White Throne fills heaven and earth (v. 11)
1) The wicked dead, small and great, are raised from the dead to stand before God
2) The Judge is the Lord Jesus Christ (Newell, Ironside, Gaebelein)
a) All judgment is committed to the Son (John 5:22)
b) The Triune God is on the throne, but it is the Son who does the actual judging (Seiss)
c) Because He is man as well as God, Jesus is the only perfect, impartial Judge of men
3) The dead are judged according to their works (which manifest their true character)
4) God has “books” in which He records the works of all men
5) The book of life is there to show that believers behind the throne have a right to be here
6) Similarly, those before the throne can see proof of their lost condition
a) Their being on a church roll did not put their name in His book
b) Regeneration is an absolute necessity to avoid this judgment
7) No one who stands before this Throne is saved (Seiss, Newell, Ironside, Gaebelein)
8) “Death” delivers up the bodies and “Hades” [AV “hell”] the souls of the lost
9) Sentence is pronounced, and they are cast into the lake of fire
21. Revelation 21:1 — 22:7: The Seven New Things
a. Many premillennial expositors are divided as to the interpretation of this passage
1) Some hold that 21:1-8 refers to the eternal state, whereas 21:9-22:7 refers to the Millennium (Seiss, Scott, Ironside, Gaebelein, Kelly, and others)
a) They argue that the healing of the nations cannot refer to the eternal state (22:2)
b) They also claim that the existence of nations is against it
2) Others hold that 21:1-22:7 refers to the eternal state (Newell, Ottman, Larkin)
a) They argue that the city has qualities that must be eternal (21:22-25)
b) The saints reign forever and ever, not just 1000 years (22:5)
3) In any case, conditions in the New Jerusalem will not materially change between the Millennium and the eternal state (Pentecost)
a) The people of the city are eternal in resurrection bodies that will not be changed between the Millennium and the eternal state
b) Therefore we can say that Revelation 21:9-22:7 presents the New Jerusalem as it exists in the Millennium, but since it is an eternal city, many of its characteristics will fit the eternal state as well
b. The first new thing is the New Heaven (21:1)
1) This does not necessitate the annihilation of the present heaven
2) But it will be a thorough and basic transformation (2 Peter 3:10-13)
3) Sin marred what God created in the beginning (Genesis 1:1); after sin will be put away forever, God recreates Heaven, etc., for His eternal glory and man’s eternal good
c. The second new thing is the New Earth (21:1)
1) The earth will not be written off as a corrected failure of God’s rule, but will continue as an eternal triumph of His rule; the Lord Jesus will have complete victory in the same outward, physical realm in which He seemed to have experienced absolute defeat
2) There will be sweeping transformations on earth as well as in heaven
3) No sea will be found in the new earth
d. The third new thing is the New Peoples (21:3-4)
1) Israel will certainly be one of them (Isaiah 66:22)
2) But all the peoples on the new earth will be God’s people (v. 3)
3) Death, sorrow, crying, and pain will be unknown (v. 4)
4) Righteousness will be the great characteristic (2 Peter 3:13)
e. The fourth new thing is the New Jerusalem (21:9-22:7)
1) This is a literal city (Seiss, Newell, Gaebelein, Pentecost)
a) Scott holds that it is a symbolical city
b) Ironside holds that it is both literal and symbolical
2) It seems to be suspended over the earth during the Millennium (v. 10)
3) The shape of it seems to be a cube (21:16)
a) Ironside makes it a pyramid
b) But the shape of the most holy place [God’s “personal” dwelling place] in both the tabernacle and the temple was a cube
4) Those who dwell in the city are clearly indicated
a) The triune God [Father, Son, and Holy Spirit] is there (21:22)
b) The resurrected and glorified New Testament Church is there
(1) We are seeking the coming city (Hebrews 13:14)
(2) The names of the apostles are on the foundations (21:14)
c) The resurrected and glorified Old Testament saints are there
(1) The Old Testament saints were seeking a heavenly dwelling place
(2) God prepared for them a city (Hebrews 11:16)
(3) The names of the twelve tribes of Israel are on the gates (21:12)
d) Nothing that defiles can ever enter it (21:27)
5) Its splendor is astonishing (21:18-21)
f. The fifth new thing is the New Temple (21:22)
1) “The Lord God Almighty and the Lamb are the temple [“sanctuary,” Greek naoV]”
2) A separate structure in the New Jerusalem would be superfluous
3) God Himself is the believer’s present, spiritual abode (1 John3:24; 4:12-13, 16); in eternity, the blessing of His presence will extend to our physical aspect as well
g. The sixth new thing is the New Light (21:23-26)
1) The glory of God did lighten the city and the Lamb is the lamp [lucnoV] of it
2) The Light will illuminate the nations on the earth (v. 24)
h. The seventh new thing is the New Paradise (22:1-5)
1) A river of water of life, crystal-clear, proceeds out of the throne of God and the Lamb (v. 1)
2) The tree of life is found there (v. 2)
3) The curse no longer exists (v. 3)
4) The saints will reign forever and ever (v. 5)
a) Many times it is said that our Lord’s Kingdom will have no end (Luke 1:33; 2 Samuel 7:16; 2 Peter 1:11; Daniel 7:27)
b) Dominion was the original purpose (Genesis 1:28)
5) The throne of God and the Lamb is eternal (v. 3; Daniel 7:14)
6) God’s servants shall serve Him (v. 3)
a) Eternity’s beginning will not mark the end of our work, only of our training
b) Responsibilities and opportunities may well increase beyond all imagination
7) They shall see His face [the Beatific Vision]: this will be our highest glory
22. Revelation 22:8-21: Conclusion
a. Our Lord is coming quickly (v. 12; see 1:1)
1) His reward is with Him
2) Salvation is not the only goal of the believer, but service for his Lord is the prize
b. Men are urged again and again to come to Jesus now (v. 17)—the necessity (Acts 4:12), the urgency (James 5:9), and the Way is clear (John 1:12; 14:6)
c. It is dangerous to tamper with God’s revelation (vv. 18-19)
1) If anyone adds to this book, God will add plagues to him
2) If anyone should take away from the words of this prophecy, God will take away his part from the tree of life and the Holy City
d. The concluding emphases of the Word of God are noteworthy
1) The assurance of the Second Coming
2) The motivation of rewards
3) The urgency of being saved
4) The danger of modifying the inspired revelation
e. Our Lord’s last promise is, “Yea, I am coming quickly” (v. 20)
f. The saint’s eager response to Him should be,
“Amen. Even so, come, Lord Jesus”!
BIBLIOGRAPHY FOR NEW TESTAMENT PROPHECY
Anderson, Sir Robert, The Coming Prince
Armerding, Carl. The Olivet Discourse
Bauman, et al. The Prophetic Word in Crisis Days
Biederwolf, William. The Millennium Bible
Blackstone, W. E. Jesus is Coming
Bradbury (editor). Hastening the Day of God
Bradbury (editor). The Sure Word of Prophecy
Brookes, James. Maranatha, or the Lord Cometh
Chafer, L. S. The Kingdom in History and Prophecy
Chafer, L. S. Systematic Theology, vol. 4, “Eschatology”
Culbertson and Centz. Understanding the Times
Custer, Stewart. From Patmos to Paradise: A commentary on Revelation
Dahlin, John. Prophetic Truth for Today
Evans, William. The Coming King
Feinberg, Charles. Premillennialism or Amillennialism?
Feinberg (editor, Congress on Prophecy). Focus on Prophecy
Gaebelein, A. C. The Gospel of Matthew
Gaebelein, A. C. His Last Words
Gaebelein, A. C. The Prophet St. Paul
Gaebelein, A. C. The Revelation
Gordon, A. J. Ecce Venit
Habershon, Ada. The Study of the Parables
Larkin, Clarence. Dispensational Truth
Lineberry, John. Vital Word Studies in 1 Thessalonians
Ludwigson. Bible Prophecy Notes
Ottman, Ford. Imperialism and Christ
Pache, Rene. The Future Life
Pache, Rene. The Return of Jesus Christ
Pentecost, Dwight. Prophecy for Today
Pentecost, Dwight. Things to Come
Peters, George. The Theocratic Kingdom (3 volumes)
Riley, W. B. Is Christ Coming Again?
Ryrie, Charles. The Basis of the Premillennial Faith
Ryrie, Charles. Basic Theology, section VIII, “Things to Come”
Scott, Walter. Exposition of the Revelation of Jesus Christ
Seiss, J. A. The Apocalypse
Smith, J. B. Revelation of Jesus Christ
Smith, Wilbur M. This Atomic Age and the Word of God
Stanton, Gerald. Kept From the Hour
Strombeck, J. F. First the Rapture
Unger, Merrill. Great Neglected Bible Prophecies
Walvoord, John. The Church in Prophecy
Walvoord, John. The Millennial Kingdom
Walvoord, John. The Rapture Question
Walvoord, John. The Return of the Lord
Walvoord, John. The Thessalonian Epistles
Wood, Leon. Is the Rapture Next?