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The Triumph of the Kingdom (Daniel 7:1-28)

Published: 13 October 2021
Written by Dean Davis
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Categories: Eschatology

The apocalyptic vision here under consideration is one of a number found in the book of Daniel in which we behold the course, conflict, and climax of Salvation History from the time of the Babylonian Empire until the coming the Kingdom of God in its fullness at the end of the age (Dan. 2, 7, 9, 11, 12).

The purpose of these visions is clear: to give God’s suffering people hope.

The method is also clear: to give them hope by means of repeated symbolic representations of: (1) God’s absolute sovereignty over history; (2) the necessity—and brevity—of holy suffering on the part of his saints; (3) the final overthrow of the enemies of God and his people; and (4) the final rescue, restoration, and vindication of the saints on the Day of Judgment, when the Kingdom appears in fullness, triumphing once and for all over the kingdoms of this fallen world.

Needless to say, such prophecies are of great eschatological importance. But given the abundance and complexity of the symbolism involved—and the multitude of interpretations offered—how can we interpret them with confidence?

The short answer is: When we employ the New Covenant Hermeneutic (NCH). (More here)

The long answer is: When we let Christ and the apostles be our theological guides; when we have understood the nature and structure of the two-fold spiritual Kingdom they proclaimed; when we follow them in seeing Old Testament Kingdom Prophecy (OTKP) as NT truth mystically communicated under  OT type and shadow . . . then, and only then, will we be able to approach these otherwise daunting visions with true spiritual confidence. (More here and here)

With Daniel 7 before us, let us see if these bold assertions are really true. In particular, let us see if this prophecy really does confirm the two-fold spiritual Kingdom of NT eschatology, thereby enabling us confidently to decide between the amillennial and premillennial interpretations, not only of Daniel 7, but of all OTKP.

The Four Beasts (1-8)

In the first year of Belshazzar, king of Babylon, Daniel had a dream in which he beheld visions from God. In the first part of his vision he saw the four winds of heaven stir up the Great Sea in such a manner that four powerful and terrifying beasts rose up out of it, one after another (1-3).

The first was like a lion, the second like a bear, the third like a leopard (4-6).

The fourth— stronger and more dreadful than the rest—was largely indescribable, though Daniel does manage to convey its rapacity by mentioning its iron teeth (well suited for devouring) and its powerful feet (well suited for trampling). This beast had ten horns (2:41-41). While contemplating the horns, Daniel saw a little horn rising from among them: It tore out three horns by the roots, had the eyes of a man, and spoke boastful words (7-8).

The message of this vision—which is almost identical with that of Nebuchadnezzar’s dream of a huge, four-part statue (chapter 2)—is clear: The sovereign God has decreed that between the days of Daniel and the coming of the Kingdom of God in its fullness, four earthly kings/kingdoms shall arise. Like monstrous, predatory beasts, they will emerge from the turbulent sea of fallen, sinful humanity (2:24ff; Isaiah 7:12, 13, 57:20).

Because of the particular symbols used to describe these four beasts, conservative commentators are nearly unanimous in identifying them as Babylon, Medo-Persia, Greece, and Rome.

The NT gives further insight into this vision by unveiling Satan as the unseen ruler of all the kingdoms of this world (Luke 4:5, John 12:31, Eph. 6:12, 1 John 5:19); as he who (under God’s over-arching sovereignty) summons one evil empire after another onto the stage of history (Rev. 13:1); as he who, since the days of Babel, has sought to use proud and wicked men to consolidate the entire world-system around himself, thereby usurping the worship of God and mimicking his absolute sovereignty (Mt. 4:8-10). One day, according to Daniel and the NT writers, he will get his wish—and much more besides (2 Thess. 2:1f, Rev. 11:5, 16:14).

The Ancient of Days (9-12)

Even as the little horn continues to exalt himself, Daniel beholds the chariot-throne of God arriving upon the scene for final judgment. Immediately, other thrones are set up, and the Ancient of Days—He who was, and is, and is to come—takes his seat (Rev. 4:8). His garment and his hair are as white as snow and wool, emblems of his holiness, righteousness, and age-old eternity. His throne and its wheels are ablaze with fire, a token of his wrath, now fully kindled (9). A stream of fire pours forth from before him, ready to engulf his enemies. Ten thousand times ten thousand holy ones stand before him, ministering to him, alerting us to the cosmic dimensions of this Day.

The court is seated and the books are opened: The Judgment has begun (10). As soon as it does, the little horn is forever silenced, for the body of the beast from which it arose is now slain and cast into the blazing fires of hell (11). So too, one must assume, are the rest of the beasts, whose dominion was lately taken away, but who were allowed to live (perhaps as members of the fourth beast) only for a little time (12).

There can be no reasonable doubt that this majestic vision depicts the Last Judgment. As we have just seen, it is preceded by the destruction of the final earthly kingdom, and it is followed by the saints taking possession of the everlasting Kingdom of the Most High (7:18, 26-27). But if this is so, then NT teaching concerning the Last Judgment must be brought to bear upon the passage before us.

When it is, wonderful things suddenly appear before our eyes!

Who, for example, is the Ancient of Days? Verse 7:13 (and Revelation 4) make it clear that this is indeed the One we immediately think of: God the Father. Yet the NT calls for a more nuanced answer, since there we also learn that God the Father has committed all judgment to the Son (John 5:22), and that all must appear before the Judgment Seat of Christ (Mt. 25:31:f, Acts 17:31, 2 Cor. 5:10). The Ancient of Days of vv. 9-10 is, then, God the Father acting through Christ—the very Christ who, when he came to John on Patmos, appeared in the form of the Ancient of Days (Rev. 1:14)!

The NT answers other important questions, as well.

Where shall the Judgment Seat of Christ appear? According to the NT, it will appear in the skies above the earth (Mt. 19:29, 1 Thess. 4:13-18, Rev. 20:11-21:2).

Who are the thousands of thousands who stand before him and minister to him? Doubtless the holy angels, but also the glorified saints, rejoicing in their new resurrection bodies and exulting in the justice of God (Mt. 13:43, 24:29-31, 1 Cor. 15:50-58, 1 Thess. 4:13-18, Rev. 15:1-4, 16:6, 19:11-21).

Who is seated upon on the other thrones that were “put in place,” presumably around the throne of Christ itself? Again the NT fills in the blanks, assuring us that the thrones belong to the saints, who, under Christ, will judge both men and angels (Rom. 16:20, 1 Cor. 6:1-3, Rev.4:4, 19:11-21, 20:4).

And what of the books that were opened when the court sat for judgment? The NT helpfully identifies them as the Book of Life, and also the multitude of books in which God has recorded the deeds of men, so that all may be judged according to their works (Luke 10:20, Rev. 20:12).

We conclude, then, that the NCH does indeed richly illuminate this mysterious OT revelation of the Last Judgment.

The Coronation of the Divine Son of Man (13-14)

As Daniel continues to watch, still another vision appears before his inward eye. He beholds a Personage—One like a Son of Man—coming with the clouds of heaven to the Ancient of Days. An entourage, presumably of angels, brings him near to the throne (13). At this point, God gives him dominion, glory, and a kingdom—or a right of universal sovereignty—so that all peoples, nations, and languages should serve him. Unlike the dominion of the four beasts, the dominion of the Son of Man will be everlasting. Unlike the kingdoms of the four beasts, the Kingdom of the Son of Man—the realm that is the fruit of his universal reign—will never pass away or be destroyed (14).

Doubtless the OT saints found this text quite mysterious, for it raises three great questions arise that would remain unanswered until Christ and the apostles flung open the doors of truth for all to see: 1) Who is the One like a Son of Man; 2) What is the nature of the transfer of authority here envisioned; and 3) When exactly does the transfer occur?

As for the One like a Son of Man, nearly all evangelical commentators identify him as the Messiah, the divine-human Lord Jesus Christ (Dan. 9:25-26). True, there is a certain parallelism between the inheritance of the Son of Man (v. 14) and the inheritance of the saints (vv. 18, 27), a parallelism suggesting to some that the Son of Man symbolizes the saints. But our text explicitly identifies this Personage as One who is like a Son of Man, and it uses the singular pronoun throughout to speak of him. As for the parallelism itself, the NT explains everything, declaring that through Christ the saints will indeed reign (and judge) upon the earth (Rev. 2:26-27, 5:10).

Very importantly, the Lord Jesus repeatedly spoke of himself as the Son of Man; it was, by far, his favorite self-designation. Moreover, towards the end of his earthly course he explicitly referenced this text when speaking to the Sanhedrin about his Parousia, lest there should be any confusion about who he understood himself to be (Mt. 26:64, Mark 14:62)!

But what about the nature and timing of the transfer of authority from the Ancient of Days to his Messiah? If we were shut up to the OT, having no recourse to NT teaching on this matter, it would indeed be most natural to conclude that God plans to bestow absolute and universal sovereignty upon the Messianic Son of Man at the (time of the) Judgment described in the vision immediately preceding; and that it may well be the Messiah himself who executes it (7:9-12). Interestingly, some of the OT apocrypha, along with a number NT texts, make it clear that this was the impression of at least some of Jews of Jesus’ day, possibly including John the Baptizer himself (Mt. 3:12, John 12:34). (1)  Nevertheless, the ambiguity here is considerable, and stands as an open invitation to search the NT for much-needed help.

Happily, the NT does not disappoint. When was it, according to the NT, that Christ came to the Ancient of Days, riding upon the clouds of heaven (v. 13)? And when was it that God gave him dominion, glory, and absolute sovereignty over all creation, so that in the end all peoples, nations, and men of every tongue might serve both Him and his Father (14)?

As we have already seen, both Jesus and his apostles answer fulsomely: All this occurred when the Father highly exalted Christ by raising him from the dead, catching him up into heaven on clouds of glory, seating him at his own right hand, and bestowing upon him all authority in heaven and earth, so that he might apply and consummate the redemption that he achieved through his humiliation on earth, thereby bringing in the Kingdom in its full, final, and glorious form (Luke 19:12, Mt. 28:18ff, Acts 1:9-11, 2:22-36, Phil. 2:5-11, Heb. 1:1-3).

On this score, Rev. 4-5 is of special importance. Indeed, one might well argue that these two chapters constitute a NT elaboration of Dan. 7:9-14. In Revelation 4 we behold the Ancient of Days, the eternal Creator and Judge of the world, seated in glory upon his throne. Then, in Revelation 5, we behold the Redeemer. Using apocalyptic imagery reminiscent of Daniel 7, the Spirit here depicts the session of the Lord Jesus Christ. Having “prevailed” on earth to fulfill all righteousness and to atone for the sins of his people, the Lion/Lamb enters heaven, comes before the Father, and, in taking the scroll from his hand, receives all authority in heaven and on earth (Rev. 5:1-7, 12). Henceforth, he is authorized to “break the seals” on God’s last will and testament. That is, he is commissioned to superintend the remainder of Salvation History with a view to applying the merits of his redemptive work to God’s elect, gathering in a chosen people for his possession from every tribe, tongue, people and nation, thereby creating a kingdom of priests who will in inherit (the fullness of) eternal life and who will everlastingly reign upon the earth (Rev. 5:8-14).

This is Daniel 7:9-14, writ large.

But this line of interpretation raises a legitimate question: Why, in Daniel 7, would the Spirit represent the heavenly reign of Christ as coming after the Last Judgment? Several answers immediately come to mind.

First, the text itself hints that here we are actually dealing with two visions rather than one, for both begin with the telltale introductory phrase: “I saw in my vision by night” (7:2-12, 13-14). Yes, the chapter as a whole may indeed be reckoned as a single vision; but at the very least, these verbal markers suggest that 7:13-14 touches upon a new (though related) theme. The NT, as we have just seen, confirms this very thing.

Secondly, the burden of the chapter is to speak of the great inversion of cosmic rulership that will occur at the end of Salvation History. It is, then, altogether fitting for the Spirit here to touch on Christ’s heavenly reign in such a way as to emphasize its end result, precisely as he does in verse 14.

Finally, the sequence of the two visions effectively underscores a pervasive biblical theme: The Messianic Son of Man—though himself divine—is nevertheless subordinate to the Ancient of Days; the Ancient of Days is the fountainhead of the authority by which he (the Son of Man) will rule in such a way as to create the eternal Kingdom of God. As we have seen, the NT fleshes out this important theme in a number of texts, especially 1 Corinthians 15:20-28. (2, 3)

Given that Daniel received this vision in an era when God was pleased to veil the mystery of the Eternal Covenant, it should not surprise us that here much eschatological truth is fused, hidden, or (purposely) left unclear. This includes the two stages of the Kingdom, the Messiah’s heavenly reign, its distinctly redemptive character, the exact sequence of events leading up to the Judgment, the Messiah’s role in the Judgment, and his role in the coming of the Kingdom in its fullness.

But in the NT—and especially in Revelation 4-5—all is finally unveiled, clarified, and set in good order. Therefore, the NT mysteries of the Kingdom—and the NCH built upon them—do indeed prevail, not only to open up Daniel 7, but all OTKP. Without them we are at sea. With them, we reach our desired haven and stand confidently upon solid ground.

The Vision Interpreted (15-28)

As the vision draws to a close, Daniel inquires as to the meaning of what he has seen, and then receives a measure of further illumination from one of the angels involved. The section falls nicely into four parts. I will comment briefly on each, highlighting aspects of special relevance for our study.

In verses 15-18, we find the prophet—grieved and troubled by the persecutions yet in store for God’s people—asking for more light on the vision as a whole. One of the angels responds, identifying the four beasts as four kings/kingdoms that will arise “out of the earth.” However, the emphasis here, as elsewhere, falls upon the eternal Kingdom of God, which the Most High—the sovereign LORD of all history—will bestow upon the saints from heaven above (2:44-45). As we have seen, verses 13-14, supplemented by an abundance of NT teaching, reveal that God will accomplish the final inversion at the Parousia of the glorified Son of Man. This is the blessed hope of all the saints, both OT and New (Titus 2:13).

In verses 18-20, Daniel relates that even after this broad explanation, he remained curious about the fourth beast. As if in answer to his curiosity, the vision suddenly resumes, so that now he sees the little horn making war against the saints and prevailing over them (v. 21). In a moment, the angel will explain the meaning of these ominous symbols. Meanwhile, the prophet’s vision ends with yet another sighting of the coming of the Ancient of Days (who is Christ at his Parousia), vindicating the faith (and the faithfulness) of the saints, and bestowing upon them the joys of eternal life in his Kingdom (1 Thess. 1:3-10). By now, the motif of the entire vision—indeed, of the entire book—has become clear: God warns of coming conflict with a view to producing endurance, but also promises coming triumph with a view to producing courage, hope, and eager expectation.

In verses 23-27, we have the angel’s (partial) explanation of the vision of the fourth beast. Several key points—much illumined by the NT—may be made.

First, the fourth beast, which is emblematic of the final earthly kingdom, will be different from all the rest, largely because it will succeed in devouring the whole earth (v. 23). Here, the global hegemony of the ancient Roman Empire is partly in view. However, that very hegemony anticipates something far greater, something eschatological, and the true burden of this verse: In the days of the fourth beast, Satan will finally achieve his age-old purpose—manifested from the very beginning at Babel—of creating a counterfeit kingdom that overspreads the entire world (Gen. 11:1-9). Later, the apostle John foresaw much the same thing, writing, “And all the world marveled and followed the beast” (Rev. 13:3; 12:9, 16:4). Only “the saints”—the true spiritual Church of all generations, but especially of the last generation—will refuse to marvel, follow, worship, and otherwise receive his mark of ownership (Rev. 13:8, 17:8, 20:4).

Secondly, the verbiage of verse 24 suggests to some commentators that the life of the fourth beast is destined to unfold in three separate stages. In the first, the beast arises from the Great Sea: This marks the advent of the ancient Roman Empire. In the second, “ten” horns (i.e., kings/kingdoms) arise from head of the Beast: This marks the totality (symbolized by the number ten) of the serial manifestations of Greco Roman culture subsequent to the fall of ancient Rome. In the third, one final horn arises, subduing “three” of its ten predecessors. This speaks of the final eschatological embodiment of the Roman Empire, achieved by the Antichrist, who suddenly consolidates the residuum of Roman power and influence (symbolized by the number 3). This approach, advocated by E. J. Young, is quite attractive in that it allows us to see how, from the time of Christ right up to the Consummation, the territories, peoples, and culture of the ancient Roman Empire remain near the center of the drama of world history.

There are, of course, other views. For example, many of our Dispensational brethren, adopting a highly futuristic interpretation of this verse, look for an end-time confederacy of ten European nations, over (the remnant of) which the Antichrist will rule after subduing three of them. However, this approach seems too futuristic: Certainly the text itself does not teach it explicitly. Moreover, if the numbers ten and three are meant symbolically, then the Dispensational view becomes a prescription for fruitless speculation and failed “fulfillments” based upon the ebb and flow of European politics. By my lights, Young’s approach is far preferable.

Verse 25 sketches the character and career of the Antichrist. He is arrogant and blasphemous; he will attempt to alter well-established customs and laws (including many pertaining to religious observances); and—for a brief, divinely ordained season—he will “wear out” the saints (i.e., persecute them to the point of apparent defeat). This, as we have seen, is none other than the Last Battle, which, according to the NT, will be pitched by the Man of Lawlessness and his subservient world-system against the true spiritual Church of Christ (Mt. 24:9-13, 2 Thess. 2:1f, Rev. 11:7-10, 16:14, 20:8).

In verses 26-27 the angel brings his message to a close by once again sounding a note of final triumph. The NT fully illumines his words. At Christ’s return, the Son of Man will execute final judgment, destroying not only the antichrist and his followers, but also “the dragon” that inspired and empowered them all (Mt. 25:41, 2 Thess. 2:8, Rev. 17:14, 19:19-21, 20:10). After this, the kingdoms of the world will become  the (universal) Kingdom of our Lord and of his Christ: He—and the saints with him—will reign forever and ever (v. 27, 1 Cor. 15:28, Rev. 11:5, 22:5). Amen.

Premillennial Musings

From all we have just seen, it certainly appears that the NCH powerfully opens up this majestic but deeply mysterious OTKP, giving us a simple, biblically coherent interpretation, thereby warning and encouraging the saints of all subsequent generations.

Alas, premillennial views do not fare so well.

Premillennarians assert, for example, that verses 9-12 do not describe the Last Judgment at all, but speak instead of a lesser judgment that will immediately precede Christ’s millennial reign. This is counter-intutive in the extreme.

Regarding verses 13-14, some commentators, following Scofield, argue that Daniel is describing a special “investiture” in heaven, by which Christ, just prior to his millennial reign, will receive authority from the Father to descend to the earth and rule there (Rev. 5).

Others, such as Fausset, Walvoord, and Pentecost, contend that these verses—and verses 26-27 as well—simply describe Christ’s Second Coming in order to inaugurate his millennial kingdom upon the earth.

The great difficulty with both of these views—apart from the fact that they are needlessly complicated and confusing—is that they miss the thrust of the chapter as a whole. For again, the Spirit’s purpose in giving Daniel this vision was clearly to illumine, prepare, strengthen, and encourage all the saints—both OT and New—with a revelation of the entire course and sequence of “the kingdoms of this world;” a revelation of all that must occur up to and including the Consummation, after which God’s everlasting Kingdom will appear in its glorious fullness.

But premillennarians, bound by their eschatological commitments, are forced to deny what is right before their eyes, and so to assert that the prophecy merely takes us to the end of the present age, after which there must still come to pass the Millennium, the (last) Last Battle (Rev. 20:7-10), and the Last Judgment, all of which the Spirit somehow neglected to mention, not only here, but in chapter 2, as well!

The net effect of this fundamental error is to eclipse the grandeur what God actually revealed, to becloud the vision of the saints, and to defer their fondest dreams for an extra thousand years!

Conclusion

We conclude, then, that unlike premillennarian literalism, the NCH does indeed supply the most satisfying interpretation of Daniel 7; an interpretation that helpfully equips Christ’s Church for the dramatic closing scenes of the present evil age, even as it kindles their hopes for a glorious, everlasting, heavenly Kingdom soon to come!

NOTES

1. See George Ladd, New Testament Theology, p. 136.

2. 1 Cor. 15:20-28 makes it clear that Christ’s heavenly mediatorial reign is temporary, and that after the Consummation he will subject himself afresh to the Father. Whatever the nature of this further and final subordination, it is clear from a great many other biblical texts, including Daniel 7:14, that Christ will indeed rule forever, with and under the Father, over the eternal Kingdom of God (Psalm 72:7, Isaiah 9:7, Ezek. 37:25, Luke 1:32-33, Rev. 5:13, 11:5).

3. It is true that Jesus, in speaking with the Sanhedrin about his Parousia, referred to Daniel 7:13. This does not mean, however, that he would endorse the conclusion of those commentators who argue that Daniel saw the Son of Man coming to the Ancient of Days at the Parousia in order to receive sovereignty and a kingdom. As I argued above, either this view seriously misunderstands the structure of NT eschatology, or else it refuses to bring it boldly to the (interpretation of the) text. No, in speaking as he did, Jesus was not saying that he will fulfill Daniel 7:13 at the Parousia. Rather, he was saying (to us, his NT saints) that just as he came to the Ancient of Days upon clouds of glory to receive his heavenly Messianic reign, so, at the Parousia, he will come from the (right hand of the) Ancient of Days on clouds of glory to consummate it. A great many NT texts confirm this very thing (Mt. 24:30, 13:26, Acts 1:9-11,1 Thess. 4:17, Rev. 1:7).

Dispensational Premillennialism: Exposition and Critique

Published: 9 October 2021
Written by Dean Davis
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Categories: Eschatology

NOTE: This esay brings together excerpts from my forthcoming book, The Great End Time Debate: Issues, Options, and Amillennial Answers (Redemption Press). In the following critique of dispensational premillennialism I often refer to subjects covered in that book. In the present essay I will supply links to other articles where I offer biblical support for my general assertions about the Kingdom of God, Old Testament Kingdom Prophecy (OTKP),  the Millennium, and the Consummation.

Exposition

(For a time line of Dispensational Premillennialism, click here)

Dispensational Premillennialism is a recent, complex, and increasingly controversial form of modern Historical Premillennialism (HP). It was developed in mid-19th century England by John Darby, a leader of the small but influential Plymouth Brethren Movement. In a day when theological liberalism was rotting out the foundations of mainline Protestantism, dispensationalists held loyally to a high view of Scripture and so won favor among biblical conservatives. Also, as the murderous 20th century progressed, the dispensational interpretation of biblical prophecy—which was decidedly pessimistic about the future of world society—seemed to make good sense of the tumultuous times in which people were living.

As a result, Dispensationalism enjoyed a large following. It included a number of devoted apologists: men like C. I. Scofield, Harry Ironside, William Blackstone, and A. C. Gabelein. Evangelist D. L. Moody did much to spread the new eschatology among Christian laymen, as did the popular Scofield Reference Bible and the Prophetic Conference Movement. In time, dispensationally oriented Bible colleges and seminaries began to spring up here and there, from which there flowed a continuous stream of teachers, pastors, writers, and conference speakers. Familiar contemporary proponents of Dispensationalism include William Criswell, Norman Geisler, Dave Hunt, Thomas Ice, John Hagee, David Jeremiah, Tim LaHaye, Hal Lindsey, John MacArthur, Joel Rosenberg, Charles Ryrie, Chuck Smith, Charles Swindoll, Jack Van Impe, and John Walvoord.

Two Peoples, Two Plans, Seven Dispensations

At the heart of Dispensationalism lies a novel and highly controversial thesis, namely, that God has always had two different plans for two different people groups: one for Israel and another for the Church (comprised largely of Gentile believers). This conviction is reflected in its picture of Salvation History, which is divided into seven different dispensations. These are defined as seasons during which God tests people in a particular way. Accordingly, dispensationalists break up the Era of Promise and Preparation (i.e., the era stretching from the fall to the advent of Christ) into four separate dispensations: the dispensation of Conscience (Adam), Human Government (Noah), Promise (Abraham), and Law (Moses/Israel).

Among these, the fourth is of special importance, since it was during this troubled season of Israel’s moral failure that God, through his OT prophets, ever-increasingly promised that he would restore his (scattered) people to their homeland in Canaan, send them a Messianic King, and set up a global theocracy with Israel as the head and the Gentiles as the tail. Dispensationalists interpret these OTKP’s quite literally, and therefore anticipate a future “dispensation of the Kingdom” in whcih God’s earthly people—ethnic Israel—will again be living in Canaan/Palestine, reigning triumphantly with their Messiah over the other nations of the world.

This brings us to the NT era. Here God finally sends his Son into the world for the express purpose of offering the promised theocratic Kingdom to Israel. However, as the four gospels make painfully clear, Israel largely refuses to submit to Christ, thereby failing their test and forfeiting the theocratic Kingdom. But this does not spell the death of God’s Kingdom promises. Instead, God graciously postpones the dispensation of the Kingdom until the Millennium (Matt. 11:20f). Meanwhile, about mid-way through his earthly ministry, Christ unveils a new plan by which God will henceforth create a new (heavenly) people and introduce a new dispensation: the Dispensation of the Church, or the so-called Church Age (Matt. 13:1f). Some dispensationalists speak of this dispensation as the “mystery form” of the Kingdom, since here Christ does indeed rule over his saints, but only inwardly, by his Spirit.

Very importantly, dispensationalists insist that this new plan was a pure mystery. That is, the OT prophets never foresaw or spoke of it at all. Rather, Christ introduced it altogether de novo during the days of his flesh when he realized that the Jewish nation would soon reject him. And that, of course, is precisely what happened, with the result that on the Day of Pentecost the crucified, risen, ascended, and glorified Christ did indeed give birth to a heavenly people, pouring out the Holy Spirit on his disciples and seating them—along with all who would afterwards believe their report—in heavenly places at the Father’s own right hand.

The Consummation

This brings us to the most complicated part of the dispensational system, the part that deals with the Consummation. I will sketch it as simply as I can.

First comes the secret Rapture. This is “phase one” of the Lord’s Parousia, the phase of his Coming in which Christ descends from heaven for his saints. When he does, he will resurrect the saints of old, transform the living believers, gather them all to himself in the sky, and then take them with him to heaven, where, for the next seven years, they will enjoy the Marriage Supper of the Lamb. Again, the Rapture is a “secret” event: Here, no (unbelieving) person on earth sees Christ or the departure of the glorified Church. Also, it is an “imminent” event: Since God has not given us any signs by which we might know that it is at hand, no one can know when the great catching up will occur. The saints must be prepared for an “any-moment Rapture.”

Next comes the Tribulation. Based on a unique and quite literal interpretation of Daniel 9 (see below), dispensationalists argue that the Tribulation will last for seven literal years. During this time 144,000 converted Jews will preach “the gospel of the Kingdom” to all nations. This is the good news of Christ’s coming millennial reign, and also of access to that reign through personal faith in him. As the 144,000 preach, many Jews and Gentiles will believe. However, mid-way through the Tribulation the Antichrist will step onto the stage of history. When he does, the whole world will go after him, believers will undergo fierce persecution, and God will pour out dreadful warning judgments upon the earth. This season of three and a half years—referred to as The Great Tribulation—concludes with the Battle of Armageddon: a military conflict centered in Palestine that will scarcely get under way before Christ returns visibly, in power and glory, to rescue his beleaguered people and destroy their enemies.

This return is “phase two” of the Parousia (and is also called the Revelation). Here Christ will come with his saints (and all the holy angels). His feet will touch down on the Mount of Olives. More Jews will be converted. OT saints—and believers who died during the Tribulation—will be raised from the dead. Then Christ will judge the living Gentile nations, punishing many, but permitting those who treated his “brethren” (i.e., the Lord’s Jewish emissaries) well to enter the Millennium. Likewise, he will also judge between believing and unbelieving Jews. Finally, he will cast Satan into the abyss for 1000 literal years. Then all the glorified saints will return to heaven and the thousand-year Kingdom Age will begin.

Throughout the Millennium Christ will reign on earth and over the earth from the earthly Jerusalem. A glorious rebuilt temple will become the center of the global worship of God. In commemoration of Christ’s atoning death, priests will again offer animal sacrifices and observe Jewish feast days. Though sin and death will be marginally present, the Millennium will largely be a time of widespread peace, prosperity, longevity, righteousness, and joy. On those rare occasions when rebels rise up against their King, Christ will swiftly punish them with a rod of iron, possibly with help from certain glorified saints living on earth or sent from above. At the end of the Millennium God will permit Satan and his demon hosts to arise from the abyss and deceive the nations one final time. A final battle will ensue, wherein a confederacy of rebellious nations will attack the camp of the (largely Jewish) saints. But God (or Christ) will quickly intervene, destroy his foes, cast Satan into hell, and raise the millennial saints from the dead.

Now comes the Last Judgment. Here the focus is upon the unbelieving dead, who will be raised and brought before the Great White Throne, where Christ will judge them according to their works and then cast them into the Lake of Fire.

Finally, God (or Christ) creates the World to Come, the new heavens and the new earth. This is the eternal home of the redeemed. The Church—God’s heavenly people—descends to the new earth to join Israel, God’s earthly people. Though remaining forever distinct (according to some dispensationalists), both now live and serve together in the eternal Kingdom of God and Christ.

Current Status

Among modern scholars dispensationalism has largely fallen out of favor. Nevertheless it is still preached by a great many pastors, for which reason it has also acquired a large following among the people in the pews. Indeed, for over 150 years evangelical Christians have been saturated with dispensational thinking, whether in sermons, prophetic conferences, novels, or movies. If, then, it truly is in error, many of god’s children will need considerable time, effort, and eschatological re-training to unlearn it. But if they are Good Bereans, they will be willing to pay the price.

Critique

As ever, the most effective way to understand, evaluate, and critique any given eschatology is to see what it has to say about the four underlying issues in the Great End Time Debate (GETD): The Kingdom of God, the proper interpretation of OTKP, the meaning of the Millennium, and the nature of the Consummation. Let us do so now, taking a close look at Dispensational Premillennialsim.

View of the Kingdom

Dispensationalism misunderstands the Kingdom of God in the following three ways.

First, it misunderstands the nature of the Kingdom. Classic dispensationalism identifies the Kingdom as a future earthly theocratic reign of Christ over ethnic Israel and the nations. However, the Didactic New Testament (DNT, the specifically teaching portions of the NT) identifies the Kingdom as a direct reign of God the Father, through Christ the Son, by the Holy Spirit, over all who have entered the New Covenant by faith. Thus, the Kingdom has nothing to do with a return to the theocratic institutions of the Mosaic Law, all of which have been fulfilled and rendered obsolete by Christ and the New Covenant. (More here)

Secondly, it misunderstands the structure of the Kingdom. As in the case of Historic Premillennialism, so here: Dispensationalists look for three stages of the Kingdom, whereas the DNT looks only for two. (More here and here)

Thirdly, dispensationalists misunderstand the people of the Kingdom. According to the DNT they are a great multitude taken out of every tribe, tongue, people, and nation, bound as one through their common faith in Jesus Christ (Matt. 11:28f; John 6:37, 44, 65; Eph. 2:11-3:13). This is the true spiritual seed of Abraham (Gal. 3:29). This is the true Israel of God (Gal. 6:16). The DNT is emphatic: God does not have two separate families, nor does he have two separate plans for those families: a Gospel of the Kingdom for the Jews, and a Gospel of Grace for the Gentiles. Through Christ, God has broken down the middle wall separating Jew and Gentile (Eph. 2:14). Henceforth, there is neither Jew nor Greek, slave nor free, male nor female, but all are one in Christ Jesus (Gal. 3:28). Henceforth, there is one flock (John 10), one Woman (Rev. 12), one Bride (Eph. 5), one Wife (Rev. 21), one Body (Eph. 5), one New Man (Eph. 2), one Olive Tree (Rom. 11), one City (Rev. 21), one Royal Priesthood (1 Pet. 2), and one Holy Nation (6:16; 1 Pet. 2). Therefore, let no man rebuild what God has forever torn down (Gal. 2:18); and let no one separate what God has forever joined together (Matt. 19:6).

View of OTKP

Like many Historic Premillennarians, dispensationalists interpret OTKP quite literally. Thus, the hermeneutical problems of the latter are the same as those of the former. Their literal approach entangles them in historical anachronisms, apparent contradictions, a resurrection of the OT Law, a rebuilding of the wall between Jew and Gentile, and the problem of millennial conditions said to endure forever. And this in turn brings them into direct conflict with NT teaching on the nature and structure of the Kingdom introduced under the New Covenant. (More here and here)

Thankfully, progressive dispensationalists have begun to feel the force of these objections. Recognizing that the Kingdom is indeed “already” and “not yet,” they acknowledge that even now the greater David is reigning on his heavenly throne, and that under the New Covenant the Church is indeed participating in the Abrahamic and Davidic covenants. Accordingly, these interpreters (who nevertheless still adhere to the basic the dispensational scheme of Salvation History) argue that OTKP has a double fulfillment: It speaks both of the Church Era and also of a future Jewish millennium. Amillennarians acknowledge this as a small step in the right direction. It is, however, but a first step in a long journey that will only end when dispensationalists finally come home to the eschatology the Bible and their Protestant forefathers.

View of the Revelation

The dispensational interpretation of Daniel 9:24-27 is the rock of dispensational theology. Broadly, it grounds their conviction that God has a double purpose in Salvation History: the salvation of the Church (his heavenly people), and the salvation ethnic Israel (his earthly people). More narrowly, it governs their understanding of the Revelation. Very importantly, dispensationalists find the perceived harmony between Daniel 9 and the Revelation compelling: The one seems clearly to reinforce the other, and so to vindicate the entire dispensational system. Accordingly, in this this section we must spend some extra time discussing these crucial matters.

 I will do so in three steps. First, we’ll look briefly at the dispensational interpretation of Daniel’s famous prophecy of the seventy weeks (Dan. 9). Next, we’ll discuss their interpretation of the Revelation, emphasizing its (alleged) correspondence to Daniel 9, and offering amillennial critiques along the way. Finally, I will conclude with some remarks designed to show why dispensational interpreters have so grievously misunderstood this precious book, the Grand Finale of all Scripture.

  1. The Dispensational Interpretation of Daniel’s Seventy Sevens

Here, very briefly, is the standard dispensational interpretation of Daniel 9:24-27.

The theme of the grand theme prophecy is not the future of spiritual Israel (i.e. all God’s people, Jew and Gentile), but of ethnic Israel. Daniel’s people and Daniel’s city are not spiritually circumcised Jews and Gentiles, but rather the Jewish race and nation (Dan. 9:24). Throughout OT times, God promised the latter a theocratic kingdom, mediated by his Messiah. But before Israel can enter this promised Kingdom Age, it must first traverse Daniel’s “seventy sevens.” These are seventy weeks of calendar years, totaling 490. The 69 weeks of verse 25 began with Artaxerxes’ decree to rebuild Jerusalem (445 BC); they ended at the birth (or triumphal entry) of Christ. Verse 26 gives us the events of the 69th week, in which Christ was rejected, and after which the Roman general Titus came and destroyed the temple in Jerusalem. But now something unexpected happens. At this point in the prophecy, Daniel leaps over the entire Church Age (now some 2000 years long), thereby rendering God’s dealings with his heavenly people (i.e., the Church) a mystery, a hidden purpose and plan later to be unveiled by Christ.

Accordingly, verse 27 gives us future events that are set to occur during the seventieth week, the week that follows the secret Rapture of the Church. Here, “God’s prophetic time clock” begins to tick again; here he resumes his redemptive dealings with the (physical) sons of Abraham. Dispensationalists refer to this week of seven years as the Tribulation. At the beginning of the Tribulation, the Antichrist makes a covenant with ethnic Israel. In the middle of the week he breaks that covenant, suppresses Jewish worship, and defiles the (restored) Jewish temple. This marks the beginning of the Great Tribulation, a 3½ year season of dreadful divine judgments upon the world, and intense persecution for believing Jews and Gentiles. At their end, Christ will return in glory, destroy the Antichrist, and welcome the Jewish saints who have survived the Tribulation into the promised Kingdom Age. According to Revelation 20, this age will last 1000 literal years. (More here)

  1. The Dispensational Interpretation of the Revelation

In the paragraphs ahead I will sketch the dispensational interpretation of each section of the Revelation, and then offer a brief amillennial reply based on all we learned earlier about the purpose, literary genre, structure, and themes of the Revelation  (More here, here, and here)

Chapter 1 of the Revelation gives us a vision of the exalted Christ, the One who will first bring to pass God’s purpose for the Church (Rev. 2-5), and thereafter God’s purpose for ethnic Israel (Rev. 6-20).

 Amillennarians reply: Yes, chapter 1 gives us a revelation of the exalted Christ, the Lord of the remainder of Salvation History. But no, the book does not give us God’s two-fold purpose and plan, first for the Church, and then ethnic Israel. Rather, it gives us God’s singular purpose and plan for his one and only people, the Church, comprised of elect Jews and Gentiles of all time. Here, however, the emphasis falls upon God’s New Covenant people, as the High King of Heaven enables them to make their difficult spiritual pilgrimage through the lengthy Era of Gospel Proclamation.

Chapters 2-3 give us the Lord’s messages to the seven Churches of Asia. Real as they were, these churches also symbolize the universal Church, and (for some interpreters) the historical stages through which she must pass over the course of the Church Age. This age is the “mystery parenthesis,” a season of Salvation History that neither Daniel nor any of the other the OT prophets foresaw. It is the age that Christ unveiled when, in anticipation of his rejection by Israel, he said, “I will build my Church” (Matt. 16:18) Thus, in chapters 2-3, Christ is speaking to the Church, about the Church, in the Church Age. Soon, however, he will be speaking to Israel, about Israel (and the nations), during the Tribulation, and on into the Millennium.

 Amillennarians reply: Yes, the true nature of the Church, as the spiritual Body of the Messiah, was a mystery to the OT prophets. However, the prophets did indeed foresee the Church, and were moved by the Spirit to speak about her, albeit under a veil of OT imagery. And this is true of the prophet Daniel himself, who was actually speaking about the Church in Daniel 9! As for the Revelation, in chapters 2-3 the High Prophet of Heaven speaks to the Church about the various strengths and weaknesses that she will manifest during her pilgrimage to the World to Come. Then, in chapters 6-20, he speaks to the Church about the persons, powers, events, and institutions she will encounter along the way. In the Revelation, ethnic Israel is never in view, whereas Israel’s anti-type, the Church, is always and only in view.      

In chapters 4-5 we have John’s vision of heaven, its occupants, and the worship that fills it. The apostle hears a voice, saying, “Come up here” (Rev. 4:1). For many interpreters, this is a veiled reference to the secret Rapture. For all interpreters, the 24 elders represent the raptured, glorified, rewarded, and worshiping Church. In her presence, and eliciting her praise, Christ receives from the Father the title deed to the earth and prepares to unfasten the seven seals. When the unfastening begins, so too does the 70th week of Daniel (i.e., the Tribulation). That is, the exalted Christ launches God’s eschatological dealings with ethnic Israel and the nations, all with a view to bringing in the (1000-year) Kingdom Age.

 Amillennarians reply: No, John’s journey to heaven does not picture the Rapture (a doctrine not found in the DNT). It does, however, remind us that through the new birth all the members of Christ’s Church are seated in the heavenly places in/with him. As for the scene in heaven, it is timeless, and therefore depicts the worship of all God’s people of all times: the Church. She is comprised of OT saints (symbolized by the 12 patriarchs) and NT saints (symbolized by the 12 apostles). The scroll in the Father’s hand is a last will and testament, containing the eternal inheritance of the saints promised in the Covenant of Grace: the Gospel (Rev. 21-22). Howver, before they can receive that inheritance, the High King of heaven, who prevailed upon the earth for the salvation of his people, must first unfasten its seven seals. That is, he must preside over the various historical events through which his redemptive work will be proclaimed and applied to the hearts of his elect. He must superintend the pilgrimage of the Church throughout the Era of Gospel Proclamation, after which he will come again to consummate God’s plan in final judgment and redemption, and bring in the new heavens and the new earth, the eternal inheritance of the saints.

Chapters 6-19 give us the Tribulation, the seventieth week of Daniel. In essence, it is a seven-year season of world evangelization, during which 144,000 redeemed Israelites will proclaim the Gospel of the (coming millennial) Kingdom amidst ever-increasing and ever-intensifying providential judgments, culminating in a supernatural judgment at the personal Coming (Revelation) of Christ (Rev. 7:1-8, 19:11-21). The judgments are serial in nature, progressing from the seven seals (6-7), through the seven trumpets (8-11), and on to the seven bowls (15-16). Writes John MacArthur, “The seal judgments include all the judgments to the end. The seventh seal contains the 7 trumpets, the seventh trumpet contains the 7 bowls.” Midway through the Tribulation, the Antichrist (i.e., the Beast) will arrive on the scene, break his covenant with Israel, defile the temple, and devastate Jerusalem; thus do the 3½ years of the Great Tribulation begin (Rev. 13:5). This section ends with chapter 19, which alone of all the chapters in this section gives us the second coming of Christ in glory (19:11-16), the demise of Christ’s enemies gathered against Israel at Armageddon (19:17-21), and the close of the Great Tribulation.

 Amillennarians reply: No, these chapters do not speak of a future seven-year tribulation. Rather, together with chapter 20, they give us six parallel recapitulations of the course and character of the High King’s heavenly reign. Each one begins at the beginning of the Era of Gospel Proclamation and ends with a more or less symbolic representation of the return of Christ in final judgment and redemption. Literal interpretations of the 140,000, the seal judgments, the trumpet judgments, the bowl judgments, the two witnesses, the permutations of 3½, the mark of the Beast, and the Battle of Armageddon all wreak havoc with the text. They needlessly strain credulity, engender crippling fears, and obscure the meaning, solemnity, and wonder of these parallel visions. Here the dispensational interpretation works positive harm to the Church by projecting the fulfillment of these chapters onto another people and into a distant (post-Rapture) future. Because the flock of God is journeying through the howling wilderness of this present evil age, it needs to hear the voice of its heavenly Shepherd (Rev. 12:1-17). Here and elsewhere, dispensationalism cuts it off. (More here)

Chapter 20 gives us the goal and aftermath of Daniel’s 70 weeks: the 1000-year Kingdom Age, in which all OTKP is (literally) fulfilled at last. First, Satan and his demons are cast into the abyss, paving the way for vastly improved spiritual and physical conditions upon the earth. Then, in “the first resurrection,” Christ raises the OT saints and the Tribulation martyrs. They, along with those who came to faith during the Tribulation, enter the Kingdom Age and rule with Christ throughout the Millennium. OT temple worship, centered in Jerusalem, is revived, but only to commemorate the finished work of Christ. Again, the Millennium is basically a lengthy season of peace, prosperity, longevity, righteousness, and joy. Nevertheless, as time passes many of the children of the tribulation saints fall into unbelief. This results in a series of dramatic eschatological events that will bring the Millennium to a close: the release of Satan from the abyss, a gathering of rebellious nations against Jerusalem, a divine judgment by fire, a second resurrection (this time of the unrighteous dead), and a final Judgment of all unbelievers at the Great White Throne.

 Amillennarians reply: No, Revelation 20 does not describe a future 1000-year reign of Christ upon the earth. Rather, it gives us a seventh and final recapitulation of the course and character of his heavenly reign. During this time, which stretches between the Lord’s first and second advents, Satan is bound from deceiving God’s elect, and from gathering the unbelieving world to the Last Battle. It is a long time (symbolized by 1000), but also a finite time, during which the triune God (3) completes (10) the application of the redemption purchased by Christ (10 x 10 x 10). During this time the souls of believers who die in the faith are raised to spiritual perfection and reign in life with Christ in heaven above. This is the first resurrection, a spiritual resurrection that secures, for the saints, their bodily resurrection at the Parousia of Christ. At the end of the age Satan is released from his restraints and gathers the unbelieving world against the Church for the Last Battle. But Christ returns in fire to destroy his enemies, raise the dead of all time, consigns the unrighteous to the Lake of Fire, and brings in the eternal World to Come. (More here)   

Dispensationalists hold conflicting views on chapters 21-22. All look for new heavens and a new earth. All look for a physical city, the eternal habitation of the saints. Many look for a physical tree and water of life, albeit with spiritual properties and benefits. Some say that the middle wall between Jew and Gentile will be removed once and for all; others say it will endure forever.

 Amillennarians reply: Yes, chapters 21-22 give us the eternal World to Come; but no, we should not bring a literalist hermeneutic into it. Here, the Church—comprised of all God’s people of all time—is not only the Bride of Christ, but also the City of God. She is the Bridal City, forever dwelling in glory in the new creation. The throne of God and the Lamb, the river of the water of life, the tree of life and its fruits and leaves . . . all are spiritual realities, rather than physical objects. They are symbols, teaching us that the sovereign Father and Son, by the Holy Spirit, will forever refresh, nourish, and maintain the good health of their beloved children and Bride in the glorious World to Come.

  1. Why the Dispensational Interpretation Fails

Our dispensational brothers have stumbled badly in their interpretation of the Revelation. It will serve us well to ask ourselves why. I would answer as follows:

They misunderstood the intended audience of the book, which is the Church.

They misunderstood the nature and purpose of the book, failing to see that it is an extended prophecy, designed to edify, exhort, and encourage the Church as she makes her pilgrim way to the Promised Land through the howling wilderness of this present evil world.

They misunderstood the underlying theme of the book, which is the exaltation of Christ, the High King of Heaven, who, at the Father’s right hand, rules heaven and earth for the ingathering, upbuilding, preservation, and final glorification of the Church.

They misunderstood the literary genre of the book, which is biblical apocalyptic, and therefore interpreted the persons, places, objects, and events of the Revelation literally instead of figuratively (i.e., in terms of the spiritual realities previously disclosed in the DNT).

They misunderstood the structure of the book, failing to see that its five major blocs are meant as a celebration of the heavenly reign of the exalted Christ, and that the very lengthy fourth bloc (chapters 6-20) gives us parallel representations of the course and character of the High King’s reign. They also failed to see that this structure rules out their futurist interpretation, but instead mandates an “idealist” interpretation, according to which the key symbols (i.e., the Woman, the Dragon, the Beast, the False Prophet, the Harlot, Babylon the Great, etc.) all stand for persons and institutions that Christ’s Church will encounter again and again throughout her historical pilgrimage. (More here)

Finally, they misunderstood the ancillary purpose of the Revelation, which is to give us the Grand Finale of Scripture: a biblical movement that introduces no new themes (such as a future millennium), but instead simply rehearses and celebrates all that has been previously disclosed in the Bible, and especially in the master key to the Bible: the DNT.

In short, our dispensationalist brothers have stumbled over the Revelation because, in trying to understand it, they turned away from the High Prophet of Heaven and the DNT, choosing instead to impose their novel interpretation of Daniel’s Seventy Weeks upon the Grand Finale of all Scripture. The result has been enormous complexity, and therefore great confusion and controversy. But the cause was simple: They failed to listen to Him (Matt. 17:5).

View of the Consummation

For believers steeped in the DNT, dispensational teaching on the Consummation is painful in the extreme. The essential problem here is that it destroys the Blessed Hope of the Church by breaking God’s one eschatological gem into tiny pieces, and then sewing them like sequins on a false time-line of future Salvation History. The result is still more confusion and controversy, neither of which well serve a people upon whom the ends of the ages have come (1 Cor. 10:11).

In our journey towards eschatological clarity I have sought to address every element of the dispensational Consummation. Working out way through the dispensational time line, let us review what we have learned.

First comes the Rapture, when Christ secretly returns to the earth and removes his glorified Bride to heaven, thereby marking the onset of a seven-year season of tribulation. We have seen, however, that this teaching is based on a faulty exegesis of Daniel 9, and also on a small handful of NT texts forced into its mold. In truth, the catching up of God’s glorified saints occurs at the one Parousia of Christ, when the High King returns in power and glory, raises all the dead of all time, transforms the living, and gathers all men and angels before his throne for the Judgment (Matt. 13, 25; 1 Thess. 4). (More here)

Next comes the (seven-year) Tribulation, or the 70th week of Daniel. Here, error abounds. The Great Tribulation of Revelation 7:14 is the entire present evil age, begun at the fall and stretching all the way to the Consummation. Now over six millennia long, it has ever been a season of tribulation for the true saints of God. The permutations of 3½ years, found throughout the Revelation (i.e., 42 months, 1260 days, a time, times, and a half a time), recall Elijah’s years in the wilderness, and therefore symbolize the entire Era of Gospel Proclamation as a season of persecution and divine provision (1 Ki. 17:1-6). The “greatest tribulation” of which our Lord spoke in Matthew 24:21 is a brief season of unspecified length, set to occur at the end of the age; a season of affliction for both the Church and the world. Dispensationalists are correct when they identity Daniel’s 70th seven as final “seven” of Salvation History, the “week” in which the Antichrist will rise to power, deceive the world, and persecute the saints (Dan. 9:27). They err, however, when they identify the “week” as seven literal years. And they further err when they assert that the Church will escape it. Quite the opposite: The Spirit’s purpose in giving this prophecy is to prepare the saints for the final 69 weeks, and especially for the 70th! In those days the saints must take up the weapons of their warfare and, as good soldiers of Jesus Christ, fight bravely right up to the last hour of the Last Battle (2 Cor. 10:4; Eph. 6:19f; 2 Tim. 2:3, 4:5). (more here)

Next we have “phase two” of the Parousia: the Revelation of Christ, that is, his visible coming with his saints, at which time he will resurrect only the OT saints and Tribulation martyrs, and welcome Tribulation saints believers into his millennial Kingdom. We have seen, however, that this truncated view empties the Consummation of much of its Christ-centered power and glory. For again, there is only one Consummation of all things, set to occur at the one Parousia. When it is complete, the divine Consummator will lay the shining trophy of the God’s completed Kingdom at his Father’s feet, thereby concluding his Messianic reign, rather than beginning it. (More here)

Next comes the Millennium, or the so-called Kingdom Age. By projecting it in the distant future, dispensationalists misrepresent the true structure of the Kingdom, giving us three stages instead of two. Also, their premillennialism further disrupts the unity of the Consummation by requiring a third coming of Christ at the end of the Millennium. But neither the DNT nor the Revelation support this scenario, teaching as they do that the 1000 years of Revelation 20 symbolize the lengthy era between Christ’s first and second advents.

We conclude, then, that the dispensational view of the Consummation seriously departs from Scripture, robs Christ of his proper glory, and needlessly confuses the saints by breaking up the one Consummation into multiple comings, resurrections, judgments, and transformations of nature. (More here and here)

Conclusion

These are difficult days ahead for the Church. We are heading for the Last Battle. (More here) As never before,  the Body of Christ will need to stand firm in one spirit, with one mind striving together for the faith of the gospel, and ever-increasingly energized and encouraged by her one Blessed Hope (Phil. 1:27; Eph. 4:4). This is not a time for confusion and controversy; it is a time for recovering this historic Blessed Hope of the Church. (More here) Accordingly, I would urge my  dispensational brothers to rethink your position, and to come home to the good old paths of our Protestant forefathers. On that solid ground they stood strong amidst many dangers, toils, and snares. If we will stand with them, in these last days we can do the same.

 

 

ISRAEL’S LAST BATTLE (Ezekiel 38-39)

Published: 1 October 2021
Written by Dean Davis
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Categories: Eschatology, Exegesis

NOTE: This essay is an excerpt from my book, The Great End Time Debate: Issues, Options, and Amillennial Answers (Redemption Press, 2021)

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These mysterious chapters give us Ezekiel’s famous prophecy of the Deception, Destruction, and Disposal of Israel’s great eschatological enemy: Gog and his confederation of evil armies. In the latter days, by divine decree, they all will go up against a people fully restored to the LORD and his covenant blessings, thinking to annihilate them and seize their homeland. But it is Gog and his armies who will be annihilated. Under furious strokes of divine judgment they will suffer complete and everlasting destruction upon the mountains of Israel.

How shall we understand this prophecy?

The answer from our premillennarian brethren is predictable and disappointing. Embracing prophetic literalism, they argue that Ezekiel is predicting a military war against latter day Jews who are spiritually renewed and happily resettled in their ancestral homeland of Palestine. But once again there are telling disagreements among them. Some, following the lead of Revelation 20:7-9, place this battle at the end of the Millennium. Others say it will take place just prior to Christ’s Second Coming and the onset the Millennium. This, however, forces the latter group to explain why Ezekiel has the Messiah living in the land before the Last Battle, rather than coming to it afterwards (Ezek. 37:24-25).

There are other problems as well, and of the same kind that appear in all Old Testament Kingdom Prophecy (OTKP). As we have seen, the conspicuous use of figurative language warns against prophetic literalism. But if, in the case before us, the warning is ignored, our text is seen to conflict with other OT prophecies of the Last Battle, entangles us in numerous historical anachronisms, and plunges us into incredulity. For consider: Would (or could) modern armies bring wooden weapons to the field of battle? Would there be enough such weapons for a nation of millions to use them as fuel for seven years (Ezek. 39:9)? If all the people of the land worked daily for seven months to bury the bodies of their defeated foes, how many millions of corpses would there have to be (Ezek. 39:13)? How could the Israelites bear the stench or avoid the spread of disease?

But if prophetic literalism is not the key, what is? The Didactic New Testament (DNT) points the way. As we have seen, according to the NT the Kingdom enters history in two stages: a temporary spiritual Kingdom of the Son, followed by an eternal spiritual and physical Kingdom of the Father. Sandwiched between the two stages of the one Kingdom is the Last Battle: a final global clash between the Kingdom of Christ and the Kingdom of Satan, during which, for a brief moment, it will appear to all the world that the Lord’s Church has been destroyed. However, nothing could be farther from the truth, for in fact the Last Battle is the sign and trigger of the Consummation of all things: No sooner has it begun, than Christ himself comes again to rescue his Bride, destroy his enemies, and usher in the eternal Kingdom of the Father (and the Son).

These NT mysteries richly illumine large portions of the book of Ezekiel, including our text. In chapters 33-37 Ezekiel prophesies about the Days of the Messiah, and about the great spiritual renewal that he will accomplish among God’s people. In these chapters the prophet is using covenantally conditioned language to speak of the Era of Gospel Proclamation, during which the Father will bring “the Israel of God” into the spiritual Kingdom of his Son (Gal. 6:16). Later, in chapters 40-48, Ezekiel encourages the saints with visions of the Everlasting Temple (40-42), the Everlasting Glory (43), the Everlasting Worship (43-46), the Everlasting Wholeness (47), the Everlasting Homeland (47-48:29), and the Everlasting City (48:30-35). In these chapters he is using covenantally conditioned language to picture the glorified Church in the eternal World to Come. And what is sandwiched between these two great blocs of prophecy? You have guessed correctly: A covenantally conditioned picture of the Last Battle, cast as the Deception, Destruction, and Disposal of Israel’s most fearsome enemy: the armies of Gog.

Keeping these introductory thoughts in mind, let us now begin our journey through Ezekiel 38-39.

The Deception of Gog (38:1-17)

In verses 1-6 God commands Ezekiel to prophesy against Gog—who is consistently represented as a person—and the seven nations that will join him in the eschatological assault against Israel: Meschech, Tubal, Persia, Ethiopia, Libya, Gomer, and Togarmah. The number is symbolic, indicating that these nations typify the entire world. So too does the fact that they are situated to the north, east, and south of Israel. Rev. 20:7-10 further opens up the meaning, declaring that Gog and Magog will be gathered from “the four corners of the earth.” The message, then, is that Gog—unveiled in the NT as a personal antichrist controlled by Satan himself—will gather together the entire world-system for a final attack against the NT people of God: the Church. Her enemies will mean it for evil, but the all-sovereign God of providence, intent on a final majestic display of his glory, will mean it for good (Gen. 50:20; Rom. 8:28, 9:14-18, 11:36; 2 Thess. 2:1ff).

In verses 7-9 God elaborates. The battle will occur “after many days” and “in the latter years”—that is, at the end of the Era of Gospel Proclamation. By his providence God himself will summon his foes, emboldening them to gather together against the LORD and his anointed servants (Ps. 2:1-3; Acts 4:23-31; Rev. 13:7). Accordingly, they will go up against a people gathered out of the nations and henceforth resting securely in their homeland and upon the mountains of Israel (v. 8). That is, they will attack the Church: a people called out of the world-wide Domain of Darkness, and planted in the heavenly places in Christ. Because of man’s sin, those places were long a desolate waste (i.e., uninhabited); but now God’s nation dwells there in peace and security with their mighty risen Lord (Eph. 1:3, 2:6; Col. 3:1-3; Heb. 12:22). Observe again from verse 9 the universality and magnitude of the attack against the Church: “Many peoples” are joined with Gog, and together they cover the land like a cloud (Rev. 13:3, 8, 20:9).

In verses 10-13 God elaborates further, this time probing the evil motivations of Gog and his hordes. Seeing both the prosperity and powerlessness of a peace-loving people who trust in God rather than walls and weapons, they will be emboldened “to capture spoil and to seize plunder” (v. 12). So too will many covetous onlookers, typified by the merchants of Sheba, Dedan, and Tarshsish (v. 13; Rev. 18:15-19). These images speak of spiritual conditions in the last of the last days. Hitherto the Church has enjoyed a wealth of adherents, as well as religious, moral, and cultural influence; now, however, all is attenuated. Spiritually speaking, she is no longer “the navel of the earth,” the spiritual center of human civilization (v. 12). The moral force of the Gospel—and the moral influence of the Church that proclaims it—no longer register on the conscience of a lawless world. Accordingly, it now dawns on the rulers of this present evil age that there is nothing to prevent them from seizing, not simply the property, but also the religious, philosophical, and moral high ground of the followers of the Prince of Peace (Matt. 24:12; 2 Tim. 3:1f; 2 Thess. 2:1ff). Foolishly, they decide to try.

Before pronouncing judgment on his foes, God reiterates his decree one final time (vv. 14-17). Yes, Gog will discern the vulnerability of the LORD’s little flock (v. 14). And yes, a multitude of latter-day nations will follow him in the attack, animated by the same spirit that motivated so many of Israel’s former enemies to invade Palestine from the north (v. 15; Is. 41:25; Jer. 1:13-15, 6:22f). But why are these things so certain? It’s because God himself has ordained them, and because he has done so in order to manifest his glory to all mankind (v. 16). As in the Exodus, so at the Last Battle: God will demonstrate his wrath and make his power known upon vessels fitted for destruction, even as he displays the riches of his glory upon (persecuted) vessels of mercy, whom he lovingly prepared beforehand for glory (Rom. 9:22-23, 2 Thess. 1). Over the course of many years the former prophets spoke of these very things. Why? Because God himself had decreed them (v. 17; Deut. 32:34-43; Is. 34:1-6, 63:1-6, 66:15-16; Joel 3:9-14; Mic. 4:19-23). Amidst all their tribulations the saints are invted to take refuge and comfort in the absolute sovereignty of their covenant-keeping God.

The Destruction of Gog (38:17-23)

Having spoken at length of the Deception of Gog, the LORD now unveils his Destruction (vv. 18-23). When the murderous armies attack his beloved land, he will jealously pour out his fury, anger, and blazing wrath upon them, even as he did upon his uniquely begotten Son, so that his chosen people might be rescued from these most dreadful enemies (vv. 18-19; Ezek. 20:33-35; Matt. 27:4; Rom. 3:25; 1 John 2:2, 4:10).

The first judgment is an earthquake. It is cosmic in scope, affecting seven sectors of the creation: fish, birds, beasts, all men, all mountains, and all human constructs (vv. 19-20; Heb. 12:29, Rev. 11:3, 16:8). In verses 21-22, seven more judgments are announced: sword, pestilence, blood, overflowing rain, hailstones, fire, and brimstone (Rev. 17:16). The numbers are clearly symbolic, and so too is the message. The NT decodes it. Ezekiel’s catalog of OT punishments symbolizes the one cosmic judgment by fire set to occur at the return of Christ (Matt. 3:12; Luke 17:29; 2 Thess. 1:8, 2 Peter 3:7, 12; Rev. 20:9). When it comes, all men and nations will see and confess that the God and Father of our Lord Jesus Christ is the indeed the one, true, living, and altogether holy God (v. 23; 2 Thess. 1:3-10, Phil. 2:9-11).

The Disposal of Gog (39:1-20)

Chapter 39 gives us the Disposal of Gog and his hordes. Verses 1-8 begin with a brief recapitulation of his Deception and Destruction, wherein we learn again of the universality (v. 6), purpose (7), and certainty (v. 8) of the coming judgment. Observe from verse 6 that when it does come, all the earth will be living in security. But when people are saying, “Peace and safety,” sudden destruction will come upon them like labor pains upon a pregnant woman; and they will not escape (1 Thess. 5:3).

The theme of verses 9-10 is eschatological pillage and plunder. That the passage is symbolic is clear from the numbers used: six kinds of weapons will be used for fire over the course of seven years. The meaning? Time and again Israel had been pillaged and plundered by her human enemies; the Last Battle will be their last attempt, when fallen man (6) will do his very worst. But here, says God, is where it ends, and where the tables are forever turned. For here eschatological Israel will pillage and plunder all her foes, and for all time; her victory will be complete (7).

 The NT unveils the fulfillment of our text. By God’s decree the saints will have a share in the Judgment. “Do you not realize,” asked the incredulous Paul, “that the saints will judge the world” (Rom. 16:20; 1 Cor. 6:2; Rev. 20:4)? In that Day, the glorified Church will pillage her enemies and plunder their illicitly held possessions. When the fires of judgment have performed their work, a world formerly gone over to Satan and his seed will forever belong to the saints of the Most High. The humble will inherit the earth (Gen. 3:15; Dan. 7:18; Matt. 5:5, Luke 4:5-7; 2 Pet. 3:10-13).

The message is much the same in verses 11-16, which describe the burial of the hordes of Gog. The imagery of verse 11 is designed to communicate the immensity of the burial ground, while that of verses 12-15 staggers us with the multitude of dead bodies that will lie there. Verse 16 makes the latter idea explicit, declaring that the valley will suddenly become a city (or at least play host to a city) that men will call Hamonah (i.e., Multitude). The NT gives the interpretation: In the Judgment the resurrected saints will receive from Christ the honor of co-laboring with him in the eschatological cleansing of the world. The Church will have a role in the final casting out of all things that offend (v. 13; Matt. 13:41; 1 Cor. 6:2-3).

Verses 17-20 alert us to the symbolic character of the entire prophecy, since now we learn that the corpses of Gog are not actually buried in the valley, but instead become a sacrificial meal prepared by the LORD on the mountains of Israel for every sort of bird of the air and beast of the field. Here again the theme is the Last Judgment. We are assured of this by its NT counterpart, Revelation 19:17-21. Drawing liberally from Ezekiel’s words, the Spirit there associates “the Great Supper of God” with the Second Coming of Christ as Judge of all (Rev. 19:11-16). Passages from the DNT decode the symbolism of both prophecies: At the Parousia, Christ, the holy angels, and (perhaps) the saints themselves will fall upon the wicked and cast them into Gehenna, where the latter will be eternally devoured by the fires of divine judgment (Matt. 13:39-43; Rom. 2:5-10; 2 Thess. 1:3ff, 2:8; Jas. 5:3; Rev. 19:20, 20:14-15). Thus shall they become a kind of sacrifice, not to atone for sin, but to glorify the holiness, righteousness, justice, wrath, and power of the divine Judge of sin (Rom. 9:19-24; Rev. 15:1-8, 16:4-6).

A Final Promise of Restoration (39:21-29)

This section brings the prophecy to a close, paving the way for Ezekiel’s description of life in the everlasting World to Come (40-48). Appropriately enough, it gives us yet another promise of Israel’s eschatological restoration (vv. 25-29).

In verses 21-24 God casts a backward glance at his supreme purpose in the Judgment previously described: “That they may know.” He desires all to know his glory (v. 21). He desires Israel to know his covenant faithfulness (v. 22). And he desires the Gentiles to know that whenever they (briefly) triumphed over his people and nation, it was not because he was unable or unwilling to save them, but because they had sinned, with the result that for a little season he was forced to hide his face from them in judgment (vv. 23-24; Is. 54:8).

Mindful of this purpose, and eager to instill hope in his suffering people, God therefore concludes the prophecy with yet another promise of eschatological redemption (vv. 25-29). The blessings are familiar. He will restore the fortunes of Jacob and have mercy on the house of Israel (v. 25). They will forget their former disgrace and live securely in their own land (v. 26). Their holy and blessed life will bring honor to his name (v. 27). They will learn to see his sovereign hand, both in their previous exile and in their return (v. 28). And when in fact they have returned, they will rest in this glorious confidence: Never again shall God hide his face from them in judgment, for he will have poured out his life-transforming Spirit upon all the house of Israel (v. 29; Heb. 8:1-13).

How shall we interpret this final promise? That it appears to be speaking exclusively of ethnic Israel can scarcely be denied. However, the NT assures us that such is not the case. In fact, the promise will be fulfilled in Christ, under the New Covenant, in the two-fold Kingdom that he will introduce. On this view, Israel’s history of sin, exile, and return stands as a type of the history of all God’s people of all times, whether Jew or Gentile. Having sinned in Adam, as well as by their own evil choices, God has exiled them into the Domain of Darkness, where they suffered grievously at the hands of their many enemies. Yet because of his everlasting love for them, he will take action. In the last days, he will set his glory—the Person and Work of his Son—among the nations, draw a chosen people to him, justify them, fill them with his Spirit, and plant them securely, with neither shame nor disgrace, in their new heavenly homeland.

Yes, at the end of the age the unbelieving world-system will mount a fierce attack against God’s holy nation, for it is appointed to the saints that they should follow in the footsteps of their Master (John 15:20; Rev. 11:7-10) But after they have suffered a little, and after they have been sanctified through it, God will yet again set his glory among the nations. He will do so by sending the High King of Heaven back into the world to destroy and dispose of all his foes, and to establish his people once and for all in their eternal homeland: the new heavens and the new earth (1 Pet. 1:3-9).

In that day, all men—both saints and sinners—will indeed come to know the LORD. They will come to know the sovereignty, righteousness, justice, power, wrath, love, mercy, goodness, faithfulness, and grace of the one true living triune God.

“I Will Come to You”: An Amillennial Interpretation of John 14:1-3

Published: 10 August 2021
Written by Dean Davis
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Categories: Devotional, The New Testament

This is one of the most comforting eschatological texts in all sacred Scripture. It is also one of the most controversial, since our dispensational brethren claim that here the Lord is speaking of a secret rapture of the Church. Let us therefore look first at the text itself, and then at the dispensational arguments.

An Amillennial View

The disciples are troubled. Jesus has just said that one of them will betray him (John 13:21-30), and that another, their leader, is about to deny him three times (John 13:37-38). Worst of all, he has told them that soon he will go away to his Father, and that they themselves cannot join him (John 13:33, 36). Aware of their fears (and forgetful of his own), he therefore devotes the remainder of the Upper Room Discourse to preparing them for what lies ahead.

He opens with three commands: “Let not your hearts be troubled: Believe in God, believe also in me” (v. 1). The antidote to their fears—and ours—is implicit trust in the character, sovereignty, promises, and salvation of God; and not only of God, but also of his Christ, in whom all of these precious gifts and remedies are found (2 Cor. 1:20).

Next, he makes a very special promise, a promise designed to cheer their hearts and calm their fears:

In my Father’s house there are many dwelling-places. If it were not so, would I have told you that I go to prepare a place for you? And if I go and prepare a place for you, I will come again and take you to myself, that where I am you may be also. – John 14:2-3

To benefit from these words we must understand Jewish marriage customs, which were very much in Jesus’ mind when he spoke them. Broadly, an ancient Jewish marriage had three components. First came the betrothal. Here the parents of a young man arranged a suitable marriage for their son. This involved the father paying a “bride-price” to her parents, after which the families usually exchanged gifts and drank a cup of wine to seal the marriage covenant. At this point the couple were legally married. Next there came the waiting period. During this time—which could be quite lengthy—the groom prepared a house (or rooms) for his bride, sometimes on his father’s estate. Meanwhile, the bride prepared herself to live and serve with her husband as a skillful keeper of his home. Finally, there came the wedding ceremony. On the night of the marriage the groom and his friends would make their way in a joyful procession to the bride’s house (Matt. 25:1f). When they arrived, she and her maids would join the groom, after which they would typically return to his father’s house for the marriage ceremony, the marriage feast, the consummation of the marriage, and more festivities when the couple emerged from the chuppa, or bridal chamber, to join the party. Henceforth they would live together as husband and wife.

Time would fail us to discuss all the ways in which the Holy Spirit drew upon these ancient customs in order to depict the romance of redemption in Scripture. For our present purposes, however, only one thing is needful: to see that here, in John 14:2-3, Jesus was doing that very thing. He knew that at Calvary the Father would pay the bride-price. He knew that immediately afterwards he himself would return to his Father’s heavenly house to prepare a dwelling-place for his Beloved. And he knew that at the appointed times he would return to receive her to himself, so that she might be with him where he is (Matt. 25:1-13).

Keeping the Didactic New Testament (DNT) in view, let us carefully probe Jesus’ exact words, for they are eschatologically richer than we may think.1

First he says, “In my Father’s house there are many dwelling-places” (v. 2). The reference here is two-fold: not only to heaven above, but also to heaven up ahead: the new heavens and the new earth that he will create at his return. In this two-fold house there are (and will be) many dwelling-places. In other words, in both of these realms God has carefully prepared, or will prepare, not physical shelters, but spiritual niches: spheres of life and service specifically designed for each of his dear children. And there are many such niches, for both the world up above and the world up ahead will be filled with a great multitude whom no man can number, drawn from every nation, people, tribe, and tongue (Rev. 7:9f).

Next, Jesus assures the disciples that “I go to prepare a place for you” (v. 2). Again we have a two-fold meaning. First he goes to prepare a place for the saints in heaven above. That is, he is soon to enter heaven as their High Priest and Sacrifice, there to make eternal intercession for them, with the result that the Father can welcome them into heaven as his beloved children (Rom. 8:34; Heb. 6:19-20, 7:25). But secondly, at his return he will create new heavens and a new earth, thus “preparing” an eternal chuppa (or dwelling-place) for himself and his beloved Bride (Phil. 3:20-21; Rev. 21:1-2).

Finally, Jesus promises his fearful disciples that “ . . . if I go and prepare a place for you, I will come again and take you to myself, that where I am you may be also” (v. 3). Once again we encounter layers of meaning, layers that the DNT equips us to discern and enjoy. There are three of them.

First, at the moment of their new birth, Christ will come to his disciples in the Spirit and receive them to himself (John 14:16-18). In the case of the eleven, this occurred on the Day of Pentecost. In the case of the rest of God’s children, it occurs in the centuries to follow. As a result of this initial coming, the saint’s bodies continue to dwell and serve the Lord upon the earth, but their spirits are raised to newness of life, so that henceforth they are also seated in the heavenly places in Christ (Rom. 6:4; Eph. 2:5-6; Phil. 3:20). Even now they are “with Christ where he is.” Even now—though only dimly, as if in a mirror—they behold his glory (John 17:24; 1 Cor. 13:12; Cor. 3:18).

Secondly, at the moment of their physical death Christ will again come to his disciples in the Spirit, this time to perfect their souls and take them to live with him in heaven above. In other words, Jesus’ words are also fulfilled when, at their death, the saints enter Intermediate State (Luke 23:43; 2 Cor. 5:8; Rev. 14:13). As we saw earlier, this is true burden of Revelation 20:4-6. In all such texts the Lord would have us know that throughout the Intermediate State the saints will be where he is: in heaven itself. But there, at long last, we will be like him, for there we will see him face to face, just as he is (1 Cor. 13:12; 1 John 3:2).

Finally, and perhaps most importantly, Christ will come to his disciples on the Day of his Parousia. Yes, when he descends from heaven he will be bringing their (perfected) spirits with him. But then, at the Resurrection, he will join those spirits to new glorified bodies, so that in their flesh they will see God (in Christ) with their own eyes (Job 19:26-28). In that Day he will yet again take his Bride to himself, but this time once and for all, so that henceforth they may dwell together forever in the glorious new Chuppa to Come (Rev. 14:1, 21:1-5).

Here, then, we have a powerful host of reasons why the Bride of Christ must not let her heart be troubled. When fear and sorrow threaten to overwhelm, she is to steady herself by listening afresh the voice of her heavenly Husband: “Beloved, always remember that through your new birth I have already come for you, and that even now you dwell with me where I am. But more than that, always remember that great things are waiting for you up ahead; that at the moment of your death—and also at the Resurrection of the Dead—I will again come to you and receive you to myself, so that where I am—and as I am—you may be also. Beloved Bride, be faithful until death: truly, it will be worth the wait!”

The Dispensational View

We have seen that John 14:1-3 harmonizes quite well with amillennial eschatology. How does the dispensational view fare? To find out, let’s listen to John MacArthur on our text:

“This is one of the passages that refer to the Rapture of the saints at the end of the age when Christ returns. The features in this description do not describe Christ coming to earth with His saints to establish His kingdom (Rev. 19:11-15), but taking believers from earth to live in heaven. Since no judgment on the unsaved is described here, this is not the event of His return in glory and power to destroy the wicked (Matt. 131:36-43). Rather this describes his coming to gather his own.”

In reply, I offer three observations.

First, if the rest of the DNT explicitly taught a pre-tribulation Rapture, then we would have to admit that this text could be referring to it. It is, as it were, a blank eschatological slate, amenable to different interpretations. We have seen, however, that the DNT always teaches a single Coming of Christ and a single Consummation. Accordingly, it is certain that this text does not refer to a pre-tribulation Rapture.

Secondly, MacArthur says, “The features in this description do not describe Christ coming to earth with His saints to establish His kingdom, but taking believers from earth to live in heaven.” We have seen, however, that the Lord’s actual words display a studied ambiguity. That is, they can indeed be interpreted to say that he will come to his disciples and take them to heaven, whether through the new birth, or through the first resurrection at the moment of their death (Rev. 20:4-6). However, they also can be interpreted to say that at his return he will take his disciples to be with him in the new heavens and the new earth. Since the DNT teaches this three-fold fulfillment, it is biblically justified to read it into our text. But since the DNT does not teach or support the dispensational interpretation, it is not biblically justified to read it into the text.

Finally, MacArthur says, “Since no judgment on the unsaved is described here, this is not the event of His return in glory and power to destroy the wicked.” Now this is perfectly true, if we are thinking of the first and second kinds of coming. But what of the third: the Lord’s bodily coming at the end of the age? Does Jesus’ silence about a general resurrection and judgment mean that he did not have them in mind? What if he elected not to mention them here, not only to leave room for the first two kinds of coming, but also, in regard to third, to focus the disciple’s attention on the supremely comforting prospect of being with him forever in the glorified World to Come? MacArthur’s argument from silence is not convincing. Moreover, there are many NT texts that refute his assertion by positively teaching that Christ will indeed judge the unrighteous at his bodily Coming (Matt. 13:37-43, 24-25; 1 Cor. 15:20-28, 50-58; 1 Thess. 4:13-5:11; 2 Thess. 1:3-12, 2:1-12).

We conclude, then, that the amillennial interpretation of this text supplies a truer, richer, and far more comforting meaning than that of our dispensational brothers. The Lord is not speaking here of a pre-tribulation rapture, but of a three-fold coming to his disciples: first at the moment of their new birth, second at the moment of their death, and finally at his Parousia at the end of the age. When the heart of the Bride is troubled, let her meditate on all three, but especially on the eternal union that will be hers at the Marriage Feast of the Lamb (Rev. 19:7).2

Notes

1. I define the Didactic New Testament as the teaching portions of the NT: Select passages in the Gospels, the Epistles, and select passages in the book of Acts.

2. This essay is an excerpt from a book in progress, The Great End Time Debate: Issues, Options, and Amillennial Answers (Redemption Press). It should be released later this year or very early in 2022.

Preterism: Exposition and Critique

Published: 1 April 2021
Written by Dean Davis
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Categories: Eschatology

NOTE: This essay is excerpted from my forthcoming book, The Great End-Time Debate: Issues, Options, and Amillennial Answers (Redemption Press, 2021). 

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In recent years a small but influential group of theologians in the Reformed wing of evangelicalism have defended a view of eschatology called preterism. The name is derived from the Latin praeter, meaning past. It fits well, since interpreters of this persuasion argue that events traditionally associated with the Consummation at the end of the present evil age have already occurred. They believe that some, or all, of the eschatological predictions found in the Gospels, the Epistles, and the Revelation were actually fulfilled during the Jewish War (66-70 AD), and especially in the destruction of Jerusalem in 70 AD.

Most historians agree that preterist eschatologies first appeared in the 17th century writings of Jesuit priest Luis de Alcazar, Dutch jurist Hugo Grotius, and English Bible scholars Henry Hammond and John Lightfoot. Later on, the English Congregational pastor J. S. Russell became the father of “full preterism,” while the American professor Moses Stuart defended a milder version called “partial preterism.” In this essay I will offer a brief exposition and critique of these two schools of eschatological thought.

1. Exposition of Partial Preterism (PP)

(To view a time line for PP please click HERE)

Partial preterists agree with their Reformed forefathers in teaching that the Kingdom of God enters the world in two stages: the Era of Gospel Proclamation followed by the World to Come. They also agree that we must interpret Old Testament Kingdom prophecies (OTKP’s) figuratively and spiritually, as pointing to New Covenant institutions and blessings. However, on a number of other crucial points they differ with their Protestant predecessors.

For example, the time-line indicates that partial preterists do not identify “the last days” as the eternal Era of Fulfillment introduced by the New Covenant, but rather as the closing years of the Mosaic dispensation: that brief season of time between Pentecost (ca 33 AD) and the events of 70 AD. Also, they do not identify the Great Tribulation as amillennarians do (i.e., as the perennial of struggle and persecution for the saints, begun at the fall and ended at the Parousia, Rev. 7:9-17),  but as the Battle of Jerusalem, which took place in AD 67-70, when Titus attacked and destroyed the city.

As for the Parousia, the time line reveals yet another departure from Protestant orthodoxy. According to the latter, Christ will return once at the end of the present evil age to consummate all things. But according to PP, the one Parousia actually has two distinct phases. The first—sometimes referred to as “the judgment-coming”—occurred in 70 AD, when Titus destroyed Jerusalem. This judgment marked “the end of the age”; that is, the end of the Mosaic dispensation. It was not a supernatural judgment, but a providential judgment. The second phase of the Parousia is supernatural. It includes the bodily return of the Lord in glory, the resurrection of the dead, and the last judgment. This coming marks the end of the Era of Gospel Proclamation. According to partial preterists, in Matthew 24:27-31 Jesus used OT apocalyptic language to symbolize his providential judgment-coming, whereas in Mt. 25:31ff he straightforwardly spoke about the events of his supernatural coming.

This too is a dramatic departure from Protestant orthodoxy. Traditionally, interpreters have held that in Matthew 24:27-31 the Lord gave us a true picture of the contours of his one supernatural Parousia. Yes, his words allude to various OTKP’s, but they do so in order to reveal, at long last, exactly how those prophecies will be fulfilled. Preterists, however, introduce an entirely new hermeneutic (i.e., method of biblical interpretation) by which they claim to understand not only this text, but also many others that describe the Consummation.

Partial preterists bring their new hermeneutic to the Revelation, which (against much good evidence) they insist was written prior to 70 AD, the year of the fall of Jerusalem. Accordingly, all partial preterists agree that chapters 1-19 mystically picture the events of “the last days” (i.e., 33-70 AD), and especially those of “The Great Tribulation” of 66-70 AD, when the Church endured great hardship at the hands of Israel and Rome.

Regarding chapter 20, some PP’s identify the Millennium with “the last days” (i.e., 33-70 AD), throughout which Satan was bound so that the Church could preach the Gospel to Israel and the nations. Others advance a futuristic and postmillennial interpretation, arguing that at some point in the Era of Gospel Proclamation (future even to us) God will grant his people a season of extraordinary evangelistic success, with the result that ethnic Israel will finally turn to Christ and the world will become largely Christian. Some in this camp—called theonomists or Christian Reconstructionists—also argue that during this future millennium global society will become largely theocratic: that is, that the nations will be governed by the principles and statutes of the Mosaic Law.

With notable differences among them, Greg Bahnsen, (the early) Gary de Mar, David Chilton, Ken Gentry, R.C. Sproul, Hank Hanegraaff, Rousas Rushdoony, and Martin Selbrede all embrace the partial preterist understanding of biblical eschatology.

 

2. Exposition of Full Preterism (FP)

(To view a time line of Full Preterism, please click HERE)

Full Preterism is the natural result of a consistent application of the preterist hermeneutic discussed above. If our Lord used mystical, apocalyptic language in the Olivet Discourse to describe an invisible Parousia that occurred in 70 AD, who is to say that he and his apostles did not use the same kind of language to describe all of the other events biblically associated with the Parousia: the Resurrection, the Last Judgment, and the introduction of the World to Come? Who is to say that these too were not accomplished in 70 AD?

This is the position of FP’s. In 70 AD Christ came again: not bodily, but spiritually. At that time the dead were raised and judged: not visibly and bodily, but spiritually. The souls of the wicked were raised from Hades, given a new spiritual body of some kind, and cast into a Lake of Fire. Likewise, the souls of the righteous were “raised” from their previous state, given a new spiritual body of some kind, and welcomed into a spiritual World to Come.

Obviously this view raises a question: What happens to the people who are born after 70 AD? Some FP’s reply that the Last Judgment is now ongoing, and that it takes place when a person dies (Heb. 9:27). Others reply that when a person is converted and becomes a new creature in Christ, he immediately enters the spiritual World to Come, but will do so in greater fullness at the moment of his death. Thus, for full preterists the Parousia, the Resurrection, the Last Judgment, and the World to Come are not bodily and physical, but spiritual only. The final destiny of the physical universe remains unclear.

Needless to say, FP is a dramatic break with historic Christian orthodoxy—a break that men like John Bray, (the late) David Chilton, Max and Tim King, John Noe, Don Preston, and Edward Stevens have openly made. Accordingly, they do not hesitate to remind us that the historic creeds of the Church are not infallible, and that a majority theologians can be, have been, and (in this case) presently are, wrong. Nevertheless, FP has not gained much traction among evangelical Christians. Indeed, many regard it as eschatological heresy.

 

3. Critique of Full Preterism

I will begin my critique of preterism by examining FP. But please bear in mind that, with minor differences, the criticisms cited here apply equally well to PP, upon which I will offer a few further comments following the present discussion.

View of the Kingdom  

In agreement with amillennarians, FP’s affirm that the Kingdom is the direct reign of God, through Christ, by the Spirit; that it is entered through faith in the Person and Work of Christ; and that it is, in essence, the promise of the Eternal Covenant. Also, they would agree that the Kingdom enters the world in two stages, though they conceive of these differently. They are correct in asserting that the first phase of the Kingdom began at Pentecost; they err in saying that the second began at the destruction of Jerusalem.

This is a serious misreading of NT doctrine. As we saw earlier, the second stage of the Kingdom begins at the Parousia of Christ at the end of the present evil age, when he himself will cast out all things that offend, and destroy every enemy, the last of which is death itself (Matt. 13:36-43; 1 Cor. 15:20-28). In the second and eternal stage of the Kingdom (the Kingdom of the Father), God’s will is done on earth exactly as it is done in heaven. In other words, his reign is cosmic and all embracing (Matt. 7:10). This means that it will descend upon the entire physical side of his creation, lifting the curse from all things and making all things new (Rom. 8:18-25; Rev. 21:1-5, 22:3). No amount of preterist spiritualizing can rid the Scriptures of these glorious promises, which belong essentially to the Blessed Hope of the Church.

View of the Consummation

The full preterist view of the Consummation completely undermines Christ’s teaching about the Consummation, leaving the Church unprepared for the Last Battle and robbing her of her Blessed Hope. It does so by misreading the Olivet Discourse, and then by making their flawed interpretation of that text into a Procrustean bed for the rest of NT eschatology. In particular, FP fails to see that in his discourse Christ spoke both of the destruction of Jerusalem in 70 AD and the Consummation at the end of the age. He was employing “prophetic perspective,” blending together the local and the universal, the temporal and the eschatological. Full preterist’s refusal to acknowledge this crucial characteristic of the Olivet Discourse guts NT prophecy of its futuristic component, plunging us into exegetical chaos and destroying our Blessed Hope.

Let us take a moment to contrast preterist teaching on the last things with the traditional amillennial view.

1. In fact, “the last days” are not the last days of the Mosaic Covenant: the years between Calvary and 70 AD. Some NT texts do indeed use the phrase to describe the last of the last days, the days just prior to the Consummation (2 Tim. 3:1; 2 Pet. 3:3). But as a rule, the Bible understands the last days as the days in which the Eternal Covenant has been manifested in the earth. They began with Christ’s incarnation and will extend into eternity future (Is. 2:2; Hos. 3:5; Mic. 4:1; Acts 2:17; Heb. 1:2).

2. The nations were not fully evangelized prior to 70 AD. Yes, Paul and his companions had effectively evangelized the Roman “world” of their day (Ro. 1:18; Col. 1:6, 23). But as he himself would admit, this was only a prelude to, and a picture of, the evangelization of the whole earth, of which the Lord Jesus himself spoke in the Olivet Discourse (Matt. 24:14; cf. Rom. 15:18-29). Many NT texts depict the Great Commission as open-ended and incomplete. The Lord tarries, not desiring that any of his elect should perish (2 Pet. 3:8f). Not all of 144,000 have been sealed (Rev. 71:f). The Two Witnesses have not yet finished giving their testimony (Rev. 11:7). Fittingly, even after 2000 years of preaching the Gospel, the Church still hears the Great Commission as an exhortation and encouragement to finish the job of world evangelization in the power of him who will be with us till the end of the age (Matt. 28:18f).

3. The re-grafting of ethnic Israel into the God’s New Covenant Vine did not occur prior to 70 AD, when in fact most of Israel was dispersed or destroyed. Rather, it still lies ahead, and is a great sign of the imminence of the Parousia (Rom. 11:11ff).

4. Though the emperor Nero was indeed moved by the spirit of the antichrist (1 Jn. 4:13), he was not the eschatological Antichrist, as any impartial reading of 2 Thessalonians 2 makes clear. The coming of the Antichrist—with his miraculous powers, unprecedented claims to deity, and universal following—still lies ahead, and is yet another great sign of the nearness of the end.

5. The vicissitudes of Titus’ invasion were not “the greatest tribulation” of which Jesus spoke in the Olivet Discourse. The former, which were indeed dire, stand as a picture of the latter, which will be unparalleled in world history, cut short for the sake of the elect, and culminate in the visible appearing of the Son of God in glory in the skies above the earth (Matt. 24:15-28; Rev. 1:7).

6. It is indeed true that in 70 AD Christ “came” providentially and judged ethnic Israel (Matt. 10:23). But that coming was not “the” Coming about which the disciples primarily inquired. Nor was it the coming of which their Master primarily spoke, and for which the Church ever yearns (Matt. 24:29-31, 25:31ff). Indeed, one of the Lord’s great burdens in this discourse was to safeguard his flock against false Christs by urging them to remember that he, the true Christ, will come bodily, visibly, audibly, and in great power and glory in the skies above the earth (Matt. 24:23-27). The rest of the NT repeatedly affirms this expectation (Acts 1:11; 1 Thess. 4:16f; 2 Thess. 1:3-12; 1 John 3:2; Rev. 1:7, 19:11-16). Again, no amount of preterist spiritualizing can overthrow the plain sense of these texts, or drain us of the thrilling hope they engender.

7. As for the Resurrection, it certainly did not occur in 70 AD, nor is it spiritual only, rather than bodily. On this score whole tracts of the NT challenge the full preterists. Jesus went toe to toe with the Sadducees on the resurrection of the body, emphatically affirming it (Matt. 22:23-33). The apostle Paul did much the same, warning the Corinthian Christians against the very teaching now promoted by FP. Notably, he urged them to remember that the doctrine of the resurrection of the body belongs essentially to the Christian faith, and that without it “ . . . we are of all men most pitiable.” Paul’s later words to Timothy, in which he identifies the denial of the resurrection of the body as heresy, should strike fear in the heart of every full preterist (2 Tim 2:16-18).

8. As for the Last Judgment, it certainly has not occurred, seeing that the Scriptures repeatedly associate it with the bodily return of Christ, the bodily resurrection of the dead, and the physical destruction of the present earth and its works by fire (Matt. 13:37-43, 24-25; John 5:21-29; 1 Cor. 15:20-28; 2 Thess. 1:3-12; 2 Peter 3:1-13). As for the Parousia, so for the Judgment: There is but one of them, set to occur at the end of all things.

9. As for the World to Come, it certainly has not come, nor have the new heavens and the new earth appeared. Here I find the full preterist teaching to be especially discouraging, since, by spiritualizing the cosmic transformation promised throughout Scripture, it robs the saints of their true eternal home, and leaves behind a groaning, sin-cursed earth to decay forever. Or is that God will one day put the earth out of its misery by destroying it altogether? Happily, biblical teaching on this theme powerfully refutes the full preterist error, promising us a beautiful new physical universe freed from its bondage to corruption, and lifted up into the life-giving glory of God (Is. 35, 65:17-25; Ezek. 47; Matt. 13:37-43; Acts 13:19-24; Rom. 8:18-25; Phil. 3:20-21; 2 Pet. 3:3-13; Rev. 21-22).

Please note that partial preterists embrace the first six of these nine errors; and once having embraced the first six, they will be sorely tempted to fall into last three.

View of Old Testament Kingdom Prophecy (OTKP)

Like amillennarians, FP’s use the New Covenant Hermeneutic to interpret OTKP. Rightly, they see Christ, the New Covenant, and the Church as the true sphere of fulfillment of all OTKP.

Their great misstep, however, is to apply the same hermeneutic to NT prophecies of the Consummation and the completed Kingdom. In other words, they interpret such prophecies figuratively and typologically. They would have to if they hope to see them fulfilled in 70 AD!

But the DNT (i.e., the Didactic New Testament: the Gospels and the epistles) bars the way. Prophetic texts in this part of the Bible do not use figurative language. Quite to the contrary, they give us “simple prophecy”: straightforward eschatological predictions that are meant to supply the hermeneutical keys for interpreting OTKP and the Revelation. This makes perfect sense. Somewhere, sometime, someone in the Bible is going to have to speak plainly about the Kingdom and the Consummation so that we can decode the symbolic materials. In the DNT Christ and the apostles do this very thing (Matt. 13:10-12, 51-53; John 16:12-14, 25; 1 Cor. 2:6-16; Eph. 1:8-10; 1 Tim. 4:1-3). But our full preterist brethren fail to see it.

Along these lines, let us consider Matthew 24:29-31, our Lord’s great prophecy of the Parousia. Contrary to the claims of FP’s, it does not at all read like Isaiah 13:9-10, 19:1f, or Ezekiel 32:7-8, OTKP’s that clearly employ a great deal of figurative language. Rather, it is a straightforward prediction of the Parousia, giving us the true contours of that awesome event. Notably, this is evident from the straightforward predictions that lead into it (Matt. 24:21-27), and also from the straightforward predictions that flow from it (Matt. 24:32-51, 25:30-46). It is evident from the language itself, which, by alluding to various OTKP’s, finally supplies us with the true nature of their eschatological fulfillment. And it is especially evident from the fact that other NT descriptions of the Parousia closely resemble this one, which clearly serves as the NT prototype, and is therefore the mother of all NT prophecies of the Parousia and Consummation (Matt. 13:37-43; 1 Thess. 4:13-18; 2 Thess. 1:3-12; 2 Peter 3:1-13). In short, if the Olivet Discourse is not speaking straightforwardly about the Parousia and the Consummation, we are completely at sea in trying to form a mental picture of the Blessed Hope of Christ’s Church.

The instincts of the preterists are right: The New Covenant gives us the key for interpreting OTKP. But by attempting to insert that key into the door of simple NT prophecy, they take from us the key to all biblical prophecy. Happily, amillennialism gives it back.

View of the Revelation

Astonishingly, full preterists assert that the entire Revelation was fulfilled prior to, in, or shortly following 70 AD. Its theme was not a supernatural consummation at the end of the Era of Proclamation, but a providential consummation accomplished in the Jewish War (AD 66-70). On this view, chapters 1-3 give us Christ’s message to the seven Asian churches, messages designed to prepare them for “the end.” Chapters 4-5 give us God and the High King of Heaven preparing these saints for “the end.” The vision of the six seals (Rev. 6), the seven trumpets (Rev. 8-11), and the seven bowl judgments (Rev. 15-16) depict miscellaneous aspects of the judgment against Jerusalem. Revelation 7:1-8 depicts the spiritual sealing of the Christian Church, so that she might pass safely through the Jewish War. Revelation 7:9-13 depicts her having done just that, and now enjoying the blessings of heaven. Chapters 12-14 are meant to gird up the Church for Jewish and Roman persecution at the hands of the Beast (Nero/Rome) and the False Prophet (according to some, the Roman governor of Jerusalem, Gessius Florus). Chapters 17-19 depict the fall of the Harlot (Jerusalem), who wickedly consorts with the Beast (Rome). Chapter 20 symbolizes the spiritual “reign” of the saints on earth during the years between Pentecost and 70 AD. Chapters 21-22 use earthly language to symbolize the glories of heaven.

We have seen, however, that for a great many reasons this line of interpretation is untenable. Let us touch on a few of the most important.

First, a solid majority of scholars agree that the Revelation was written around 95 AD. If so, the entire preterist thesis is overthrown.1

Secondly, this interpretation runs counter to the prophetic purpose of the book, which is to instruct, exhort, and encourage Christ’s disciples of all generations, especially by keeping before her eyes (and not behind her back) the rigors of the Great Tribulation (i.e., the afflictions of the present evil age), the inevitability of the Last Battle, the assurance of spiritual life in heaven during the Intermediate State, and the Blessed Hope of Christ’s return in order to consummate all things (Rev. 1:1). In sum, FP turns the Revelation into a practical irrelevancy for the vast majority of Christians, thereby demonstrating its falsehood.

Thirdly, while the preterist interpretation does leave room for the idea of six visionary recapitulations of the Era of Proclamation (Rev. 6-20), it mistakenly substitutes 70 AD for the end of that era. As a result, it grievously misconstrues much of the rich symbolism of the book, eclipses the glory of Christ at his Coming, and robs the Church of much-needed encouragement and her Blessed Hope itself.

Fourthly, FP beclouds—and even trivializes—the powerful symbolism of the Revelation. We have seen, for example, that the seal, trumpet, and bowl judgments do not fall (exclusively) on Jerusalem or Rome, but upon the entire world system; that the Beast from the sea is not Nero, but the governmental face of the anti-Christian world-system; that the False Prophet is not a mere Roman functionary, but the religious face of the anti-Christian world-system; that the Harlot is not Jerusalem (though she did indeed play the harlot with Rome), but the economic and cultural face of the anti-Christian world-system; that Babylon the Great is not Rome or Jerusalem, but the City of Man of all time, the fallen world-system as a whole; etc. Yes, the preterist approach may give us some valid historical applications of these symbols, but it by no means exhausts them, seeing that they are universal in scope, and therefore speak with fresh power to every generation of believers.

This brings us to our final criticism, namely that FP altogether misses the cosmic scope and weightiness of the Revelation. By limiting its expansive symbolism to the Jewish War it shrinks and shackles a majestic prophecy that is clearly meant to give us something far, far greater: a heaven’s eye view of the full sweep of Salvation History. Here we have nothing less than serial depictions of the course and destiny of the entire universe from the time of Christ’s first Coming to his second, and beyond that into eternity future. On this score, Robert Mounce therefore states the case well:

“The major problem with the preterist position is that the decisive victory portrayed in the latter chapters of the Apocalypse [and in the earlier chapters as well] was never achieved. It is difficult to believe that John envisioned anything less than the complete overthrow of Satan, the final destruction of [all] evil, and the eternal reign of God. If this is not to be, then either the Seer was essentially wrong in the major thrust of his message, or his work was so helplessly ambiguous that its first recipients were all led astray.”

 

4. Critique of Partial Preterism

Partial preterism is an inconsistent form of FP. That’s a blessing, since its inconsistency keeps partial preterism within the pale of orthodoxy. In this section I will briefly explain where the two camps agree and disagree, where PP errs, and why this eschatology really is an inconsistent form of FP.

Points of Agreement

Above all, FP and PP agree in taking their eschatological stand on the Olivet Discourse, and in using a preterist hermeneutic to interpret it. As a result they generally agree that in this discourse: (1) Christ refers exclusively to the Jewish War and the destruction of Jerusalem in 70 AD; (2) “the last days” are the few remaining years of Mosaic Law, during which Jews may find pardon and new life through faith in Christ; (3) the Jewish and Roman world was fully evangelized during this time; (4) Nero (who initiated the Jewish War) was the Antichrist; (5) Titus’ banners, planted on the temple grounds, were the abomination that makes desolate; and (6) the Great Tribulation was the three and a half year siege of Jerusalem, culminating in its destruction.

Also, the two camps agree that the main theme of Revelation 6-19 is the divine preservation of the early Church throughout the lead up to, and the administration of, God’s Judgment of Jerusalem at the invisible and providential return of Christ.

Points of Disagreement

Partial preterists do not agree with full preterists that the Parousia, the Resurrection, the Last Judgment, and advent of the World to Come are invisible spiritual events that occurred in and around 70 AD. Rather, in accordance with historic orthodoxy, PP’s affirm that all these are visible and supernatural, and that they will occur in the future, at the end of the present evil age. Here their view accords fairly well with the amillennial view of the Consummation.

Nevertheless, there are some serious problems.

To begin with, partial preterists assert that Matthew 24:29-31 does not depict the final, supernatural Coming of Christ, but rather the Lord’s providential “judgment-coming” against Jerusalem. This is indeed a departure from orthodoxy, and a grave one. The historic view of the Church, defended above, is that Matthew 24:29-31 and Matthew 25:31-46 both describe the one Consummation: The former accents the Lord’s Parousia, the latter accents the Last Judgment that he will administer at that time.

But again, PP’s disagree, asserting that Matthew 25:31-36 alone gives us the supernatural Last Judgment. But this stretches all credulity. Does Matthew 24:29-31 look like a providential judgment against Jerusalem? Is it not, on the face of it, a supernatural Coming bringing a supernatural Judgment? Is it not altogether global—indeed cosmic—in its scope (Matt. 24:35)? Is it not the ultimate Coming about which the apostles inquired (Matt. 24:3)? Is it not clear that these two portions of the very same discourse—with their shared references to the Coming of the Son of Man, his glory, his angels, and his judgment—fit together hand in glove? And is it not therefore the case that PP separates what God has joined together, thereby shattering the majestic unity of Scripture’s premiere text on the Consummation (Matt. 24-25)?

Secondly, this mishandling of the Olivet Discourse works havoc on the exegesis of other NT texts dealing with the Consummation. If Matthew 24-25 gives us two different kinds of coming and judgment, how can we determine which coming and which judgment the apostles were referring to in their own writings? For example, some partial preterists say that in 1 Thessalonians 4:13-18 Paul is speaking about the supernatural coming of Christ to raise the dead, but that in 1 Thess. 5:1-11 he suddenly turns to the providential coming of 70 AD to judge Israel. Or again, some partial preterists assert that in 2 Thessalonians 1:3-12 Paul has the judgment-coming of 70 AD in view, despite the fact that he speaks of the Lord being revealed from heaven with his mighty angels in flaming fire! Similarly, most partial preterists insist that in 2 Thessalonians 2:1-12 the apostle is not describing the demise of a distantly future Antichrist, but rather of the emperor Nero (or possibly Vespasian), whom the Lord Jesus “providentially” slew with the breath of his mouth and brought to an end by the appearance of his Coming.

The source of all this confusion is plain: PP’s fail to discern prophetic blending in the Olivet Discourse. They see only the near, and not the far; the historical, but not the eschatological. As a result, they must resort to an alien, hyper-spiritualizing hermeneutic in order find in Matthew 24:29-31 a reference to the events of 70 AD. And as a result of that they feel compelled to use the same hermeneutic to interpret other NT texts that refer to the one true Parousia. Henceforth the door is open to exegetical chaos.

The bottom line here is as simple as it is important: Whether we have in mind the epistles or the Revelation, the apostles of Christ show no interest whatsoever in the destruction of Jerusalem, whether it lay ahead of them (as in the case of the early writings of Paul) or behind them (as in the case of all the writings of John). Their concern, only and always, is “the” Parousia: the one supernatural Coming of Christ, set to occur at the end of the present evil age (1 Thess. 3:13, 4:15, 5:23; 2 Thess. 2:1; James 5:7; 2 Pet. 3:12; 1 John 3:2). Yes, in the Olivet Discourse we do find the Lord referring to the destruction of Jerusalem, for his disciples had specifically inquired about it, and he had to prepare them for it. But in the rest of the NT, which is directed almost entirely to Gentile believers or to Jewish Christians dispersed throughout the empire, interest in the events of 70 AD completely falls away, seeing that the one and only Blessed Hope of the universal Church was (and is) the visible Coming of Christ in power and glory at the end of the present evil age. This is the living heart of all apostolic eschatology, as indeed every major NT eschatological text makes clear.

Partial Preterism on the Revelation

We have seen that in regard to Revelation 1-19 partial preterists are in agreement with full preterists: All is focused on the Jewish-Roman persecution of the early Church, the rise of the Beast (Nero), and the destruction of Jerusalem in 70 AD.

In regard to Revelation 21-22, partial preterists typically stand with historic orthodoxy, viewing these chapters as a picture, cast largely in OT language, of the glorified Church situated in the glorified World to Come.

However, in regard to Revelation 20 there are some serious differences of opinion among themselves.

On the one hand, we have partial preterists who identify the Millennium with the entire Church Era. On this view, the binding of Satan is a work of the Spirit made possible by the Cross of Christ. Because of these two redemptive events, Satan can no longer deceive the nations so as to prevent the ingathering of God’s elect, nor can he foment the Last Battle until God so decrees (Rev. 20:1-3). The first resurrection is spiritual rather than physical, and refers either to the new birth or the onset of the Intermediate State (Rev. 20:4-6). Revelation 20:7-10 gives us the book’s one and only prediction of the Last Battle between the Church and the world, in which the Antichrist, who has already come (i.e., in the person of Nero) plays no part. Other texts in the Revelation that seem to predict the Last Battle were actually fulfilled during the Great Tribulation of 66-70 AD, when the Church was persecuted by Israel and Rome (Rev. 11:7-10, 13:7f, 16:12-16, 19:19-21). As for Revelation 20:11-14, it gives us the Revelation’s one and only description of the Last Judgment at the end of the age. I have critiqued these earlier.

On the other hand, we have interpreters like Ken Gentry and Doug Wilson, who advance a postmillennial view of Revelation 20. Recall that for postmillennarians the Millennium is a Golden Era still future to us. The binding of Satan has yet to occur, but certainly will, perhaps when ethnic Israel at large turns to Lord (Rom. 11:15). This will bring about “the first resurrection” and “the reign of the saints,” these being understood as fresh bursts of Gospel vitality that will fill the earth, not only with multitudes of devoted Christians, but also with widespread Kingdom righteousness, peace, and joy. Alas, the Golden Era will be marred by the release of Satan, and therefore by a final rebellion against Christ and his faithful remnant (Rev. 20:7-9). But this unexpected reversal will be offset by the Lord’s swift return (Rev. 20:9), at which time he will raise the dead, judge the world in righteousness, and bring in the new heavens and the new earth (Rev. 20:10-15). Note carefully, then, that for all partial preterists Revelation 20 alone gives us the supernatural Parousia of Christ, the bodily Resurrection, and the Last Judgment. All the other texts that seem to predict these things were allegedly fulfilled in 70 AD (see Rev. 6:12-17, 11:11-19, 14:14-20, 16:17-21, 19:11ff).

Having discussed the Revelation at length in Part IV of this book there is no need for further critical comments on partial preterist views. Suffice it to say that an over-emphasis on the events of 70 AD, together with a faulty hermeneutic arising from it, have kept our partial preterist brethren from fully seeing the structure, purpose, and scope of the Grand Finale of all Scripture. This is a tragic loss, not only for them, but also for those who travel with them. Our Lord meant the Revelation to be a mirror in which all Christians of all time could see their own face, and the face of the world; in which they could be strengthened for persecution, prepared for the Last Battle, and profoundly encouraged by manifold representations of the sovereignty of Christ and of their Blessed Hope. Like most of the NT, the Revelation does not utter a single word about a providential coming of Christ to destroy Jerusalem. It does, however, utter many words about the one supernatural Coming of Christ to consummate the redemption of his beloved Bride and take her with him to his eternal home. If we see and remember all this, we shall come to enjoy—rather than dread or dismiss—the Grand Finale of All Scripture.


Conclusion

I have lingered long over preterist eschatology, not because it is an especially popular view, but because in recent years it has gained a foothold in circles that hitherto were bastions of amillennial orthodoxy. This troubles me. At a time when my Reformed brethren should be calling Christ’s Church back to their amillennial heritage, I now find some of them mired in error—or worse.

 Concerning FP, I cannot help but see it as eschatological heresy. Obviously it robs the Church of her Blessed Hope. But more than this, it radically undermines her confidence in the perspicuity of Scripture, thereby discouraging us from turning at all to the life-giving streams of the Word of God.

As for PP, I am only slightly less concerned. That’s because PP is simply an inconsistent form of FP. Both of them stand upon the same corrupt foundation: a faulty exegesis of Matthew 24 that fails to discern prophetic blending; that collapses the far into the near, and the cosmic into the local; that therefore hyper-spiritualizes and misinterprets Scripture’s premiere description of the Parousia (Matt. 24:27-31); and that thereby creates a false hermeneutic and a false emphasis that spread like a cancer to other crucial eschatological texts, including many in the Revelation. In short, if hermeneutical consistency counts for anything, the partial preterist must sooner or later become a full preterist or else turn back altogether.

I would welcome the latter. Indeed, I would urge all my preterist brothers in Christ to retrace your steps, to re-examine your exegetical foundations, to let the sweet simplicity and crystal clarity of the apostolic eschatology strike you afresh with their mighty power, and to let them bring you home to the good old paths of our Reformed forefathers.

I believe we are living in the last of the last days. Christ’s pilgrim Church will need all the eschatological truth, clarity, and encouragement she can possibly get. She will need you to help her receive them all.

 Notes

1. For a brief discussion of the date of the Revelation, click here.