Reformed Chiliasm (Part 20)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

To be continued...

Reformed Chiliasm (Part 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...