Reformed Chiliasm (Part 13)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

To be continued...

Reformed Chiliasm (Part 12)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

To be continued...

Reformed Chiliasm (Part 11)

Naturally, the rise of Antichrist will precipitate a state of things that results in hostility to the people of God. We've already seen how wars and devastations must continue until the world is divided into ten nations. Lactantius, alluding to these times, writes: "First, the kingdom will be enlarged, and the chief power, dispersed among many and divided, will be diminished. Then civil discords will be perpetually sown; nor will there be any rest from deadly wars, until ten kings arise at the same time, who will divide the world, not to govern, but to consume it. These, having increased their armies to an immense extent, and having deserted the cultivation of the fields, which is the beginning of overthrow and disaster, will lay waste and break in pieces and consume all things." (Divine Institutes, VII. xvi).

Thus will the world will be brought into bondage by the powers of wickedness, and evil will prevail among all classes of men. During or after this preliminary division of nations, Antichrist will arise and defeat three of the world-powers, after which he will be constituted the head of the entire confederacy--not to mention, he will be hailed as the Messiah. He will likely come forward as a humanitarian leader, professing his wish to inaugurate a new era of peace throughout the world. But his words will be only a pretext to gaining office.

Once he has wheedled his way into the government, and obtained the power he desires, he will wage a wicked persecution against mankind, but especially against the saints. It is he, in fact, who will cut off the two witnesses. Here it should be noted that both Lactantius and Commodian speak of two Antichrists, the first one being that prince who shall be denominated head of the ten-nation confederacy, and under whose rule laws will be changed, and the world's peoples subjected to continual harassment and vexation. Then, after he has reigned a short time, he shall be defeated by the true Antichrist, who shall demand divine honors. As the mechanics of this "dual-Antichrist" theory are somewhat obscure, being as they are fetched from epitomes and fragments, we are unable to give details. However, it would appear that this school of prophecy identifies these individuals as "the beast" and the "false prophet" of Rev. 13. But regardless of whether you believe in one Antichrist or two, you'll have to admit that fulfillment will come in the midst of catastrophic worldwide events. It will not be a very good time to be living upon the earth.

As implied in certain passages of John's Apocalypse, the battle-ground for many of these events will probably be the City of Jerusalem. And this is corroborated by our Lord's Olivet Discourse. However, lest any should think that other areas of the world will be unaffected, please think again. For as Antichrist will have power over all the nations, his machinery shall extend throughout the whole earth. John, writing to the church in Philadelphia, speaks of an "hour of temptation, which shall come upon all the world, to try them that dwell upon the earth" (Rev. 3: 10). This, of course, can only signify a worldwide tribulation, and the idea is opposed to any excessive localization of the prophecy.

Let us go back to Christ's Olivet Discourse and see if we can follow the course of this tribulation-period. I am aware that theories exist which place the Tribulation as a past event. However, these theories will not be discussed in the present course of articles. The language itself, which speaks of significant signs in the heavens (Matt. 24: 29 ff.) should tell us that the whole period of which are Lord is speaking, although it may have been foreshadowed by previous events, is to take place at the end of the world (aeon), when Christ comes to gather His saints and bear rule on the earth. It is entirely sufficient that we read these passages with a believing heart, knowing that they are addressed to the church of God.

We made mention in our last two articles of those "wars and rumors of wars" (Matt. 24: 6) which must occur prior to the rise of Antichrist. Attendant upon these wars will be an increase of persecution and betrayal, which bespeaks a great intolerance for Christianity in general. But during the whole of this time, the Gospel shall be preached unto all nations. "And this Gospel of the Kingdom shall be preached in all the world, for a witness unto all nations; and then shall the end come" (Matt. 24: 14). From these Scriptures, and from what we've already said, we learn that the days preluding the advent of Antichrist will be characterized by certain general tendencies: 1): By a 'falling away' or apostasy; 2): By numerous wars and upheavals; 3): By persecutions and betrayals; 4): By a fervent preaching of the pure Gospel. Not to mention, there will be "famines, pestilences, and earthquakes in divers places" (Matt. 24: 7). But when the Gospel shall have been preached to all nations, then will the end come.

What will be the sign of the commencement of the Tribulation itself? Christ tells us: "When ye, therefore, shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand,) then let them which be in Judea flee into the mountains: Let him which is on the house-top not come down to take any thing out of his house: neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and that give suck in those days! But pray ye that your flight be not in the winter, neither on the Sabbath day: For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor shall ever be" (Matt. 24: 15-21).

Thus, the Lord tells us that the Tribulation will be heralded by the "abomination of desolation." This evidently refers to Antichrist himself. Referring to Daniel's prophecy of the Seventy Weeks (Dan. 9: 24-27), Hippolytus writes: "For when the threescore and two weeks are fulfilled, and Christ is come, and the Gospel is preached in every place, the times being then accomplished, there will remain only one week, the last, in which Elias will appear, and Enoch, and in the midst of it the abomination of desolation will be manifested, viz., Antichrist, announcing desolation to the world. And when he comes, the sacrifice and oblation will be removed, which are now offered to God in every place by the nations." (Fragments from Commentaries; Daniel, II. xxii). Of course, we can probably learn the true nature of Antichrist's sacrilege by going back to the times of Antiochus Epiphanes, to whose abominations Daniel's prophecy seems to have a principal reference. For as Antiochus persecuted the Jews and defiled their sanctuary, so shall Antichrist persecute the church in a like manner.

And as Christ relates, the "abomination of desolation" will precipitate the events of the Great Tribulation. But lest we should seem to dip our pen too much in earthquake and thunder, let us have a few words of comfort. Cyril, Bishop of Jerusalem during the fourth century, writes: "For this cause the Lord knowing the greatness of the adversary grants indulgence to the godly, saying, Then let them which be in Judea flee to the mountains. But if any man is conscious that he is very stout-hearted, to encounter Satan, let him stand (for I do not despair of the Church's nerves), and let him say, Who shall separate us from the love of Christ and the rest? But, let those of us who are fearful provide for our own safety; and those who are of good courage, stand fast. But thanks be to God who hath confined the greatness of that Tribulation to a few days; for He says, But for the elect's sake those days shall be shortened; and Antichrist shall reign for three years and a half only." (Catechetical Lectures, XV. xvi). There is thus an appointed time for the prevalence of wickedness, after which it shall be vanquished and overthrown.

At this juncture, the hopes of the godly shall run high. And it appears from Christ's words that wicked and impious men will spread false knowledge of the Lord's coming in all places. "Then if any man shall say unto you, Lo, here is Christ, or there; believe it not. For there shall arise false Christ, and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. Behold, I have told you before. Wherefore, if they shall say unto you, Behold, He is in the desert; go not forth: behold, He is in the secret chambers; believe it not. For as lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of Man be" (Matt. 24: 23-27).

Here the Lord gives us a solemn warning to beware of any Gnostic/ subjective interpretations of His coming. For during this period false teachers will be zealously active in lulling to sleep the Christian conscience, and fooling unwary disciples. They will promise that "everything is under control;" and that "Christ is reigning on earth now." Notwithstanding the oppressions and robberies, the accusations and persecutions, the devastations and conflagrations, they will succeed even in luring away many to their views, and in almost deceiving the very elect. But Christ tells us not to listen to such heretics; for His coming will be visible and glorious. And thus Christ gives encouragement and counsel to all believers who shall live to see those times.

Thus, in a somewhat imperfect fashion, owing to the fact that "we see through a glass darkly" (1 Cor. 13: 12), we have given a brief sketch of the Great Tribulation. And we must here pause to thank heaven that we have not yet arrived at such a pass. And we pray the Lord that He will continue to keep His church safe from the persecutions of anti-Christian powers. However that may be, we know that "through much tribulation" alone may we enter the kingdom of God (Acts 14: 22). Let it be enough for us that we abstain from evil, and "resist unto blood, striving against sin" (Hebrews 12: 4).

Fighting against the old man is tribulation enough. And those who keep His word and do not deny His name, may be given that "open door" to escape from real Tribulation (Rev. 3: 8). Notwithstanding, even if we be accounted worthy to suffer for Jesus Christ's name, we must remember the persecutions endured by Shadrach, Meshach, and Abed-nego (Daniel 3: 13 ff.). Their being cast into the fiery oven by Nebuchadnezzar was a type of the Tribulation which shall be waged by Antichrist. As Christ was with them in the furnace (Dan. 3: 25), so we know that they who endure persecutions for Jesus Christ's sake will have His presence, and be ensured the safety of their souls. "He that shall endure unto the end, the same shall be saved" (Matt. 24: 13).

But why must there be a future Tribulation? Anyone who seriously considers the topic from a Christian perspective will see the necessity of some such event taking place. In order for good to prevail, there must first be a displacement of evil. In order for Christ to reign, there must first be a subjugation of all hostile powers. When Satan sees that his time is short, he will re-double his persecutions. And the warfare he will wage during the last half-week of the present age shall end with his binding in the bottomless pit, that he may no longer be permitted to deceive mankind. Then will Daniel's prophecy of Christ's kingdom (Dan. 7: 14, 22, 27) be fulfilled.

Although we admit that it is not pleasant to consider the possibilities of Tribulation and persecution, we must concede that it shall issue in a more glorious dispensation than the world has ever seen. However you regard these events, whether reluctantly, or with acknowledgement of the greater hope, know that Satan's hourglass is getting low; his time is running out. As we await his period of defeat, let us keep our candles burning brightly as worthy stewards of the grace of God, ever crying, Maranatha! The Lord cometh!

To be continued...

Reformed Chiliasm (Part 10)

By studying the eschatological writings of the early Fathers, and diligently comparing their several descriptions, it is not impossible to put together something like a composite view of end-time events. In our last article, we discussed the Great Apostasy, briefly touching upon its general character. Now we must discuss the rise of Antichrist. Looking back through a number of early writings, it seems that the church always, from day one, held an expectation that some such personage would arrive on the scene in the last days of the world's history. In recent years, however, the doctrine of Antichrist has been pronounced a fable; and since that time, rationalistic theologians have tried to relegate this mysterious individual to the pages of past history. But it won't do. No person in history has ever matched with the delineations given in Scripture of Antichrist; or, if some parallels be found, the discrepancies are too great to admit of any assent.

One common view among modern Bible-critics is that Nero was the Antichrist. But, there is no trustworthy evidence that Nero's infamous persecution ever extended beyond Rome itself. This alone makes the theory highly unlikely; and only a headstrong enthusiast would maintain it in absence of any proof beyond an assumption. Withal, the persecution of Antichrist is to be waged during the last half-week (i.e., three-and-a-half years) of the present age, which period will close with the coming of Jesus Christ in glory. These data do not match up with the Roman emperor. Nero was never "destroyed with the brightness of the Lord's coming" (2 Thess. 2: 8), nor "taken, and cast alive into the lake of fire" (Rev. 19: 20). In fact, he committed suicide in A.D. 68. Nor did he ever sit in the temple at Jerusalem, boasting himself as God. Obviously, he is not the man we are looking for.

In all events, we must have recourse to the proper fountains, and study the ancient church fathers. For they, leaning back to Apostolic tradition, had greater knowledge of these matters than ourselves. One of the earliest allusions to Antichrist is contained in the Didache, or "Teaching of the Twelve Apostles." In this primitive document, he is referred to as "the world deceiver" (ho kosmoplanos). The full text reads: "For in the last days, false prophets and corrupters shall be multiplied, and the sheep shall be turned into wolves, and love shall be turned into hate; for when lawlessness increaseth, they shall hate and persecute and betray one another, and then shall appear the world deceiver as Son of God, and shall do signs and wonders, and the earth shall be delivered into his hands, and he shall do iniquitous things which have never yet come to pass since the beginning." (xvi. 3-5). This prediction certainly approximates more closely to the truth. That Antichrist is to exercise his power over the entire world, is evident from various passages of Scripture.

But who is he? From whence does he come? What are his origins? Is he a man, as many believe?--or the devil incarnate? We shall discuss these matters to the best of our ability. Nearly all orthodox writers describe his advent as occurring at a time of great worldwide discord and calamity. We've already seen how the Apostasy creates conditions favorable for a shattering of worldwide peace, and that numerous wars and rumors of wars must first take place before Antichrist comes on the scene. The Apostasy will pave the way for his appearance. Lest we be carried away by conjecture, however, let us study the visions and interpretations of the prophet Daniel. For his accounts are the best starting-point for learning of the times of Antichrist.

We'll remember King Nebuchadnezzar's vision, wherein he saw the great image depicting the prominent world kingdoms from his time to Christ's coming in glory. Daniel says: "Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image's head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, his legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshing-floors. And the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth" (Dan. 2: 31-35).

Daniel then gives us the exposition. He tells Nebuchadnezzar: "Thou art this head of gold. And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth. And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron breaketh all these, shall it break in pieces and bruise. And whereas thou sawest the feet and toes, part of potters' clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. And as the toes of the feet were part of iron and part of clay, so the kingdom shall be partly strong, and partly broken. And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay. And in the days of these kings, shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever" (Dan. 2: 38-44).

While Daniel does not identify the successive kingdoms by name, he nonetheless gives an accurate account of those mighty nations that would follow Babylon in dominion of the world. Most commentators agree that the head of gold represents Babylon; the breast and arms, the Medes and Persians; the belly and thighs of brass, the Grecians; while the legs of iron stand for the Roman empire. When we come to feet of iron and clay, however, opinions are divided. Some early expositors believe that the feet represent the Roman empire at its very close. Thus from the beginning there was a strong tradition that Christ would come at the dissolution of the Roman Empire. But, if we look carefully at Daniel's interpretation, we'll perceive that Daniel only attributes the quality of strength to the iron of the feet. Thus, if the legs represent the Romans, the feet must partake of the power of that empire. This does not necessarily argue for the identity of the legs and the feet. At any rate, Daniel's vision of the great stone breaking the image to pieces predicts a time when human governments will be brought to nothing by the Kingdom of Christ.

The feet, then, must represent the last kingdom which shall bear rule over all the world before Christ returns. It shall be one empire divided into ten nations. Interestingly, Hippolytus identifies these ten nations as democracies. If we take his view, it is quite reasonable to assume that the ten nations will be held together by the strength of a Rome-like administration. Howbeit, because of the wide intermixture of various ethnic and cultural classes (represented by the clay) it shall not cleave together. That is, there will be no common interest among the several toes. This I think is the best, or at least the most credible, exposition of Daniel's vision. Of course, we cannot be absolutely certain. But one thing is sure. The world must first be re-organized into ten nations, ere Daniel's prophecy of the feet can be fulfilled. How will this take place? Who knows. Perhaps this preliminary division of the world will be preceded by a Third World War, or some such upheaval so great as to break down the structures of national governments. It is too early to tell.

However, this division will clear the way for Antichrist. And it is here that we must refer to Daniel's vision of the four beasts, which in many particulars lines up with his vision of the great image. In Daniel 7: 3-8, the prophet sees four beasts rising out of the ground. The first is like a lion, having eagles wings. This has been identified as the Babylonian empire. After this arises another beast, like a bear. This was the Persian empire. Then Daniel sees a third beast, like unto a leopard, with four wings. This can be none other than the Grecian power, which after Alexander the Great's death was partitioned into four empires. Following the leopard Daniel sees a fourth beast, "dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns. And I considered the horns, and behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and behold, in this horn were eyes like the eyes of man, and a mouth speaking great things" (Dan. 7: 7-8).

Almost all the early commentators agree that the ten horns of the fourth beast parallel the ten toes of the image, while the "little horn" represents Antichrist. Hippolytus, harmonizing Daniel's visions, writes: "As these things, then, are destined to come to pass, and as the toes of the image turn out to be democracies, and the ten horns of the beast are distributed among ten kings, let us look at what is before us more carefully, and scan, as it were, with open eye. The 'golden head' of the image is identical with the 'lioness,' by which the Babylonians were represented. 'The golden shoulders and arms of silver' are the same with the 'bear,' by which the Persians and Medes are meant. 'The belly and thighs of brass' are the 'leopard,' by which the Greeks who ruled from Alexander onwards are intended. The 'legs of iron' are the 'dreadful and terrible beast,' by which the Romans who now hold the empire are meant. The 'toes of clay and iron' are the 'ten horns' which are to be. The 'one other little horn' springing up in their midst is the 'antichrist.' The stone that 'smites the image and breaks it in pieces,' and that fills the whole earth, is Christ, who comes from heaven and brings judgment on the world." (Fragments from Commentaries, II. iii).

With the sole exception of his identification of the fourth beast as the Roman empire, I agree on the whole with Hippolytus' interpretation. If we concede, then, that the little horn represents the Antichrist, it will be a relatively simple matter to form some notion of end-time events. Firstly, the world must be divided into ten nations. Then, Antichrist shall arise as a great political leader. He shall subdue and conquer three of the nations, and will probably be constituted the head of the entire confederacy. But, we are going too far. We must back up a little and try, if we can, to get some idea of the personal character of this Antichrist. From whence does he arise? Is he a Jew or a Gentile? Interestingly, this latter question seems to be a hot topic of debate among students of prophecy. Some are for maintaining his Jewish origins, whilst others proclaim him to be of pure Gentile extraction. What do we think?

The opinion of the early church was that Antichrist would arise from among the Jews, and be hailed as their Messiah. Moreover, it was believed that he would draw his lineage from the tribe of Dan. The evidence in support of this view is fetched mainly from Jeremiah 8: 16, where the prophet writes: "The snorting of his horses was heard from Dan; the whole land trembled at the sound of the neighing of his strong ones: for they have come, and have devoured the land, and all that is in it; the city, and those that dwell therein." Another proof-text is Gen. 49: 16-17: "Dan shall judge his people, as one of the tribes of Israel. Dan shall be a serpent by the way, an adder in the path, that biteth the horse-heels, so that his rider shall fall backward." Then, too, there is the likening of Dan to a lion, in imitation of the true Lion, Christ. Moses writes: "Dan is a lion's whelp: he shall leap from Bashan" (Deut. 33: 22). Thus, there is strong support for the view that Antichrist will rise from among the Jews, and constitute himself as their leader.

Moreover, it is likely that he is the one who shall rebuild the temple at Jerusalem. For his crowing act of iniquity will be to sit in the temple of God and demand divine worship (2 Thess. 2: 4; cf. Isa. 14: 13-14). But, we ask, when shall these events take place? It is evident that they shall be fulfilled in the last half-week of the world's history. That is, when the first half of Daniel's 70th week has expired, Antichrist shall arise and deceive all mankind. He shall function for three years and six months, after which he will be brought to nothing. The first half of the week will be taken up by the two witnesses, Enoch and Elijah, who shall preach the Gospel unto all nations, exhorting men to turn from their iniquities and embrace the way of life. These matters are related more fully in John's Apocalypse, and may be verified by comparing Rev. 11: 1-7 with Rev. 13: 1-7.

Again, hearken to Hippolytus: "Thus, then, does the prophet [Daniel] set forth these things concerning Antichrist, who shall be shameless, a war-maker, and despot, who, exalting himself above all kings and above every God, shall build the city of Jerusalem and restore the sanctuary. Him the impious shall worship as God, and will bend to him the knee, thinking him to be Christ. He shall cut off the two witnesses and forerunners of Christ, who proclaim his glorious kingdom from heaven, as it is said: 'And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth.' As also it was announced to Daniel: 'And one week shall confirm a covenant with many; and in the midst of the week it shall be that the sacrifice and oblation shall be removed'--that the one week might be shown to be divided into two. The two witnesses, then, shall preach three years and a half; and Antichrist shall make war upon the saints during the rest of the week, and desolate the world, that what is written may be fulfilled: 'And they shall make the abomination of desolation for a thousand two hundred and ninety days.'" (Fragments from Commentaries, II. xxxix).

This gives us a tolerably clear picture of what shall occur during the last seven years of the world's history; that is, prior to Christ's coming in glory to establish His throne among us, and to rebuke iniquity. And our Lord Himself, in His Olivet Discourse, foretells all the events which shall lead up to His coming. As related in our last article, the Apostasy must first break out. Although we feel that the beginnings of the Apostasy have arrived, we have not yet seen the persecutions and betrayals (Matt. 24: 9-10) that shall follow in its wake. Only a calamitous state of the world could give rise to such conditions as pave the way for these tragic events. And what more likely than that a Third World War should occur to shatter the comity of nations? We believe that such an event is not unreasonable, considering the perturbed state of present-day politics. And that two such wars have already occurred, do not render it improbable that a repeat event, on a larger and more disastrous scale, may become a reality. And then only will the long-contested Apocalyptic imagery have its true fulfillment.

To be continued...

Reformed Chiliasm (Part 8)

And so, when Jesus Christ comes to Mount Zion to establish His glorious reign over all the earth, there will be a "regeneration," and "times of refreshing from the presence (not absence) of the Lord" (Acts 3: 19). Satan will be cast into the bottomless pit and a seal set over him, that the nations may no longer be deceived. The resurrected saints and martyrs will awake from the dust, and be judged. The land of Canaan will be restored, and the promise made to Abraham and his seed fulfilled to the very letter. Moreover, when the glorious reign commences, the world will know peace as it has never known before. Indeed, many men have often longed for "peace on earth, good will toward men" (Luke 2: 14). But, in its broadest meaning, such will never be possible until the Prince of Peace takes up his abode with us. To these events we look forward.

Let us now discuss the exact conditions that will prevail on earth during the Millennium. In our last article, we talked of the living waters, and of the immense healing properties they contain. Wherever the waters shall come, life will be restored. It is only natural that the Creator of all life should bring life more abundantly when He establishes His presence among us. And such will be needful. There is evidence in the word of God that during the times of Antichrist the world will be overrun by sin and wickedness. The land itself, in many quarters of the globe, will be devastated by warfare and industrial pollution. The prophet Joel speaks of wide-scale famine, and failure in agriculture. Isaiah corroborates this when he writes: "The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate: therefore the inhabitants of the earth are burned, and few men left" (Isaiah 24: 5-6).

The prophet gives us just a peek into what the world's condition will become under Antichrist. And anyone who has followed ecological affairs may see how these visions can easily become a reality. It will be quite possible for one given power "over all kindreds, and tongues, and nations" (Rev. 13: 7) to harness the world's resources in a manner that substantially results in its destruction and defilement. And Isaiah seems to allude to this when he writes: "Is this the man that made the earth to tremble, that did shake kingdoms: that made the world as a wilderness, and destroyed the cities thereof: that opened not the house of his prisoners?" (Isaiah 14: 16-17).

Lactantius, that great Chiliast, writes of the general state of the world in the time of Antichrist: "Cities shall be utterly overthrown, and shall perish; not only by fire and the sword, but also by continual earthquakes and overflowings of waters, and by frequent diseases and repeated famines. For the atmosphere will be tainted, and become corrupt and pestilential--at one time by unseasonable rains, at another by barren drought, now by colds, and now by excessive heats. Nor will the earth give its fruit to man: no field, or tree, or vine will produce anything; but after they have given the greatest hope in the blossom, they will fail in the fruit. Fountains also shall be dried up, together with the rivers; so that there shall not be a sufficient supply for drinking; and waters shall be changed into blood and bitterness." (Divine Institutes, VII. xvi.).

Thus, when Jesus Christ comes, He will effect a great salvation in the administration of the world; and the defilement of the world will be washed away. The kingdom of the lawless one will be brought to nothing, and the "kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High" (Dan. 7: 27). Then "all peoples and languages and nations" shall serve Christ (Dan. 7: 14).

When Jesus Christ returns to the Mount of Olives, the living waters will break forth and will bring health and healing to the world. And life will flourish where death previously prevailed. Paul seems to refer to this great event, when he writes: "For the earnest expectation of the creature waiteth for the manifestation of the the Sons of God" (Romans 8: 19). That is, the whole creation waits for the time when Christ shall be "revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ" (2 Thess. 1: 7-8). It awaits this time with longing, for then shall the world be released from vanity and the bondage of corruption. We take this to mean that all created beings will share in and enjoy the blessedness of Christ's Millennial reign.

For what is signified by the term 'creature?' Certainly St. Chrysostom had it correct when he wrote: "Now, what is this creation? Not thyself alone, but that which is thy inferior, and partaketh not of reason or sense, this too shall be a sharer in thy blessings. For 'it shall be freed, 'he says, 'from the bondage of corruption,' that is, shall no longer be corruptible, but shall go along with the beauty given to thy body; just as when this became corruptible, that became corruptible also; so now it is made incorruptible, that also shall follow it too." (On Romans, Hom. xiv.). Thus, all the creation over which Adam was placed shall become a partaker in the glorious liberty of the children of God (Rom. 8: 21). The whole created world shall partake of the rich blessings which flow from the city of Jerusalem, because of the mercy and beneficence of its Great King. And this is doubtless to what certain Scriptures relate when they speak of lions and lambs dwelling together in peace.

(Isaiah 11: 6-8) "The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the suckling child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice's den."

(Isaiah 65: 25) "The wolf and the lamb shall feed together, and the lion shall eat straw like the bullock: and dust shall be the serpent's meat. They shall not hurt and destroy in all my holy mountain, saith the Lord."

(Hosea 2: 18) "And in that day will I make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and will make them to lie down safely."

These blessings relate more particularly to the land of Israel, but they shall also extend throughout the entire world. And let no man allegorize these passages, for the blessings will be real and substantial. Irenaeus writes: "I am quite aware that some persons endeavor to refer these words to the case of savage men, both of different nations and various habits, who come to believe, and when they have believed, act in harmony with the righteous. But although this is true now with regard to some men coming from various nations to the harmony of the faith, nevertheless, in the resurrection of the just the words shall also apply to those animals mentioned. For God is rich in all things. And it is right that when the creature is restored, all the animals should obey and be in subjection to man, and revert to the food originally given by God (for they had been originally subjected in obedience to Adam), that is, the productions of the earth." (Against Heresies, V. xxxiii. 4).

As St. Chysostom implies, not only the animals themselves, but also that which neither partakes of reason nor sense, will rejoice in Christ's presence. For He is the Creator of all things. Indeed, there are many passages in Scripture which speak of the trees shouting for joy, and the gladdening of the everlasting hills. Although such verses may be taken allegorically, and almost generally always are, we believe that there shall be a real fulfillment when Christ comes to reign. Of course, we are not implying that trees will literally clap their hands or shout for joy, but that there shall be a universal acclamation among all created things, to such extent that the trees shall seem to sing praises unto God. Whereas even now the whole creation groans under the burden of sin and corruption, it will be delivered with joy when the Sons of God appear.

(Psalm 96: 11-12) "Let the heavens rejoice, and let the earth be glad; let the sea roar, and the fullness thereof. Let the field be joyful, and all that is therein; then shall all the trees of the wood rejoice."

(Psalm 98: 7-9) "Let the sea roar, and all the fullness thereof; the world, and they that dwell therein. Let the floods clap their hands: let the hills be joyful together before the Lord; for He cometh to judge the earth; with righteousness shall He judge the world, and the people with equity."

(Isaiah 35: 1) "The wilderness and the solitary place shall be glad for them; and the desert shall rejoice, and blossom as the rose. It shall blossom abundantly, and rejoice, even with joy and singing: the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon, they shall see the glory of the Lord, and the excellency of our God."

(Isaiah 55: 12-13) "For ye shall go out with joy, and be led forth with peace: the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands. Instead of the thorn shall come up the fir-tree, and instead of the brier shall come up the myrtle-tree: and it shall be to the Lord for a name, for an everlasting sign that shall not be cut off."

As we learn from Isaiah, the coming of Christ will result in a flourishing of life, of fruits and flowers and all pleasant trees. The creation, which once was cursed under the first Adam, shall be renewed and restored under the Second Adam; and after the Millennium, shall be made perpetual and eternal. "For as the new heavens and new earth, which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain" (Isaiah 66: 22). Hence, the nations which are saved will forever dwell with Christ in the new heavens and the new earth. But the beginning and commencement of these blessings is the Millennium. For it is according to the mercy of Christ that all men be given a chance to enter into eternal salvation. And the incentive will be great when they see the blessings that He brings to the renewed earth. For the goodness of God leadeth men to repentance (Romans 2: 4).

But our words are not sufficient to describe the wondrous changes that shall take place when Christ returns. We'll let Lactantius speak for us: "Then that brilliant darkness will be taken away from the world with which the heaven shall be overspread and darkened, and the moon will receive the brightness of the sun, nor will it be further diminished: but the sun will become seven times brighter than it now is; and the earth will open its fruitfulness, and bring forth most abundant fruits of its own accord; the rocky mountains shall drop with honey; streams of wine shall run down, and rivers flow with milk: in short, the world itself shall rejoice, and all nature exult, being rescued and set free from the dominion of evil and impiety, and guilt and error. Throughout this time beasts shall not be nourished by blood, nor birds by prey; but all things will be peaceful and tranquil." (Divine Institutes, VII. xxiv).

And thus will be the condition of the world during the Millennium. Naturally, it is needless to say that all of these things are yet future. And although men water down God's promises, Christ shall fulfill everything to the very letter. Wherefore He expressly affirms, "Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill. For verily I say unto you, till Heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled" (Matt. 5: 17-18). That both the law and the prophets are comprehended in this promise can be seen by anyone who reads. Of course, we admit that there is still a way to go before the "heaven and earth pass away." And there is an intervening period between now and then, which the saints call the Millennium. We have not yet attained to that blessedness, but await its fulfillment as we look to the things above, where Christ sitteth at the right hand of God.

To be continued...