Antichrist & The Great Tribulation

 

   In his messages to the seven churches, John the Apostle warned his hearers of an “hour of temptation, which shall come upon all the world, to try them that dwell upon the earth” (Rev. 3: 10). This same event is also mentioned in Rev. 2: 22 and Rev. 7: 14. It describes a period of worldwide “travail” which shall ensue immediately before the “birth” of Israel; that is, of the First Resurrection.  It marks the last period of the “sixth day” which will end in the worldwide Kingdom of Christ, when all secular world power shall be put away and the kingdoms of this world be given to God (Dan. 2: 44; cf. Rev. 11: 15; Zech. 14: 9; Haggai 2: 21-22).

  While some students consider this tribulation as having been fulfilled in the events of the Jewish War (A.D. 67-70) a better acquaintance with the Old Testament prophets shows this to be impossible.  As I wrote in my last article, it is abundantly witnessed in the prophetic writings of both the Old and New Testaments, that the time of tribulation occurs when a personal Antichrist is governing the earth.  This Antichrist is mentioned in the Old Testament books, sometimes under the guise of Antiochus Epiphanes (Dan. 8: 23-25; 11: 21-45), but more often as Nebuchadnezzar, King of Babylon (Isaiah 10, 13, 14; Jeremiah 50, 51; Daniel 4).  It is he who shall oppress Israel during the last three-and-a-half years of the present age. 

  The period of his tyrannical reign is described as “great tribulation” and “a time of trouble” (Dan. 12: 1).  If we go back to Matthew 24, and hear our Lord’s own words, we’ll find out when this tribulation begins.  Christ says: “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand): then let them which be in the Judea flee into the mountains [...] For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be” (Matt. 24: 15-16, 21).

  In mentioning the “abomination of desolation,” the Lord is making reference to Daniel 11: 31, which describes the infamies of Antiochus: “And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate.”  A close comparison of Daniel 11 & 12 would inform us that the antitypical event marks the beginning of the “time, times, and a half,” or three-and-a-half years, during which “many shall be purified, and made white, and tried” (Dan. 12: 10).  This period of the tribulation will end in the coming of Christ and the First Resurrection, when “many of them [not "all"] that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt” (Dan. 12: 2).

  Also, the coming of Christ takes place at a time when Antichrist is sitting in the temple, boasting himself that he is God (2 Thess. 2: 3-8).  Paul must have viewed this as a fulfillment of the inspired predictions of Isaiah, who foresaw the “king of Babylon” saying, “I will ascend into heaven, I will exalt my throne above the stars of God: I will also sit upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the Most High” (Isaiah 14: 13-14).  Compare also with Daniel 11: 45: “And he [Antichrist] shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him.”  Thus, when Christ comes, there shall be a personal Antichrist occupying the Jewish temple.

  But before the Lord returns there shall be a period of “great tribulation.”  Antichrist will ally himself with apostate Jews to persecute those who keep the holy covenant (Daniel 11: 30, 32).  It is probably this apostate element that represents the “false prophet” of Revelation 13: 11. The false prophet will command an image of Antichrist to be placed in the temple, and will cause all to bow down to worship him (Rev. 13: 15).  The “beast” is Antichrist, the revival of Antiochus Epiphanes, whose deadly wound is healed.  After gaining prominence through flatteries and deceitful tactics (Dan. 11: 21-24), he shall oppress and persecute the people of God during forty-two months (Rev. 13: 5)–exactly three-and-a-half years, or a “time, times, and a half.“  This is the time of great tribulation.

  In His Olivet Discourse, Christ prophesies unto the Jews (“this generation”) that at what time they see the abomination of desolation they are to flee.  “For,” He says, “For these be the days of vengeance, that all things which are written may be fulfilled” (Luke 21: 22).   The predictions of Matthew 24 and Luke 21 are tied together by Daniel 11, which places the abomination of desolation in the midst of great national upheaval, when “they that understand and instruct many” shall “fall by the sword, and by flame, by captivity, and by spoil, many days” (Daniel 11: 33).  During this time Jerusalem will be surrounded with armies (Luke 21: 20) and “this people” (the Jews) “shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem will be trodden down of the Gentiles, until the time of the Gentiles be fulfilled” (Luke 21: 24).

  Zechariah tells is that when all nations are gathered against Jerusalem to battle, “the city shall be taken, and the houses rifled, and the women ravished; and half the city shall go forth into captivity, and the residue of the people shall not be cut off from the city” (Zech. 14: 2). He also writes: “And it shall come to pass, that in all the land, saith the Lord, two parts therein shall be cut off and die; but the third shall be left therein.  And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: 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” (Zech. 13: 8-9; cf. Dan. 11: 35, 12: 10; Amos 9: 9-10).

  These verses are very important, as they predict the conversion and salvation of the Jewish people.  Remember that Christ told the Jews: “Ye shall not see me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord” (Matt. 23: 39).  Hence the Jewish nation must repent before Christ returns.  It is the Great Tribulation that will issue in this repentance & conversion.  The timing is when all nations are gathered against Jerusalem.  When the Jews repent, Christ will come, and the heathen will be destroyed (Zech. 12: 9 ff., 14: 3).  Then the horns of the Gentiles will be cast out (Zech. 1: 20-21), and the kingdom restored to Israel (Micah 4: 8; Matt. 19: 28).

   The Jewish salvation is also mentioned by Isaiah: “A voice of noise from city, a voice from the temple, a voice of the Lord which rendereth recompense to His enemies.  Before she travailed, she brought forth; before her pain came, she was delivered of a man child.  Who hath heard such a thing? who hath seen such things?  Shall the earth be made to bring forth in one day? or shall a nation be born at once?  for as soon as Zion travailed, she brought forth her children” (Isaiah 66: 6-8).  Now take a look at Revelation 12: 1-5, and you’ll find this same vision being fulfilled.  The first-fruits of the Jewish conversion occur immediately before the three-and-a-half year Tribulation.  These first-fruits are represented by the 144,000 sealed Jews (Rev. 7: 4-8; 14: 4).  The sealing takes place before the Tribulation commences. 

  These are the faithful witnesses who, like the Maccabees, shall “be strong, and do exploits” (Dan. 11: 32) during the tribulation period.  These have God’s name in their forehead (Rev. 14: 1).  They are distinct from the wicked apostate Jews who carry the mark of the beast, and help forward the persecution of the saints.  They are also distinct from the “great multitude which no man could number, of all nations, and kindreds, and people, and tongues” who likewise go through great tribulation (Rev. 7: 9-17). 

   This imagery helps fix the true nature of the tribulation.  It focal point is the city of Jerusalem.  However, due to Antichrist’s supremacy over the Gentile world-governments, it shall also extend throughout the world.  “This is the purpose that is purposed upon the whole earth: and this is the hand that is stretched out upon all nations” (Isaiah 14: 26).  World peace will come only after Antichrist is destroyed and Israel redeemed to God (Isaiah 14: 1-7).  When once the beast and false prophet are ”taken and cast alive into the lake of fire” (Rev. 19: 20) and Jesus Christ sits upon the throne of David, the Millennial blessings will commence.  This is the “blessed hope” to which all Christians daily look forward.  Maranatha!

Nebuchadnezzar & The Typology of Antichrist

  Much of the confusion arising among Bible-students in regard to New Testament prophecy comes from a lack of grounding in Old Testament prophetic texts.  In order to understand eschatology aright, we must be conversant in the Old Testament prophets, for many of the New Testament predictions contain direct references to prophecies concerning Israel.

  In my own studies, I’ve come across several “keys” which help unlock difficult passages in the New Testament.  One great truth I’ve found is that King Nebuchadnezzar of Babylon was a type of Antichrist.  In fact, many of the references to himself throughout the Old Testament will have a perfect fulfillment in the person of “the man of sin” foretold by Paul in 2 Thessalonians, and by John in the Apocalypse. 

  The Old Testament prophets sometimes used Babylon as a figure to denote the “fourth kingdom,” which will have dominion over the earth when Christ comes to establish His divine rule among men (Dan. 7: 23).  Viewed in chronological sequence, the fourth kingdom of Daniel is not Rome, as some mistakenly assume, but the Syro-Grecian empire of Antiochus Epiphanes, who was also a type of Antichrist. 

  Search the prophet Daniel carefully, and you’ll discover that the most important “tribulation passages” are founded on the persecution that Antiochus waged against the Jews.  There are clear references to Antiochus in Daniel 8: 9-12, as well as in Daniel 11: 21-45.  Notice that it was Antiochus who set up the “abomination of desolation” (Dan. 11: 31; cf. Dan. 12: 11) to which Christ referred as a future event.  From this we may conclude that Antiochus was a type of the Antichrist who is yet to come.

  Despite, however, many parallels between Antiochus Epiphanes and Paul’s “man of sin,” Nebuchadnezar is, I think, the truest type of Antichrist.  In his time, the kingdom of Babylon held sway over the entire earth.  Jeremiah was told that all nations would serve the king of Babylon, and come under his rule (Jer. 27: 4-7).  In John’s Apocalypse we find that power is given Antichrist over all “kindreds and tongues and nations” (Rev. 13:7).  See also Daniel 4: 10-12, 20-22.

   Then, too, there is the image which Antichrist would set up in the temple of God.  An allusion to this may be found in Daniel 3: 4-6, where Nebuchadnezzar ordered all who refused to worship his image to be cast alive into the fiery furnace.  Compare with Revelation 13: 15. 

   It appears that “mystery Bablylon,” the feet of the image which Daniel saw (Dan. 2: 39 ff), is the true antitype of the kingdom of Babylon represented by the golden head of the image.  The image itself calls to mind the antichristian powers which would hold dominion over the earth.  The identity of the fourth kingdom is not the Syro-Grecian empire, which would be the case were we to view the kingdoms in mere chronological order, but the antitypical kingdom of Babylon.

  It is this kingdom which shall bear rule during the last three-and-a-half years before the second advent of Jesus Christ.  This three-and-a-half year period does not refer to the Jewish war of A.D. 67-70, but to a future period of time after the Jews are gathered back to their own land.  The closing verses of Daniel 11, while containing much that is enigmatic, hint at the political complications of this period, during which Antichrist will “plant the tabernacles of his palace between the seas in the glorious holy mountain” (Dan. 11: 45).

  This verse is parallel to Isaiah 14: 13-14, in which the “King of Bablyon” is described as ”sitting upon the mount of the congregation in the sides of the north.”  That is, he will be seated in Jerusalem in the temple of God, demanding divine honors when the Lord returns with His saints to execute judgment and justice in the earth.  This will be the fulfillment of 2 Thessalonians 2: 3-8.

  But notice that Daniel 12 is a continuation of the discourse of Daniel 11.  The angel tells Daniel that “at that time” (when Antichrist seats himself in the temple, boasting himself that he is God), there shall be “a time of trouble, such as never was since there was a nation even to that same time” (Dan. 12: 1).  This is the event which our Lord calls a “great tribulation” (Matthew 24: 21).  It represents the 1260 day persecution of Antichrist; the “time, times, and a half” of the prophet (Dan. 12: 7).

  This tribulation is spoken of by Jeremiah as “Jacob’s trouble” (Jer. 30: 6-9).  It will issue in the salvation of Israel & the coming of Jesus Christ to reign over the earth.  In fact, the destruction of Babylon is referred to by Jeremiah as the period when Israel’s atonement will be completed (Jer. 50: 18-20).  The downfall of Babylon is also identified as the “time of harvest” (Jer. 51: 33).  Compare this inspired prediction with Revelation 14, in which the harvest of the earth takes place with the downfall of Babylon (Rev. 14: 8).  While the prophets said many things regarding Nebuchadnezzar, the great bulk of their predictions refer to Antichrist and his kingdom.

  So, when Antichrist causes the sacrifice and oblation to cease, and demands divine honors, that is the sign and signal by which the Jews who are left in Jerusalem are bidden to flee (Matt. 24: 14-18).  For then the last half of Daniel’s week will commence, the “time of trouble” being ”such as was not since the beginning of the world to this time, no, nor ever shall be.” 

   No serious student of prophecy would maintain that this was fulfilled in the Jewish War of A.D. 67-70.  For there was no personal “antichrist” from which to flee, nor were the Jews ever converted and re-established in their own land.  Nor was there any resurrection of the dead (Dan. 12: 2).  Nor was there any cessation of the persecutions wrought upon the church by Rome, which would have occurred had Christ come at that time (Dan. 7: 27).

  The mistake comes from a faulty interpetation of Matthew 24: 34.  The phrase “this generation” does not mean ‘the people now living on the earth,’ but “The Jews.”  See Deuteronomy 32: 5, 20; Jeremiah 2: 31, 7: 29; Acts 2: 40.  It is an undeniable fact, that whenever Christ used the phrase “this generation,” it always carried a distinctly Jewish reference.  When He alludes to “this generation” not passing away, He is referring to Jeremiah 31: 35-36, in which the Jewish nation is declared co-extensive with the “heavens and earth” (cf. Matt. 24: 35).

  Ezekiel also makes mention of the times of Antichrist in his prophecies regarding Tyre and Zidon (Ezekiel 28). Note that after the persecuting power is destroyed, Israel shall be sanctified in the sight of the heathen and regathered into their own land.  “And they shall dwell safely therein, and shall build houses, and plant vineyards; yea, they shall dwell with confidence, when I have executed judgments upon all those that despise them round about them; and they shall know that I am the Lord their God” (Ezek. 28: 26).

  What else, then, does the downfall of Daniel’s “fourth kingdom” imply but the cessation of all persecuting power and the establishment of the worldwide kingdom of God?  I think if we study these matters in greater depth, we’ll agree that there must come a time when things get worse before they become better.  But they will get better; and it is that which makes Christ’s second coming our “blessed hope” (Titus 2: 13).  Paying heed to the signs of the times is needful in all events.  And there is nothing better that can help us in this department than a closer study of the Old Testament prophets. 

Sam Frost Podcast Now Available

   The recent discussion between Sam Frost, Jason Bradfield & myself concerning partial preterism and the historic Christian faith may now be found at: http://www.blubrry.com/player/?p=1509&e=251345.

   I think this podcast is very constructive, as it answers some serious questions that others may be having, regarding the issues of heresy, historicity, and Christian unity. Sam & Jason bring out some excellent points, and sound the keynote in their desire to attain reconciliation with those who have ridiculed their faith.

   I am now praying that the Lord will open the hearts of partial preterists to the momentous truth that, as Protestants who accept the principles of “private judgment,” we must be willing to accept each other.

   Always remember, discipleship is based on the sprinkling of the blood of Christ and the inward work of the Holy Spirit, and not on mere mental assent to doctrine. Understanding this will do much to heal the discord and division of which we have seen so much, and which we hope will in time yield to the peaceable fruits of charity and brotherly kindness.

   As a contributing effort in this direction, I have removed the Dee Dee Warren blog, and will now be posting here and at my other blogs. Also, it was a pleasant surprise to see one of my old articles make it to the Planet Preterist website. I thank everyone who has expressed a desire for more unity among Christians. Let us simply move in the right direction, and conviction of hearts will be an ongoing work of God.

The Great Hermeneutical Challenge

 It was recently asked on a Christian forum, why are there so many diverse systems of eschatology? I mean, shouldn’t interpreting the Bible be simple–at least relatively speaking?  At first glance, one would think so, considering that Paul spoke plainly (2 Cor. 3: 12; Col. 4: 4), and that Timothy understood the Scriptures as a little child (2 Tim. 3: 15).  But not all Christians see things plainly, nor are they childlike in their understanding. 

  Because of the different hermeneutical approaches, a variety of eschatological opinions are afloat.  Most folks have been indoctrinated into a certain interpretive method, and thus are unable to see things from a different perspective.  But what we really ought to ask is this: how did Christ and the apostles interpret the Scriptures?  If we can gain insight into their hermeneutical approach, we will have a valuable key to understanding the true meaning of Biblical texts.

  For obvious reasons, I call this the Great Hermeneutical Challenge.  It is a challenge because few have taken it up.  It is “great,” for even fewer have thought of it.  But just think.  If we go back through the New Testament and see how Christ and the apostles interpreted Old Testament prophecy, we may reach some higher ground.  Is such ground worth reaching?  I think so!  Let us, then, put the theory into practice.

  When I apply my test to the New Testament, I begin immediately to see some glaring contradictions between the Biblical view and that of the “spiritualizers.”  Consider, for example, Christ’s temptation in the wilderness.  When our Lord was tempted, He refuted Satan with what most people would consider a “proof-texting” method (Matt. 4: 1-11).  The Lord quoted Scriptures plainly and simply, and expected that the apparent meaning of the verses were enough to refute him who from the beginning sought to put false glosses on the Word of God (Gen. 3: 1).  Let us take careful note of this.

  As a matter of fact, if we look at the usage of Old Testament Scriptures throughout the New Testament, we’ll find a conspicuous absence of those subtle dialectics used by students who embrace the Alexandrian method of Biblical interpretation. 

   We ought of course to keep in mind, that many prophecies have multiple fulfillment.  Therefore, when it is hinted by the apostles that a prophecy was fulfilled in their own time, it does not preclude future fulfillment of the same prophecy–especially considering that in most cases the context of the verse itself makes future fulfillment necessary.

  I guess what I am saying is this: that Christ and His inspired apostles always broke it down simply for their first-century listeners.  This simplicity is especially apparent in the predictions concerning our Lord’s first advent.  These predictions were fulfilled with a remarkable literality that cannot be denied. 

  Consider the following prophecies: Our Lord was literally born of a virgin (Isaiah 7: 14), rode literally upon an ass (Zech. 9: 9), was literally led as a sheep to the slaughter (Isaiah 53: 7), literally given vinegar and gall to drink (Psalm 69: 21), and literally bore our infirmities upon the tree.  His garments were literally parted (Psalm 22: 18), and He literally rose from the grave: all that the Scriptures might be fulfilled!

  Herein we have a clue as to how the inspired prophecies concerning the Lord’s second advent will be accomplished.  As the sun was literally darkened on the cross, so it must be darkened when He returns (Matt. 24: 29).  As Christ mounted to heaven in a literal cloud (Acts 1: 9), so He will return in the clouds of heaven to claim His kingdom (Daniel 7; Matt. 24: 30). 

  As we see, one advent cannot be literalized, while the other is spiritualized.  The manner of fulfillment of both advents must be the same.  At least one would think so, according to human reason alone. And there is nothing in Scripture which contradicts this assumption.  The rampant spiritualization of the prophetic texts is one of the main reasons why there are so many eschatological problems out there.

  But if we would up the Great Heremeneutical Challenge, we might find that our methods of interpreting Scripture are not Biblical.  What should we do in such a case?  Surely we should try to gain a better method of approach.

   While it is evident that not all portions of Holy Writ are transparent to the common reader, some lucidity is to be sought for and expected from a Book whose purpose is to reveal God’s salvation to sinners.  Ought we to expect any kind of perspicuity in such a book?  An application of the heremeneutical test outlined above would give us an affirmative answer.  Then let us seek for clearness of thought and expression.

  The simplicity of the Gospel.  That is what the Great Hermeneutical Challenge will drive us towards.  It amazes me whenever I think of how I used to allegorize the plainest verses of Scripture to suit my preconceived notions of what God must mean.  Was I putting words into the Savior’s mouth?  If so, I repent of my folly.  At least I see now that the Bible was written by and for plain-minded individuals.  They could not grasp the complex philosophical arguments of the Alexandrian school.  Nor could I, a humble preacher living in God’s green country.

  So what did I do?  I returned to the system of hermeneutics espoused by my brethren in simplicity of understanding.  And I’ve found that this has greatly benefited me, blessing my studies & helping me to grow in grace.  Also, it has given me a greater ability to explain the correct meaning of Biblical texts.  Would I ever go back to my former methods?  Absolutely not.

  Reader, although this is a brief and cursory study, take a moment to examine your hermeneutical approach.  Is it one that Peter and Paul might have used?  Is it one upon which Christ the Son of God would have set His seal?  Consider these things when you have time for meditation, and don’t answer me; answer your heart.  Then, if your answer is no, ask yourself whether you are ready to take up the Great Hermeneutical Challenge.  I ask, are you ready?  If so, then come with me, and let us dine.