Zechariah 14: Preteristic Or Pre-Millennial?

   Whenever I deal with Preterists, and get to engaging in a discussion of theological differences, I always bring up Zechariah 14. This is to my mind one of the most important eschatological chapters in the Bible, illustrating as it does what will happen when Christ returns to the Mount of Olives from whence He ascended, and describing in glowing language the ensuing Millennium that will follow Israel’s sanctification in the sight of all nations.

   A few months ago, I wrote some articles in which I dealt with Zechariah 14. Yet since that time, and as my studies have deepened, I’ve found that it forms one of the most compelling topics of end-time dicussion. Not only do the visions the prophet describes tie in with crucial New Testament texts, but the whole passage, when read in its grammatical, contextual, and historical sense, makes any kind of Preteristic view of Christ’s coming impossible. In the following article I hope to demonstrate this, and to confirm once more that Pre-Millennialism is the correct system of eschatology.

I. Preterist Chicanery

   Preterists know that Zechariah 14 is an important link in the understanding of end-time fulfillment. Therefore, when doing a Google search of this Bible-chapter I wasn’t surprised to learn that Preterists have tried, as usual, to monopolize the discussion. But it heartens me to know that there are still several resources which give the correct interpretation of the prophetic text, and which anyone may find. Despite the differences, when notes are compared the Pre-Millennial view will always be found to make the most sense.

   Because of the correspondence between Zechariah’s Apocalypse and the prophecies of the Lord Jesus in His Olivet Discourse, it is alleged by many Preterists that Zech. 14 was fulfilled in A.D. 70. Is this the truth? or is it just another example of Preterist chicanery? A simple reading of the passage will clear things up. Zechariah is talking about the destruction of the enemy nations that will surround Jerusalem. This is a far cry from what occurred in A.D. 70, when the Romans destroyed the temple and the Jews were dispersed. When we try to force the Roman conquest into the context of Zechariah’s vision, the result will surely be confusion.

II. Who Are The Nations?

   Whenever in the Old Testament we see the term “nations” employed, it is always used in contradistinction to God’s chosen people of Israel. In Deuteronomy 32: 8-9 we read: “When the Most High divided to the nations their inheritance, when He separated the sons of Adam, He set the bounds of the people according to the number of the children of Israel.” This tells us that God pre-determined His purposes regarding the people of Israel two hundred years before the call of Abraham (see Gen. 10: 32). For this reason, Israel has always remained distinct from the “nations,” or Gentiles. In Numbers 23: 9, Balaam is recorded as confirming this by prophetic utterance: “Lo, the people shall dwell alone, and shall not be reckoned among the nations.”

   With the above facts in mind, we ask how can anyone see in the phrase, “the nations that come against Jerusalem” (Zechariah 12: 9; cf. 14: 2-3) any reference to the Jewish people? Such an interpretation will surely induce a spiritual blindness as great as that which overtook the scribes and Pharisees. But their error is manifest to all.  As the same prophet predicts the deliverance of the “inhabitants of Jerusalem” from these very “nations” (Zech. 12: 8-9), one must marvel at anyone who would maintain a Preteristic view of Zechariah’s Apocalypse.

III. A Personal Coming of Christ

   It is suggested by Preterists that what Zechariah describes in 14: 4 is not a personal coming of Jesus Christ to the Mount of Olives from whence He ascended to take His seat at the right hand of the Father; but is in actuality a providential and non-personal coming. And of course, they claim that this coming was in A.D. 70, to destroy the Jews! Now, would any unbiased person reading this passage see in verse 4 a mystical, allegorical coming of Christ to destroy the very people He promised through His prophet to defend? If such be the case, language loses all meaning, and the words of God may be spiritualized in opposite directions to suit whatever view each interpreter desires.

   But God has not left His children in such darkness. We submit that no interpretation is needed to understand the predictions of Zechariah. For the Holy Spirit Himself has interpreted what man could never understand without a direct revelation. In Zech. 14: 4 Christ is described as standing on the Mount of Olives. “And His feet shall stand on that day upon the Mount of Olives.” If the Holy Spirit had meant that Christ’s coming would be providential and not personal, why did He use terminology which implies the exact opposite?

   On the other hand, if He had meant a personal coming, could He have described it any better? For the planting of Divine feet upon a mountain certainly denotes a personal visitation. Therefore, accepting the language of Scripture as absolute and authoritative, we conclude that the coming of Christ as described in Zechariah 14 will definitely be personal, and will constitute the fulfillment of Acts 1: 11, in which it was revealed by angelic sources that the Lord would return in “like manner” as the apostles saw Him ascend into heaven–that is, personally and bodily.

   Knowing that this never occurred in A.D. 70, Preterists twist these verses out of their context, enforcing an allegorical and mystical meaning which robs language of any kind of signification. They tell us that Zechariah 14 was written in “symbolic language;” but for some reason, they can’t explain to us what the symbols mean. The Hyper-Preterists are the main offenders in this department of eisegesis. But many partial preterists, knowing that their theology, too, is on the line, have agreed with the Hyper-Preterists in their assertions that Zechariah 14 is totally “past fulfillment.” Shame on them all.

IV. Geographical Disturbances

   Another point which proves that Zechariah’s visions relate to a yet future coming of Christ is that the prophet speaks of geographical disturbances which have never occurred in past history. When Christ descends from heaven with all His saints (Zech. 14: 5) and stands upon the Mount of Olives, “the Mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south” (Zech. 14: 4).

   For reasons which should be manifest, what Zechariah has depicted is a future event. As the prophet Joel describes the nations being gathered together for judgment in the valley of Jehoshaphat (Joel 3: 2, 14), our suggestion is that the new valley will be created, or the present one significantly enlarged, when the Lord descends from heaven to stand upon the Mount of Olives. According to Joel’s prophecy, this must take place after an invasion of the land of Israel by enemy forces (see Joel 2). We believe that these invaders will be the same enemies mentioned in Ezekiel’s prophecy of “Gog and Magog” (Ezekiel 38-39). A careful reading of these passages is necessary to get the full meaning of Zechariah’s vision. They speak of things which will be verifiable on earth, and in the physical realm: and not of any spiritual and unverifiable “events.”

V. Confusion of Enemies

   We find also that the nations that besiege Jerusalem will be put into confusion by the coming of the Lord. Not only will they be afflicted with sore and grievous plagues (Zech. 14: 12), but they will “lay hold every one on the hand of his neighbor, and his hand shall rise up against the hand of his neighbor” (Zech. 14: 13). This depicts the unprecedented discord which will take place when all the armies are amassed together before Jerusalem. Compare with Ezekiel 38: 21.

   Turning to the prophecies of Jeremiah, chapters 50-51 give us a graphic description of the fall of Babylon. What do these chapters reveal? Is there any “sure truth” on which we may lay hold? Yes! And here is what the Word reveals. Shortly before the time of the end (probably near the close of the last-half of Daniel’s 70th week), Babylon will be invaded by armies which come from the northern regions (Jer. 50: 3, 41-42). These armies are identical with those described by Ezekiel in 39: 2, and by Joel in 2: 20.

   The prophet Daniel gives us to understand that when the “king of the north” (ostensibly Gog) comes against Antichrist “like a whirlwind” (Daniel 11: 40), it will cause him (Antichrist) to “enter into the countries,” “overflow,” “pass over,” and finally enter into the glorious land (Israel), at which time he will “plant the tabernacles of his place between the seas in the glorious holy mountain” (Dan. 11: 45).

 Hence we infer that the northern armies mentioned by Ezekiel, and alluded to by Joel, will be raised up against Babylon at the time of the end.  Chasing Antichrist out of his own land, they will force him to flee into Jerusalem, where he will seat himself in the temple and demand divine honors (see Isaiah 14: 13-14; 2 Thess. 2: 4).  The Minister of State Religion (the false prophet) will have already supported his claims (Revelation 13: 12).  But prior to this final profanation, the image of Antichrist alone will be worshipped.  In the middle of the week the image is set up. Toward the end of the week, Antichrist himself takes the place of the image.

   Before Antichrist’s ultimate destruction, the pursuing armies will reach Jerusalem, surround the city, and there will be a great battle, during which the armies will fight against each other. During this juncture the Jews will cry out in their affliction, and God will send Jesus Christ to deliver them from the wrath of the enemy. Now, reader, please ask yourself: did any such scenario occur in A.D. 70?

VI. Restoration of The Land

   Those who still maintain the Preterist view of Zechariah 14 have, however, another piece of evidence which they must get around. And that is, the glorious results of this last battle, as outlined in verses 6-11. When Jesus Christ returns to save His people, the Jews, living waters will go forth from Jerusalem (Zech. 14: 8), cleansing the land from all defilement. Then the land, having been leveled into a beautiful plain, will be “lifted up, and inhabited in her place” (Zech. 14: 10).

   The living waters will proceed from the sanctuary described by Ezekiel in 40-44. The waters will flow eastward from the sanctuary (Ezekiel 47: 1-12), and proceed southward, wending toward the rebuilt city of Jerusalem. From Jerusalem the river will part into two heads (Zechariah 14: 8). Half the river will flow toward the “former sea” (Dead Sea); while the other will find its way into the “hinder sea” (Mediterranean). And the waters shall be healed. Let us simply believe what God says, and we’ll never accept any view which claims a mystical and allgorical fulfillment. After all, haven’t we shown that the texts related to Zechariah 14 harmonize in a wonderful manner, and can only be undertood through an interpretive lens that understands the Divine words according to the established laws of human language?

VII. The Millennium

  As a final point, let us not forget that Zechariah provides an exellent delineation of the Millennial times which shall follow the destruction of Christ’s enemies.  He writes: “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, and to keep the feast of tabernacles” (Zech. 14: 16).  Surely we cannot understand this in any allegorical sense.  Or let the allegorists themselves tell us what is meant by all nations coming to Jerusalem to keep the feast of tabernacles!

   We know, of course, that the fulfillment of that passage will be literal.  And what Zechariah tells us is corroborated by other inspired Scriptures.  David writes: “All nations whom Thou hast made shall come and worship before Thee, O Lord; and shall glorify thy name” (Psalm 86: 9).  And hearken to Isaiah: “And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before Me, saith the Lord” (Isaiah 66: 23).  A glance at the preceding context tells us when this worship will take place.  It is after the Lord comes “with fire, and with His chariots like a whirlwind, to render His anger with fury, and His rebuke with flames of fire.  For by fire and by His sword will the Lord pleasd with all flesh: and the slain of the Lord shall be many” (Isaiah 66: 15-16).

   The nations which are left are evidently those who are mentioned in the latter part of Christ’s Olivet Discourse (see Matthew 25: 31-46).  They are the nations that receive the Jewish witnesses during the Great Tribulation, when the Gospel of the Kingdom is re-proclaimed.  Their reward will be entrance into Christ’s Millennial kingdom; even the kingdom of heaven, which was “prepared from the foundation of the world” (Matt. 25: 34).  This kingdom is quite distinct from the kingdom of God, which was prepared “before the foundation of the world” (Eph. 1: 4).  The nations that enter into the Millennial kingdom are they who shall come to Jerusalem from year to year to keep the feast of tabernacles, when the kingdom is restored to Israel. 

VIII. Conclusion

   While there is plenty more in Zechariah’s prophecy which we could use to demonstrate that the Preteristic view is flawed, I am sure that readers will agree with us that the Apocalypse of Zechariah awaits a future fulfillment. As Thomas Ice once asserted, Preterists cannot provide a textual interpretation of this most important prophetic passage. But when we use the literal method, the vapors induced by man’s interpretation fly away like mist before a morning breeze. Oh, confusion, away with thee! How refreshing it is to know that God has not left us confounded when it comes to understanding prophecy. Anyone who accepts the grammatical meaning of the words used to describe Christ’s coming will avoid falling into the snares and traps laid out by Preterists.

   My suggestion is that we each take time to study Zechariah 14 as we’ve never done before. Knowing that the scenes depicted therein may take place in our own lifetimes will be a powerful incentive to our belief in a literal fulfillment. And above all, let no man rob you of the comfort of knowing that the victory will be won by Christ on His own ground, and according to His own terms. As Christ is the true Seed of Abraham (Gal. 3: 16), so He must return to His own inherited land to obtain the victory over His foes. And we being Abraham’s children through faith in Him Who shall one day conquer (Gal. 3: 29; Romans 4: 13), let us be assured that we shall see, with our own eyes, the fulfillment of all the promises written in the Holy prophets. To this we daily look forward. Maranatha!

A Simple Exposition of Romans 11: 25

   In the 11th chapter of his epistle to the Romans, Paul unfolds some blessed truths regarding the nation of Israel. Sadly, the church has often misunderstood these truths. It is the habit of Protestant commentators to appropriate all the Old Testament blessings to the church, while leaving all the curses to the Jews. 

   Then, too, there are many students who would relegate all these prophecies to a distant period in the past, or deny them altogether. But the true Christian should never hearken to what man alone says. His concern ought to be, and is, what saith the Word of God?

  In Romans 11: 25, Paul writes: “For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened unto Israel, until the fullness of the Gentiles be come in.” 

  When Paul uses the term “Israel,” he is referring to the natural descendants of Abraham; for the entire chapter addresses the question of “whether God hath cast away His people.”  Paul replies by saying, “God forbid.  For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin” (Romans 11: 1, italics mine).  He goes on to say that although the nation is blind regarding the Divine truths of the Savior, a remnant according to the election of grace has been preserved (Romans 11: 2-10).

  Then Paul informs us that the blindness of Israel means the salvation of the Gentiles (Romans 11: 11).   He says that, because of their unbelief, the Jews were “broken off” from their own olive tree, that we (believing Gentiles) might be grafted in (Romans 11: 16-20).  Paul is obviously referring to Jeremiah 11: 16-17, where the olive tree is identified as Israel–God’s covenant people. 

  Paul nowhere implies that the church has “replaced” Israel.  He elsewhere makes a distinction among “Jews, Gentiles, and the church of God” (1 Cor. 10: 32).  Paul simply teaches that, through grace, saved Gentiles now partake of covenantal privileges which were conferred on the holy nation.  He looks forward, however, to the time when Israel will once again be grafted back into their own olive tree when they turn again to Jesus Christ (Romans 11: 15, 23-24). 

  When will this Jewish national conversion take place?  It is when “fullness of the Gentiles be come in.”  As we see, Gentiles are still being added to the church of God, and Israel abides still in unbelief.  Therefore, we have no choice but to confess that the salvation of Israel is yet future.  

   The restoration of the nation will be preceded by a preliminary gathering of Jews back to their own land, and a worldwide “falling away” from the truths of Christianity, which will result in precisely the conditions required to bring about the last-time scenario in which Antichrist will sit in a rebuilt Jewish temple boasting himself as God (2 Thess. 2: 3-4).  Both of these processes have already commenced.  This indicates how near is the salvation of Israel.

  But Paul tells us more.  In verses Romans 11: 26-27 he quotes two Old Testament Scriptures.  The first is Isaiah 59: 20, where the preceding context speaks of judgments to be brought upon the nations at Christ’s second advent.  The second citation is from Jeremiah 31: 33, where the entire context speaks of New Covenant blessings bestowed on the house of Israel and house of Judah. 

  Jeremiah, after stressing Israel’s perpetual heritage as God’s people (v. 35-36), predicts the fulfillment of the ancient land promises (v. 38-40).  From these and the above Scriptures we learn that the Jews will be saved at the second coming of Christ, that they will then embrace the New Covenant and receive the land that God gave to their fathers.  Then will the promises made to Abraham be fulfilled to the letter.

  But keep in mind that these events are preceded by judgments upon the heathen.  This falls in line with certain Old & New Testament Scriptures, in which it is prophesied that the conversion of Israel will be accompanied by a series of worldwide judgments.  See Zechariah 12: 8-14, where the repentance of Israel is declared concurrent with the destruction of hostile nations. 

   Also, read Zechariah 14: 1-4, which contains a valuable key to understanding the Lord’s second coming.  The whole of Zechariah 14presents a vivid panorama of end-time events which are confirmed by New Testament Scriptures.

  Here is a “map” of Zechariah 14: 1-12, with a list of parallel passages for your study:

  Zech. 14: 1-2/ Luke 21: 24/ Rev. 16: 14, 16

  Zech. 14: 3/ Zech. 12: 9/ Rev. 19: 15

    (Zech. 12: 10/ Matt. 24: 30/ Rev. 1: 7)

  Zech. 14: 4/ Acts 1: 11/ Rev. 16: 19

  Zech. 14: 5/ Rev. 16: 18/ Rev. 19: 14

  Zech. 14: 9/ Rev. 11: 15

  Zech. 14: 10-11/ Jeremiah 31: 38-40

  Zech. 14: 12-14/ Rev. 16: 1-11

  As you see, all these Scriptures dovetail together, and cannot be separated by long period of time, nor watered down and allegorized, as is often the practice among Christians.  With the above texts in mind, when you read the rest of Zechariah 14 (verses 16-21) you’ll understand that Israel must be restored at the Lord’s coming, when He rules and reigns with all His saints in Mount Zion, on a renewed physical earth.  Then the times of the Gentiles will then be ended, the beast and false prophet having been taken and cast alive in the lake of fire (Rev. 19: 20).

   This judgment will inaugurate the Millennium, when Jesus Christ will reign with His saints for a thousand years.  In Isaiah 24: 23, the prophet writes: “Then the moon shall be confounded, and the sun ashamed, when the Lord of hosts shall reign in Mount Zion, and in Jerusalem, and before His ancients gloriously.”  When exactly does this occur?  It is after the punishment of the “host of the high ones that are on high, and the kings of the earth upon the earth” (Isaiah 24: 21-22)–after the battle of Armageddon!

   Of course, these verses are only a sampling of the many which confirm a future pre-millennial advent of Jesus Christ.  Suffice it to say that Paul likens the restoration of Israel to a resurrection.  He says: “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?” (Romans 11: 15). 

  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). And Peter confirms that Christ will not return until the Jewish nation repents.  Then their sins will be blotted out and the “times of refreshing will come from the presence of the Lord” (Acts 3: 19-21).  The “restitution of all things” will arrive, and Israel will be regrafted into their own olive tree. 

Zechariah 14, Daniel 12, & The Great Tribulation

By comparing the many prophecies that speak of last-days events, we may form a tolerably clear picture of what will be happening on this globe when Christ rends the heavens and comes down (Isaiah 64: 1), to execute judgment on the wicked and give rewards to His faithful servants. Will it be a time of universal peace & plenty, or an era of tumult and unrest among the nations? I think a closer investigation of Zechariah 14 will give us an answer.

   The prophet envisions a gathering together of all nations against the City of Jerusalem (Zech. 14: 2). It is at this time that the Lord shall return–in precisely the same manner as when He left; that is, visibly and bodily. The thing to remember is this: When the Lord comes, He will stand upon the Mount of Olives (Zech. 14: 1). This is not figurative & speculative language, for it is obviously the fulfillment of Acts 1: 11. Study these passages very closely, for they contain deep and solemn truths.

   At what time will the Lord return? The Bible tells us it will be immediately after “The Great Tribulation” (Matt. 24: 21). We may learn that Zechariah 14 predicts this same tribulation. The event was not fulfilled in the past, because Daniel informs us that a resurrection will occur “at that time” (see Dan. 12: 1 ff.). He writes: “And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt” (Daniel 12: 2).

   The key word is “many.” It denotes the non-general nature of the resurrection. Not all men will be raised, but only the Lord’s visible church. This is the “exanastasis ton nekron” of Paul (Phil. 3: 11) and the “First Resurrection” of John (Rev. 20: 5). It is not a general resurrection of all the dead, but a resurrection of the professing church from among the dead.

   Instructing Emperor Constantine on the principles of eschatology, Lactantius wrote: “Not all men, however, shall then be judged by God, but those only that have been exercised in the religion of God. For they who have not known God, since sentence cannot be passed upon them for their acquittal, are already judged and condemned, since the Holy Scriptures testify that the wicked shall not arise to judgment. Therefore they who have known God shall be judged, and their deeds, that is, their evil works, shall be compared and weighed against their good ones: so that if those which are good and just are more and weighty, they may be given to a life of blessedness; but if the evil exceed, they may be condemned to punishment.” (Divine Institutes, VII. xx).

   Then the wheat & the tares will be separated. Christ refers to the better resurrection, that of the just, in Matthew 13: 43: “Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.” Furthermore, the Lord promises that the “harvest” shall occur at “the end of the age” (Matt. 13: 40). In the same discourse He had already defined “age” (aion) as “This life” (Matt. 13: 22; cf. Luke 8: 14). It is the present world order, which will cease when our Lord returns from heaven.

   When Daniel asked “how long it would be to the end of these wonders,” the angel replied that “it should be for a time, times, and a half” (Dan. 12: 7); that is, after three-and-a-half years. This is precisely the same period during which Antichrist is given to persecute the saints (Rev. 13: 5). This the angel implies, saying, “when He shall have accomplished to scatter the power of the holy people, all these things shall be finished” (Dan. 12: 7).

   The “scattering of the holy people” does not mean “the destruction of Jerusalem in A.D. 70,” but the persecutions waged against the Saints during the last half-week of the present age. Hippolytus writes: “Now Daniel will set forth this subject to us. For he says, And one week will confirm a covenant with many, and it shall be in the midst (half) of the week my sacrifice and oblation shall cease. By one week, therefore, he meant the last week which is to be at the end of the world; of which week the two prophets Enoch and Elias will take up the half. For they will preach 1,200 days clothed in sackcloth, proclaiming repentance to the people and to all the nations.” (Treatise On Christ and Antichrist, xliii).

   And again he writes: “For when the threescore and two weeks are fulfilled, and Christ is come, and the Gospel is preached in every place, the times being then accomplished, there will remain only one week, the last, in which Elias will appear, and Enoch, and in the midst of it the abomination of desolation will be manifested, viz., Antichrist, announcing desolation to the world. And when he comes, the sacrifice and oblation will be removed, which now are offered to God in every place by the nations.” (Fragments From Commentaries; Daniel, II. xxii).

   This agrees with the predictions of John the Apostle. In the Apocalypse, the resurrection of the martyrs follows on the heels of Antichrist’s persecution (Rev. 11: 12); and this is concurrent with the great earthquake, the subsequent fall of the city (Rev. 11: 13), and the coming of the King to establish His Divine kingdom over the nations of the world(Rev. 11: 15).

   Now compare with Zechariah 14. When Christ returns visibly and bodily, in like manner as He ascended, the Mount of Olives “will cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley: and half of the mountain shall remove toward the north, and half of it toward the south” (Zech. 14: 4). Then men shall flee as from before the earthquake in the days of Uzziah (Zech. 14: 5), when the Lord shall come and all His saints. At that time, “The Lord shall be King of all the earth” (Zech. 14: 9).

   It is obvious that John the Apostle was referring to Zechariah’s visions when he wrote of the great city being divided into three parts (Revelation 16: 19). The context states that this will occur at the battle of Armageddon–a mass gathering together of the world’s military forces against the City of Jerusalem to prevent the Lord’s visible glorious return to reign upon the earth (Revelation 16: 14).

   In order to find out what will be the outcome of this monumental warfare, let us go back to Zechariah. The prophet says: “Then shall the Lord go forth and fight against those nations, as when He fought in the day of battle” (Zech. 14: 3). This occurs immediately after the Great Tribulation. The prophet states that preceding Christ’s visible return, there will be a time of rapine and violence within the city. He writes: “For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity, and the residue of the city shall not be cut off from the city” (Zech. 14: 2).

   The outcome of Armageddon? The nations that fight against Jerusalem shall be utterly destroyed. “And this shall be the plague wherewith the Lord will smite all the people who have fought against Jerusalem; their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their holes, and their tongue shall consume away in their mouth” (Zech. 14: 12). From a comparison with the Apocalypse, we learn this is the same time when the vials of wrath are poured out! (Rev. 16: 8-11).

   And when the enemies (i.e., Antichrist and his forces) are destroyed, the Lord shall rule over all the kingdoms of the world. Then shall all nations go to Jerusalem to keep the feast of tabernacles and do homage to Jesus Christ the King (Zechariah 14: 16). Then His faithful servants shall take part in the “First Resurrection” and will rule and reign with Christ, having “power over the nations” (Rev. 2: 26). Then also will Daniel “stand in his lot” at “the end of the days” (Dan. 12: 13). In the resurrection of the just, all of Christ’s New Covenant people, the entire Israel of God, shall reign as priests and kings with Christ.

   Now when will these events take place? To recapitulate, they must occur at “the end of the age.” According to Daniel they will come at the close of a Great Tribulation, which John himself equates with “an hour of temptation, which shall come upon all the world, to try them that dwell upon the earth” (Rev. 3: 10). All nations, and kindreds, and people, and tongues shall go through this tribulation (Rev. 7: 9, 14) but its focal point will be the City of Jerusalem, where the Lord will return to execute judgment on His enemies and to establish His kingdom. When Christ comes, there will be a resurrection of His saints & a worldwide manifestation of His glorious kingdom. Blessed are they who shall attain unto these times.

 [Note: In recent years there has been much speculation concerning the true nature of “Armageddon.” As I gather from Scripture, the facts run thus. When Antichrist’s allotted period is almost expired, the supernatural signs preceding Christ’s Second Advent will result in a mad effort to prevent His visible, glorious return. Antichrist will despatch secret ambassadors to all the nations, instructing them to mobilize military forces to the City of Jerusalem–his own personal headquarters. With all the weapons of mass destruction that technology has ever devised, the nations will be gathered together outside the city to battle against The Lord and His saints. This will be the final culmination of man’s wickedness and rebellion against God. But Antichrist will not prevail. Rending the heavens and coming in the clouds with great power, Christ will return to the Mount of Olives from whence He ascended. There will then be a judicial vindication of God’s righteous government in the eyes of all nations, the contrary powers will be beaten asunder & cast alive into hell, and all secular world government will be brought to an end. Until that time, let men scoff and jeer. In the words of Paul, “I know whom I have believed, and am persuaded that He is able to keep that which I have committed unto Him against that day” (2 Tim. 1: 12).]

The Eschatology Of The Lord’s Supper

   The ordinance of the Lord’s supper is a sacred institution.  Like baptism, it contains deep truths regarding salvation and eschatology.  The more we study, the more we begin to understand how the plan of Christ’s salvation is fulfilled.  It is a mistaken notion that “all things” may be fulfilled in a very short period.  The scheme of redemption was unfolded gradually, and it is just as gradually accomplished–not at once, but in stages and gradations, which correspond in reverse order to the progress of development. 

   Irenaeus writes: “For the New Covenant having been known and preached by the prophets, He who was to carry it out according to the good pleasure of the Father was also preached, having been revealed to men as God pleased; that they might always make progress through believing in Him, and by means of the successive covenants, should gradually attain to perfect salvation.  For there is one salvation and one God; but the precepts which form the man are numerous, and the steps which lead from man to God are not a few.” (Against Heresies, IV. ix. 3).

   The promise of salvation was first made to Adam in the Garden of Eden (Gen. 3: 15). And it was further unfolded through a series of covenants: Noachian, Abrahamic, and Mosaic.  As the promises made in these covenants are fulfilled, each in its own order, so we move closer toward the fulfillment of the original promise.  This is a key point to bear in mind. For there be some who confound the Mosaic and Adamic covenants.  This leads to the heresy that salvation was fully accomplished when the Jewish (Mosaic) temple was destroyed in A.D. 70.  But that is not true!  The Mosaic covenant was the last made and the first to be fulfilled.  But its annulment does not affect the previous covenants.

   In Galatians, Paul reveals that a later covenant has no power to abrogate an earlier one (Gal 3: 17).  In the Book of Hebrews, he uses this argument to show that, because the priesthood of Melchizedec had priority, it superseded the Aaronic priesthood (Hebrews 7).  The Mosaic constitution only sub-served the preceding covenants.  Take this constitution away, and the other covenants remain in force.  In fact, the church is built upon the “faith of Abraham,” and receives the promises made to Abraham.  What are these promises?  They include inheritance in the land of Canaan & dominion with Christ over the entire earth (Romans 4: 13).

   This is not an idle ‘pipe dream,’ as some would have it, but is contained in the clearest declarations of Holy Writ.  After Abraham and Lot parted separate ways, God said to Abraham: “Lift up now thine eyes, and look from the place where thou art, northward, and southward, and eastward, and westward: For all the land which thou seest, to thee will I give it, and to thy seed forever” (Gen.  13: 14).  From this we infer that the land was promised to Abraham personally, and to his “seed,” which is Christ and His church (Romans 4: 16; Galatians 3: 16, 29).

   The promise was later repeated to Abraham (Gen. 15: 7-8; 17: 8), and ratified by a solemn covenant (Gen. 15: 9 ff.).  But Abraham never entered into personal possession of the land.  As Stephen said: “And He gave him none inheritance in it, no, not so much as to set his foot on: yet He promised that He would give it to him for a possession, and to his seed after him, when as yet he had no child” (Acts 7: 5). 

   These facts tell us that the land-possession still holds good.  The reason it hasn’t been fulfilled is because God is still gathering children unto Abraham.  The faith of Abraham continues today.  The Holy Spirit still circumcises sinners in heart, that they may be baptized into Christ & enter the inheritance promised to them.  The promise will be fulfilled in the “First Resurrection.”  As in A.D. 70 certain Mosaic promises were fulfilled, so in the Millennium the Abrahamic promises will be fulfilled. 

   Again, lest we should err concerning the purposes of God, note that the same promise was repeated to Jacob after he fled from Esau.  “And he dreamed, and behold, a ladder set up on the earth, and the top of it reached to heaven: and behold, the angels of God ascending and descending on it.  And behold, the Lord stood above it, and said, I am the Lord God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed” (Gen. 28: 12-13).

   Christ alluded to this promise when he said to Nathanael: “Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of Man” (John 1: 51).  This is not a Mosaic promise, but a Millennial (Abrahamic) promise.  During the Millennium, Ezekiel’s Temple shall be situate 17,500 reeds–perhaps twelve or fourteen miles–northward from the rebuilt city of Jerusalem (Ezekiel 48).  This temple will be the house of God in which the Prince shall dwell (Ezek. 43: 7; cf. Gen. 28: 16-17).  It will probably rest in the air above the site of Bethel.  The saints shall serve God day & night in His temple (Rev. 7: 15).

   Land possession, however, is only one part of the promise.  Dominion over the earth is also included.  This was revealed when Isaac blessed Jacob.  He said: “Therefore God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine.  Let people serve thee, and nations bow down to thee; be lord over thy brethren, and let thy mother’s sons bow down to thee: cursed be every one that curseth thee, and blessed be he that blesseth thee” (Gen. 27: 28-29). 

   This promise was never fulfilled in Jacob’s lifetime.  Therefore, it remains future.  Dominion over the earth is intimated in several passages of the Apocalypse, most notably where our Lord says: “And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations” (Rev. 2: 26).  Christ Himself promises He will give His faithful servants jurisdiction over the earth, & make them rulers together with Him (Matt. 24: 45-47; Luke 19: 17-19; Rev. 3: 21).  “Do ye not know,” said Paul, “that the saints shall judge the world?” (1 Cor. 6: 2).  Thus it is seen that in the “anastasei twn dikaiwn,” the saints, long persecuted and harassed, shall be exalted to glory.

   But what has this to do with the Lord’s Supper?  Well, it has quite a deal of relevance.  For the Supper looks forward to both the land promises & restoration of the kingdom.  JESUS CHRIST, the same night in which He was betrayed, instituted the sacrament of the Lord’s Supper.  “And as they were eating, Jesus took bread and blessed it, and brake it, and gave to the disciples, and said, Take, eat; this is my body: And He took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; For this is the blood of the new testament, which is shed for many for the remission of sins.  But I say unto you, I will not drink hencefroth of the fruit of the vine, until that day when I drink it new with you in my Father’s kingdom” (Matt. 26: 26-29).

   Note that the bread and wine symbolize the body and blood of the Lord.  Christ said: “Whoso eateth my flesh and drinketh my blood, hath eternal life; and I will raise Him up at the last day” (John 6: 54).  To eat and to drink the body & blood of the Lord means to have fellowship in the Cross.  For eating and drinking denote fellowship. As the Lord is in heaven now, & we in the wilderness, our nourishment is of a heavenly and spiritual nature.  Partaking of the true manna & keeping the Lord’s commandments will guarantee our placement in the “First Resurrection.”

   But when the Lord returns we shall be made partakers of His glory (Colossians 3: 4; 1 John 3: 2).  And then we shall fellowship with Him in person.  Christ says: “Blessed are those servants, whom the Lord when He cometh shall find watching: verily, I say unto you, that He shall gird Himself, and make them to sit down to meat, and will come forth and serve them” (Luke 12: 37).  So, the Lord’s Supper looks forward to fellowship with Christ in His Millennial kingdom.  Until then, we remain in the wilderness, looking forward to our entrance into Canaan (1 Cor. 10:1-11).  And this will be accomplished in the resurrection of the just.

   Perhaps the best way to confirm these truths is to find out whether there are any typical indications in the Old Testament that deal with the Lord’s supper.  And there certainly are.  For remember that after the “battle of the kings” (Genesis 14), Abraham, upon his passage through the Valley of Jehoshaphat, was met by Melchizedec, King of Salem, who “brought forth bread and wine” (Genesis 14: 18).  Paul informs us that Melchizedec is Jesus Christ.

   After the battle of Armageddon, when the “kings of the earth” that gather against the seed of Abraham (Rev. 19: 19) are defeated, Salem (i.e. peace) shall be established worldwide through the assumption & full display of Christ’s kingly prerogatives (Rev. 15: 4). The Lord’s supper shall be fulfilled in the kingdom of God, and the saints shall have personal fellowship with their Savior–in the very land which was promised to Abraham.  This is what the “marriage supper of the Lamb” is all about (Rev. 19: 7, 9).  It is the perfect antitype of the “battle of the kings” and its attendant events.

   It is obvious, then, that a true fulfillment of the Lord’s Supper looks forward to the confirmation of the Abrahamic promises–and not to the abrogation of the Mosaic economy.  Remember that Christ’s plan of salvation is accomplished in stages.  As the Millennium ties up the Abrahamic economy, so the Gog and Magog rebellion will witness the reversal of the Noachian dispersion (see Gen. 10: 2); then the “new heavens and new earth” will comprise the perfect fulfillment of the Adamic promises.  All things work according to an established order.  And remember, prophecy ultimately looks forward to the Edenic restoration.

   So, what is our conclusion?  As long as the Millennial blessings remain future, we still have to look forward to the defeat of Satan and the extirpation of the curse.  The abrogation of the Mosaic “law of bondage” in A.D. 70 had nothing to do with the fulfillment of Gen. 3: 15, & did not even fulfill the promises made to Abraham.  So, before deciding which prophecies are truly realized, we need to take a closer look at their covenantal context.  The Lord’s Supper is just one of many doctrines which help point the way to a clearer and more Scriptural view of eschatology. 

Reformed Chiliasm (Part 20)

   Unfortunately, there has been a lack of material written concerning the Gog and Magog invasion. Perhaps this is due to the obscurity of the predictions themselves.  After all, there are very few interpreters who see the events described by the prophet as transpiring after the Millennium.  Before tackling any interpretation, the reader must pause, and decide, firstly, whether John’s and Ezekiel’s visions speak of the same events.  If the answer is yes, then it is clear that Ezekiel mentions several particulars which John left out.  If the answer is no, then perhaps John alludes to a series of prior events as a foreshadowing of those which will occur after the close of the Millennium.  Either way, we understand there is an established connection between the two prophetic accounts.

   The reader should also consult ancient church sources to see how these visions have been interpreted in the past.  For example, if all of the early fathers understood Scripture in a certain way, then we should allow their opinions to have some influence upon our own.  Of course, we speak primarily of whether a prophetic passage is to be understood “literally” or “figuratively.”  As the majority of the church fathers read the prophetic passages in a literal (that is, in a plain and natural) sense, so we ought to do the same.  These preliminary factors followed out, our interpretations will have some amount of objectivity.  Once again, however, in dealing with events that have not yet come to pass, we should always keep in mind our own limitations.

   Now, how do we go about interpreting these passages?  For our part, we’ll simply attempt to harmonize the accounts given by both John and Ezekiel.  Thankfully, Lactantius has given us his views concerning this last battle, and by reading his account we may easily infer that he saw Ezekiel’s “Gog and Magog” as the same mentioned by John.  Since we agree that this is the correct view (for there is nothing in Scripture which permits us to doubt it), we’ll use his interpretation as an exegetical compass, meanwhile keeping our eyes closely on Ezekiel himself to bring out any points that need to be clarified. 

   We’ll give Lactantius’s views in whole. He writes: “We have said a little before, that it will come to pass at the commencement of the sacred reign, that the prince of the devils will be bound by God.  But he also, when the thousand years of the kingdom, that is, seven thousand of the world, shall begin to be ended, will be loosed afresh, and being sent forth from prison, will go forth and assemble all the nations, which shall then be under the dominion of the righteous, that they may make war against the holy city; and there shall be collected together from all the world an innumerable company of the nations, and shall besiege and surround the city.  Then the last anger of God shall come upon the nations, and shall utterly destroy them; and first He shall shake the earth most violently, and by its motion the mountains of Syria shall be rent, and the hills shall sink down precipitously, and the walls of the cities shall fall, and God shall cause the sun the stand, so that he set not for three days, and shall set it on fire; and excessive heat and great burning shall descend upon the hostile and impious people, and showers of brimstone, and hailstones, and drops of fire; and their spirits shall melt through the heat and their bodies shall be bruised by the hail, and they shall smite one another with the sword.  The mountains shall be filled with carcasses, and the plains shall be covered with bones; but the people of God during those three days shall be concealed under the caves of the earth, until the anger of God against the nations and the last judgment shall be ended.

   “Then the righteous shall go forth from their hiding-places, and shall find all things covered with carcasses and bones.  But the whole race of the wicked shall utterly perish; and there shall no longer be any nation in this world, but the nation of God alone.  Then for seven continuous years the woods shall be untouched, nor shall timber be cut from the mountains, but the arms of the nations shall be burnt; and now there shall be no war, but peace and everlasting rest.” (Divine Institutes, VII. xxvi).

   Although Lactantius doesn’t cite any Scriptures directly, nevertheless, by doing a bit of detective-work it shouldn’t be difficult to find out which Scriptures he is using for his exposition.  He is keeping closely to the record of Ezekiel, however it is evident that he is also fetching information from other sources.  Admittedly, we do not recall any Scripture that speaks of the righteous hiding in the caves for three days.  Is it possible Lactantius is referring to Isaiah 2: 19-21?  We cannot be certain.  But from this theory we may infer that these righteous people are not the saints inhabiting the New Jerusalem, but those left among the nations.  This tells us that not all men will join in the Gog and Magog invasion; and while Satan shall deceive many, even a great multitude, God will always have His remnant, however small and insignificant it may become.

   Then Lactantius refers to those punishments of fire which shall befall the wicked, and the rising up of every man against his neighbor.  He is evidently referring to Zechariah 14: 12-13: “And this shall be the plague wherewith the Lord will smite all the people that have fought against Jerusalem; their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their holes, and their tongue shall consume away in their mouth.  And it shall come to pass in that day, that a great tumult of the Lord shall be among them; and they shall lay hold every one on the hand of his neighbor, and his hand shall rise up against the hand of his neighbor.” 

   This division and discord among the enemies themselves is corroborated by Ezekiel, who writes: “And I will call for a sword against him, throughout all my mountains, saith the Lord God: every man’s sword shall be against his brother” (Ezek. 38: 21).  But, while there is some correspondence between the two prophets, Zechariah’s prophecy ought more logically to be applied to Armageddon.  For the punishment there mentioned issues in “all nations keeping the feast of tabernacles” (Zech. 14: 17), with a proviso concerning those who refuse to do homage to the Lord (Zech. 14: 17-19).  This, of course, can only apply to the Millennium itself.

   Nevertheless, Lactantius draws primarily from Ezekiel’s account, saying that there will be a burning of the weapons for seven years following the destruction of Gog and Magog.  The prophet himself writes: “And they that dwell in the cities of Israel shall go forth, and shall set on fire and burn the weapons, both the shields and the bucklers, the bows and the arrows, and the handstaves, and the spears, and they shall burn them with fire for seven years: so that they shall take no wood out of the field, neither cut down any out of the forests; for they shall burn the weapons with fire; and they shall spoil those that spoiled them, and rob those that robbed them, saith the Lord” (Ezek. 39: 9-10).  This burning of weapons for seven years also includes a burying of the dead for seven months (Ezek. 39: 11-16).

   Now, John’s account of the Gog and Magog invasion does not refer to these events.  Rather, it would seem that the general judgment immediately follows upon the destruction of the last enemies of God.  He writes: “And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven and devoured them.  And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.  And I saw a great white throne, and Him that sat on it, from whose face the earth and the heaven fled away: and there was found no place for them” (Rev. 20: 9-10). 

   Thus, according to the bare context, John would appear to place the judgment immediately after the destruction of Gog and Magog, and the casting of Satan into the lake of fire.  However, it should be noted that the phrase “and I saw” generally marks the introduction of new subject-matter.  Concerning this apocalyptic expression, Rev. W.J. Erdman, D.D. writes: “This phrase is used not only for the introduction of a vision, but it suggests a principle of interpretation; it is a formal word, leading to new matter, like the Old Testament phrase, ‘And the Lord spake unto Moses.’  It indicates when prefatory to even one brief vision that its subject is one of great import demanding a pause of due contemplation.  But especially remarkable is the fact that when only one “And I saw” covers an extended range of objects, it indicates that all such objects are in a unitous relation to each other as to time or theme or both.” (Notes on Revelation, pg. 23-24).

   Therefore, it is possible that John, after describing the judgments of the last enemies of God, transitions from that destruction to the judgment which follows, leaving out the additional seven years, which we must infer from Ezekiel.  However, it has recently been pointed out to me that divers passages in Ezekiel should be relegated to Pre-Millennial fulfillment.  It is suggested that the visions in Ezek. 38: 1-7 will take place before the Millennium.  Then, “after many days”  (that is, after the thousand years are over), Gog and Magog will gather together to battle, thus implying that Ezekiel 38: 8-23 regards Post-Millennial fulfillment, chapter 39 then picking up the Pre-Millennial language once more.  This school of prophecy, then, see the whole of chapter 39 as relating to the Battle of Armageddon. 

   And this view is not unlikely.  In fact, it is a valid question whether part of Ezekiel’s prophecy ought to be understood as relating to the Battle of Armageddon.  For in both prophets is predicted the gathering of the fowls to the great supper that ensues upon the destruction of the wicked (Ezek. 39: 17-20; cf. Rev. 19: 17-18).  If we understand the two descriptions as embracing one and the same event, then it is evident that Ezekiel himself makes reference to both Armageddon and the final battle, sometimes speaking of one, sometimes of the other.  As stated, prophecies often contain layers of fulfillment that are hard to separate until the events themselves come to pass.  Regardless of which view we hold, we’ll all agree that the literal method of interpretation is the only one which will solve any difficulties, whether real or apparent.

   Going back to Lactantius, we find that he himself believed there would a period of seven years between the destruction of Gog and Magog, and the general judgment and resurrection; and that after this period was over, the dead would be raised and the world renewed.  Once more, John is silent regarding any interim period between the two events, although his silence does not mean that such a view is impossible.  But, in any case, the general judgment will come to pass after the thousand years are over–that is, after the seven antitypical days are fully expired.  And then all men shall be raised from the dead and judged according to their works (Rev. 20: 12-13).  So, then, having discussed his visions to the best of our ability, we must lay Ezekiel aside, and move on to the next phase.  For it is of this general judgment of all men, and their allotment to their eternal destinies, that we must now speak. 

To be continued…

Reformed Chiliasm (Part 17)

   Having cleared up those more abstruse issues concerning the First Resurrection, let us discuss what the world will be like during the times of the Millennium.  What will be the conditions of living?  We’ve already spoken of the glorious, personal return of Jesus Christ, at which time He shall punish the “host of the high ones that are on high” (Isa. 24: 21).  Whether this means that He will destroy all the wicked in one definitive moment,–whether the battle of Armageddon will result in the annihilation of every unrighteous person living on earth, is difficult to conjecture.  However, as previously intimated, we do not feel that this will be the case.  The central scene for the Battle of Armageddon will be the city of Jerusalem.  But, while the battle admits of some localization, it is equally certain that it demands fulfillment more wide-reaching than that within the confines of Palestine.  Lactantius writes that the nations shall not be utterly extinguished. (Divine Institutes, VII. xxiv).

   However one decides to view certain passages, it is evident that the Lord’s return will result in a “new heavens and new earth” in which the conditions of life will be substantially changed.  From our study of the Scriptures, we are not to suppose that all evil will be abolished when our Lord comes to reign.  Rather, we incline to the view that there will be a wholesale suppression of evil, and that conditions of vastly greater blessedness will prevail for all men. 

   Indeed, Peter speaks of the dissolution of the heavens and earth in the day of the Lord’s judgment (2 Peter 3: 7, 10, 12).  But, we have already given our opinion, that the new heavens and earth will be commenced in the regeneration, but not completed until after the general judgment.  Thus, the destruction of which the apostle speaks must be placed at the end of the day of the Lord, and not at its beginning.  Nevertheless, we deem it not unlikely that the prediction, in accordance with prophetic usage in general, may have reference to both near and distant fulfillments.

   Keeping that in mind, let us discuss what life will be like when our Lord comes back to reign.  We believe that upon our Lord’s return and the destruction of the wicked, there will be great upheavals throughout the whole world, insomuch that the geological structure of the earth will be altered and changed.  In John’s Apocalypse, at the opening of the sixth seal, “the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places” (Rev. 6: 14).  John saw a great opening made in the heavens preceding the coming of Jesus Christ with all His saints.  At this time, the earth itself suffered convulsions.  By this we are not sure what is meant exactly, but is quite reasonable to suppose that the Lord’s coming will be felt throughout the entire world.  The whole earth will quake and tremble in that day.

   The prophet Micah confirms this, when he says: “For behold, the Lord cometh forth out of His place, and will come down, and tread upon the high places of the earth.  And the mountains shall be molten under Him, and the valleys shall be cleft, as wax before the fire, and as the waters that are poured down a steep place” (Mic. 1: 3-4).  Moreover, Zephaniah informs us that the land of Palestine itself will be entirely swept clear when Jesus Christ returns: “I will utterly consume all things from off the land, saith the Lord.  I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumbling-blocks with the wicked; and I will cut off man from off the land, saith the Lord” (Zeph. 1: 2-3).  Those who are not gathered by Jesus Christ will be left to desolation and destruction.  And this view accords with those who hold that there will be a “rapture” before the pouring out of the seven vials.

   The vials themselves, in their effect, will be far-reaching throughout the world.  All the life in the sea will die (Rev. 16: 3) and the solar rays will be augmented to such an extent that men will be scorched by their heat (16: 8).  There will also be “a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great” (16: 18).  The cities of the nations shall fall at this time (16: 19), signifying that the devastation will be massive in its results.  Aside from these general details, we are unable to determine much more concerning these upheavals that will shake the globe.  However, we know that they will culminate in the glorious reign of King Jesus, to which Christians of all nations look forward in anticipative joy.  “For thus saith the Lord of Hosts; yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land; and I will shake all nations, and the Desire of all nations shall come: and I will fill this house with glory, saith the Lord of Hosts” (Haggai 1: 6-7).

   Then will the New Jerusalem come down to earth, and be planted in the midst the nations.  As Lactantius writes: “After His coming the righteous will be collected from all the earth, and the judgment being completed, the sacred city shall be planted in the middle of the earth, in which God Himself the builder shall dwell together with the righteous, bearing rule in it.” (Divine Institutes, VII. xxiv).  As we’ve already discussed the nature of the New Jerusalem, we must move onwards.  However, we may make one additional remark: that Irenaeus sees the establishment of a preparatory New Jerusalem during this period.  He writes: “But in the times of the kingdom, the earth has been called again by Christ (to its pristine condition), and Jerusalem rebuilt after the pattern of the Jerusalem above, of which the prophet says, ‘Behold, I have depicted thy walls upon my hands, and thou art always in my sight’ [Isa. 49: 16]”.  (Against Heresies, V. xxxv. 2).  The reader must decide which view to accept.  We ourselves incline to the teachings Lactantius, Commodian, and Tertullian.

   Regardless of the finer mechanics, however, one thing is certain– that the city will be established in that day, and the Lord shall dwell in the midst of His people (Ezek. 36: 26-28).  Then all nations shall flow unto Jerusalem (Isaiah 60), and do homage to the Prince of Peace.  The world will know a new age of righteousness, the which man has never yet seen, though often longed for.  It will be, in short, a realization of the Golden Age foretold by the Hebrew prophets and sages.  The healing waters will rush forth from the city to cleanse the earth from its defilement, renewing the face of the land.  Then shall life flourish once more.  But as the devastation preceding the Lord’s return will be wholesale, there shall be during this epoch a universal repairing of the desolated places.  Isaiah, as well as the other prophets, speak of the Millennium as a time of rebuilding.

   (Isaiah 58: 12) “And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, the repairer of the breach, the restorer of paths to dwell in.”

   (Isaiah 61: 4) “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.” 

   (Ezekiel 36: 33-35) “Thus saith the Lord God; In the day that I shall have cleansed you from all your iniquities I will also cause you to dwell in the cities, and the wastes shall be builded.  And the desolate land shall be tilled, whereas it lay desolate in the sight of all that passed by.  And they shall say, This land that was desolate is become like the Garden of Eden; and the waste and desolate and ruined cities are become fenced, and are inhabited.”

   I realize, of course, that some men interpret these passages in a strictly moral sense; and we cannot deny that in a true (albeit, limited) manner, such verses have their fulfillment in the Gospel.  Nevertheless, they also look forward to the time when Christ’s atonement will be fully accomplished,– that is, during the Millennium.  For the consummation of atonement will issue in the resurrection of the just.  So, then, when Jesus Christ leaves the Holy Place “without sin unto salvation” (Heb. 9: 28), and returns to earth to reign, these prophecies will have their true and complete fulfillment.  As the world will have been destroyed under Antichrist’s rule, the Millennium will be the time of restoration and renewal.  And the saints shall take an active part in the work of renovating the cities and supervising the cultivation of the ground. 

   Of course, the earth will of itself yield such abundance, that the work of tillage will be attended with much less hardship than it is now. As all the technological contraptions of man’s making will be abolished in that day, and the earth restored to its primitive purity, the vine will no longer hold back its abundance, nor will the ground remain sterile and unproductive, but nature in all its offices will be enhanced.  Joel writes: “And it shall come to pass in that day; that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with water, and a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim” (Joel 3: 18).  Amos, too, predicts the abundance that shall be in those days: “Behold, the days come, saith the Lord, that the ploughman shall overtake the reaper, and the trader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt” (Amos 9: 13).

   Nonetheless, Isaiah paints the most detailed account of the times we are considering.  Isaiah 30: 25-26: “And there shall be upon every high mountain, and upon every high hill, rivers and streams of waters in the day of the great slaughter, when the towers fall.“ That is, after the battle of Armageddon, the world shall be refreshed,  resulting in a new earth.  Then, the prophet continues thus: “Moreover, the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days, in the day that the Lord bindeth up the breach of His people, and heal the stroke of their wound.”  That is, when the stroke of our wound (death) is nullified, there shall be, not only a new earth, but also new heavens.

   Meanwhile, wickedness and evil, though not abolished entirely, will be rendered futile and powerless.  Isaiah speaks of this period, not as consisting of the abolition of all wickedness, but of its subjugation under the reign of the Messiah.  “The vile person shall no more be called liberal, nor the churl said to be bountiful” (Isa. 32: 5).   He elsewhere speaks of sinners as being accursed under this new administration (Isa. 65: 20).  David, in the Psalms, also prophesies the following: “Say unto God, How terrible art thou in thy works! through the greatness of thy power shall thine enemies yield feigned obedience unto thee” (Psa. 66: 3, Margin).  Again, he writes: “The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thy enemies” (Psa. 110: 2).  From these passages and others, we are not to infer any total abolition of enemies, but rather a glorious reign of righteousness, wherein enmity shall be overruled by the power of the Highest.

   And in that day, the saints shall share in Christ’s judicial administration, as Paul had previously intimated, “Do ye not know, that the saints shall judge the world?” (1 Cor. 6: 2).  When Christ returns, He shall reward His servants, placing them as rulers and governors over cities (Luke 19: 17, 19).  The prophet Micah foresaw this in vision, when he wrote: “And the remnant of Jacob shall be in the midst of many people as a dew from the Lord, as the showers upon the grass, that tarrieth not for man, nor waiteth for the sons of men.  And the remnant of Jacob shall be among the Gentiles in the midst of many people as a lion among the beasts of the forest, as a young lion among the flocks of sheep: who, if he go through, both treadeth down, and teareth in pieces, and none can deliver.  Thine hand shall be lifted up upon thine adversaries, and all thine enemies shall be cut off” (Micah 5: 7-9). 

   Micah is clearly predicting the enforcement of righteousness throughout the whole world.  While Christ shall reign from Jerusalem, the saints will bear rule with Him over the nations, and evil will shrink back under this new state of things.  In fine, the Millennium will issue in the re-institution of Christian knighthood throughout the world.  If any oppresses his neighbor, judgment shall be swiftly administered, without partiality and without hypocrisy.  Then, too, those nations that keep not the Feast of Tabernacles will receive no blessings (Zech. 14: 17).  In fact, all who do not follow Jesus Christ will be rendered miserable, even as those now who follow Him are made sorrowful by the prevalence of evil.  Truly, “Blessed are the meek, for they shall inherit the earth” (Matt. 5: 5).

   We see, then, the Millennium as being a period of great blessedness unto them that love the Lord’s appearing, who have patiently waited for His return.  Although they have suffered tribulation and hardship, their reward shall be great.  For then shall be fulfilled the antitype of the Lord’s Supper: “But I say unto you, I will not drink henceforth of the fruit of the vine, until that day when I will drink it new with you in my Father’s kingdom” (Matt. 26: 27).  That is, we shall enjoy His personal presence, and will dine with Him in His kingdom.  “Blessed are those servants, whom the Lord when He cometh shall find watching: verily I say unto you, that He shall gird Himself, and make them to sit down to meat, and will come forth and serve them” (Luke 12: 37).  Of course, there are many other evidences we can adduce from Scripture, that speak of these times.  But, whether the dining is to be taken metaphorically, it is not for us to decide.  Only concede that all such prophecies will be fulfilled upon Christ’s personal, visible, and glorious return, and you will not be far from the truth. 

To be continued…

Reformed Chiliasm (Part 13)

   Before launching into those details concerning the “First Resurrection,” it remains for us to discuss one important element of the time-period we are considering, and which is connected in a special manner with the salvation of God’s elect.  We speak of the long-awaited national conversion of the Jewish people.  As we’ve written, Antichrist will arise and, through his false signs and specious promises, be hailed as the Messiah.  However, it is evident from certain Scriptures that he will fail to bring deliverance.  On the contrary, woe unto them who are delivered into his hand! 

   For, as well as persecuting the saints, he will be an especial hater of the Jews, notwithstanding he’ll derive his lineage from the tribe of Dan.  Of course, few will doubt but that he’ll keep this genealogy a secret.  For no one will willingly accept a savior who comes from that tribe which drew Israel into idolatry.  The genealogy will probably be known to a select group of “insiders.” It will surely be known to his armor-bearer and associate, the False Prophet.  But there is little more we can say concerning the matter, as we are unable to peer into the future.

   Nevertheless, we have Scriptures which speak of Antichrist as a leader and gatherer of the Jews.  As Christ was ordained to gather an elect people, so Antichrist, in imitation of the true savior, shall also gather a people of unbelievers from among all nations.  Hippolytus writes: “He will call together all the people to himself, out of every country of the dispersion, making them his own, as though they were his own children, and promising to restore their country, and establish again their kingdom and nation, in order that he may be worshipped by them as God.” (Treatise on Christ and Antichrist, liv).  Thus Antichrist, relying entirely upon false promises and lies, will lure away many before they realize his true nature.  It is likely that, upon stepping into office, he shall be given carte blanche to execute his designs.  It is not impossible that he will even be given dictatorial powers. But therein will be the beginning of his madness. He is that “idle shepherd” prophesied by Zechariah. 

   (Zech. 11: 15-17) “And the Lord said unto me, Take unto thee yet the instruments of a foolish shepherd.  For lo, I will raise up a shepherd in the land, which shall not visit those that be cut off, neither shall seek the young one, nor heal that that is broken, nor feed that that standeth still: but he shall eat the flesh of the fat, and tear their claws in pieces.  Woe to the idle shepherd that leaveth the flock!  The sword shall be upon his arm, and upon his right eye: his arm shall be clean dried up, and his right eye shall be utterly darkened.”

  Now, I suppose that while his persecutions are being waged, many will come to a realization that this is that same man foretold by Isaiah: “He who smote the people with wrath with a continual stroke, he that ruled the nations in anger,” &c. (Isaiah 14: 6).  But few will be able to resist his tyranny, as his power shall be beyond human strength to withstand.  Wherefore the Lord has given those who live within Judea a solemn warning, that when the abomination of desolation appears (that is, when Antichrist stands forth in his true colors): “Let them flee into the mountains,” He says; “Let him which is on the house-top not come down to take any thing out of his house: neither let him which is in the field return back to take his clothes” (Matt. 24: 16-18).  Luke also implies that there shall be a leading away into captivity of those under Antichrist’s jurisdiction (Luke 21: 24).  However, when Christ returns He shall free Jews and Gentiles alike from the fury of the oppressor.

   We spoke in our last article concerning the battle of Armageddon.  Our conception of this great end-time battle is something like the following: When Antichrist knows that his time running out, and when he sees the signs in heaven that presage Jesus Christ’s advent, he will dispatch ambassadors to all the nations, to gather an immense army.  The military forces will be mobilized to the City of Jerusalem, along with all the weapons of mass destruction that technology has ever been able to devise.  Not all men will know exactly what is about to occur.  Some, not knowing the Scriptures, will fear an invasion from extra-terrestrial powers.  Thus, armies will be gathered together to do battle against this coming menace.  It would appear that during this time there will be tyranny and violence within the city of Jerusalem itself.  Some of the troops, lacking morale, may rifle the houses of the inhabitants. 

   The prophet Zechariah paints a general outline of those days.  “For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city” (Zech. 14: 2).  What does this signify?  The prophet says that “all nations,” that is (as we understand it), ‘the combined military forces of all nations,’ will be gathered against Jerusalem; in other words, to prevent the Lord’s return, who comes to establish the New Jerusalem in glory. 

   The prophet Joel likewise hinted at the battle of Armageddon, when he wrote: “For behold, in those days, and at that time, when I shall bring again the captivity of Judah and Jerusalem, I will also gather all nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there for my people, and for my heritage Israel, whom they have scattered among the nations, and have parted my land” (Joel 3: 1-2).  It is obvious that Joel is speaking of the times of Antichrist, for he alludes to the same “captivity” predicted by Luke.  But if anyone should suspect that these prophecies were fulfilled in the Jewish War (A.D. 66-70), a simple reading of the text itself will disabuse them of their views.  If “the nations” be interpreted as meaning the armies under Vespasian, then the prophecy falls to the ground.  For Zechariah says: “Then shall the Lord go forth, and fight against those nations, as when He fought in the day of battle” (Zech. 14: 3). 

   Now, it is a known fact that the Roman armies were never “destroyed” when they gathered against Jerusalem.  So that event cannot in any wise be claimed as the fulfillment of these prophecies.  Zechariah clearly states that the Lord will fight against those very nations that surround Jerusalem.  This plainly has reference to the times of Antichrist, and not to any past period in the history of the Holy City.  Hence these events are future.  And really, if we simply read these Scriptures, harmonizing them with those parallel passages in the Apocalypse, our eyes will be enlightened, and we’ll understand that they speak of nothing else than the Battle of Armageddon, which precedes the Millennium.

   Our interpretation, then, of these final events runs thus: When Antichrist mobilizes the world’s military forces to the City of Jerusalem, in an attempt to prevent Jesus Christ’s coming, the sky will become darkened gradually, until night spreads across the entire land.  Then, a luminous Cross shall suddenly appear in the sky, heralding the army of Christ and His saints. This is the “sign of the Son of Man” (Matt. 24: 30) foretold by the Savior.  Cyril of Jerusalem writes: “Now Christ’s own true sign is the Cross; a sign of a luminous cross shall go before the King, plainly declaring Him who was formerly crucified. […] The sign of the Cross shall be a terror to His foes; but joy to His friends who have believed in Him, or preached Him, or suffered for His sake.  Who then is the happy man, who shall then be found a friend of Christ?” (Catechetical Lectures, XV. xxii).

    It is important that this sign of the Cross be clearly seen, in order that those who have not yet repented may accept Jesus Christ and be saved before the Final Battle begins.  It has been thought by many students of prophecy that the national conversion of the Jewish people will occur immediately prior to this battle; that is, during the siege of Jerusalem, but before the Lord wreaks vengeance upon the adversaries.  Joel once again makes reference to this time, when he writes: “The sun shall be turned into darkness, and the moon into blood, before that great and terrible day of the Lord shall come.  And it shall come to pass, that whosoever shall call upon the name of the Lord shall be delivered: for in Mount Zion and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call” (Joel 2: 31-32).  The “remnant” is clearly the same of which Paul speaks: “Even so then at this present time also there is a remnant according to the election of grace” (Rom. 11: 5).  That is, there is a large number of natural Jews who shall be grafted back into their own olive tree (Rom. 11: 24) before Christ returns. 

   Truly, this is one of the most wonderful events which will ever occur in the world’s history.  And anyone who begrudges the Jews the blessings of Christ’s salvation is clearly one of envious disposition.  But we, along with countless others, look forward to this event.  For when the Jews, when they see what great terrors Antichrist has brought upon the world, and perceive that it is Christ alone who is their Messiah, will repent and call upon the name of the Lord Jesus Christ, and shall be saved.  Zechariah also foretold the wholesale conversion of the remnant of Israel.  He, too, depicts it as occurring during the times of Armageddon: “And it shall come to pass in that day, that I will seek to destroy all the nations that come against Jerusalem.  And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his first-born” (Zech. 12: 9-10).

   As well, Ezekiel seems to have regard to this conversion, when, in predicting the day of the Lord, he says: “But they that escape of them shall escape, and shall be on the mountains like doves of the valleys, all of them mourning, every one for his iniquity” (Ezek. 7: 16).  It would appear that Ezekiel refers to those who follow Christ’s warnings to “flee into the mountains” when they see the abomination of desolation.  Hence, there will probably be a “first-fruits” of national conversion among those who believe in Christ before Armageddon actually begins.  Those who remain in the city will be converted only when they see the mobilization of the troops, the darkening of the heavens, or the sign of the Cross.  But one thing is certain, to which the prophets uniformly testify–namely, that “all Israel shall be saved.”

   This salvation will be all the more necessary, inasmuch as there seems to be evidence in Scripture that the gathering of the elect will take place before Christ and His saints wage war against the adversaries.  We are not at all sure of the actual details, but, judging from Christ’s Olivet Discourse, it is quite reasonable to assume that there will be an immediate gathering of all the elect from the four corners of heaven before the Lord fights against Jerusalem.  When the tribes of the earth mourn, and see the Lord coming in the clouds of heaven with power and great glory, “He shall send His angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other” (Matt. 24: 30-31).  Thus, prior to the battle itself the “First Resurrection” will take place.

   Then, immediately after, or concurrent with this resurrection, there shall be earthquakes and thunderings, followed by a parting, or opening, in the heavens.  Then, the Lord and His saints will appear to do battle against the powers of iniquity.  The blessed evangelist John gives us a few more details, when he prophesies of the “harvest of the earth.”  He writes: “And I looked, and behold, a white cloud, and upon the cloud one sat like unto the Son of Man, having on His head a golden crown, and in His hand a sharp sickle.  And another angel came out of the temple, crying with a loud voice to Him that sat on the cloud, Thrust in thy sickle, and reap; for the harvest of the earth is ripe.  And He that sat on the cloud thrust in His sickle on the earth; and the earth was reaped” (Rev. 14: 14-16 ff.). 

   I don’t suppose anyone would assume that by these Scriptures we are to understand the “harvest of the earth” as implying that of the “whole world,” as if all mankind will be collected and destroyed in one massive battle.  Frankly, that concept is antagonistic to the idea of the Millennium, which holds that all nations shall come to Jerusalem to worship Jesus Christ (Isaiah 66: 23; Zech. 14: 16). Rather, we believe that Jerusalem will be the main scene of these events. For John writes: “The wine-press was trodden without the city” (Rev. 14: 20), that is, the battle will be waged within the environs of Jerusalem itself. 

   Once again, Joel gives us the local coloring.  “Let the heathen be wakened, and come to the valley of Jehoshaphat: for there will I sit to judge all the heathen round about.  Put ye in the sickle, for the harvest is ripe: come, get you down; for the press is full, the fats overflow; for their wickedness is great.  Multitudes, multitudes in the valley of decision: for the day of the Lord is near in the valley of decision.  The sun and the moon shall be darkened, and the stars shall withdraw their shining.  The Lord also shall roar out of Zion, and utter His voice from Jerusalem; and the heavens and the earth shall shake: but the Lord shall be the hope of His people, and the strength of the children of Israel” (Joel 3: 12-16).

   Our personal understanding, then, of the Battle of Armageddon, is that those nations and armies which come against Jerusalem will be destroyed at Jesus Christ’s coming.  Since these troops will be those very persons who shall take Antichrist’s mark their forehead and willingly serve him, it is only fitting that they should “drink of the wine of the wrath of God, which is poured out without mixture into the cup of His indignation” (Rev. 14: 9-10).  But as inferred from Joel’s prophecy and other Scriptures, there will be a great quaking of the whole earth, and the heavens as well, insomuch that all areas of the world will feel and know what is going on in the Holy City.  Of course, we have many other opinions we could give involving Armageddon and the things which will occur at that time. But we have already digressed too far from our immediate subject, which involves the Lord’s Second advent in glory, the gathering of His saints, and the Resurrection of the Just.

To be continued…

Reformed Chiliasm (Part 12)

   The Great Tribulation will be a time of intense persecution for the people of God.  Nevertheless, we have Christ’s promise that for the elect’s sake, those days shall be shortened.  But should anyone suppose that the events themselves will be unverifiable, we have Christ’s implicit statements that the Tribulation will be accompanied by signs in the heavens.  These phenomena will be paralleled by geological disturbances, insomuch that both the heavens and the earth shall seem to cry out against the wickedness of men.  But all these things are harbingers of the Lord’s glorious appearance, when evil will have an end.  Looking at the parallel passages in Matthew 24,  Luke 21 and Mark 13, we find a corroboration of these phenomena, all of which will take place prior to Christ’s return.

   (Matt. 24: 29-30) “Immediately after the tribulation of those days, shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: And then shall appear the sign of the Son of Man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of Man coming in the clouds of heaven with power and great glory.”

   (Mark 13: 24-26) “But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light, and the stars of the heaven shall fall, and the powers that are in heaven shall be shaken.  And then shall they see the Son of Man coming in the clouds with great power and glory.”

   (Luke 21: 25-27) “And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken.  And then shall they see the Son of Man coming in a cloud, with power and great glory.”

   Now, “in the mouth of two or three witnesses shall every word be established” (2 Cor. 13: 1).  In order that nothing be left in uncertainty, the three inspired authors record the sayings of Jesus concerning those events that shall transpire “immediately after the tribulation;” that is, after Antichrist has filled the measure of his iniquities, his allotted three-and-a-half years having expired.  Christ had already taught His disciples that His coming would not be missed by the world.  “For as lightning cometh out of the east, and shineth even unto the west, so shall also the coming of the Son of Man be” (Matt. 24: 27).  This, of course, precludes any notion of an “invisible” Second Coming.  St. Chrysostom writes: “How then shineth the lightning?  It needs not one to talk of it, it needs not a herald, but even to them that sit in houses, and to them in chambers it shows itself in an instant of time throughout the whole world.  So shall that coming be, showing itself at once everywhere by reason of the shining forth of His glory.” (Homilies on Matthew, lxxvi).

   It stands to reason, then, that as Christ’s appearance will be visible to the eye, the events that precede His appearance shall be visible in like manner.  But there are some who deny this, avowing that the above passages must be understood in a figurative sense.  Such persons do not believe that by the terms “sun” and “moon” the celestial bodies are meant, but that something else, political or ecclesiastical,  is denoted.  Obviously, such theories have their foundations in a Gnostic view of Scripture-interpretation.  This would bring all the supernatural elements of Biblical teaching into agreement with the intellectual faculties alone. Thus, anything that appears miraculous is explained away as hyperbole, and the prophets themselves are alleged to be mere writers of “Oriental poetry.”

   However, if one should subscribe to these fallacies, he ought, in absence of early church testimony, to be able to point to evidence in the text itself.  But if he is unable to do this, he responds that “passages must be interpreted by those which speak more plainly.”  In making this statement, however, he only manifests his ignorance of the passage in question.  For why hunt for clarity, unless you confess obscurity in the passage you are examining?  But such obscurity is purely subjective.  For anyone reading these passages should know what Christ is speaking about.  The visual factor of Christ’s advent is announced in the clearest language: “Then they shall see.”  This is amply corroborated by Rev. 1: 7: “Behold, He cometh with clouds; and every eye shall see Him.” 

   It is enough, however, to clear away the discrepancies of any Gnostic interpretation by simply asking, whether or not the darkening of the sun during our Lord’s crucifixion was a real event.  “And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.  And the sun was darkened, and the vail of the temple was rent in the midst” (Luke 23: 44-45).  If by “the sun” is meant the celestial body, then we have sure exegetical grounds for positing a like interpretation of the verses concerning our Lord’s Second Coming.  For it is shown that this solar eclipse has a doctrinal significance. 

   Tertullian, speaking of the observation of fasting and prayer until the ninth hour, writes: “And so that ‘pressure’ must be maintained up to that hour in which the orb–involved from the sixth hour in general darkness–performed for its dead Lord a sorrowful act of duty; so that we too may return to enjoyment when the universe regained its sunshine.” (On Fasting, x).  Therein he alludes to the exact meaning of the eclipse.  As Christ created the heavens, so the heavens mourned at His death.  As Christ is Lord of the heavens, so shall the heavens cower when He comes to execute judgment upon the earth.  Although not all will accept this view, most will concede that this is the true significance of the “darkening of the sun and the moon.”  As for “the powers of the heavens being shaken,” Christ may be referring to the quailing of those “principalities,” those “powers,” those “rulers of darkness of this world” (Eph. 6: 12) against which Christians must struggle.  These powers were once spoiled by Christ (Col. 2: 15), albeit they remain in commission to the present day.

   Why do they still function?  We shall follow the school of Lactantius, and suggest that in all events the Lord leaves some elements of evil in the world to test and try His people.  For virtue is exercised in the forbearance of evil and the pursuance of good.  When God created Adam and placed him in the Garden of Eden, he assigned man to exercise his virtue, inasmuch as fidelity to the Divine image includes the overcoming of temptations.  If Adam had eschewed the tree of the knowledge of good and evil, he would have attained the right to partake of the tree of life.  Yet, he chose the evil, and lost the good.  That, I suppose, may be brought down to an individual level.  For man has only two ways set before him in the world.  He either chooses the evil, which truly never appears as evil, but is decked out with some elements of passing good; or he eschews the temptations of the forbidden tree, and strives for that alone which leads to eternal life.  For the Tree of Life contains good unmixed, in its purest form, the only nourishment for the soul of man.  “It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God” (Matt. 4: 4).

   Thus, there must be temptations and trials in this present world.  And where the trials are taken away, virtue no longer has any field whereon to gain its victories.  For virtue is made precious insofar as it is attained with difficulty.  If it were made easy for all, it would be nothing commendable.  For why must Christians struggle in the world, if not for eternal life?  If eternal life were given us now, virtue would be overthrown; for virtue is exercised in the striving after good.  But if the good is already held in hand, what more need to strive?  Man endowed with eternal life here and now would cease living unto God, and would live unto himself: the very thing man is not permitted, as a subject and citizen of God’s city, to do.  But God has wisely placed the blessings of eternal life in the world to come; showing us that by despising the things of this temporal life we may attain a better life.  Now, if a man fights with robbers and resists violence done to his body, wherefore does he fight?  He fights that he may continue to live.  But the body fights only those elements that can destroy it.  After that they can do no more.

   Why, then, must the soul resist evil?  What is the reason why a man must fight against evil, pride, greed, lust and all forms of unrighteousness?  Surely, that the soul, too, may continue to live: for overcoming the enemies of the soul will ensure its future existence. And the life of the soul is confirmed in the age to come, and not now.  Moreover, they who have obeyed God in this present evil world will also enjoy life in the body, being restored in the First Resurrection, when they shall enjoy communion with Christ, and bear rule with Him upon the earth which was the scene of so many trials and hardships.  By how much more, then, does good prevail over wickedness!  But the field of virtue is trial.  And trial demands that there be enemies against which we must battle.  The warfare is now, the rewards are in the age to come.  Hence there is a reason why our Lord left these principalities and powers in office, as a means of strengthening His elect. 

   But when Jesus Christ comes back to reign these spiritual enemies shall doubtless be defeated, and locked up in the bottomless pit with Satan himself.  Now there are unclean spirits in the world.  But in the world to come, they shall be locked up in the deep.  Luke gives us strong evidence of this truth when he records the Gadarene devils as imploring that they be not commanded “to go out into the deep.”  (Luke 8: 31).  Matthew records the same devils as crying, “Art thou come hither to destroy us before the time?” (Matt. 8: 29).  These Scriptures imply that there is a time coming when all unclean spirits will be sent into the abyss with their leader, Satan.  And this can only occur when Antichrist is destroyed and the world reclaimed to God, at the personal advent of Jesus Christ.

  Hence those passages in which celestial phenomena are predicted should not be interpreted allegorically or metaphorically, but in their plainest and most natural sense.  For they give us clear indications of the signs which shall precede the Lord’s coming.  These will be a source of consolation to God’s people, but of menace to the adversary.  Not to mention the great unrest among those forces of spiritual wickedness which ride the air, think of the despair which will overtake the earthly enemies of God.  For the “day of the Lord” will not be pleasant to those who despise Jesus Christ. 

   Hearken to Isaiah: “Howl ye: for the day of the Lord is at hand; it shall come as a destruction from the Almighty.  Therefore shall all hands be faint, and every man’s heart shall melt; and they shall be afraid; pangs and sorrows shall take hold of them; they shall be in pain as a woman that travaileth: they shall be amazed one at another; their faces shall be as flames.  Behold, the day of the Lord cometh, cruel both with wrath and fierce anger, to lay the land desolate: and He shall destroy the sinners out of it.  For the stars of heaven and the constellations thereof shall not give their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine.  And I will punish the world for their evil, and the wicked for their iniquity; and I will cause the arrogancy of the proud to cease, and will lay low the haughtiness of the terrible” (Isaiah 13: 6-11).

   Nevertheless, despite the certain fulfillment of these prophecies, the wicked will make one final stand. When they see the day approaching, they will act very quickly.  Let us remember by whom the world will be ruled and governed at that time.  As all nations will be under the dominion of Antichrist, the military forces of the world will be at his beck and call.  Prompted by Satan, these evil world-rulers (Antichrist and his false prophet) will dispatch ambassadors to every nation on earth (Rev. 16: 13-14), commanding them to mobilize their forces to the City of Jerusalem.  For the signs in the heavens shall tell them that Christ is coming back.  At this point they shall attempt to do everything they can to prevent His coming.  With the utmost weapons of mass destruction technology has yet devised, the armed forces shall gather into Jerusalem for the Battle of Armageddon (Rev. 16: 16; 19: 19).  But their hope shall perish, they shall be utterly defeated at the coming of Jesus Christ with all His saints.

   (Rev. 19: 11) “And I saw heaven opened, and behold, a white horse: and He that sat upon him was called Faithful and True, and in righteousness He doth judge and make war.  His eyes were as a flame of fire, and on His head were many crowns; and He had a name written, that no man knew, but He Himself.  And He was clothed with a vesture dipped in blood: and His name is called the Word of God.  And the armies which were in heaven followed Him upon white horses, clothed in fine linen, white and clean.  And out of His mouth goeth a sharp sword, that with it He should smite the nations: and He shall rule them with a rod of iron: and He treadeth the wine-press of the wrath of Almighty God.  And He hath on His vesture and on His thigh a name written, KING OF KINGS, AND LORD OF LORDS.”

   At this time, the nations who oppose the Lord’s coming will be beaten in pieces by the mighty power of the Word of God.  All their weapons of mass destruction will avail them nothing.  There shall be “voices, and thunders, and lightnings” and a “great earthquake” (Rev. 16: 18), and when the Lord stands upon the Mount of Olives, the city will be divided into three parts (Rev. 16: 19; cf. Zech. 14: 4), and Babylon shall come into remembrance before God (Rev. 16: 19).  Concerning this Babylon, Isaiah also prophesied its destruction in a parallel passage: “And Babylon, the glory of kingdoms, the beauty of the Chaldees’ excellency, shall be as when God overthrew Sodom and Gomorrah” (Isaiah 13: 19). 

   Admittedly, we are not sure whether “Mystery Babylon” is meant to designate an actual city upon the earth, or the entire assembly of wicked men in general.  Preferring the latter view, we bring to mind the words of St. Augustine: “Thus it has come to pass, that though there are very many and great nations all over the earth, whose rites and customs, speech, arms, and dress, are distinguished by marked differences, yet there are no more than two kinds of human society, which we may justly call two cities, according to the language of our Scriptures. The one consists of those who wish to live after the flesh, the other of those who wish to live after the spirit; and when they severally achieve what they wish, they live in peace, each after their kind.” (City of God, XIV. i).  

   Thus, Babylon stands for the earthly city as a whole, whose interests are in direct opposition to the heavenly city– that is, the church.  And this city can be traced as far back as the times of Cain (Gen. 4: 17), however its first major manifestation in world history occurred after the Noachian dispersion (Gen. 11: 1-9).  Since then it has existed in a more or less permanent form, just as God’s city has always existed in the world alongside it.  Both cities, considered as spiritual assemblies, are invisible to the naked eye.  But they are real nonetheless.  However, as the earthly city now displaces the City of God, so when Jesus Christ comes to reign, establishing the New Jerusalem in glory, the earthly city will be totally displaced and abolished.  Then shall Antichrist, the King of Babylon (Isaiah 14: 4), be taken alive with his false prophet and cast into the lake of fire (Rev. 19: 20; cf. Isaiah 14: 15).

   Now, as the Lord’s coming is implicitly declared to be like lightning, all shall see Him in that day.  Great cataclysms and upheavals will rock the world.  It will almost seem that the world itself is coming to an end.  And, in fact, many areas of the world will probably be renovated completely.  There will be a “new heaven and new earth.”  Our favorite prophet speaks again: “The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly.  The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall, and not rise again.  And it shall come to pass in that day, that the Lord shall punish the host of the high ones that are on high, and the kings of the earth that are upon the earth.  And they shall be gathered together, as prisoners are gathered together in the pit, and shall be shut up in the prison, and after many days they shall be visited.  Then the moon shall be confounded, and the sun ashamed, when the Lord of hosts shall reign in Mount Zion, and in Jerusalem, and before His ancients gloriously” (Isaiah 24: 19-23).

To be continued…