The Coming Dispensation Of Judgment

  In his paper entitled “The Different Ages and Dispensations of God’s Dealings With Men,” Dr. E.W. Bullinger draws a rough outline of the history of God’s administrations. Bullinger states that when the present dispensation of grace ends, the “epoch of judgment” will begin.  This period will comprise the time covered by the Apocalyptic seals, trumpets, and vials.  It will start when the church is “caught up” to meet the Lord in the air, and will end with the destruction of Antichrist at the revelation of Jesus Christ with all His saints.

  While I don’t necessarily endorse all of Bullinger’s teachings, I do believe that there is a coming Dispensation of Judgment.  Furthermore, I believe that we are rapidly approaching this epoch, and that, because of this imminency of this time of judgment, it is incumbent upon all Christians to maintain at all costs fidelity to the “faith delivered to the saints” (Jude 3).  I think we will all agree that the world has reached a crisis, that we are at a turning point; and therefore we must pay attention to the “signs of the times.”

  There are many signs in the world that tell us the end is near.  We have only to open our eyes and ears in order to learn the truth.  As I see it, one of these signs is the rapid defection of Christianity from the truths of God’s word.  Paul predicted this, when He spoke of the “falling away” that would occur in the last days (2 Thess. 2: 3; 1 Tim. 4: 1; 2 Tim. 4: 3).  Peter also warned that a time should come when men would scoff at the doctrines of the Second Coming, and hold to a humanistic message of human progress (2 Peter 3: 3-4).  The time has come.

  Another sign that corresponds to this falling away is the re-awakening of Jewish nationalism.    Christ Himself said that Jerusalem would be trodden down until the fullness of the Gentiles had been brought in (Luke 21: 24).  As defection from the Christian faith spreads, it becomes increasingly evident that the fullness of the Gentiles has almost arrived.  It does not surprise me to see such a fervent worldwide interest centering around the nation of Israel.  Dispensationally speaking, this can be seen as collateral to the predicted apostasy.

 Pay careful attention to Paul’s words.  He writes: “For as ye (The Gentiles) have in times past not believed God, yet have not obtained mercy through their (Israel’s) unbelief; even so have these also now not believed, that through your mercy they also may obtain mercy” (Romans 11: 30-31).  Notice how Paul left out what should have been the corollary of his main proposition.  It almost seems that his argument should have run thus: “As ye the Gentiles have obtained mercy through Israel’s unbelief; so the time is coming when Israel shall obtain mercy through your unbelief.”

  In pointing this out, I trust I am not putting words into God’s mouth.  Only take time to ponder Romans 11: 20-21, and you’ll see what I mean. “Well; because of unbelief they were broken off, and thou standest by faith.  Be not highminded, but fear; For if God spared not the natural branches, take heed lest He also spare not thee.”  Wasn’t Paul implying that a day should come when the Gentiles would stand in danger of being cut off, just as Israel was cut off?  And doesn’t this doctrine give us a clue concerning the meaning of that “mystery of iniquity” to which Paul alluded in 2 Thessalonians 2: 7?  It seems indeed that the revival of Israel runs parallel with the defection of the Gentiles, both trends bringing the present dispensation to a close.

  As the day of the Lord rapidly approaches, we find increasing signs of tumult and unrest among the nations.  In many sectors of Christianity, a former optimism has been replaced by spiritual apathy, as the love of many daily grows cold.  Is not this surely the time to return to repent and do the first works?  As the clouds gather thicker and thicker, can any see that our eternal welfare may now be at stake?  Who knows but that today those who, like Enoch, walk with God may hear the the heavenward call?  To be safe with Jesus Christ, and sheltered from the coming judgments: is not this a prize worth striving for?

  Of course, I realize that in recent years many have pointed out, all too clearly, the fallibility of man when it comes to setting the exact time of the Lord’s return.  However, I fail to see how man’s fallibility can nullify the blessed reality that Christ will one day come back to gather His saints and to establish His Kingdom.  Let us not be skeptical, but believe.  For when the Dispensation of Grace closes, a new epoch will begin, and the Lord will not spare.  Now is the time to fill our lamps with precious oil (Matt. 25: 4).  Now is the time to get us safely into the ark; that when the Lamb begins to break the seven seals we may rest secure from His wrath. 

  No need to discuss how long the Dispensation of Judgment will last.  Bullinger maintains that it may occupy a duration of as much as forty years.  I myself hold to the view that it will last seven years exactly, filling up the whole of Daniel’s seventieth week.  Yet regardless of the length of time in which the world will have to pass through its birth-pains, Christians must be always ready, as if this day were to be their last.  Regardless of what men may say, and knowing that many will scoff, the true disciples of Christ will, like Lot, take heed to get out of the city before it is too late.  It is my wish that before the epoch of judgment begins, those who are now wandering astray will return to the fold and follow their Heavenly Lord, Who alone can and will lead them unto the living fountains of waters.  Amen.

Studies In The Apocalypse (Part 17– Rev. 5: 1- 5: 7)

(5: 1) “And I saw in the right hand of Him that sat on the throne, a book written within and without, sealed with seven seals.”

 John now sees the Almighty Father with a book (or to be more precise, a scroll) in his hand.  The scroll is rolled up and sealed with seven seals.  This prevents John from descrying its contents; though he sees that it is written on the front and back.  What does this book contain?  Like Ezekiel’s “roll of a book” (Ezek. 2: 9), it contains “lamentations, and mourning, and woe” (Ezek. 2: 10).  It contains the series of judgments that will happen during Daniel’s 70th week, and which will bring about the worldwide reign of Jesus Christ with His saints.

  Let us take a moment and recall the words of Daniel 9: 24, in which Gabriel told the beloved prophet that the “vision and prophecy” would be sealed up until the expiration of the 70 weeks.  But once the 70 weeks were ended, “everlasting righteousness” would be brought in.  In order for redemption to be completed, Israel must repent and accept Jesus Christ as the Messiah.  In order for this miraculous “birth” to happen, there must be a preliminary sequence of birth-pangs.  These birth-pains are known as the “Great Tribulation.”  When the end comes, and the scroll is opened, the blindness lifted from the Jewish nation (Isaiah 29, whole chapter).

   So, then, the book which John sees God holding can be none other than the series of judgments required to bring about the salvation of God’s people, and the consequent redemption of the creation. 

  There is a great deal of correspondence between Daniel’s visions and those of the Apocalypse.  But while Daniel’s prophecies foreshadowed the things that John would see and write, Daniel was only able to make known the barest facts concerning the coming tribulation.  As the angel told him, “But thou, O Daniel, shut up the words, and seal the book, even unto the time of the end” (Dan. 12: 4).  And again, “Go thy way, Daniel: for the words are closed up till the time of the end” (Dan. 12: 9). 

  It is our position that the Apocalypse contains an enlargement of the end-time prohecies recorded in the book of Daniel.  These prophecies have to do primarily with the “time, times, and half a time,” or three-and-a-half years of tribulation, mentioned by Daniel in chaps. 7, 8, 9, 11, and 12.  As our Savior refers to the same period in His Olivet Discourse, we see this special revelation given to John as a more complete delineation of the events which will involve that “time of the end.”

  This “time of the end” commences when Christ begins to break the seals– and not (as some claim) when John received the visions!  Remember, the unsealing is done by Christ, its effects taking place during Daniel’s 70th week.  As Christ breaks the seals one by one, we are shown in what manner our Lord will bring about the redemption of the purchased possession.  Only the actual breaking of the seals, however, can bring this about.  Remember that the visions recorded by John concern things which will be “hereafter.”  Hence, from our standpoint the breaking of the seals is yet future.  But when the time comes for the scroll to be opened, the consummation of the age shall have arrived. 

 To live in the times when those seals are broken will be harrowing indeed.  But the disciples that fail to keep God’s word will also fail to enter the “open door” extended to the Philadelphian church.

 (5: 2) “And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof?“

  Some personal worth is required to open the book which the Father is holding.  That is because its unsealing issues in the redemption of the purchased possession.  Who is stand as our “kinsman redeemer” according to the Mosaic law?  In Leviticus 25: 25 the statutue is clearly given: “If thy brother be waxen poor, and hath sold away some of his possession, and if any of his kin come to redeem it, then shall he redeem that which his brother sold.”

  As man became poor through the sin of the first Adam, so he lost dominion over the creation.  There is needed to come forth a redeemer, a “brother” made after the law, to redeem the forfeited inheritance.  This is none other than Jesus Christ, the Second Adam, Who was the first-born among many brethren (Rom. 8: 29).  He alone can stand as our ”kinsman redeemer.”  Since the opening of the seven-sealed book secures  the repossession of our forfeited inheritance, the angel appropriately asks if there be anyone who can pay the redemption price.

(5: 3) “And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon.”

  Not the glorified saints in heaven, nor yet any man on earth, has the ability to open the book, or even to read its contents.  This is a sobering thought.  No man is rich enough to stand in the place of the first Adam and pay that which he forfeited through his disobedience.  All have sinned and come short of the glory of God (Rom. 3: 23).  Neither Jew nor Gentile can fill this role.  The heavenly attendants watch as the angel cries for one worthy enough to open the book, and to look thereon.  In the heavenly temple there is a strained silence, as all wait.  But none comes forward.  This reveals man as without strength (Romans 5: 6).  He cannot fulfill the office of redeemer, nor can he claim special standing with God according to his own merits. 

(5: 4) “And I wept much, because no man was found to open, and to read the book, neither to look thereon.”

 This verse may be seen as a classic proof of the “total depravity of man.”  John weeps, being indundated with the sense of man’s own worthlessness before God.  Having been sold into sin by the first Adam, mankind must now be redeemed by a second Adam.  In light of this verse, how can anyone seriously preach a post-millennial Gospel, in which it is taught that the kingdom will come about through the social efforts of man?  Such teachers are far from the truth of God’s word.  Not only is man incapable of redeeming himself or humanity in general, but he is not even worthy enough to peer into those counsels of God which respect the establishment of His kingdom on earth. 

(5: 5) “And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.”

 There is cause to weep for our sins, but only if we are without hope.  The fact that there is a Redeemer, and that He has paid the redemption price to restore His fallen ones and redeem the forfeited inheritance, is rather a cause for joy.  The angel tells John, “weep not.”  Christ has prevailed to open the book!  Our Lord is here called by two names.  The Lion of the tribe of Judah indicates His power to defeat enemies, especially death, hell, and the grave (see Genesis 49: 9).  The name Root of David implies that Christ was the source of David’s sovereignty over Israel.  He is the heavenly antitype from whence David derived his kingship.

 (5: 6) “And I beheld, and lo, in the midst of the throne, and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns, and seven eyes, which are the seven spirits of God sent forth into all the earth.”

 Christ will surely prevail as the Lion of the tribe of Judah.  When at Christ’s second coming all enemies are subdued and He establishes His presence in Jerusalem, all knees will bow to Him.  Satan will be bound, death will be in abeyance, and the kingdom shall once again be the Lord’s.  However, Christ did not first come as a Lion, but as a Lamb.  While His second advent will be with power and great glory, His first was meek and lowly. 

   It is through the merits of His sacrificial offering that He has been accounted worthy of taking the seven-sealed scroll held by the Father.  Because Jesus Christ knew no sin, His death was entirely voluntary, and undergone for our sakes alone.  His resurrection and ascension at the right hand of the Father certfied Him as the Son of Man mentioned in Daniel 7: 13-14, Who received the kingdom from God.  His opening of the seven seals is, of course, preliminary to His taking the kingdom to Himself, which will only happen when the “Kingdoms of this world” are smashed and broken by the advent of Divine government.

  The horns of the Lamb speak of Christ’s power, seven being the number of Divine perfection.  Thus Christ is evinced as all-powerful.  For the Biblical meaning of the horns, see 1 Sam. 2: 1; 2 Sam. 21: 3; Psalm 75: 4; Psalm 132: 17; Psalm 148: 14; Lam. 2: 3; Ezek. 29: 21; etc.).

  The seven eyes are an allusion to Zechariah 3: 9 and 4: 10.  John tells us that they are the “seven spirits of God sent forth into all the earth.”  Although the meaning is not entirely clear as to what these seven spirits signify, the corresponding verses in Zechariah tell us that they play an important role in the final salvation of God’s Old Covenant people, Israel.  Perhaps these spirits are those “watchers,” or special angels, who give orders for the carrying out of God’s judgments  (see Dan. 4: 13, 17, 23, 26). 

 (5: 7) “And He came and took the book out of the right hand of Him that sat upon the throne.”

  Jesus Christ now shows Himself worthy of taking the book and unfolding its contents.  He is our “kinsman redeemer;” the Second Adam.  It is He who shall receive all kingdoms when He comes to reign with His saints.  “Ask of thee, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.  Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel” (Psalm 2: 8-9). 

  No revision of the Gospel, no message of social progress–be it framed never so diligently as to accomplish its ends–can bring about the appointed time when “the kingdoms of this world” shall “become the kingdoms of our Lord, and of His Christ” (Rev. 11: 15).  We must await the opening of the scroll, which will herald our Savior’s return.  In the meantime, we are taught to pray daily: “Thy kingdom come” (Matt. 6: 10).  And this petition has always been the one great hope of all Christians.