Behold, He is coming with the clouds, and every eye will see Him, even those who pierced Him, and all tribes of the earth will wail on account of Him. Even so. Amen. Revelation 1:7

PROFESSOR A. T. ROBERTSON

Citing Theodotion1 in his distinguished work, Word Pictures of the New Testament, Archibald Thomas Robertson (1868-1935) states that the verb in the phrase, “Behold, He is coming with clouds…” is:

“Futuristic present middle indicative of ἔρχομαι…“

Rather than dissecting and analyzing the original Greek text, let us consider the phrase from Scripture, since it presents a truth that is used of Christ in the past, present, and future.

PAST EXPRESSION

The term reflects the prophetic past. Daniel’s prophecy comes especially to mind:

^v13“I saw in the night visions, and behold, with the clouds of heaven there came one like a Son of Man, and He came to the Ancient of Days and was presented before Him. ^v14And to Him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve Him; His dominion is an everlasting dominion, which shall not pass away, and His kingdom one that shall not be destroyed.” Daniel 7:13-14

Daniel stated that Israel’s Messiah came to the Ancient of Days, YHVH God, with the clouds of heaven. This prophecy, of course, was fulfilled by the Lord Jesus Christ. During His earthly ministry, when the Lord Jesus referred to Himself, He most often referred to Himself as the Son of Man, the Aramaic term used above in Daniel 7:13. The term was בר־אנש (bar an-ASH), not the Hebrew בן־אדם (ben a-DAM). It was the mention of this verse, in connection with who He was, that caused the high priest to condemn the Messiah to death:

^v63But Jesus remained silent. And the high priest said to Him, “I adjure You by the living God, tell us if You are the Christ, the Son of God.” ^v64Jesus said to him, “You have said so. But I tell you, from now on you will see the Son of Man seated at the right hand of Power and coming on the clouds of heaven.” ^v65Then the high priest tore his robes and said, “He has uttered blasphemy. What further witnesses do we need? You have now heard His blasphemy. ^v66What is your judgment?” They answered, “He deserves death.” Matthew 26:63-66

PROPHETIC FUTURE

Jesus, coming with the clouds, also has future implications, and that by the Lord’s own words to His disciples:

^v29“Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken. ^v30Then will appear in heaven the sign of the Son of Man, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory. ^v31And He will send out His angels with a loud trumpet call, and they will gather His elect from the four winds, from one end of heaven to the other.” Matthew 24:29-31

The angels standing by at the Lord’s ascension into heaven also testified of this truth:

^v9And when He had said these things, as they were looking on, He was lifted up, and a cloud took Him out of their sight. ^v10And while they were gazing into heaven as He went, behold, two men stood by them in white robes, ^v11and said, “Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw Him go into heaven.” Acts 1:9-11

Moreover, while it doesn’t speak of clouds per se, the Book of Revelation also testifies of this future event regarding the Lord’s return from heaven:

Then I saw heaven opened, and behold, a white horse! The one sitting on it is called Faithful and True, and in righteousness He judges and makes war. Revelation 19:11

While there are many who will readily acknowledge the futuristic aspect of this book, its current, present relevance is oft forgotten, or worse ignored altogether. Were the symbolisms relevant for John’s day? Are they relevant for our day? It just doesn’t make sense that John would receive all this truth from the Lord Jesus only for the first three chapters to be useful for him and the seven churches in Asia minor.

I believe that if the imagery is not relevant for our Christianity today, its future implications will soil and spoil our Christian walk.2

PRESENT REALITY

The phrase itself from Revelation 1:7, translated in English, expresses a present reality. The question would naturally arise, “How then does the Lord Jesus come in the clouds as a current truth?”

When the Lord Jesus comes with the clouds at His return, one of the things that will occur will be our ultimate glorification (1 Cor 15:51-54; Phil 3:20-21; 1 Jn 3:2). Yet this expression also pertains to every salvation since the Day of Pentecost as well as the progressive, sanctifying growth of every soul saved until the Lord Jesus returns.

Salvation

Unless the Lord Jesus Christ comes with the clouds, not a soul would be saved. First, the clouds with which our Lord Jesus comes speak of His gospel grace. We know that…

…faith comes from hearing, and hearing through the Word of Christ. Romans 10:17

This faith is not a simple belief we can muster from the dead dust of our natural senses. This faith must be imparted by God from heaven above. The Epistle to the Hebrews is informative in this regard. We’re told…

Now faith is the assurance of things hoped for, the conviction of things not seen. Hebrews 11:1

This “assurance” is translated “substance” in the King James Version. It comes from the Greek root word ὑπόστασις (hoo-POS-tas-is). This same Greek root is used at the very beginning of the Hebrew epistle, as it speaks of the Lord Jesus Himself:

He is the radiance of the glory of God and the exact imprint of His nature, Hebrews 1:3

The KJV reads,

Who being the brightness of His glory, and the express image of His person,

Our English words “nature” and “person” from the ESV and KJV respectively are from the same Greek root, ὑπόστασις. In other words, saving faith contains the nature and person of God. Therefore, this faith contains the very power of God to enable a sinner to both repent from sin and dead, fleshly, self-justifying works as well as to believe and trust in Christ’s person and work for salvation.

The Holy Spirit must awaken such a soul to the need for Jesus from the preached word of Scripture, because apart from His illumination, the gospel and the Scriptures containing Christ’s gospel will not make sense to our natural, earthly understanding:

The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned. 1 Corinthians 2:14

One objection several sinners have to the gospel is that they don’t believe the Bible, or they cannot trust the Bible to be true. Because of the above verse, and others in the Scriptures of the Old and New Testaments, I can only tell them that they can’t believe it nor trust it unless they are saved. The Bible, from Genesis to Revelation, testifies of the Lord Jesus Messiah (John 5:39). They can read the words and comprehend its meaning in the most simple and fundamental way, but until they have trusted in Christ alone for salvation, the Scriptures will never arrest their hearts, never renew their minds, and never illuminate their understanding.

Not only does Jesus coming with clouds testify of salvation by God’s grace alone, it also testifies to the person and work of Christ Jesus by His atoning sacrifice. For this, we must bring our attention back to the verses of Scripture cited above, from Matthew 26:63-66. Since the Lord Jesus was condemned to death by the high priest and the Sanhedrin because He referred to Himself as being the subject of the passage from Daniel 7:13-14, His coming with clouds pertains to His substitutionary suffering and death upon that Roman cross.

Jesus suffered the infinite and eternal wrath of God for sins He did not commit while hanging upon the cross, paying a debt He did not owe for a debt we owe and cannot possibly pay. By His death on Calvary’s tree, Jesus paid the penalty for sins committed against a holy God as well as for willing worship omitted from a supreme God worthy and deserving of absolute adoration from all His creation.

Indeed, for every salvation since Christ’s crucifixion, resurrection, and ascension into heaven, and for every salvation until Jesus comes again, He is coming with the clouds.

Sanctification

The Lord Jesus Christ is also coming with the clouds for all those He has already saved, as it pertains to our sanctification.

If you will, there are only two kinds of human beings mentioned in the Bible: saints and ain’ts. Either you’re a saint, saved by God’s grace through faith in Jesus Christ, or you’re not (ain’t). This comes by God’s immediate declaration when once we are saved because it comes in, by, and through the merit of Christ’s sinless perfection alone. This is what the theologians and Bible scholars call imputation. Christ’s righteous life is placed upon our account. He lived the life you and I cannot possibly live. Therefore, we are declared holy, just, good, and glorified when we are saved through faith in Jesus Christ. It is written:

And those whom He predestined He also called, and those whom He called He also justified, and those whom He justified He also glorified. Romans 8:30

God is eternal and not confined to, constrained with, or confounded by time. Eternal life means that the Father sees us as a completed work in the Son. Nevertheless, until the Lord Jesus Christ returns, time confines us, constrains us, and confounds us. You and I must grow in grace and be strengthened in faith. Everything we experience in this space-time reality is meant to mold and shape us to become more and more like Jesus, as it is written:

^v28And we know that for those who love God all things work together for good, for those who are called according to His purpose. ^v29For those whom He foreknew He also predestined to be conformed to the image of His Son, in order that He might be the firstborn among many brothers. Romans 8:28-29

While we are already sanctified (holy) by God’s eternal declaration in Christ, Jesus also commands us through the apostle to be holy:

^v14As obedient children, do not be conformed to the passions of your former ignorance, ^v15but as He who called you is holy, you also be holy in all your conduct, ^v16since it is written, “You shall be holy, for I am holy.” 1 Peter 1:14-16

This is an impossible command. Holiness is the work of Christ and the Holy Spirit, a heavenly grace. Does this mean we do nothing? God forbid. Since we are now new creations in Christ (2 Cor 5:17), we respond to the God of love (1 Jn 4:8), who has loved us with an everlasting love (Jer 31:3; John 3:16), with His command to love Him with all our heart, soul, and very-ness (Deut 6:4-5). Though we do so imperfectly, we want to please Christ by living as righteous a life as possible, as much as a sinner saved by grace is able, by God’s grace. Jesus said,

“If you love Me, you will keep My commandments.” John 14:15

Just because we’ve been saved by God’s grace, it doesn’t mean that grace has replaced God’s law. Jesus fulfilled the law, and therefore, the law has become more excellent. It is holy, just, and good (Rom 7:12). The Lord has elevated the law far beyond our reach in fulfilling it. We are not what the theologians call “antinomian.” Antinomianism, a replacement of the law, is heretical and dangerous.3

God’s grace, love, and mercy help us to keep from becoming legalists or lawless rebels.

PARSING THE BOOK

Our introduction to the Book of Revelation has nearly ended. It is at this point where we would benefit from a basic outline of the book. Since the gospel of Jesus Christ includes His return, there are certainly elements yet future contained in the signs, symbols, and expressions throughout the book. Nevertheless, as understood with the expression “He is coming with the clouds,” a failure to understand this writing as it pertained to the Christian hearer of John’s day, as well as with every believer since, reaching even to you and me, a future perspective alone would soil and spoil our Christian walk (I’ve written it earlier, but it is worth repeating).

So how do we approach our study and understanding of this wonderful, gospel book? While this is not the only way Revelation may be parsed and analyzed, this is how I’ve chosen to explain it for this commentary, by seven distinct perspectives from our redemption in Christ.

Chapter One

In this first chapter, we understand who Christ Jesus is.

Chapters Two and Three

In the second and third chapters, we hear Christ Jesus speak to His church.

Chapters Four through Six

In the fourth through sixth chapters, we see Christ Jesus ruling upon His throne over all His gospel domain.

Chapters Seven through Nine

In the seventh through ninth chapters, we recognize the spiritual warfare Christ’s church engages in against the dark forces of this age.

Chapters Ten through Fourteen

In the tenth through fourteenth chapters, we rejoice over the saints’ victory in Christ Jesus by the power of His gospel.

Chapters Fifteen through Eighteen

In the fifteenth through eighteenth chapters, we must also realize that while we are saved by God’s grace, Christ’s judgments abide upon the children of disobedience in a Christ-rejecting, God-hating world.

Chapters Nineteen through Twenty-Two

In the nineteenth through twenty-second chapters, we ready ourselves to receive Christ’s majestic return, the marriage supper of the Lamb, and the new heaven and earth.

PARTING REMARKS

I pray that this overview of the Book of Revelation is helpful to you. Next time, we will examine the remainder of this seventh verse of chapter one. We can see that there’s no way around the wording as pointing to an event yet to come. Nevertheless, we will see how it is not only distinctive in showing us who Christ Jesus is, its truth is especially relevant to the church today, as well as to you and me as individual saints in Christ.

Until then…

May the Lord Jesus continue to bless and keep you.

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The Testimony of Jesus

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In Chapters 11, we examined briefly the most recent and most popular of eschatological views, dispensational pre-millennialism. While the dispy-premil system holds a high view of Scriptural authority by its attempts at “literal” interpretations, an extreme view of distinct and separate functions, fulfillments, and futures for Israel and the New Testament church seems to diminish the gospel and Christ’s redemptive work. Keep in mind that this view has its strengths among its many weaknesses and difficulties.

In Chapter 12, we briefly examined the strengths and weaknesses of post-millennialism. This view posits a strong emphasis on Christ’s gospel, expressing its power to not only change lives, but also its power to change societies and nations. Its proponents, however, still have difficulties in sufficiently answering several questions consistent with the truth of Christ’s suffering church, characterized by the promises of the Lord Jesus whereas believers will be hated by the world (John 15:18), suffer tribulation in the world (John 16:33), and receive persecution from the world (2 Tim 3:12).

We also briefly examined the strengths and weaknesses of amillennialism in Chapter 13. This view presents an extremely exalted view of Christ’s atoning work, as well as an elegant and elevated view of Christ’s glorious church. The view is not without its difficulties, however; unable to sufficiently reconcile passages of Scripture which seem to hint at a reign of Christ upon earth whereas the “wolf shall dwell with the lamb” (Isa 11:6), “the lion shall eat straw like the ox” (Isa 11:7), and “the young man shall die a hundred years old” (Isa 65:20), among other like-difficulties.

Finally, in Chapter 14, we briefly examined the strengths and weaknesses of the oldest of the four end times scenarios, the historical pre-millennial view. While the historical pre-mil view takes a high view of Scripture and promotes patience, growing endurance, and strength of faith, its proponents have not sufficiently addressed its difficulties, namely explaining who will populate the kingdom in its golden age after Christ’s return and how Gog and Magog will rise at the end of Christ’s earthly reign (Rev 20:7-9).

Today we take a brief look at the full preterist view of Revelation.

PRETERISM

Wikipedia states:

Preterism is a Christian eschatological view or belief that interprets some (partial preterism) or all (full preterism) prophecies of the Bible as events which have already been fulfilled in history. [online source]

This statement can only be partially true; that is, as it pertains to partial preterism. The amillennial eschatology (study of the end times or last things) interprets some of the prophecies as having been already fulfilled in history. Therefore, the partial preterist interpretation of biblical prophecies in general, and from the book of Revelation in particular, would be a legitimate “Christian eschatological view.”

Full preterism, a belief that all the prophecies of the Bible have already been fulfilled, as a “Christian eschatological view,” would be ironically contradictory because it is neither Christian nor eschatological. It is not Christian because it contradicts many of the statements of Christ and His apostles which look for a hope that is yet future. It is not eschatological because the word “preterism,” comes from the Latin, praeter, which is a prefix denoting something is “past” or “beyond.” Therefore, full preterism cannot have anything to do with eschatology, the study of “last things,” when it is a faith squarely rooted upon the fulfillment of “past things.”

PRETERIST ROOTS

The full preterist view had its origins in the Counter-Reformation efforts of the Roman Catholic Church. Since many Protestant Reformers viewed the pope in Rome as antichrist (if not the antichrist altogether), a Jesuit theologian from Spain, Luis del Alcázar (1554-1613), proposed that, except for the last three chapters, everything in Revelation had already taken place before John had written the book during his banishment on the Isle of Patmos. Luis del Alcázar’s book, Vestigatio Arcani Sensus in Apocalypsi, was published posthumously in 1614.[1]

PROTESTANT ADHERENTS

The first notable acceptance of full preterism among Protestants was a Dutch lawyer, theologian, and humanist named Huig de Groot (1583-1645); also known by his Latin name, Hugo Grotius. He entered Leiden University at age 11. Heavily influenced by Arminian theology in its early stages of development, Grotius enthusiastically sought to bridge Protestantism and Roman Catholicism through a preterist interpretation of Scripture. His 1640 treatise, “Commentary on Certain Texts Which Deal with Antichrist,” was his first attempt at reconciling Protestants with Roman Catholics, arguing that the fulfillment of Antichrist occurred in the first century of church history. His “Commentaries on the New Testament,” published between 1641 and 1650, further developed his full preterist interpretations upon both Christ’s teaching on the Mount of Olives (Matt 24:3-25:46) and the entire book of Revelation.

Other historical adherents to full preterism: Thomas Hayne (1582-1645); Joseph Hall (1574-1656); Henry Hammond (1605-60); and the heretical Frenchman who promoted an Arianist view of Christ, Firmin Abauzit (1679-1767).

PROBLEMS FROM SCRIPTURE

Full preterism is not considered orthodox by any means. In this post-modern era, however, full preterism is becoming more popular among liberal, post-modern theologies, viz., the Emergent Church.

While several passages of Scripture can be used to refute the heretical view of full preterism, one portion of Scripture stands out above all others:

^v1Now concerning the coming of our Lord Jesus Christ and our being gathered together to Him, we ask you, brothers, ^v2not to be quickly shaken in mind or alarmed, either by a spirit or a spoken word, or a letter seeming to be from us, to the effect that the day of the Lord has come. ^v3Let no one deceive you in any way. For that day will not come, unless the rebellion comes first, and the man of lawlessness is revealed, the son of destruction, ^v4who opposes and exalts himself against every so-called god or object of worship, so that he takes his seat in the temple of God, proclaiming himself to be God. ^v5Do you not remember that when I was still with you I told you these things? 2 Thessalonians 2:1-5, emphasis added

From this passage, “the man of lawlessness” or “son of destruction” are just two other names for the antichrist or false messiah. If the desire of most full preterists is to establish some sort of unity or common ground between Protestants and Roman Catholics by interpreting away the Roman Catholic pope as the Antichrist to come, then he must be “revealed” (2 Thess 2:3) by his blasphemous deeds (2 Thess 2:4). Moreover, from the third verse, that Day of the Lord Jesus Christ’s return will not come until Antichrist is revealed.

PARTING REMARKS

A common misunderstanding of the word antichrist, the Greek ἀντίχριστος (an-TEE-xris-tos), is that it means “against Christ.” While the Antichrist to come, as well as the many antichrists which have existed, and do and will exist until Jesus returns (1 Jn 2:18-22), does oppose Christ (2 Thess 2:4), the meaning of the original Greek word means a thing or person who is “in the place of” or “in the room of” or “instead of” Christ. The antichrist or false messiah will be one who is a deceptive imitation and false counterpart of Christ.

Moreover, the full preterist view was an unnecessary defense of the pope as the future Antichrist to come. Jesus said,

“I have come in My Father’s name, and you do not receive Me. If another comes in his own name, you will receive him.” John 5:43

One of the Latin titles for the pope in Rome is Vicarius Christi, meaning “in place of Christ.” While Roman Catholic popes are like the many antichrists in the world that John speaks of (1 Jn 2:18), the pope could not possibly be the future Antichrist to come. Interestingly, this past year I have been asked more than a few times of my opinion concerning certain persons of current political note, who might be the viable candidates for the Antichrist to come― Joe Biden, Donald Trump, Elon Musk, Hillary Clinton. Here’s my opinion on the matter (which has been my opinion for about the past 30 years or so, though rarely expressed it out loud) …the future Antichrist and false messiah to come must be a Jew; or at least he must deceptively suggest to the leaders of the nation of Israel that he is of Jewish descent. When the entire world stands against Israel, while the leadership of the Jewish state will give an approving nod to anyone who will broker peace, they will only proclaim one “peacemaker” as messiah― and he must be a Jew in their minds for that to happen. Yet that Jew will come in the power and might of his own name, not the heavenly Father’s.

PARSING THE BOOK

In the next chapter, we will parse the entire book of Revelation so we can have a roadmap of sorts to understand its majestic and mysterious imagery.

Until then…

May the Lord Jesus continue to bless and keep you.

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The Testimony of Jesus

[1] The Latin title, Vestigatio Arcani Sensus in Apocalypsi, means “A Trace of the Mysterious Meaning in the Apocalypse.”

Behold, He is coming with the clouds, and every eye will see Him, even those who pierced Him, and all tribes of the earth will wail on account of Him. Even so. Amen. Revelation 1:7

We’ve already taken a brief look at three possible end times perspectives: the most popular view, dispensational pre-millennialism; the most optimistic view, post-millennialism

Read more

Behold, He is coming with the clouds, and every eye will see Him, even those who pierced Him, and all tribes of the earth will wail on account of Him. Even so. Amen. Revelation 1:7

As the seventh verse of the first chapter speaks of the return of the Lord Jesus Christ, we’ve embarked on a parenthetical journey in the examination of end times scenarios he…

Read more

Behold, He is coming with the clouds, and every eye will see Him, even those who pierced Him, and all tribes of the earth will wail on account of Him. Even so. Amen. Revelation 1:7

As the seventh verse of the first chapter speaks of the return of the Lord Jesus Christ, we’ve embarked on a parenthetical journey in the examination of end times scenarios he…

Read more

Behold, He is coming with the clouds, and every eye will see Him, even those who pierced Him, and all tribes of the earth will wail on account of Him. Even so. Amen. Revelation 1:7

In Chapter 10, we examined the fourfold benediction from Christ Jesus, who brings His reader greetings along with the Father and the Holy Spirit. Today’s verse is an addendum to the fourfold benediction from Christ and the salutation from the Tri-une God (Rev 1:4-6).

Before we consider the details in this addendum of our King, because this verse specifically mentions the Lord Jesus’ second coming, we should consider that, historically, there are four possible eschatological scenarios. While each view has its strengths according to the Scripture proofs provided by their respective proponents, each one of the four views has its particular Scriptural problems. In other words, not a single view among the four can be exclusively elevated to say this one is the correct one.

I believe it was specifically designed by our loving, merciful, and sovereign God to be this way, so that we may trust Him for the outcome, and moreover, that we can have the eyes of our faith fixed upon Jesus, and not upon the signs of His coming.

The four different end times scenarios are the dispensational pre-millennial view, the post-millennial view, the amillennial view, and the historical pre-millennial view (aka post-tribulational). We will look at them one by one, focusing on the dispensational pre-millennial view today.

DISPENSATIONAL PRE-MILLENNIALISM

Dispensational pre-millennialism is the most recent eschatological view of the four scenarios, This scheme was first introduced by John Nelson Darby (1800-1882), the founder of the Plymouth Brethren. Other adherents of this system include Cyrus Ingerson Scofield (1843-1921), Lewis Sperry Chafer (1871-1952), John Dwight Pentecost (1915-2014), Harold Lee “Hal” Lindsey (b.1929), John Fullerton MacArthur, Jr. (b.1939), and Ray Comfort (b.1949), among many others.

The Left Behind series of fiction, published in the mid-1990s to the mid-2000s, written by Tim LaHaye and Jerry Jenkins, popularized this view greatly; as did the 1972 film, A Thief in the Night, and Hal Lindsey’s book, The Late Great Planet Earth, published two years before that, in 1970. Because of its pervasive embrace, there are many in the church today who know of no other system. It may possibly be the most popular view in the U.S., at least among many Baptist and charismatic denominations, and among many non-denominational congregations and assemblies. Not only is the dispensational pre-millennial scenario the newest and most recognized view in the U.S., it is also the most complex among the four systems.

Dispensational pre-millennialists generally believe that Israel and the church are distinct entities, each having different functions, fulfillments, and futures in God’s overall plan. This eschatology also widely holds to an appearance of Christ before a seven-year, worldwide tribulation, whereas Christ’s church is caught up, or raptured, prior to this tribulation in order to facilitate a continued fulfillment of OT promises to Israel, by salvation through the Messiah. This worldwide tribulation will be followed by the physical return of Christ with His saints, which will, in turn, mark the beginning of a literal thousand-year reign of Christ upon the earth. Following this Messianic reign, there will be a final battle between the satanic forces on earth and Christ, the latter easily dispatching the rebellion. The rest of the scenario of the final judgment of redeemed and reprobate humans, as well as the new heaven and new earth to follow, is similar to the other three systems, with a few variations; and of those variations, they are typically minor and based upon personal interpretive opinions.

We should also bear in mind that there are also variations to this particular view. One such is the mid-tribulation rapture view. Another is called a progressive dispensational view. Many features are so similar to the dispensational pre-millennial scenario that we will only consider the traditional system here.

One of the hallmark features within this system is the insistence among its advocates in using a literal approach to interpreting Scripture. Ironically, the dispensationalist’s “literal” approach to Scripture becomes the first and greatest difficulty within this system (there are too many difficulties to cover in the space and time allotted in this chapter, so we will only briefly cover a few). A huge majority of dispensational teachers, moreover, accuse the other systems of “spiritualizing” or “allegorizing” Scripture, while they alone (according to them) follow a literal method of interpretation. Sadly, they forget there are prophecies specifically interpreted spiritually, when others might have viewed a prophecy of Scripture with a literal view or physical manner. One such example was interpreted spiritually by the Lord Jesus Himself, with regard to the coming of Elijah before the Messiah’s appearance:

10 And the disciples asked Him, “Then why do the scribes say that first Elijah must come?” 11 He answered, “Elijah does come, and he will restore all things. 12 But I tell you that Elijah has already come, and they did not recognize him, but did to him whatever they pleased. So also the Son of Man will certainly suffer at their hands.” 13 Then the disciples understood that He was speaking to them of John the Baptist. Matthew 17:10-13 (see also Matt 11:7-15)

Under the inspiration of the Holy Spirit, while not denying the historical events that had actually taken place in the Old Testament, the apostle Paul speaks of the events surrounding Abraham’s two sons through Hagar and Sarah as representing the law and grace, even using the words, “interpreted allegorically” (Gal 4:24),

21 Tell me, you who desire to be under the law, do you not listen to the law? 22 For it is written that Abraham had two sons, one by a slave woman and one by a free woman. 23 But the son of the slave was born according to the flesh, while the son of the free woman was born through promise. 24 Now this may be interpreted allegorically: these women are two covenants. Galatians 4:21-24

Now, there is nothing wrong with spiritualizing Scripture because, truly, the Bible is a spiritual revelation through and through. Nevertheless, by their insistence upon a literal interpretation, they violate their own hermeneutic (interpretation; explanation). Immediately, in Revelation, the seven churches mentioned in the second and third chapters are also allegorized by dispensationalists as symbolic of pictures of the church throughout 2,000 years of New Testament history leading up to the time of the rapture of the church.

Again, literal interpretation is immediately violated in the first two verses of Revelation’s fourth chapter:

1 After this I looked, and behold, a door standing open in heaven! And the first voice, which I had heard speaking to me like a trumpet, said, “Come up here, and I will show you what must take place after this.” 2 At once I was in the Spirit, and behold, a throne stood in heaven, with one seated on the throne. Revelation 4:1-2

A literal reading behind this portion is clear. A real, historical person named John heard the voice of the risen and reigning Lord Jesus Christ, and upon the command of Christ, was transported, “in the Spirit,” from his temporal reality on the isle of Patmos to the greater, heavenly reality of the throne of God.

While not denying that this was about John, the dispensationalist insists that this allegorically represents the rapture of the church before the great tribulation upon the earth. Cyrus Scofield states,

“This call seems clearly to indicate the fulfillment of 1 Th. 4:14-17. The word ‘church’ does not again occur in the Revelation till all is fulfilled.” C. I. Scofield, Scofield Reference Bible, Oxford University Press; 1909

If challenged that this is not a literal interpretation, the reply by dispensationalists is often that the literal does not exclude figurative or symbolic language. Nevertheless, this is exactly what proponents of the three other views believe. The truth is that all four systems of end times interpretation combine both literal and figurative methods of interpretation; however, they do not always agree as to how, when, and where something is literal or allegorical.

A second feature of, and difficulty with, this system is its unyielding insistence upon separate purposes, peoples, and destinies with regard to Israel and Christ’s New Testament church. Dispensationalists claim that the Old Testament prophets did not “see” the church age, thus they argue that all the Hebrew prophecies are centered upon the ethnic descendants of Abraham, Isaac, and Jacob; in other words, Israel. Yet, we find the New Testament church fathers constantly quoting the Old Testament Scriptures in reference to the New Testament church. Peter quotes Joel 2:28-32 as being fulfilled in the birth of Christ’s church on the Day of Pentecost (Acts 2:16-21). James, the Lord’s younger half-brother and one of the leading elders in the church of Jerusalem, quotes Amos 9:11-12 as an authoritative interpretation of Gentile believers being admitted to the church. Paul was imprisoned several times, twice in Rome, and eventually beheaded for what he understood as “the church of the living God, a pillar and buttress of the truth” (1 Tim 3:15), wherein is found “the word of the truth, the gospel” (Col 1:5b), being “the hope [in Christ Jesus] laid up for [believers] in heaven” (Col 1:5a). In explaining his predicament before the Jewish leaders in Rome, Paul told them,

“For this reason, therefore, I have asked to see you and speak with you, since it is because of the hope of Israel that I am wearing this chain.” Acts 28:20

Moreover, if Israel’s destiny is not salvation in Christ Jesus through His church and His gospel therein, why would Paul be so adamant for the salvation of Jews within the construct of Christ’s church? He states emphatically,

3 For I could wish that I myself were accursed and cut off from Christ for the sake of my brothers, my kinsmen according to the flesh. 4 They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises. 5 To them belong the patriarchs, and from their race, according to the flesh, is the Christ, who is God over all, blessed forever. Amen.

Above, Paul states that the adoption, glory, covenants, the law, the worship, and the promises of the Old Testament are forfeited by them apart from faith in the Lord Jesus Christ. Moreover, by his statement, we may logically conclude that Paul interprets those promises, viz., adoption, glory, covenants, law, and worship, belong to the redeemed of Christ’s church. Jesus is truly the Messiah, “who is God over all, blessed forever. Amen.”

The third great difficulty found in the dispensational pre-millennial view arises in its explanation of worship in the millennium, that is, in the 1,000-year reign of Christ upon earth. Most dispy-premil adherents will readily acknowledge that the Old Testament sacrifices were types and foreshadows of the coming Christ, yet many insist our Lord Jesus Christ, as reigning King, will restore those Old Testament laws, especially in the re-establishment of the Levitical priesthood and animal sacrifices. This clearly opposes Scripture, and worse, diminishes the ultimate fulfillment of the sacrificial system in Christ’s atonement upon the cross, as well as trivializing the superiority of Christ’s priesthood over the Aaronic and Levitical types and shadows. It is written,

11 And every priest stands daily at his service, offering repeatedly the same sacrifices, which can never take away sins. 12 But when Christ had offered for all time a single sacrifice for sins, He sat down at the right hand of God, 13 waiting from that time until His enemies should be made a footstool for His feet. 14 For by a single offering He has perfected for all time those who are being sanctified. Hebrews 10:11-14

I’m almost hesitant to bring up the fourth major difficulty found in the dispensational pre-millennial system because it is the most complicated, and the more its proponents attempt to answer these issues, the more questions (and confusion) their answers raise. This fourth issue arises in explaining the resurrection of the dead as it fits within the scheme of this system. While the post-millennial and amillennial proponents teach a general resurrection prior to a general judgment at Christ’s second coming, the dispy-premil, by and large, presents a resurrection that unfolds in a series of events spanning a period of 1,007 years. Dr. Pentecost explains:

“The order of events in the resurrection program would be: (1) the resurrection of Christ as the beginning of the resurrection program (1 Cor 15:23); (2) the resurrection of the church age saints at the rapture (1 Thess 4:16); (3) the resurrection of the tribulation period saints (Rev 20:3-5), together with (4) the resurrection of Old Testament saints (Dan 12:2; Isa 26:19) at the second advent of Christ to the earth; and finally (5) the final resurrection of the unsaved dead (Rev 20:5, 11-14) at the end of the millennial age. The first four stages would all be included in the first resurrection or resurrection to life, inasmuch as all receive eternal life and the last would be the second resurrection, or the resurrection unto damnation inasmuch as all receive eternal judgment at that time.” J. Dwight Pentecost, Things to Come, Durham Publishing Co., 1958; Zondervan reprint, Grand Rapids, MI; 1964, pg. 339

The reason for this first stage of the resurrection seems to be because of a denial by dispy-premills that Jesus Christ is not yet seated upon His throne, as Scofield points out from his comment made on Revelation 3:21, “The one who conquers, I will grant him to sit with Me on My throne, as I also conquered and sat down with My Father on His throne.”

“This passage, in harmony with Lk. 1:32-33; Mt. 19:28; Acts 2:30, 34-35; 15:14-16 is conclusive that Christ is not now seated upon His own throne. The Davidic Covenant, and the promises of God through the prophets and the Angel Gabriel concerning the Messianic kingdom await fulfillment.” C. I. Scofield, Scofield Reference Bible, Oxford University Press; 1909

This difficulty begs the question, “Why did the New Testament writers use such haphazard language by implying that the Lord Jesus Christ is presently seated upon His throne?”

• See Acts 2:30-36; John 17:5; 1 Corinthians 15:25; Ephesians 1:20-23; Philippians 2:9-11; Hebrews 1:3; 10:12-13; et al.

With this staged program, there are other difficulties, such as the evangelizing which needs to take place during their view of the seven-year tribulation by 144,000 Jewish evangelists, recorded in the seventh chapter of Revelation. First, there is an issue with the number, 144,000, as well as with the number of each tribe, 12,000. If a literal interpretation is required, the numbers themselves must be allegorical, because in the original Greek language the numbering is plural, so as to be interpreted, 144,000s, and 12,000s from each tribe. We will cover this in a bit more detail when we arrive at the seventh chapter. Nevertheless, this, and other issues, should be addressed, which have heretofore, been either ignored or insufficiently answered.

The fifth major difficulty arising from the dispy-premil view comes from the pre-tribulation rapture taking place as a separate event from the Lord’s second coming. Yet, the language of the New Testament presents the catching away of the living saints (rapture; Greek harpazo) as occurring simultaneous with Christ’s second coming:

For this we declare to you by a word from the Lord, that we who are alive, who are left until the coming of the Lord, will not precede those who have fallen asleep. 1 Thessalonians 4:15

DESIRABLE CHARACTERISTIC

Despite its many difficulties and unanswered issues, there is a desirable character trait inherent in this particular view, being an enthusiastic anticipation for the Lord Jesus’ imminent return. All four of the major end times views hold to a rapture of living saints in accordance with 1 Thessalonians 4:15-18; however, because this view presents a separation between the rapture and actual second coming of the Lord Jesus, the expectation of the Lord’s imminent, unknown return is emphasized. We, as believers in Christ, should anticipate and be excited for the Lord’s return. Because it can come at any time, there are opportunities for the redeemed in Christ to exhibit holiness in life, exercise godliness in an ungodly world, and evangelize fervently for the glory of God. Regardless of which view we may have the greatest conviction, an enthusiastic anticipation for Christ’s imminent return should be in every believer. After all, our salvation means that we will be with Jesus. If we don’t want Jesus, we don’t want heaven or eternal life because Jesus is who makes heaven heavenly and eternal life alive.

DETRIMENTAL CHARACTERISTICS

There are detrimental characteristics prevalent to this last days view, all of which we should shun.

First, because of the corruptions still remaining in mortal flesh, we will have a tendency to rest on our spiritual laurels. Some may wrongly judge that if Jewish people will be evangelized during the tribulation, then there is no need to witness to them or share the gospel with them. No one should be excluded from the gospel and it is shameful that this attitude should rear its despicable head.

Second, because of its popularity and prominence in many churches today, there is a tendency toward spiritual snobbery, esteeming this view as the “only correct” system while pooh-poohing the others without any study, examination, or consideration. Our opinions concerning something that has not yet happened should NEVER be a point to cause division in Christ’s church. Nevertheless, it happens quite frequently; and I dare say, I’ve seen it most prevalent in dispensational pre-millennial churches. It is the Lord Jesus Christ who unifies us, and any mystery concerning the doctrine of His return was not given by the Holy Spirit for His people to be divisive because of it.

Third, as it relates to the second detestable characteristic above, the disregard for the other eschatological views will almost automatically cause us to de-emphasize the strong, admirable, and desirable characteristics inherent in the other views.

CONCLUDING REMARKS

My last thoughts here may very well be my concluding remarks with regard to each of the four end times views— if the eyes of our faith are upon the Lord Jesus Christ, we will see Him when He comes, and the details of His coming will fall into place.

POST-MILLENNIALISM

Next time, we’ll take a look at the post-millennial system of eschatology, along with its difficulties.

Until then…

May the Lord Jesus continue to bless and keep you.

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The Testimony of Jesus

John to the seven churches that are in Asia: Grace to you and peace from Him who is and who was and who is to come, and from the Seven Spirits who are before His throne, and from Jesus Christ the faithful witness, the firstborn of the dead, and the ruler of kings on earth. To Him who loves us and has freed us from our sins by His blood and made us a kin…

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John to the seven churches that are in Asia: Grace to you and peace from Him who is and who was and who is to come, and from the Seven Spirits who are before His throne, and from Jesus Christ the faithful witness, the firstborn of the dead, and the ruler of kings on earth. To Him who loves us and has freed us from our sins by His blood and made us a kingdom, priests to His God and Father, to Him be glory and dominion forever and ever. Amen. Revelation 1:4-6

FAST REVIEW

As we had seen in the last lesson, John addresses this letter to the seven churches; seven being the number of completion in the Bible, and therefore, this letter is to anyone and everyone saved by God’s grace who makes up the eternal church of Jesus Christ. No one is left out. All are blessed in the reading, hearing, and keeping of this gospel word. All are responsible for its content. All are greeted with the comforting words of grace and peace.

Moreover, these gracious and peaceful tidings come from the Tri-une God— Father, Son, and Holy Spirit.

First, it comes from the everlasting Father, “from Him who is and who was and who is to come,” therefore, this greeting is timeless. It was not confined to the seven local churches existing in the day of John. This salutation is extended to all God’s saints right up to this very moment, and beyond that, until the Lord Jesus returns.

Second, this salutation also comes from the Holy Spirit, “from the Seven Spirits who are before His throne.” While on the surface, the Holy Spirit being placed before the Lord Jesus in the greeting seems out of order; nevertheless, since the Lord Jesus has ascended into heaven and sent the Holy Spirit, John’s mention of the Holy Spirit before the Lord Jesus Christ is consistent with the power of the Spirit in order to testify of Christ, to glorify Christ, to teach us of Christ, and to remind us of those things the Lord Jesus Christ has said (as seen in Chapter Eight last time).

Finally, this blessed greeting comes from the Lord Jesus Christ, “the faithful witness, the firstborn of the dead, and the ruler of kings on earth. To Him who loves us and has freed us from our sins by His blood and made us a kingdom, priests to His God and Father, to Him be glory and dominion forever and ever.”

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John to the seven churches that are in Asia: Grace to you and peace from Him who is and who was and who is to come, and from the Seven Spirits who are before His throne, and from Jesus Christ the faithful witness, the firstborn of the dead, and the ruler of kings on earth. To Him who loves us and has freed us from our sins by His blood and made us a kingdom, priests to His God and Father, to Him be glory and dominion forever and ever. Amen. Revelation 1:4-6

SEVEN CHURCHES

If you recall, in Chapter Five, we looked at a historical quote from John Foxe, who wrote:

“The ‘beloved disciple’ was brother to James the Great. The churches of Smyrna, Pergamos, Sardis, Philadelphia, Laodicea, and Thyatira, were founded by him. From Ephesus he was ordered to be sent to Rome, where it is affirmed he was cast into a cauldron of boiling oil. He escaped by miracle, without injury. Domitian afterwards banished him to the Isle of Patmos, where he wrote the Book of Revelation. Nerva, successor of Domitian, recalled him. He was the only apostle who escaped a violent death.” Foxe’s Book of Martyrs, Hendrickson Publishers, Peabody, MA; 2004

According to Mr. Foxe, while ministering in Ephesus at the time of his arrest, John had planted the six other churches mentioned in Revelation 1:11. Since the second and third chapters of Revelation deal with these seven churches individually, we’ll examine them more particularly at that time. Nevertheless, we should recognize that the area of these churches are what is known as modern Turkey today.

John’s greeting to them, “the seven churches in Asia,” however, should be curious to you and me as Bible students. Why these seven churches? Why not Jerusalem, or Antioch, or perhaps even Rome? As seven, biblically speaking, represents the number of completion, these seven churches, Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea, paint a complete portrait of the church at large, the church immortal and invisible, and the church eternal. Yes, they were actual historical churches, existing during John’s banishment to Patmos; yet, their individual characteristics, as we will see in chapters two and three, present a true picture for us in the church’s faithfulness and faults, its blessings and rebukes, and its works and Christ’s warnings to them.

Although the seven churches have its problems and shortcomings, we are encouraged because the greeting is not merely from John. He is Christ’s servant and messenger. The greeting comes from the tri-une God, with a powerful benediction which exalts Christ Jesus in the hearts and the minds of the readers and hearers.

SOOTHING WORDS

While not all the churches in Asia Minor had received a letter from an apostle specifically addressed to them, as the epistles were copied, they were distributed to neighboring churches. “Grace to you and peace” was a typical greeting from those writing letters to the churches, as it was for Paul when he wrote to Ephesus…

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Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear, and who keep what is written in it, for the time is near. Revelation 1:3, ESV

Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3, KJV

When last we left off, we considered that John bore witness to all that he personally saw (Rev 1:2). John esteemed the vision he received from Christ through the Spirit was on a heavenly par with both the Scriptures and Christ’s gospel. Moreover, his mention of bearing witness to “all that he saw” was applicable to his life, not only for the heavenly model it gave him to ensure all things he experienced lined up with both God’s Word and the gospel testimony of Jesus Christ (Chapter 6, “The Three-Fold Witness”), but it caused him to personally grow even closer in his relationship with God through Christ. In other words, John knew an intimacy with the Lord Jesus Messiah far greater than he had ever known before. This is another one of the reasons I believe John wrote the gospel attached to his name after he was released from his banishment at Patmos. He wrote at the end of his gospel account,

This is the disciple who is bearing witness about these things, and who has written these things, and we know that his testimony is true. John 21:24

What John had written in the gospel of Christ’s earthly ministry, crucifixion, and resurrection was a firsthand account of what he personally witnessed. Borne along by the Holy Spirit, John provided special insights to us from this account that the other gospel accounts do not have. John’s witness and testimony is especially blessed as he wrote these things, careful to address himself and express the events so that Christ Jesus was exalted above all he wrote from his recollection. Keep in mind that John was one of the “Sons of Thunder,” prone to seeking exaltation and special privilege from the Lord, asking to be seated at Christ’s right or left hand along with his brother, James. Now aged and full of days, especially as one who had seen the risen and glorified Savior, having fallen down as a dead man at Christ’s feet, he testified of Christ most humbly, so that Christ alone was exalted for God’s great glory.

When I saw Him, I fell at His feet as though dead. But He laid His right hand on me, saying, “Fear not, I am the first and the last, and the living One. I died, and behold I am alive forevermore, and I have the keys of Death and Hades.” Revelation 1:17-18

Who could be the same after witnessing something like that? I believe this may also be the reason John’s gospel account was written in third person, referring to himself often as “the other disciple, the one whom Jesus loved” (John 20:2, et al). The majesty of the Lord Jesus was so powerful in His life through this revelatory vision that self was humbled and crushed to the dust in the splendor of Christ’s glory.

How does this apply to us?  Remember, the thought behind this verse amplifies what we had already examined in the second verse from the last lesson. Here’s that verse again:

who bore witness to the Word of God and to the testimony of Jesus Christ, even to all that he saw. Revelation 1:2

The revelation John conveys ministered to his life, transforming it even nearer to Christ in all that he saw because it was consistent with God’s Word and the gospel testimony of the Lord Jesus Christ. All three were consistent with one another, with no deviation from each other whatsoever. Therefore, John lets you and I know as readers of this prophetic book, that we may have the same glorious, life-transforming intimacy with Christ by approaching the book of Revelation in the same way. Moreover, we will be blessed by reading, hearing, and keeping what John had written.

BLESSED

This word in Greek, μακαριος (mak-AR-ee-os), can also be translated “happy.” The things of God, however, are heavenly, spiritual, and eternal. We tend to understand happiness in a earthly, temporal, and often sensory or sensational way. Worldly and fleshly happiness is temporary. Therefore, this is a heavenly happiness we experience upon earth, and thus, we are truly blessed.

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THE TRIUNE GOD

Okay, I’ll be the first to admit that calling this verse a testimony of the Tri-une God may be a little weak. Nevertheless, this singular verse as a proof text for the Trinity is better than the “King James Only” crowd using the 1…

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The revelation of Jesus Christ, which God gave Him to show to His servants the things that must soon take place. He made it known by sending His angel to His servant John, Revelation 1:1

SERVANT JOHN

Today, we take a look at the author who penned the book— John. True, this isn’t the typical method in which to unfold a book commentary from the Bible, but I suppose I’m not the typical Bible expositor. Often, this information is given up front, at the very beginning; however, because of the majesty and priority of the information revealed in the first sentence of the verse, it seemed to me, more appropriate to examine John after the truth of Christ was sufficiently examined.

John’s name is mentioned, not only in this verse, but also in three other verses (Rev 1:4; 1:9; 22:8). Some of the ancient patriarchs of the early church testify to the John of Revelation being the same apostle to write the gospel account in his name, as well as the three general epistles, also identified with his name; among those patriarchs were Justin Martyr (c.100-165 AD), Irenaeus (c.130-202 AD), Clement of Alexandria (c.150-215 AD), and Tertullian (c.155-220 AD).

SETTING

The setting and date of its writing go hand in hand. There are some who have set an early date to its writing, the late 60s AD, sometime shortly after Nero’s death, because of the short reigns and violent deaths of those Caesars following Nero, citing Revelation 17:10 as a supporting text,

they are also seven kings, five of whom have fallen, one is, the other has not yet come, and when he does come he must remain only a little while. Revelation 17:10

With no other support for this early date, and attempting to compute the deaths of certain Caesars from this single verse, causes us to strain at a gnat to swallow a camel, hermeneutically speaking. Which Caesar should one start with? Tiberius, the Caesar alive during Christ’s crucifixion and the birth of the church? Caligula? Claudius? Nero?

No. More than likely a later date of the mid 90s is more appropriate. Irenaeus, who was a disciple of Polycarp (c.69-155 AD), declared that that Revelation had been written during the end of the reign of Domitian, who ruled as Caesar from 81-96 AD (Polycarp, the Christian bishop of Smyrna, was the disciple of John, the beloved apostle). Likewise, Clement of Alexandria, Origen (c.185-253 AD), the early church historian, Eusebius (c.260-339 AD), and Jerome (c.342-420 AD) attest to the later date during Domitian’s reign. John Foxe (c.1516-April 18, 1557), wrote:

“The ‘beloved disciple’ was brother to James the Great. The churches of Smyrna, Pergamos, Sardis, Philadelphia, Laodicea, and Thyatira, were founded by him. From Ephesus he was ordered to be sent to Rome, where it is affirmed he was cast into a cauldron of boiling oil. He escaped by miracle, without injury. Domitian afterwards banished him to the Isle of Patmos, where he wrote the Book of Revelation. Nerva, successor of Domitian, recalled him. He was the only apostle who escaped a violent death. Foxe’s Book of Martyrs, Hendrickson Publishers, Peabody, MA; 2004

SENT BY HIS ANGEL

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The revelation of Jesus Christ, which God gave Him to show to His servants the things that must soon take place.… Revelation 1:1

SERVANTS

As mentioned last time, the Lord Jesus Messiah was God’s wise Servant (Isa 52:13), His suffering Servant (Isa 53:3-5), who came to earth, not to do His own will, but the heavenly Father’s will (John 6:38). Moreover, the Lord Jesus, as perfect, sinless Man, received the full revelation of Himself as Messiah from the heavenly Father, as we read in the first part of the verse, and examined in the last lesson. Our generous Lord and Savior did not receive this revelation just to keep it to Himself; He received it to show this revelation to His servants.

You and I, who have been saved by God’s grace, are Christ’s bondslaves, the plural Greek δουλοις (DOO-lois). We are willing slaves unto Him who redeemed us. Jesus set us free from the bondage of sin and of Satan, and having been liberated and regenerated by divine love, we now willingly becomes slaves to both our Redeemer and to righteousness (Rom 6:16-18). The Old Testament presents a beautiful picture of salvation’s bondslave:

“If your brother, a Hebrew man or a Hebrew woman, is sold to you, he shall serve you six years, and in the seventh year you shall let him go free from you. And when you let him go free from you, you shall not let him go empty-handed. You shall furnish him liberally out of your flock, out of your threshing floor, and out of your winepress. As the LORD your God has blessed you, you shall give to him. You shall remember that you were a slave in the land of Egypt, and the LORD your God redeemed you; therefore I command you this today. But if he says to you, ‘I will not go out from you,’ because he loves you and your household, since he is well-off with you, then you shall take an awl, and put it through his ear into the door, and he shall be your slave forever. And to your female slave you shall do the same.” Deuteronomy 15:12-17, emphasis added

Now, as Christ Jesus has lavishly provided for our salvation, He continues to liberally furnish to us all the blessings of His empowerment for us by revealing to us who He is and what He has done. Just as the Father gave the revelation to Him as Heir of all things, the Father gives it to us through the Lord Jesus Christ— for revelation of the Lord Jesus, in who He is and what He has done by the cross, must be opened up to us by the heavenly Father, as it is written:

Simon Peter replied, “You are the Christ, the Son of the living God.” And Jesus answered him, “Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but My Father who is in heaven.” Matthew 16:16-17

SHOW

While this Greek word, δειξαι (DĪX-ai), translated ‘show,’ conveys a similar context to the previous English word ‘gave’ in our verse (according to M. R. Vincent, D.D., Word Studies in the New Testament, 1886), studying this Greek word out in all its varied uses in the New Testament, presents more than a gift or inheritance. It seems to contain a teaching that accompanies this gift for the benefit of one’s understanding; and an illumination which also accompanies the gift to enlighten previously undisclosed mysteries; and an enlarged explanation to more fully develop the knowledge extended and received; and finally, this gospel revelation is a special gift given as a possession, a keepsake that endears the recipient to the Giver more intimately. All these definition make sense, being consistent with the last part of the sentence, “the things that must soon take place.” We will get to “soon take place” in a moment, but first…

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The revelation of Jesus Christ, which God gave Him… Revelation 1:1

Although the Lord Jesus Christ, the second Person of the Trinity, is very God, the same in essence as the heavenly Father and the Holy Spirit, and equal in power and glory, we’re told that in God’s authoritative Word that this revelation of our Lord was given to Him by God (which God gave Him). This speaks of Christ’s humanity; and though crucified, resurrected, ascended to His heavenly throne, and reigning in the eternal glory Jesus knew with the Father before the world was (John 17:5), we’re presented from the beginning of this very special written work, the book of Revelation— the humility of Christ; and thus, for you and me, the we can know the approachability of Christ.

Jesus humbled Himself to become a flesh and bone human being; born as a babe, yet eternal God. One of the great portions of Scripture to express both Christ’s deity and humanity is found in the second chapter of Philippians:

Have this mind among yourselves, which is yours in Christ Jesus, who, though He was in the form of God, did not count equality with God a thing to be grasped, but emptied Himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, He humbled Himself by becoming obedient to the point of death, even death on a cross. Philippians 2:5-8

Let’s break this portion down:

Have this mind among yourselves (v5a). You and I, as born-again believers saved by God’s grace, should take this truth oh so seriously; that it should be a great meditation in our thoughts; that we should commit it to the depths of our memories until it becomes the very fabric of our hearts and souls.

Which is yours in Christ Jesus (v5b). This truth is one huge part of our inheritance in Christ, and one you and I need not wait for the Lord’s promised return to receive it. It is available as a precious gospel blessing now, and it will grow in magnitude and magnificence as we grow in grace because its truth transforms our lives to become more and more like Christ Jesus (Rom 8:28-29).

Who, though He was in the form of God (v6a). The word ‘form’ here comes from the Greek root, μορφη (mor-PHĀ), which means ‘shape.’ Figuratively, it means ‘nature,’ as expressed in Strong’s Exhaustive Concordance. Dr. MacArthur says, “Paul affirms that Jesus eternally has been God. The usual Greek word for being is not used here. Instead, Paul chose another term that emphasizes the essence of a person’s nature— his continuous state or condition” (John MacArthur, MacArthur Study Bible, 2005, Thomas Nelson, Nashville, TN). Christ’s form, though very God (v6a) is also expressed in His humanity, since Jesus took “the form of a servant” (v7b). The Lord Jesus is essentially, eternally, and unchangeably God, as the apostle amplifies in the next part of the verse….

Did not count equality with God a thing to be grasped (v6b). As the second Person of the Tri-une God, the Lord Jesus, though becoming a Man, did not have to reach or grasp at deity. His holy and righteous efforts and behavior as a human being did not earn Him a deified place or a position alongside deity. Said another way, Jesus didn’t have to attain to deity. The King James Version of the Bible renders this portion of the verse in this way: “thought it not robbery to be equal with God.” I like this English translation as well. In other words, Christ becoming a human being didn’t rob God of His deity; and in the English Standard Version, Christ’s deeds, including His sacrificial death on the cross, not only didn’t elevate the Lord Jesus to some status in the Godhead, moreover, Christ’s becoming a Man did not add to God’s nature or character as if there was something lacking therein. None of these could be true if it is to remain consistent with what God has revealed in His Word about Himself. Again, as eternal God, Jesus was “the radiance of the glory of God and the exact imprint of His nature” (Heb 1:3). You see, God, being immutable, cannot stop being God, else He was never God at all to begin with.

The Trinity, and Christ’s two natures specifically, is mysterious, an infinite truth beyond our finite comprehension. Nevertheless, although we cannot fully understand how Jesus can be both fully God and fully Man, its veracity from the Word of God is a proposition we can trust because it rests upon the unchanging truth of an unchanging God. Because it is true, it strengthens our faith in Christ and secures our faith to Christ.

But emptied Himself (v7a). Since the previous verse informs us that God cannot stop being God, else He would be something less than almighty, unchanging God, Christ’s emptying Himself of deity, as a few might suggest, cannot be what the Holy Spirit means here. Of what, then, did the Lord Jesus empty Himself? The answer: His glory as God. While the Lord Jesus Christ, as a Man, was the most glorious human being the universe has ever witnessed, Christ in all His human glory, still cannot compare with the eternal glory He possessed with the Father before His incarnation. Remember, Jesus prayed on the night He was arrested, “And now, Father, glorify Me in Your own presence with the glory that I had with You before the world existed” (John 17:5).

There may be some who suggest that Jesus emptied Himself of His divine powers. I don’t believe this is what is implied. In one of Satan’s temptations, the devil challenged the Lord Jesus saying, “If You are the Son of God, command these stones to become loaves of bread” (Matt 4:3). If Jesus was a Man void of divine powers, this would not have been a temptation at all if there was no way He could accomplish such. Since it was possible for Him to do so as God, Jesus didn’t do it to satisfy the starvation He was now experiencing from His forty-day fast because His will was to do the Father’s will— always! which we will see in a moment. Granted, some of Christ’s miracles were accomplished by His humanity empowered by the Holy Spirit indwelling Him. Not all the miraculous powers recorded in the gospels may be clearly defined as being either performed by His divine nature or accomplished in His humanity under the anointing of the Holy Spirit. Nevertheless, some miracles are quite obvious because of His inherently divine attributes and power; and examples of such are Jesus forgiving sins (Mark 2:5), Jesus having life in Himself (John 5:26), Jesus declaring the sin-debt was paid in full by His death upon the cross (John 19:30a), and Jesus bowing His head and giving up the spirit (John 19:30b), since no man can will himself dead or raise Himself from the dead except the Son of God who became Man (John 10:18).

The King James Version renders our phrase to the Philippians, “But made Himself of no reputation,” which would be entirely consistent with Christ’s humbling Himself to be born as babe. It is also in keeping with the rest of the seventh verse…

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The revelation of Jesus Christ, which God gave Him to show to His servants the things that must soon take place. Revelation 1:1

Because we are fallen descendants of our father, Adam, patience is a virtue just beyond the grasp of our corrupt flesh. Apart from the grace of God in Christ Jesus, we want patience, and we want it NOW. From the first verse, we’re told this book was given us so we may see what Christ Jesus has shown concerning “the things that must soon take place.” Although we are told it is soon, we still ask, “When?” If you’ve ever had that thought or entertained the notion, don’t beat yourself up over it. The disciples, too, had a curiosity in the events surrounding the consummation of all things. They asked the risen Lord Jesus,

“Lord, will You at this time restore the kingdom to Israel?” Acts 1:6

You do recall the Lord’s answer, right?

 “It is not for you to know times or seasons that the Father has fixed by His own authority.” Acts 1:7

Yes, the “when” of Christ’s return has puzzled many a believer, but it has also perplexed the cavilers, naysayers, and scoffers, as Peter tells us:

They will say, “Where is the promise of His coming? For ever since the fathers fell asleep, all things are continuing as they were from the beginning of creation.” 2 Peter 3:4

When last we left off, we briefly read Peter’s first epistle, whereas he mentioned the eternal gospel of the Lord Jesus Christ, the Lamb of God, slain before the foundation of the world, that…

He was foreknown before the foundation of the world but was made manifest in the last times for the sake of you” 1 Peter 1:20

Peter used the term “last times,” the Greek εσχατου των χρoνων (ES-xat-ou tōn XRON-ōn). By his estimation, he was in the last or end of days. And why not? He preached this at the Temple on the Day of Pentecost, quoting Joel 2:28-29,

“‘And in the last days it shall be, God declares, that I will pour out My Spirit on all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams; even on My male servants and female servants in those days I will pour out My Spirit, and they shall prophesy.’” Acts 2:17-18

On that Pentecostal day, all the Lord’s disciples were gathered at the Temple because, as devout Jews, that’s where they would all be (Acts 2:1); observing the weekly Sabbaths, the Sabbath holy days, and Sabbath feasts. The house where they gathered was the House of the LORD when the sound like a mighty rushing wind came (Acts 2:2). Then something like tongues of fire rested upon them, as only they could see this apparition, since it “appeared to them” (Acts 2:3). The Lord’s disciples “were all filled with the Holy Spirit and began to speak in other tongues as the Spirit gave them utterance” (Acts 2:4). Since they were at the Temple, “devout men from every nation under heaven” were there as well, temporarily living in Jerusalem for the Feast (Acts 2:5). These devout Jews were bewildered when they heard this supernatural phenomenon, “because each one was hearing them speak in his own language” (Acts 2:6). They recognized the disciples’ dress, accents, and mannerisms as being rustic rubes from Galilee (Acts 2:7), wondering, “And how is it that we hear, each of us in his own native language? Parthians and Medes and Elamites and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome, both Jews and proselytes, Cretans and Arabians— we hear them telling in our own tongues the mighty works of God” (Acts 2:8-11). They “all were amazed and perplexed, saying to one another, ‘What does this mean?’ But others mocking said, ‘They are filled with new wine’” (Acts 2:12-13). Peter interpreted this manifestation of tongues by saying to them, “Men of Judea and all who dwell in Jerusalem, let this be known to you, and give ear to my words. For these people are not drunk, as you suppose, since it is only the third hour of the day. But this is what was uttered through the prophet Joel” (Acts 2:14-16).

Peter’s interpretation of tongues included in the explanation the proof text from Joel chapter 2, as cited earlier. By his use of the term εν ταις εσχαταις ημεραις, “in the last days,” I suggest to you that this was the beginning of the last days. We’ve been in the last days for some 2,000 years.

John, the beloved apostle, agrees:

Children, it is the last hour, and as you have heard that antichrist is coming, so now many antichrists have come. Therefore we know that it is the last hour. 1 John 2:18

The writer to the Jewish Christians in Jerusalem says likewise:

Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days He has spoken to us by His Son, whom He appointed the Heir of all things, through whom also He created the world. Hebrews 1:1-2

Granted, the Scriptures do speak of some later events as yet future, whereas Paul warns the young pastor, Timothy, “Now the Spirit expressly says that in later times some will depart from the faith by devoting themselves to deceitful spirits and teachings of demons” (1 Tim 4:1); however, it should be understood that these “later times,” or “latter times” (KJV), is a different Greek term than “last days,” “last hour,” or “end times.” Paul did not deny that he lived in the last days during the writing of his letter, he was simply saying that there would be occasions beyond the current moment when there would be a departure from the faith. A quick glance at the New Testament overall, especially in epistles such as Jude, 2 Peter, Galatians, and Hebrews, can tell you that this had already begun in Paul’s time.

Doctrinally, Christ’s coming is imminent. It can happen suddenly, without any other warning. In other words, since the Day of Pentecost, technically and theologically speaking, the Lord’s coming could have occurred at any time. “Wait a minute, pastor!” one may exclaim, “didn’t Jesus say that the gospel must be preached to every nation first?”

“Yes He did,” is my agreeable answer. Jesus did say that, and as His disciples, we are to “make disciples of all nations” (Matt 28:19). Moreover, the Lord Jesus expressly said,

“And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come.” Matthew 24:14

Now, you remember Acts chapter two, right? The fifth verse says,

Now there were dwelling in Jerusalem Jews, devout men from every nation under heaven. Acts 2:5

That’s the God-breathed Word of Scripture that tells us Christ’s prophecy has been fulfilled. Was every single nation there? Of course not. The U.S.A. had not even been imagined. Nevertheless, as far as the Holy Spirit is concerned, God’s Word discloses that the national requirement by gospel preaching was accomplished at Pentecost 2,000 years ago.

The question of when Christ will come must remain a question unanswered because you and I would be given to laxity in our faith otherwise. Our love for Christ would wax cold. Our zeal for Christ would border on indifference. Our faith in Christ would grow weak.

Moreover, the urgency for preaching the gospel resides under two powerful truths: (1) the imminent return of Christ; and (2) the uncertainty of one’s death.

Allow me to leave you with a small gift with regard to when the Lord Jesus Christ will return. This isn’t original with me. A dear brother and friend of mine, William W. Sasser, Jr., pastor of Grace Church at Franklin, had a short explanation of the coming of Christ. The following isn’t exactly how Bill presented it when first I heard it years ago. I’ve adjusted it somewhat, but based upon what I learned from my dear brother, I pray this is a blessing to you.

First, the Lord Jesus will come when it pleases Him to do so. Since Jesus Christ is very God, the second Person of the Trinity, then what the psalmist declares of God is true of the Lord Jesus Messiah as well: “Our God is in the heavens; He does all that He pleases” (Psa 115:3).

Second, the Lord Jesus will come when He has accomplished all He has purposed to do in His most excellent counsel. Speaking through the prophet, Isaiah, the Lord Jesus says of Himself, “Remember the former things of old; for I am God, and there is no other; I am God, and there is none like Me, declaring the end from the beginning and from ancient times things not yet done, saying, ‘My counsel shall stand, and I will accomplish all My purpose’” (Isa 46:9-10). Moreover, it says that He will reign upon His throne “until He has put all His enemies under His feet” (1 Cor 15:25). Through the Holy Spirit, the Lord Jesus is ruling and reigning over His church-militant to put down principalities, powers, spiritual wickedness in high places, and the rulers of darkness in this age. It is an unseen realm in which you and I do battle through prayer, and only the Lord Jesus knows when it is over.

Third, the Lord Jesus is coming soon. It is written, “What is your life? For you are a mist that appears for a little time and then vanishes” (Jas 4:14). In the eternal scheme of things, the few years we have on this planet are but a drop in an infinite bucket. Time is so fleeting when compared to God’s eternal perspective, Moses declared, “For a thousand years in Your sight are but as yesterday when it is past, or as a watch in the night” (Psa 90:4). Before you know it, it’s over.

Finally, the Lord Jesus will come for some today. It is written, “And just as it is appointed for man to die once, and after that comes judgment” (Heb 9:27). Death swings quickly and unexpectedly with an unseen reaper’s scythe, so looking for the Lord’s coming in the sky matters not to those who suddenly die.

May the Lord Jesus bless and keep you until He comes again.

The revelation of Jesus Christ… Revelation 1:1

I’ve encountered a great many Christians in several countries and many states in the U.S. since the Lord saved me by His amazing grace back in June 1985. Some of those countries include the Philippines, Indonesia, Japan, China (Hong Kong), and the Republic of Palau. In the United States, I’ve broken bread with Christians as far west as Scammon Bay, Alaska, as far east as Mechanicsville, Virginia, as far south as Pensacola, Florida, and as far north as Fairbanks. No matter where I’ve lived or traveled, generally, the first thought which comes to mind when the book of Revelation is mentioned is the prophetic end of time, the return of the Lord Jesus, the final judgment, the resurrection of the dead, and the re-creation of the new heaven and earth.

While Revelation contains those elements, there’s more to the book’s contents than that. Granted, it is the best part of the gospel therein, and we all look forward to that blessed event in our King’s return; however, there is one subject far more grand, far more glorious, which defines the Revelation— the person and work of the Lord Jesus Christ, Himself.

Yes, it’s all about Him. It says so in the first five words in English, translated from the first three words of the original Greek manuscripts, αποκαλυψις ιησου χριστου (apocalupsis iesou xristou). So what does “apocalypse” mean? Moreover, what does it mean with regard to Jesus Christ?

Apocalypse, or revelation, means a disclosure; a discovery of something unknown, or a further uncovering of something known to some extent, yet further clarified. Now, my definition of the word may sound a little confusing because the signs, visions, symbolisms, and spiritual allegories have astonished and bewildered many for nearly two thousand years, but please bear with me. This disclosure, in the last book of the Bible, is somewhat of a synopsis of the gospel unveiled progressively through the previous sixty-six books. Revelation is the summary at the end of the book, so to speak.

The entire Bible is a progressive revelation of God’s redemptive plan through His one and only Son. From the creation account, through the creation of man and his subsequent fall, and the pronouncement of God’s gracious redemption of man by the virgin birth of a male Child (Gen 3:15), the divine plan of God throughout the historical record, poetry, and wise writings of the prophets, revealed a little more, bit by bit, of the truth concerning the Messiah to come.

When the Messiah finally came, fulfilling more than three-hundred prophecies concerning His miraculous birth, righteous life, earthly ministry, atoning death on the cross, resurrection from the dead, and ascension into heaven, the apostles and prophets  with whom He committed His gospel message further clarified the message of the Scriptures, revealing who Jesus of Nazareth was, what He came to do in redeeming the souls of sinners, His interceding ministry while He rules upon a heavenly throne, and culminating in His promised return, the resurrection of the dead, the final judgment, and the eternal regeneration in the new heaven and earth.

ESCHATOLOGY

“Eschatology” is a theological word most closely associated with the book of Revelation. It merely means the ‘study of last things,’ derived from the Greek word εσχατος (ES-xat-os), which means “last” or “end.” While many may connect this word with end-times events, and with the book of Revelation in particular, this word is important for the interpretation of the book of Revelation because of its end, or ultimate purpose for everything God has accomplished and recorded in the pages of Scripture. It’s not merely the what and when of God’s divine plan, it more importantly sets our attention on the why of God’s plan and design for creating the heavens and the earth in the first place. The first question of Charles Spurgeon’s A Puritan Catechism deals with the why of mankind’s creation: “What is the chief end of man?” It is asking the ultimate goal or principle purpose for man’s existence. In other words, why was man created? The answer to that question states: “Man’s chief end is to glorify God, and to enjoy Him forever.” If this was man’s prime reason for being, how could he glorify God as a mortal sinner who deserves eternal damnation for the sins he has committed against an infinitely holy and good God? The answer is simple.

Just as God spoke the universe into existence, He spoke to fallen men through the prophets (Heb 1:1), many of them writing down what they heard as they were carried along by the Holy Spirit (2 Pet 1:21). In the fullness of the time, however, God sent His Son (Gal 4:4), and spoke to men through Jesus (Heb 1:2). When Jesus came, He gave us the key to the dilemma of how a condemned sinner could glorify God and enjoy Him forever. The Lord Jesus said,

“You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about Me…” John 5:39

By stating that He was the Answer to the question of salvation, by this same statement Jesus identified another great, grand, and glorious truth— the entirety of the Old Testament Scriptures was about Him. The book of Revelation states the same, giving us the title for this commentary:

For the testimony of Jesus is the spirit of prophecy. Revelation 19:10

Moreover, the apostle, Peter, also tells us that the crucifixion of the Lord Jesus Christ to redeem sinners was God’s plan before He even said, “Light be!” (Gen 1:3),

knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, but with the precious blood of Christ, like that of a lamb without blemish or spot. He was foreknown before the foundation of the world but was made manifest in the last times for the sake of you 1 Peter 1:18-20

Interestingly, in this pre-creation glimpse of God’s eternal plan, Peter also makes use of the term “last times,” the Greek εσχατου των χρoνων (ES-xat-ou tōn XRON-ōn). Here, Peter speaks to us of the when of end-times, which we’ll take a look at in the next chapter.