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 19)

Now, at the commencement of the Millennium, Satan shall be bound, and cast into the bottomless pit, that he may no longer deceive the nations (Rev. 20: 1-3). And this accords with the predictions of which we previously made mention, those regarding worldwide peace. For it is the "nations," and not the saints, that have fallen under Satan's jurisdiction; although all will admit that the church has, to a certain extent, been subjected to heresies promulgated by false teachers. Nevertheless, there is a difference between "the church" and "the nations." The purpose of Satan's binding will be to free the nations from his deceptions, that all may acknowledge Jesus Christ as Lord.

When Satan is cast into the bottomless pit, there will be a ruling and reigning of the saints for a thousand years. This period will be a realization of what would have occurred on the seventh day, had Adam and Eve kept God's holy law. It involves man's restoration of dominion over all the earth, and a removal of the curse which Adam brought upon the race, which blessing shall apply during this period to the saints only. It is the "first-fruits" of those eternal blessings which shall be conferred in whole, following the resurrection of the Genetic economy.

Again, this thousand year period is the last day of the seven; that is, the antitypical Sabbath. And thus the early church has been given to understand it. Even John of Damascus, not himself a Chiliast, perceived the validity of the diurnal typology. He wrote: "Seven ages of this world are spoken of, that is, from the creation of the heaven and earth till the general consummation and resurrection of men. For there is a partial consummation, viz., the death of each man: but there is also a general and complete consummation, when the general resurrection of men will come to pass. And the eighth age is the age to come." (De Fide Orthodoxa, II. i).

Thus, the Millennium must be viewed as the commencement, and not the completion, of the new creation. It will be an extended period of peace in which all nations shall be blessed in the seed of Abraham, when all peoples will participate in the blessings brought by the dominion of the righteous throughout the whole world. After the beast and false prophet are taken alive and cast into the lake of fire, and Satan himself bound and cast into the abyss, then the saints will reign from Jerusalem, and go forth to declare Christ's glory throughout the entire earth.

(Isaiah 65: 19-21) "And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory: and they shall declare my glory among the Gentiles. And they shall bring all your brethren for an offering unto the Lord, out of all nations, upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord. And I will also take of them for priests and for Levites, saith the Lord."

(Zech. 8: 22-23) "Yea, many people and strong nations shall come to seek the Lord of Hosts in Jerusalem, and to pray before the Lord. Thus saith the Lord of Hosts; in those days it shall come to pass, that ten men shall take hold, out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard that God is with you."

The Millennium will be the culmination of all the Messianic prophecies, and the focal point of all of God's temporal dispensations. It will be, as we've seen, a period of universal blessedness. And yet it will not comprise a total extirpation of all evil. There will still exist those who despise the Lord; and although their iniquity will be powerless to oppress the saints, it will nonetheless serve as a kernel of that latter day uprising that will issue in the invasion of Gog and Magog. When we read Ezekiel's vision of the living waters, we cannot help noticing that, although he describes their wide-reaching effect, he adds: "But the miry places thereof and the marshes thereof shall not be healed; they shall be given to salt" (Ezek. 47: 11).

That is, there will be a certain remnant of wickedness left in the earth, which shall not be affected by the healing waters. This remnant will be restrained from active evil during the Millennium, but will later rebel against Jesus Christ during the "little season" that Satan is unloosed (Rev. 20: 3). John writes: "And when the thousand years are expired, Satan shall be loosed out of his prison, and shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea" (Rev. 20: 7-8). We cannot help noticing a correspondence between this last uprising and the earlier Battle of Armageddon. This ought to tell us that Satan's modus operandi is essentially the same whenever he is allowed to function with an open hand. His purpose is to incite the wicked against the righteous, for there is an implacable enmity between the two seeds that will not be eradicated until the final and general judgment.

What details can we give regarding the Gog and Magog invasion? Unfortunately, the Ante-Nicene fathers furnish us with few helps. We must fetch the greater part of our information from Lactantius, who gives us some sure exegetical footing by himself referring back to Ezekiel 38 and 39. We believe, in fact, that the best accounts of the Gog and Magog battle will be found in those two chapters. And it interesting that Ezekiel, from chapters 34 to 40, provides the student with something like a mini-textbook of last time events. We have, firstly, an account of the preliminary judgment of Christ's church, when the true and the false are separated (Ezek. 34: 1-22); then somewhat like an account of Armageddon (Ezek. 35), followed by a detailed description of the blessings which await the righteous (Ezek. 36). Next, the prophet gives us a depiction of the resurrection of the just (Ezek. 37), going on to show us what shall befall after the thousand years are completed (Ezek. 38-39; cf. Rev. 20: 7-9).

It is sometimes thought that Ezekiel's account of the Gog and Magog invasion is to be partially fulfilled in the Battle of Armageddon. Perhaps this is true. In any event, it ought to be discerned that many prophecies contain gradations of fulfillment, which are difficult to distinguish until the events themselves come to pass. Regardless, however, of whether we place Ezekiel's prophecy in its entirety after the Millennium, or only in part, we should readily acknowledge that all of the events described therein are still future: that is, the prophecies have never yet been fulfilled. If the Millennium is future, then so is the Gog and Magog battle.

Now, let us take a closer look at this battle. We don't require a great deal of discernment to figure out what will occur, for the language itself is plain. When the complete number of the elect of Israel have been gathered, and the cities of the world restored to peace, Satan will be loosed and shall go out to deceive the nations. In Ezekiel 38: 1-7 the prophet speaks of a general gathering of nations to battle. Then, he writes: "After many days thou shalt be visited;" that is, by Satan. "In the latter years thou shalt come into the land that is brought back from the sword, and is gathered out of many people, against the mountains of Israel, which have been always waste: but it is brought forth out of the nations, and they shall dwell safely all of them" (Ezek. 38: 8). This denotes the period following the close of the Millennium, when world peace is again shattered.

Ezekiel continues thus: "Thou shalt ascend and come like a storm, thou shalt be like a cloud to cover the land, thou, and all thy bands, and many people with thee. Thus saith the Lord God; It shall also come to pass, that at the same time shall things come into thy mind, and thou shalt think an evil thought: and thou shalt say, I will go up to the land of unwalled villages; I will go to them that are at rest, that dwell safely, all of them dwelling without walls, and having neither bars nor gates, to take a spoil, and to take a prey; to turn thine hand upon the desolate places that are now inhabited, and upon the people that are gathered out of all the nations, which have gotten cattle and goods, that dwell in the midst of the land. Sheba, and Dedan, and the merchants of Tarshish, with all the young lions thereof, shall say unto thee, Art thou come to take a spoil? Hast thou gathered thy company to take a prey? to carry away silver and gold, to take away cattle and goods, to take a great spoil?" (Ezek. 38: 9-13).

It is important that we pay close attention to the prophet's language. For he clearly implies that the invasion will take place after the land has been restored to peace, and the desolate places re-built. The Millennium, as we've already noticed, will be a time of re-gathering and rebuilding. Ezekiel writes: "Thus saith the Lord God; When I shall have gathered the house of Israel from the people among whom they are scattered, and shall be sanctified in them in the sight of the heathen, then shall they dwell in their land that I have given to my servant Jacob. And they shall dwell safely therein, and shall build houses and plant vineyards; yea, they shall dwell with confidence, when I have executed judgments upon all those that despise them round about them: and they shall know that I am the Lord their God" (Ezek. 28: 25-26).

But when these prophecies have been fulfilled, and the "Day of Lord" (the seventh millenary of years) is coming to a close, the blessedness of the saints shall once more be disrupted, by the coming of Gog and Magog. We sometimes wonder why, with Jesus Christ sitting on the throne, another uprising of the wicked should be permitted to occur. It is not easy to give an answer. However, let us keep in mind that "many people shall be joined to the Lord in that day" (Zech. 2: 11); and in order to have true communion with Christ, there must be an exercise of virtue, which demands trial and fellowship in the Lord's own sufferings. Thus is evil permitted to function during the Millennium, albeit on a much smaller scale. Yet when the thousand years are almost expired, the uprising of the wicked will once again force the world to go one way or another--to choose life or death. Thus, through tribulation are the godly purified, whilst the chaff are consigned to everlasting fire.

And the prophet predicts what shall occur during the last time. He writes: "And thou shalt come from thy place out of the north parts, thou, and many people with thee, all of them riding upon horses, a great company, and a mighty army: and thou shalt come up against my people of Israel, as a cloud to cover the land; it shall be in the latter days, and I will bring thee against my land, that the heathen may know me, when I shall be sanctified in thee, O Gog, before their eyes" (Ezek. 38: 15-16). The prophecy seems to imply that the saints will then no longer be dwelling in the cities, but shall have obtained refuge in Jerusalem. Satan, after gathering the armies to battle, shall, in the forces of Gog and Magog, make one final assault on God's people. But, he and his powers will be brought to nothing.

For then there will be a great shaking in the land of Israel. All nature will be convulsed, insomuch that the mountains shall be thrown down, the towers and stairs of the cities shall fall, and hailstones will rain down on those armies that defy God (Ezek. 38: 19-23). This will constitute the last temporal punishment of the wicked. The prophet writes: "Therefore, thou son of man, prophesy against Gog, and say, Thus saith the Lord God; Behold, I am against thee, O Gog, the chief prince of Meshech and Tubal: and I will turn thee back, and strike thee with six plagues, and will cause thee to come up from the sides of the north, and will bring thee upon the mountains of Israel: and I will smite the bow out of thy left hand, and will cause thine arrows to fall out of thy right hand. Thou shalt fall upon the mountains of Israel, thou, and all thy bands, and the people that is with thee: I will give thee unto the ravenous birds of every sort, and to the beasts of the field, to be devoured. Thou shalt fall upon the open field: for I have spoken it, saith the Lord God. And I will send a fire on Magog, and among them that dwell carelessly in the isles: and they shall know that I am the Lord" (Ezek. 39: 1-6).

Concerning the exact identity of this Gog and Magog, interpreters are at variance. Some believe that these are actual nations. Ambrose of Milan, writing to the emperor Gratian in 378 A.D., identified them as the Goths. (De Fide, II. xvi). His view evidently sees Ezekiel's prophecy as largely disconnected from that of the Apocalypse. But St. Augustine writes: "For these nations which he names Gog and Magog are not to be understood of some barbarous nations in some part of the world, whether the Getae and Massagetae, as some conclude from the initial letters, or some other foreign nations not under the Roman government. For John marks that they are spread over the whole earth, when he says, 'The nations which are in the four corners of the earth,' and he added that these are Gog and Magog. The meaning of these names we find to be, Gog, 'a roof,' Magog, 'from a roof,'-- a house, as it were, and he who comes out of the house. They are therefore the nations in which we found that the devil was shut up as in an abyss, and the devil himself coming out from them and going forth, so that they are the roof, he from the roof. Or if we refer both words to the nations, not one to them and one to the devil, then they are both the roof, because in them the old enemy is at present shut up, and as it were roofed in; and they shall be from the roof when they break forth from concealed to open hatred." (City of God, XX. xi).

Although we disagree with Augustine on the matter of timing, we allow that by "Gog and Magog" must be meant a collection (or rather collusion) of nations throughout the entire world. Thus a genealogical analysis of the names will hardly do us any good. Indeed, we've noticed that many expositors do consider the Apocalyptic reference to Gog and Magog as entirely spiritual, while that of Ezekiel they refer to a set of nations placed in past history. Since opinions, however, are so divided, we have maintained the unity between the two respective visions--that of John and Ezekiel coinciding in all essential respects. Once again, many passages (perhaps a large portion of chap. 39) seem to bear more logical reference to the battle of Armageddon. Nevertheless, of one thing we can be sure--that any interpretation we undertake must be maintained with caution. As a rule of thumb, all prophecies remain obscure until their fulfillment.

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 9)

But now we must leave Zion's serene heights and descend into the valleys, where the visibility is poor, and the air less healthful. As we already discussed the nature of the Millennium, we must now talk about the events that shall lead up to Christ's return in glory. And this demands that we review the facts of the Great Apostasy, Coming of Antichrist, and the Tribulation. We've heard a lot of discussion of these topics in recent years, and although we do not agree with all we've heard, we nevertheless concur on one vital point-- that these things are future events, and will perhaps take place in the near future. Paul, when writing to the Thessalonian church, said: "Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that the man of sin be revealed" (2 Thess. 2: 3). Thus we learn that two things shall occur before the Lord returns to gather His saints: 1): A great apostasy; 2): The revelation of Antichrist.

The apostasy itself is a difficult topic to discuss with people, inasmuch as so many have imbibed an evolutionary/ progressive view of mankind. Those who have their riches in this present evil world do not like to think of the possibility of it ever coming to end. Those who maintain that the coming of Christ is a strictly providential event tend to see the danger as past, and things getting better and better; while actually the Bible speaks of things growing worse and worse. I doubt any honest individual who really knows what is happening can deny that there has been a radical change in recent years, which has resulted in a falling away of whole nations from the profession of Christianity. This has resulted in a demoralization of the community at large. As I look around, it seems that people are not very interested in the things of God anymore. Anyhow, we are definitely not living in a society that is governed by Christian standards.

Of course, I attribute much of the present moral climate to the poisoning influence of network television. For years it has my personal practice to eschew all products of the mainstream media. I have preached from orthodox pulpits against the evils of network television, and have consequently gathered to myself many dissenters. Nevertheless, in most cases I felt that I drove the arguments home all too well. "What concord hath Christ with Belial? or what part hath he that believeth with an infidel?" (2 Cor. 6: 15).

From the general reaction, it would appear than many men love the things of the devil more than the things of God. But the Bible explicitly warns us to keep separated from the world (1 John 2: 15); and those who fail to do so will become the surest candidates of apostatizing. So, it is really no surprise to me that such apathy now prevails in the community. Instead of striving against evil, Christians have a tendency to either fight with each other, or to adopt a "feel good" conciliatory attitude which opens the doors to the enemy camp. It is obvious that many people are not paying close attention to Jesus Christ.

Both our Lord and His inspired apostles, however, tell of a period in human affairs marked by a great apostasy. This is predicted to take place in the "last days." This term 'last days' may refer to any crucial turning point in the Divine administration of the world. It probably does not relate to any single period, albeit there are clear indications in Scripture that in many instances it points to the times preceding the Millennium; whereas the predictions regarding the Twelve Patriarchs will probably be fulfilled during the Millennium itself (see Gen. 49: 1 ff.). The Lord is said to have come "in these last days" (Hebrews 1: 2); that is, at the end of the law and the beginning of the Gospel (cf. Luke 16: 16). The prophet Isaiah sees the New Jerusalem established "in the last days" (Isaiah 2: 2). The prophet Joel envisions "the last days" as marked by outpourings of the Holy Spirit, and signs in the heavens which presage the Lord's return (Joel 2: 28-31). Many of these descriptions can only point to that epoch of history which ends with the coming of Jesus Christ with all His saints.

But the period is to be characterized by the aforesaid apostasy, which won't be confined to the church alone, but will spread to all classes of mankind. The general defection will be paralleled by an increase of wickedness and injustice in the earth. Although Paul gives the best delineation of the apostasy, Christ nevertheless provides a true exegetical platform in His Olivet Discourse (Matt. 24, Luke 21, Mark 13). When asked by His disciples, "When shall these things be? And what shall be the sign of thy coming, and of the end of the world?" (Matt. 24: 3), Christ proceeds to describe the events which will transpire from His session at the right hand of the Father to the consummation of the present aeon, or age. Our Lord gives us the outline of the apostasy which shall occur before His coming. He speaks of "wars and rumors of wars" (Matt. 24: 6); "famines, earthquakes, and pestilences" (Matt. 24: 7); persecutions and betrayals (Matt. 24: 9-10); multitudes of false prophets (Matt. 24: 11); and a general prevalence of iniquity (Matt. 24: 12). These are the signs by which we may tell that the end is drawing near.

It is here that we must recur to the warnings given in Paul's epistles. For while the above portents shall herald the Great Tribulation and coming of Antichrist, we are more concerned now with the Apostasy itself. The real question that many people are asking is a vital one. Has the apostasy arrived? We are not sure. However, from what we've seen and heard personally throughout many sectors of the religious world, we believe that it has. Paul writes: "This know also, that in the last days perilous times shall come, for men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof" (2 Tim. 3: 1-5). Thus he speaks of the state of the world in general. It would take large work to enumerate each of these wicked qualities one by one. Let us simply draw our attention to that one which stands as the spring-head from whence all the others flow: "Men shall be lovers of their own selves."

When Jesus Christ walked among us, He avowed it one of our foremost duties to love our neighbor as ourselves (Matt. 19: 19, 22: 39). When we love our neighbor, we show our love of God, for man is made in the image of God. And when we follow the precept faithfully, though at many times we may stumble and fall, yet it will have the effect of purifying our hearts and drawing it off from vice. When the eye is single, the whole body is full of light (Luke 11: 34-36). A constant reminder of our own infirmity may do much to prevent ourselves from getting caught up in the things of 'self.' When we remember that man is not an individual unit existing by himself, on his own terms with God, but that he is part of a great whole, and that the co-operation of every part is needed to make the make the whole function soundly, we tend to see our own interests as connected with those of others. This is salutary.

But whenever we forget our relation to our fellow man, self rears its ugly head and takes dominion over the creature. The philosophy, theology, or whatever you call it, that holds as its prime tenet the acquisition of temporal goods and benefits, or the gratification of the individual, is one of the chief corrupters of society. Even the irrational beasts know enough to get for themselves, and to defend what they've gotten with violence. But as the body is perishable, so are its goods. They, then, who hoard up the goods of the body do so to the detriment of the soul. The goods of the soul are eternal. And love being the chief good of the soul, it has two objects: God and our neighbor.

When men become lovers of their own selves, they forget these things. Instead of remembering God, they blot out and darken their minds with temporal and passing pleasures. Instead of seeking the good of their fellow man, they seek what they can get in this present evil world. Both have a tendency to drive out righteousness, and bring into the foreground the fruits of sin. Jesus Christ did not speak in vain when He said, "Because iniquity shall abound, the love of many will wax cold" (Matt. 24: 12). Evil has its obverse and its reverse sides. When our love waxes cold, we fall into iniquity. When iniquity abounds, our love waxes cold. When the moral climate of the world runs low, men must look ever to their own perishable goods, inasmuch as security lessens with the increase of wickedness. Rather than share their resources with others, men erect iron fences around their possessions. Because life is short and uncertain, they place more value on the gratifying of themselves than on self-denial and sacrifice. All of these factors held to create a climate which Paul unqualifiedly marks as evil.

And yet, while Paul's description applies to the state of the world as a whole, it is also seen working its poison within the church of God. He writes: "Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits and doctrines of devils; speaking lies in hypocrisy, having their conscience seared with a hot iron" (1 Tim. 4: 2-3); and "For the time will come, when they will not endure endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables" (2 Tim. 4: 3-4).

Here we are given a two-fold depiction, in which antinomianism is seen working with novelty of dogma and its inevitable counterpart--the resistance to sound orthodoxy. How many times have we personally encountered those who preach a "shake and bake" theory of Christian salvation completely dissociated from the fruits of righteousness. The general notion of many seems to be that all one need do is make a profession, or "believe" in a few abstract doctrines, in order to attain eternal life. Then, too, we've seen a marked hostility toward creeds and confessions, in short, to any kind of dogmatic authority which restricts individual expression. The authority of the local church has been subverted, while the proverbial "57 Varieties" steals the day.

It is difficult to say how far the Protestant principle of 'private judgment' may be attributable to this spiritual disease. In the seventeenth century, John Dryden wrote ardently against the inconsistencies of Protestant churchmen who raise private judgment to the level of Popish infallibility. The tendency, while dangerous back then, has surely become worse in our own times. No matter where we look, new "isms" are popping out all over the place. And these doctrines would not be so reprehensive if they didn't evince a hostility toward all forms of orthodox Christianity. As one writer observed, we are engaged in a massive information war with Gnostic/ subjective Christianity. It is clearly a matter of who can more quickly and more effectively plant the seeds of information on the field of Christ's battleground before He returns. These seeds, of whatsoever quality they be, are now germinating with a rapidity that is inconceivable; and the upshot is that more and more Christians are leaving the waters of Siloam to drink from broken cisterns that can hold no water. And so an apostasy now rages in all quarters of professing Christianity.

As stated, the apostasy has a dual manifestation. On the one hand, it works within the church. On the other, it works upon the world in general. But however the leaven operates, it is evident that it will bring about precisely those conditions favorable for the rise of Antichrist. First, however, there must be "wars and rumors of wars." For coordinate with the apostasy is a gradual prevalence of violence and strife among the nations, which shall shatter governments and kingdoms, making way for that "Man of Sin," whose persecutions shall be brought to bear upon the people of the Most High during the last three-and-a-half years of the present age.

To be continued...

Reformed Chiliasm (Part 6)

So, it is necessary to see that the resurrection is none other than the restoration of the privileges which Adam lost. As God created man from the dust of the ground and placed him in Eden, so God shall renew man from the dust of the ground, and place him in the city of Jerusalem, which then will be established on earth, inasmuch as it is the palace of the Great King. And really, all these things were predicted by the ancient prophets. They are not really as obscure as many suppose; though admittedly, some make them obscure with their allegorical and subjective interpretations. But let us simply look at the Scriptures, and we'll see a correspondence between John's vision and those of the Hebrew prophets on all the essential points.

For Ezekiel speaks of the same tabernacle of God being placed in the midst of His people. He writes: "Moreover, I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary will be in the midst of them for evermore" (Ezek. 37: 26-28).

This vision is described as being fulfilled at the resurrection of the just. For the prophet says: "Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And I shall put my Spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord" (Ezek: 37: 12-14).

Granted, these visions, and prophecies relating to Israel in general, may be applied to the church. For indeed there is an "Jerusalem, which is above" and which is "the mother of us all" (Gal. 4: 26). But the prophecies shall have a more complete fulfillment in the times of the Millennium. For John sees the same city descending from heaven to earth, and being placed amongst the nations. Moreover, he sees these same nations walking in the light of this city, and kings bringing their glory and honor into it. This corresponds with the Messianic prophecies that all nations (not only a few) will do homage to Jesus Christ, the King of all the earth, once Satan's kingdom has been brought to desolation. It is crucial that we recognize this distinction between the present age and the age to come. In the present age, Jesus Christ is absent from earth. He is sitting at the right hand of the Father, and "waiting" until His enemies be made His footstool (Ps. 110: 1). The heavenly city is above, not on earth. Thus the church represents Jerusalem during the present dispensation.

But when Christ returns to execute justice in the earth, and the resurrection of the just takes place, the city of Jerusalem will come down to earth. Notice that our Lord brings His house with Him, and places those who have been accounted worthy within it. Within the walls of the city is located the Paradise of Eden. This is a state of things which can only happen on earth. And anyone who reads the prophecies will see that it is so. For if John's visions are only accomplished in heaven, why did he affirm that the leaves of the Tree of Life (Rev. 22: 1) are for the healing of the nations? For when one has attained to heaven, there is no longer any need for healing. But John mentions the medicinal properties of the Tree of Life to show that it will bring healing on earth. And the city must first be placed in the midst of the earth, for the Tree is located within the city.

Now unbelievers will scoff at this view, and say that the Tree represents something spiritual. And as I've already mentioned, it is true that all of these visions may be applied to spiritual things. But if you agree with me that the Tree of Life from which our first parents were prohibited from eating was a real tree, you must also admit that the Tree of Life in John's vision is of a like nature. For in the "regeneration," or Millennium, the heavenly things will come down to earth.

If his predictions involved spiritual realities alone, John would never have described Jerusalem coming down out of heaven, and being placed among men. This is a real and substantial city he is talking about. And everyone knows that Jerusalem can not be at the same time both in heaven and on earth. At the present time it is in heaven truly, and if the nations require healing they must go to the pure fountains of the Gospel, and draw life therefrom. But when Jesus Christ returns to take up His abode on earth, such a state of things will no longer be necessary, for the nations shall come to Christ personally to be healed--just as they did when He first dwelt among us.

For Ezekiel prophesies the same thing as John, when he describes the Third Temple. It is known that his predictions have puzzled and perplexed expositors for centuries. For it is hardly possible to interpret his visions as relating solely to the present dispensation. But he sees the great city planted on earth, and the living waters rushing forth the east to replenish and heal the earth (Ezek. 47: 1-10). Moreover, he says that, "by the river, upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine" (Ezek. 47: 12).

Now, since man is a compound being, formed both of body and soul, it is apparent that these blessings cannot be restricted to the soul alone, but must also pertain to the body. For when Christ was among us He healed both spiritual and bodily infirmities. Now that He is absent we must be content with spiritual things, while our outward man languishes. But when He returns, His saints shall be refashioned after His image, and enabled to enjoy communion with Him in the outward man. For there is a distinct reason why in the present time we must be willing to abnegate the desires of the flesh. Since we are "carnal, sold under sin" (Rom. 7: 14), we cannot righteously pursue a life in the body: but when we attempt to do so, we become immersed and immured in sin.

Wherefore Christ, knowing that the outward man must be put to death, after purging our sins in His own blood through the sacrifice of Himself, sent the Holy Spirit into our hearts, that we might live after the things of the Spirit, keeping our focus on the things above (Col. 3: 2), until the body of death be destroyed. Then, when Christ restores all things, our bodies shall be remade in glory and splendor, and able to enjoy life according to the laws of righteousness. For it was not, as some contend, Christ's purpose to do away forever with life in the body. For when those sent by John the Baptist asked Him why His disciples never fasted, He replied: "Can the children of the bride-chamber mourn, as long as the Bridegroom is with them? But the days will come when the Bridegroom shall be taken from them, and then they shall fast" (Matt. 9: 15). Christ tells us in plain words, that His disciples will indeed feast with Him, but not according to a carnal conception. The body of sin must first be subdued and put down, that the true feast may be kept in holiness.

And elsewhere He says: "But I say unto you, I will not drink henceforth of this fruit of the vine, until the day that I drink it new with you in my Father's kingdom" (Matt. 26: 29). Once again our Lord had no intention of doing away with life in the body. For there can be no drinking of the fruit of the vine except in our bodies. But until our bodies be restored to their original sinless condition, there can be neither eating nor drinking in righteousness. And thus in the present economy, while our sins are being atoned for, we must abjure the things of the flesh.

Irenaeus writes: "He promised to drink of the fruit of the vine with His disciples, thus indicating both these points: the inheritance of the earth in which the new fruit of the vine is drunk, and the resurrection of His disciples in the flesh. For the new flesh which rises again is the same also which received the new cup. And He cannoy by any means be understood as drinking of the fruit of the vine when settled down with His disciples above in a super-celestial place; nor, again, are they who drink it devoid of flesh, for to drink of that which flows from the vine pertains to the flesh, and not spirit." (Against Heresies, V. xxxiii. 1).

So, inasmuch as the Lord saves the entire man, we shall certainly see a re-institution of life in the body when He returns. And the nations shall enjoy this privilege as well, although not in any carnal manner. Ezekiel's vision, then, as well as John's, may certainly have a spiritual application. However, we believe that it more truly pertains to the times of the Kingdom. And nobody will deny that the "trees" in Ezekiel's vision may relate to Gospel ministers of the present dispensation. For their teachings, when faithfully administered, constitute the true spiritual meat and medicine of the world. But when the heavenly Jerusalem comes down to earth, the prophecies will also be fulfilled to the very letter; as Christ came to save not only the soul, but body as well. And then the Gospel ministry, as we now know it, will be changed. For Christ's laws will go out from Jerusalem directly, in a more complete and perfect manner than they've ever done.

Otherwise, what does Jeremiah mean when he writes: "And they shall teach no more every man his neighbor, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more" (Jer. 31: 34). This prophecy cannot relate entirely to the present dispensation, for the church's business is just that--to teach all men to "Know the Lord." But when Christ dwells among us personally, all will know Him, and all will have access to Him in a way equivalent to when He first lived and walked among us. What need for doctrinal teaching when Christ returns? His saints will spread knowledge of Him to every quarter, bringing all nations in subjection to Christ. And all the kings of the earth will come to Jerusalem to do homage to Christ.

Moreover, the church, long worried and harassed by false teachers, will be freed from all enemies when Christ comes back.

(Zechariah 13: 1-2) "In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness. And it shall come to pass in that day, saith the Lord of hosts, that I will cut off the names of the idols out of the land, and they shall no more be remembered: and I will also cause the prophets and the unclean spirit to pass out of the land."

If these prophecies involve the present age alone, then it is remarkable that we should find so many false teachers and prophets functioning and flourishing among us. And honestly, can anyone really claim with a straight face that idolatry has been abolished? For although these things are described as taking place "in the land," Isaiah gives us a "sure word of prophecy" that there will be a universal abolition of idolatry. When speaking of Christ's personal and visible reign on earth, he writes: "And the loftiness of man shall be bowed down, and the haughtiness of men shall be made low: and the Lord alone shall be exalted in that day. And the idols He shall utterly abolish" (Isaiah 2: 17-18).

Unless you believe in extremely hypothetical and limited views of fulfillment, you'll have to concede that no such state of things has ever been fulfilled on earth. Since Christ ascended to sit at the right hand of the Father, man has retained his loftiness, and we have been living in a world ruled by Satan. The church has suffered greatly at the hands of evil and wicked men, idolatry has become general throughout the world, and if it weren't for the comforts of the Holy Spirit, the hearts of the meek would have failed. Christ spoke truly when He said: "Think not that I am come to send peace on earth; I came not to send peace, but a sword" (Matt. 10: 34). This state of turmoil has existed ever since He left, and shall continue for the sake of refining the righteous, until He comes back. Peace and righteousness shall only be restored, when Christ establishes His reign on earth. And He will reign from a visible and substantial city.

To be continued...