At the “Defending Prewrath” Conference we had so many questions turned in that we were unable to complete the Q and A session in the time we had alloted. Therefore, I will seek to give answers to the remaining questions on this section of our website. This page will be periodically updated with new questions and answers. Also, if there are other related questions that readers would like to ask, feel free to email them via the link at the bottom of the page.

In the soon returning King,

Ryan Habbena

Question:
How do we help our friends who we believe will be raptured out before the tribulation understand the truth of the word when they either just want to argue or refuse to read the books that will help them understand prewrath – other than to just pray for them? They need to prepare themselves for persecution.

Answer:
I do think prayer is paramount. We need to pray for their endurance (as well as our own) if we enter a time of intense persecution. I do believe it is important to properly understand the dynamics leading to the end of the age, as our worldview will be clear. We will be anchored in the word of Christ and not be taken by surprise as if “something strange is happening to us.” My advice is to patiently look for opportunities to discuss these matters in gentleness and respect. If there is persistent resistance and a continual, stark refusal to even consider these things, there may come a time to relinquish your efforts to talk that individual and just commit that person to prayer.

Another avenue is to just discuss the prospects of persecution apart from their end times ramifications. Since intense persecution, martyrdom, deception, and apostasy are already at work stressing these, considering the Scriptural commands, and praying for each other in light of such, is a way to help prepare each other. Remember the example of the early church: “When they had preached the gospel to that city and had made many disciples, they returned to Lystra and to Iconium and to Antioch, strengthening the souls of the disciples, encouraging them to continue in the faith, and saying that through many tribulations we must enter the kingdom of God.” Acts 14:21-22

Question:
When those who are not raptured seek an explanation for the “vanishings” other than the actual truth, what possible explanations do you foresee as being embraced by those that are not caught up?

Answer:
I actually do not believe those that remain on earth will be in the dark regarding to the people the Lord both raises and raptures to Himself. I believe the whole world will see Christ coming in the clouds, they will see people raised from the dead, they will see people changed in the twinkling of an eye, they will see the glorious angels gather the recently glorified saints, and they will know precisely what is going on. Their response at the time of the trumpets and the bowls is not one of ignorance. They know Yahweh is the true and living God, they know His Son is His appointed King, and they know His people are with Him – and they hate and blaspheme Him. (see Revelation 16:21)

So in short, I do not believe there will be “vanishings” in the sense of people just “disappearing.” I see no biblical evidence for such a teaching and I believe the roots of such a teaching are in modern pop-pretribulationalism. Instead, all indications point to a very visible coming of Christ and a very visible gathering of His raised and changed people.

More to be posted soon . . .

Instead of their shame my people will receive a double portion, and instead of disgrace they will rejoice in their inheritance; and so they will inherit a double portion in their land, and everlasting joy will be theirs. (Isaiah 61:7)

This double blessing is a backdrop to, double punishment for Jerusalem.

Comfort, comfort my people, says your God. Speak tenderly to Jerusalem, and proclaim to her that her hard service has been completed, that her sin has been paid for, that she has received from the LORD’s hand double for all her sins. (Isaiah 40:1-2)

In the above passages Jerusalem inherits a double portion after receiving double punishment. Some commentators attribute Jerusalem’s hard service to the Babylonian destruction and exile of Jerusalem, because of Isaiah’s prophecy in Isaiah 39. Others acknowledge a break between chapters 39 and 40. Isaiah 40:3-5 and 9-11are surely eschatological and not at all descriptive of the return from Babylon. Isaiah 40:1-2 appears to be describing time immediately following the end of Daniel’s 70th week. The comfort for Jerusalem, or peace of Jerusalem for which we often pray, is only effected by the coming of Messiah. That is because the double portion of peace is found in Messiah. If the name “Jerusalem” literally means: a foundation of double peace, then only Messiah can be that foundation. Let’s examine Zechariah 6:13 and what it tells us of Messiah.

“Yes, it is He who will build the temple of the LORD, and He who will bear the honor and sit and rule on His throne Thus, He will be a priest on His throne, and the counsel of peace will be between the two offices.” (Zechariah 6:13 NASB)

Messiah, Jesus, provides peace between God and man as our high priest, the one and only duly appointed mediator between God and man. He also brings peace between man and man as the eternal King of Kings. Thus Christ fulfills the law for us as summed up in Luke 10:26-27. Christ rectifies the hostility between God and man, and between man and man.

Now consider a description of Babylon the Great.

Then I heard another voice from heaven say: “Come out of her, my people, so that you will not share in her sins, so that you will not receive any of her plagues; 
for her sins are piled up to heaven, and God has remembered her crimes. Give back to her as she has given; pay her back double for what she has done. Mix her a double portion from her own cup. (Revelation 18:4-6)

Babylon the Great is promised a double portion for what she has done. Verse 4 is an imperative to “my people.” Who would these people in Babylon the Great be? The Old Testament people of God are Israel, the Jews. Could “my people” be the Church? Or has the Church been raptured by this time? In any event, Babylon the Great receives double as does Jerusalem. And there are people of God in Babylon the Great that are commanded to “come out of her.”

The destruction the Harlot has wrought is what she will experience in a double portion. The cup is a reference to the golden cup in her hand (Revelation 17:4) that was filled with abominable things and the filth of her adulteries and the blood of the saints (Revelation 17:6). God is about to pour out his wrath on her. Now consider a passage about Jerusalem’s redemption.

Awake, awake! Rise up, O Jerusalem, you who have drunk from the hand of the LORD the cup of his wrath, you who have drained to its dregs the goblet that makes men stagger. (Isaiah 51:17)

These double calamities have come upon you—who can comfort you?—ruin and destruction, famine and sword—who can console you? (Isaiah 51:19)

This is what your Sovereign LORD says, your God, who defends his people: “See, I have taken out of your hand the cup that made you stagger; from that cup, the goblet of my wrath, you will never drink again. (Isaiah 51:22)

Jerusalem is made to drink the cup of God’s wrath to the dregs.The cup is emptied. Double calamities have overtaken her, but eternal redemption is declared, because Jerusalem will never receive God’s wrath again. These appear to be eschatological verses because they are sandwiched between language pertaining to the everlasting salvation for Zion in Isaiah chapters 51 and 52. There is a cryptic passage inserted into chapter 52, however.

Depart, depart, go out from there! Touch no unclean thing! Come out from it and be pure, you who carry the vessels of the LORD. But you will not leave in haste or go in flight; for the LORD will go before you, the God of Israel will be your rear guard. (Isaiah 52:11-12)

Verse 11 is reminiscent of Babylon the Great in Revelation 18:4, “come out of her my people.” There are interpretations that the departure is from the Babylon of Nebuchadnezzar, but if that were true the positioning of these verses would be strange. Remember the subject of Isaiah 52 to this point is Zion, Jerusalem. In verse 12 those who are departing will be guarded by the LORD fore and aft. If those departing are leaving Jerusalem is there any other eschatological leaving of people from Jerusalem?

I will gather all the nations to Jerusalem to fight against it; the city will be captured, the houses ransacked, and the women raped. Half of the city will go into exile, but the rest of the people will not be taken from the city. Then the LORD will go out and fight against those nations, as he fights in the day of battle. On that day his feet will stand on the Mount of Olives, east of Jerusalem, and the Mount of Olives will be split in two from east to west, forming a great valley, with half of the mountain moving north and half moving south. You will flee by my mountain valley, for it will extend to Azel. You will flee as you fled from the earthquake in the days of Uzziah king of Judah. Then the LORD my God will come, and all the holy ones with him. (Zechariah 14:2-5)

Inhabitants of Jerusalem will flee through the LORD’s mountain valley after suffering destruction from “all the nations.” Comparisons have been made with Zechariah 14:5 and the parting of the Red Sea, but Zechariah himself compares this escape from Jerusalem to an earthquake in the time of King Uzziah. Unfortunately Scripture and history are silent with regard to this earthquake. Are Isaiah 52:11-12 and Zechariah 14:5 speaking of the same event? Both passages are future and appear to be positioned near the end of Daniel’s 70th week. The double wrath and the coming out of God’s people from the city are two more parallels between Jerusalem and Babylon the Great. Another departure imperative can be found in Micah 2.

Get up, go away! For this is not your resting place, because it is defiled, it is ruined, beyond all remedy. If a liar and deceiver comes and says, ‘I will prophesy for you plenty of wine and beer,’ that would be just the prophet for this people! “I will surely gather all of you, Jacob; I will surely bring together the remnant of Israel. I will bring them together like sheep in a pen, like a flock in its pasture; the place will throng with people. The One who breaks open the way will go up before them; they will break through the gate and go out. Their King will pass through before them, the LORD at their head.” (Micah 2:10-13)

Notice that in each imperative (Revelation 18:4, Isaiah 52:11-12, and Micah 2:10-13) the reason to leave is because of sins and plagues or ritual defilement. The ritual defilement would locate the departure from the area of the temple, Zion. Even the Revelation verse is influenced in Revelation 18:1 by the presence of unclean birds and animals. Micah reveals that the King, “the One who breaks open the way,” will lead the people out through the gate, away from defilement and ruin. According to Zechariah 14:4, Messiah is located at the Mount of Olives in preparation to lead a remnant out of the city. Micah 2 confirms this.

A final comparison of ancient Babylon, Jerusalem, and Babylon the Great might be found in the “queen-widow” imagery of Isaiah, Lamentations, and Revelation.

You said, ‘I will continue forever—the eternal queen!’ But you did not consider these things or reflect on what might happen. “Now then, listen, you wanton creature, lounging in your security and saying to yourself, ‘I am, and there is none besides me. I will never be a widow or suffer the loss of children.’ Both of these will overtake you in a moment, on a single day: loss of children and widowhood. They will come upon you in full measure, in spite of your many sorceries and all your potent spells. (Isaiah 47:7-9)

Babylon of the 6th century B.C. boasts in Isaiah 47 that she will continue forever as “the eternal queen.” She says to herself, “I will never be a widow.” But God proclaims that she will become a widow “in a moment,” “in a single day.” Likewise Babylon the Great boasts of being a queen and not a widow, but her destruction will come by consuming fire (a reminder of the sudden destruction of Sodom).

Give her as much torture and grief as the glory and luxury she gave herself. In her heart she boasts, ‘I sit as queen; I am not a widow, and I will never mourn.’ Therefore in one day her plagues will overtake her: death, mourning and famine. She will be consumed by fire, for mighty is the Lord God who judges her. (Revelation 18:7-8)

Now let us look at Jerusalem in the aftermath of Babylonian destruction. Her status as queen is gone. (See Ezekiel 16:13) She is like a widow.

How deserted lies the city, once so full of people! How like a widow is she, who once was great among the nations! She who was queen among the provinces has now become a slave. Bitterly she weeps at night, tears are upon her cheeks. Among all her lovers there is none to comfort her. All her friends have betrayed her; they have become her enemies. (Lamentations 1:1-2)

The mention of “her lovers” in verse 2 affirms that the prostitution is the result of Jerusalem’s downfall. Now it might be said that this “queen-widow” imagery is very thin evidence for the premise that Jerusalem is Babylon the Great. But the prostitute label has been applied to Jerusalem many times in Scripture as noted in this series. Babylon the Great is the mother of prostitutes. However, the Babylon of Nebuchadnezzer while wicked and doomed to destruction is never called a prostitute.

The books of the Bible are filled with poetic imagery and metaphor. These devices, most of the time, would have been unambiguous to their contemporary audience. Being acquainted with a motif that runs through several books not only provides clarity to the reader but also an enhanced appreciation for the unity of Scripture in general. I hope that this series has helped in understanding the harlot motif as used in Scripture. And while I may not have persuaded you for my premise, I believe that your familiarity with the verses examined will increase your understanding of God’s salvation plan through Christ Jesus.

May His name be forever praised.

No longer will they call you Deserted, or name your land Desolate. But you will be called Hephzibah, and your land Beulah; for the LORD will take delight in you, and your land will be married. As a young man marries a maiden, so will your sons marry you; as a bridegroom rejoices over his bride, so will your God rejoice over you. (Isaiah 62:4-5)

Jerusalem had been called “Deserted.” Her land was named “Desolate.” Now she will be called “Hephzibah” (which means: my delight is in her). Her land will be called “Beulah” (which means: married). From this language one can infer that God did not delight in her and she was not married to him. But now we see a complete reversal for Jerusalem. In verse 5 God says that he will rejoice over Jerusalem as a bridegroom rejoices over his bride. In verse 7 the LORD says that he will make her “the praise of the earth.”

Verse 10 gives an imperative, “Pass through, pass through the gates!” This is a foreshadowing of nations streaming to Jerusalem in the Millennium to worship and receive wisdom from Messiah who will be enthroned there.

The LORD has made proclamation to the ends of the earth: “Say to the Daughter of Zion, ‘See, your Savior comes! See, his reward is with him, and his recompense accompanies him.’” They will be called the Holy People, the Redeemed of the LORD; and you will be called Sought After, the City No Longer Deserted. (Isaiah 62:11-12)

The reversal of status in God’s eyes is associated with a Savior that comes. He has a reward and a recompense with him. The people will be holy and redeemed. The city will no longer be deserted or desolate, because the Savior, Messiah, the Son of God is now there. This redemption is connected to the wrath of Messiah in chapter 63 of Isaiah.

For the day of vengeance was in my heart, and the year of my redemption has come. (Isaiah 63:4)

The reader should be connecting this coming of the Savior with Chapter 43 of Ezekiel and the return of the glory of God to the temple. Reward and recompense is mentioned earlier in Isaiah chapter 40, here associated with power and rule.

See, the Sovereign LORD comes with power, and his arm rules for him. See, his reward is with him, and his recompense accompanies him. (Isaiah 40:10)

Christ Jesus speaks to us directly about his coming with his reward in chapter 22 of Revelation.

“Behold, I am coming soon! My reward is with me, and I will give to everyone according to what he has done. I am the Alpha and the Omega, the First and the Last, the Beginning and the End. (Revelation 22:12-13)

So it is the coming of Christ Jesus that causes Jerusalem to be married (Beulah). It is the coming of Messiah that reverses desolation. It is the Root and Offspring of David that fulfills the 70th week of Daniel.

“Seventy ‘sevens’ are decreed for your people and your holy city to finish transgression, to put an end to sin, to atone for wickedness, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most holy. (Daniel 9:24)

Isaiah 62:2 says that Jerusalem will be called by a new name.

The nations will see your righteousness, and all kings your glory; you will be called by a new name that the mouth of the LORD will bestow. (Isaiah 62:2)

In the last verse of the Book of Ezekiel we are given that name.
 

“The distance all around will be 18,000 cubits. And the name of the city from that time on will be: The LORD is There.” (Ezekiel 48:35)

The LORD has returned to his chosen city in everlasting covenant. Never again will Jerusalem stray from the LORD, never again will she be unfaithful, never again will she be desolate.

Part 8 will be a look at “the double,” “the departing” and the “queen-widow” parallels of Jerusalem and Babylon the Great.

Judah had descended into Babylonian worship of idols in God’s temple. In chapters 9, 10 and 11 we see the glory of God depart from the temple.

Now the glory of the God of Israel went up from above the cherubim, where it had been, and moved to the threshold of the temple. (Ezekiel 9:3)

Then the glory of the LORD departed from over the threshold of the temple and stopped above the cherubim. While I watched, the cherubim spread their wings and rose from the ground, and as they went, the wheels went with them. They stopped at the entrance to the east gate of the LORD’s house, and the glory of the God of Israel was above them. (Ezekiel 10:18-19)

Then the cherubim, with the wheels beside them, spread their wings, and the glory of the God of Israel was above them. The glory of the LORD went up from within the city and stopped above the mountain east of it. The Spirit lifted me up and brought me to the exiles in Babylonia in the vision given by the Spirit of God. (Ezekiel 11:22-24)

The glory of God departs the temple to the east and is last seen over the Mount of Olives. The temple is subsequently destroyed on the 9th of the Hebrew month of Av, 586 B.C.* This departure of God’s glory from the temple (prior to its destruction in 586 B.C.) begins in a sense, the absence of Israel’s husband from the temple (See Isaiah 50:1, 54:1, 54:5-7). As the glory of God is departing, guards from the city are summoned along with a man holding a writing kit. The man with the writing kit is commanded to mark the forehead of those who grieve and lament over the evil done in the city.

Then the LORD called to the man clothed in linen who had the writing kit at his side and said to him, “Go throughout the city of Jerusalem and put a mark on the foreheads of those who grieve and lament over all the detestable things that are done in it.” (Ezekiel 9:3-4)

Students of Revelation will see a parallel with the seal put on the foreheads of the 144,000 in Revelation 7. The guards are to follow the one with the writing kit and kill indiscriminately anyone without the mark on their forehead. In Ezekiel 9 we see a remnant delivered from God’s wrath in the destruction of Jerusalem and the temple by the Babylonians. The marking of the forehead foreshadows the sealing of foreheads of the 144,000 of Revelation prior to the commencement of eschatological wrath in Revelation 8. We know the 144,000 are delivered because they are referred to as “redeemed” in Revelation 14:3.

As I listened, he said to the others, “Follow him through the city and kill, without showing pity or compassion. Slaughter old men, young men and maidens, women and children, but do not touch anyone who has the mark. Begin at my sanctuary.” So they began with the elders who were in front of the temple. (Ezekiel 9:5-6)

God then instructs the guards to defile the temple with the dead.

Then he said to them, “Defile the temple and fill the courts with the slain. Go!” So they went out and began killing throughout the city. (Ezekiel 9:7)

No doubt is left as to whose will is being exerted. The glory of God is leaving the temple and he defiles it at his departure. (This departure from the temple is the beginning of the “abandonment” of Isaiah 54:7.) His righteous anger is evident for all to see in the subsequent complete destruction of the temple and the city.

There is no scriptural evidence for the return of God’s glory to the second temple. According to Randall Price, in his book, The Temple and Bible Prophecy, Jewish sages understood that “the glory of God did not return to the second temple and will not again until the Temple stands again in its full and final splendor.”¹

The definition of “desolation” denotes not only destruction, but also emptiness and loneliness. The abominations of Ezekiel 8 lead to the departure of God’s glory from the temple leaving it empty or desolate. Jerusalem is destroyed and its inhabitants taken into exile leaving it empty or desolate. Once the glory of God departs the temple and it is destroyed the Jews are left alone. They had broken the covenant with the God of Israel to such an extent that his glory abandons the temple to its destruction and subsequently the city is also destroyed.

“In Solomon’s Temple the innermost sanctum had housed the Ark of the Covenant with the two Tablets of the Law, but the Ark disappeared with the Babylonian destruction of the First Temple in 586 B.C. All that remained in the Holy of Holies in Herod’s Temple was the Even Shetiyah, or Foundation Stone, on which the Ark of the Covenant had rested.”² The absence of the Ark was a further distinction that would remind the Jews that the second temple was not equal to the first. The Ark is seen again at the time of the seventh trumpet (Revelation 11:19). The seventh trumpet announces that the kingdom of the world has become the kingdom of God and of the Lamb. The 70th week is complete and the new covenant is in effect. The bookends of God’s estrangement with Israel are the departure from the temple (loss of the Ark) and the end of the 70th week (the Ark seen again as the testimony of God to the new covenant as it goes into effect).

At Messiah’s first coming God is rejected again. Jerusalem did not know what would bring her peace (Luke 19:42), and so her house is left to her desolate (Matthew 23:38), without the presence of the LORD’s glory. Ezekiel chapter 43 speaks of the future return of God’s glory to the temple from the east.

Then the man brought me to the gate facing east, and I saw the glory of the God of Israel coming from the east. His voice was like the roar of rushing waters, and the land was radiant with his glory. (Ezekiel 43:1-2)

The glory of the LORD entered the temple through the gate facing east. Then the Spirit lifted me up and brought me into the inner court, and the glory of the LORD filled the temple. While the man was standing beside me, I heard someone speaking to me from inside the temple. He said: “Son of man, this is the place of my throne and the place for the soles of my feet. This is where I will live among the Israelites forever. The house of Israel will never again defile my holy name—neither they nor their kings—by their prostitution and the lifeless idols of their kings at their high places.” (Ezekiel 43:4-7)

The glory of the LORD returns when God says he will live among the Israelites forever. Never again will they defile his holy name by their prostitution. Verse 7 depicts the presence of Messiah, Jesus, in the temple after the 70th week of Daniel, when the new eternal covenant is manifested, and when Israel becomes God’s people and He becomes their God. Daniel 9:24 says that after “seventy sevens” the “most holy” (the temple) will be anointed. God will place his throne and the soles of his feet in the temple. He will be present in a new way, in bodily form (the risen Christ) sitting on his throne.

Tell him this is what the LORD Almighty says: “Here is the man whose name is the Branch, and he will branch out from his place and build the temple of the LORD. It is he who will build the temple of the LORD, and he will be clothed with majesty and will sit and rule on his throne. And he will be a priest on his throne. And there will be harmony between the two.” (Zechariah 6:12-13)

Zechariah chapter 6 also shows us a throne in the temple and the king (Christ) will be a priest. The king will purify Israel so finally her offerings in the temple will be acceptable to the LORD. The cleansing of the temple will be part of the eternal covenant and will happen when antichrist and all the wicked of Israel are destroyed.

“See, I will send my messenger, who will prepare the way before me. Then suddenly the Lord you are seeking will come to his temple; the messenger of the covenant, whom you desire, will come,” says the LORD Almighty. But who can endure the day of his coming? Who can stand when he appears? For he will be like a refiner’s fire or a launderer’s soap. He will sit as a refiner and purifier of silver; he will purify the Levites and refine them like gold and silver. Then the LORD will have men who will bring offerings in righteousness, and the offerings of Judah and Jerusalem will be acceptable to the LORD, as in days gone by, as in former years. (Malachi 3:1-4)

Previously we saw antichrist setting himself up in God’s temple, proclaiming himself to be God. (2 Thessalonians 2:4) This is the end result of Israel wanting to be like the gentile nations and her prostitution with them. Israel’s fulfillment in God’s plan was to be God’s treasured possession and a kingdom of priests to the gentile nations which is ultimately accomplished by Messiah, Jesus.

“‘Now if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession. Although the whole earth is mine, you will be for me a kingdom of priests and a holy nation.’ These are the words you are to speak to the Israelites.” (Exodus 19:5-6)

But Israel could not keep God’s covenant, she wanted to be like the nations.

So all the elders of Israel gathered together and came to Samuel at Ramah. They said to him, “You are old, and your sons do not walk in your ways; now appoint a king to lead us, such as all the other nations have.” But when they said, “Give us a king to lead us,” this displeased Samuel; so he prayed to the LORD. And the LORD told him: “Listen to all that the people are saying to you; it is not you they have rejected, but they have rejected me as their king.” (1 Samuel 8:4-7)

Israel rejected God as their king wanting to be like the nations (as we have seen above God returns as king in Christ Jesus). This desire to be like the nations (adulterous desire) comes up again in Ezekiel chapter 20.

You say, “We want to be like the nations, like the peoples of the world, who serve wood and stone.” But what you have in mind will never happen. (Ezekiel 20:32)

Israel and by extension Jerusalem has not been God’s faithful possession.

Judah has broken faith. A detestable thing has been committed in Israel and in Jerusalem: Judah has desecrated the sanctuary the LORD loves, by marrying the daughter of a foreign god. (Malachi 2:11)

The nation of Israel keeps wandering away trying to become one of the nations and in doing so desecrates the sanctuary, until God by his own great power makes her a faithful bride. Notice what God does for her in the Ezekiel chapter 36.

For I will take you out of the nations; I will gather you from all the countries and bring you back into your own land. I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols. I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws. You will live in the land I gave your forefathers; you will be my people, and I will be your God. (Ezekiel 36:24-28)

The temple is an essential element of the adultery of Babylon the Great. And the temple is associated from the time of its building by Solomon until Daniel’s 70th week with only one city, Jerusalem. Israel’s desire to be one of “the nations” will be taken to it’s height as she enters into covenant with antichrist. God will intervene with cleansing, providing a new heart and a new spirit. The covenant with antichrist is destroyed and the eternal covenant established.

Part 7 will be a look at Isaiah 62 and its “before and after” depiction of Jerusalem.

*Jewish tradition commemorates this destruction on the 9th day of the 5th month. See also 2Kings 25:8-9, and Jeremiah 52:12-13.

1 Price, Randall. The Temple and Bible Prophecy. Eugene, Oregon 97042, Harvest House Publishers, 1999/2005, 213.

2 Shanks, Hershel. Jerusalem’s Temple Mount: From Solomon to the Golden Dome. New York, NY, The Continuum International Publishing Group Inc., 2007, 96.

This is my Bible
I am what it says I am
I have what it says I have
I can do what it says I can do
Today I will be taught the word of God
I boldly confess, my mind is alert, my heart is receptive,
I will never be the same

Much can be said about this weekly mantra. But a couple points strike me as I ponder these words. First, there is a declaration that “I am what it says I am.” I wonder how many are aware that the very word in their hands proclaims that apart from repentance and belief in the true Gospel all are “by nature children of wrath” (Ephesians 2:3). There is the declaration: “I can do what it says I can do.” I wonder how many are aware that the word proclaims regarding those without the Holy Spirit of God: “all have turned aside; together they have become worthless; no one does good, not even one” (Romans 3:12).

Finally they announce: “Today I will be taught the word of God.” There are few churches that would frankly declare “We do not preach out of the Bible.” Most churches and preachers see themselves as those in accord with the will and word of God. However, we need to be able to properly distinguish between preaching that “uses the Bible” and true “Biblical preaching.” In my listening to Mr. Osteen’s messages, there are points where he uses the Bible (quite often mishandling the text), but true Biblical preaching is not evident. What do I mean by “biblical preaching”? By “biblical preaching” I am referring to the proper proclamation of God’s once and for all revelation in the Scriptures. Allow me to outline three evidences that emerge from preaching that is truly in accordance with God’s word.

1. True Biblical Preaching Properly Recognizes Context

The cornerstone of all types of communication is context. Context reveals and highlights meaning. The Bible is no exception. In order to glean the meaning, the context needs to be understood. Biblical preaching must pay attention to the context of the Scriptures. This entails understanding the book’s context, the historical context, and the overall Biblical context. The more one is acquainted with the context of the whole counsel of God, the better one will be able to understand and communicate the meaning of the Biblical text.

2. True Biblical Preaching Properly Bridges Contexts

The Scriptures were written halfway across the world and thousands of years ago. Since this is so, the context of the ancient world needs to be properly bridged to our contemporary context in order for the word to impact. The preacher must understand the true meaning of the text in order to properly “bridge” its teaching to today’s context. The preacher must consult the whole counsel of God in order to have an informed interpretation that will make the proper parallels with the contemporary context in which we live. A misunderstanding of the meaning will produce applications that miss the mark. Let me illustrate how understanding meaning, and consulting the context of the whole counsel of God, is essential to producing proper application.

An Example

A couple years ago, Joel Osteen preached a message on healthy living. He appealed to the food laws of the Old Testament to make his point. Osteen singled out pork and shellfish and that the Bible forbids them. He states:

“In Bible times, the pig was considered unclean. It was never considered a source of food.”

After giving several quips about his perceived benefits of cutting pork and shellfish out of ones diet, Osteen concludes:

“I made changes not only for my health’s sake; I made changes to honor God. View Video

Osteen’s focus was on healthy living. There is nothing sinful about pursuing healthy living. Indeed it is good to take care of one’s “vessel.” But Osteen’s understanding of the Biblical text is off the mark, and thus he produces an application not in accordance with the word of God.

As we survey the context of the whole counsel of God, we come to understand that one of functions of the dietary laws given to Israel (as well as many other restrictive commandments) is that they were there to keep them separate from the other nations. With the coming of Christ and the pouring out of the Holy Spirit, the dietary restrictions of the Mosaic law were lifted in order for Jew and Gentile to be united in the person and work of Jesus Christ.

There were episodes chronicled in both the Gospels (Mark 7:19) and early parts of Acts (chapters 10:1-11:18) that taught these truths. The issue then came to a culmination at the Jerusalem council in Acts 15 regarding the Gentiles relationship to the codes and restrictions of the law of Moses:

The apostles and the elders were gathered together to consider this matter. And after there had been much debate, Peter stood up and said to them, “Brothers, you know that in the early days God made a choice among you, that by my mouth the Gentiles should hear the word of the gospel and believe. And God, who knows the heart, bore witness to them, by giving them the Holy Spirit just as he did to us, and he made no distinction between us and them, having cleansed their hearts by faith. Now, therefore, why are you putting God to the test by placing a yoke on the neck of the disciples that neither our fathers nor we have been able to bear? But we believe that we will be saved through the grace of the Lord Jesus, just as they will.” (Acts 15:6-11)

The “yoke” that Peter spoke of, is the Mosaic law. The Apostles then collectively wrote a letter informing the Gentile churches they did not need to be burdened by thinking they had to observe the stipulations of the Mosaic law. Furthermore the apostle Paul exhorts the Colossians:

Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath. (Colossians 2:16)

Therefore, under the New Covenant, eating pork and shellfish is a matter of Christian liberty. The preacher has no authority to bind Christians, or anyone, to abide by the food laws of the Mosaic law.

Osteen declares that his diet is to “honor God.” By implying and preaching that Christians are bound by the food laws of the Old Testament, he dishonors God by preaching a message that conflicts with the message of Jesus and His apostles. In preaching “freedom” he places his listeners into the bondage to the law of Moses, and those who place themselves under the yoke of the law are “cursed” according to the inspired apostle Paul (Galatians 3:10-13). This spiritually toxic application has taken place because of a misunderstanding of the meaning of the Old Testament dietary laws and ignorance of, or worse, rebellion against, the whole counsel of God’s word.

3. True Biblical Preaching Magnifies the Person and Work of Jesus Christ

The ultimate aim and focus of the Scriptures is the person and work of the Messiah— Jesus Christ. The Old Testament anticipates Him and promises His coming. The New Testament declares the faith delivered once and for all. All true Biblical preaching will point towards who Jesus is (the Messiah: true God and true man), what He has done (secured salvation through the cross and resurrection), and call people to the prescribed response (repent and believe in His person and work). These are the essentials and no matter what text is being stressed, all ultimately point to Christ. Furthermore, the Scriptures are there, not as an end, but as a means to come to Jesus on His terms. For He Himself declares:

You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me, yet you refuse to come to me that you may have life. (John 5:39-40)

The messages that flow from Osteen and those like him are very much “life enhancement” messages that are peppered with (often out of context) Biblical texts that are cited to attempt to support their preconceived notions. There is little, if any, legitimate interaction with the Biblical text to properly understand what message the original author was conveying. Because of this, the central message of the Bible is rarely, if ever, communicated from Osteen’s pulpit.

Do Some Believers Need to Start with “Milk”?

I have heard people say of Joel Osteen’s messages: “Some new believers need to start with the easy to understand “milk,” like Joel Osteen’s messages, before moving on to the meaty stuff.” New believers indeed need to be fed the “milk” of God’s word—the basic truths that constitute authentic Christianity. The fact is this: the Bible itself defines what constitutes true “milk.” The author of Hebrews teaches:

For though by this time you ought to be teachers, you need someone to teach you again the basic principles of the oracles of God. You need milk, not solid food, for everyone who lives on milk is unskilled in the word of righteousness, since he is a child. But solid food is for the mature, for those who have their powers of discernment trained by constant practice to distinguish good from evil. Therefore let us leave the elementary doctrine of Christ and go on to maturity, not laying again a foundation of repentance from dead works and of faith toward God, and of instruction about washings, the laying on of hands, the resurrection of the dead, and eternal judgment. (Hebrews 5:12-6:2)

The author of Hebrews wants to teach his readers about the further “meaty” portions of God’s word, but knows his readers need to be instructed again in the “milk” or basic principles. He wants to teach them about the glories of Jesus being of the priestly order of Melchizedek, but laments their continued need for basic teaching. Included in these are: repentance and faith, the resurrection of the dead, eternal judgment. These are the “milk” or basic principles of God’s word. Does Joel Osteen, and other preachers in his mold, preach such things? If not, those listening are not even getting the “milk” or elementary teachings of God’s word. If the elementary teachings aren’t even being preached, then the Gospel is absent. Where the basic teachings of the Gospel are absent, growth in grace will not result.

Accountability: The Preacher and the Listeners

The people that raise their Bible and repeat after Joel Osteen, as well as all who sit under teaching and preaching under a banner that is called “biblical,” are accountable for what they believe and put into practice. Teachers and preachers will indeed be judged according to a higher and stricter judgment, but all need to become well acquainted with the Scriptures in order to discern what is good and what is evil. The bitter irony is the very Bibles in the hands of those following Mr. Osteen and his ilk contains a very different message than that flowing from their pulpit. They may be hearing preaching “using the Bible,” but the message is certainly not true “biblical preaching.”

The apostle Paul comforted and exhorted the church in Thessalonica with the coming wrath of God to bring vindication for those who were suffering harshly for the Gospel of their King, Jesus of Nazareth. Ask yourself when the last time such truths have been driven home in your hearing of the word:

This is evidence of the righteous judgment of God, that you may be considered worthy of the kingdom of God, for which you are also suffering—since indeed God considers it just to repay with affliction those who afflict you, and to grant relief to you who are afflicted as well as to us, when the Lord Jesus is revealed from heaven with his mighty angels in flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus. They will suffer the punishment of eternal destruction, away from the presence of the Lord and from the glory of his might, when he comes on that day to be glorified in his saints, and to be marveled at among all who have believed, because our testimony to you was believed. (2 Thessalonians 1:5-10)

Such passages are plentiful in the Scriptures but are a rarity in most pulpits today. True biblical preaching does not shrink back from proclaiming the whole counsel of God. True biblical preaching recognizes the need for the complete word of God to go forth—to wound and heal, to humble and encourage, to convict and comfort. May the Holy Spirit rouse His remnant to stand in true biblical preaching—preaching that proclaims the whole counsel of God—preaching that brings authentic application that conforms the hearers to the image of Christ—preaching that magnifies and honors the name of the Magnificent One who purchased His people with His own blood. The dire need for such becomes more and more apparent as we continue to approach the last days of “the last days.”

Babylon the Great will be the greatest manifestation of the Babylon of Genesis. A supreme rebellion against the Creator.

The LORD said, “If as one people speaking the same language they have begun to do this, then nothing they plan to do will be impossible for them. Come, let us go down and confuse their language so they will not understand each other.” (Genesis 11:6-7)

The words “nothing they plan will be impossible for them” gives us an idea of the unbridled characteristics of this city when the restrainer is taken out of the way.

For the secret power of lawlessness is already at work; but the one who now holds it back will continue to do so till he is taken out of the way. (2 Thessalonians 2:7)

All the evil connotations of Nebuchadnezzar’s Babylon with regard to pride, idolatry, and brutality can be applied to Babylon the Great also, but to a supreme degree. She is contemporaneous with the beast she rides and is in collaboration with it.

The phrase “Mother of” is a Middle Eastern idiom for “the greatest of.” She is the greatest of prostitutes and the greatest of the abominations of the earth. Her adultery can only be against the God of Israel. There is no city, save Jerusalem, in history with a covenant of possession with God. And the greatest of abominations would necessarily have to involve the temple.

He will oppose and will exalt himself over everything that is called God or is worshiped, so that he sets himself up in God’s temple, proclaiming himself to be God. (2 Thessalonians 2:4)

All inhabitants of the earth will worship the beast—all whose names have not been written in the book of life belonging to the Lamb that was slain from the creation of the world. (Revelation 13:8)

The beast will set himself up as God in God’s temple, proclaim himself to be God, and receive God’s worship. A majority of Israel will worship him. The ultimate adulterous act will be worship of antichrist, Satan’s man, in the Jewish temple by the people of God. A remnant of Israel will turn to the true Messiah, Jesus and be saved. The LORD has taken vengeance for his temple (Jeremiah 50:28, 51:11) in the past and He will do so in the future. Babylon the Great (Jerusalem) will attract to it all the rebellious forces of Satan and the beast to their destruction. And so the evil city will be thrown down in a day as Sodom. But God is not finished with Jerusalem.

Put on your garments of splendor, O Jerusalem, the holy city. The uncircumcised and defiled will not enter you again. Shake off your dust; rise up, sit enthroned, O Jerusalem. Free yourself from the chains on your neck, O captive Daughter of Zion. (Isaiah 52:1-2)

Listen! Your watchmen lift up their voices; together they shout for joy. When the LORD returns to Zion, they will see it with their own eyes. Burst into songs of joy together, you ruins of Jerusalem, for the LORD has comforted his people, he has redeemed Jerusalem. (Isaiah 52:8-9)

Jerusalem clothed with strength and garments of splendor is cleansed of the defiled forever (See Zechariah 14:21). She will free herself from the chains of captivity and rise from the dust to receive her King (See Jeremiah 30:8). Her watchmen see the LORD return to Zion. The ruins of Jerusalem will burst into songs of joy at their redemption. Just as Babylon the Great receives a double portion for her iniquity:

Give back to her as she has given; pay her back double for what she has done. Mix her a double portion from her own cup. (Revelation 18:6)

The redeemed Jerusalem will receive a double portion for her inheritance.

Instead of their shame my people will receive a double portion, and instead of disgrace they will rejoice in their inheritance; and so they will inherit a double portion in their land, and everlasting joy will be theirs. (Isaiah 61:7)

Part 6 will delve into Israel’s desire to be “one of the nations,” along with the centrality of the temple to Israel’s idolatry-adultery prior to the eternal covenant.

Jerusalem may rule over the kings of the earth in another sense. The ten kings of Revelation 17:12-13 receive their authority along with the beast and then give their authority to the beast. The the beast (Antichrist as opposed to the final beast empire) is associated with only one city, Jerusalem. “The ruler who will come” (Daniel 9:26) puts an end to sacrifice and offering, and sets up an abomination on a wing of the temple (in Jerusalem). “The king” who will do as he pleases (Daniel 11:36) pitches his tent “at the beautiful holy mountain” which is Zion in Jerusalem (Daniel 11:45). “The man of lawlessness” (2 Thessalonians 2:3) sets himself up in God’s temple (in Jerusalem). The beast kills the two witness and their bodies lie in the street in Jerusalem. (Revelation 11: 7-10) The beast is located at Jerusalem and he rules over the ten kings.

If there is another city that Revelation 17 is speaking of, it cannot be known from scripture, including the ancient city of Babylon. Because to declare the name “a mystery” and then to name the actual city is contradictory. Babylon the Great has ultimate characteristics of the ancient city, but they are not one and the same. She is guilty of shedding blood (Rev. 17:6), just as Jerusalem was (Ezekiel 23:37,45). She kills the prophets:

In her was found the blood of prophets and of the saints, and of all who have been killed on the earth.” (Revelation 18:24)

Jeremiah chapter 51 has similar language to Revelation 18:24 which uses the phrase, “all who have been killed on the earth.” According to Jeremiah, “the slain in all the earth have fallen because of Babylon. Babylon must fall because of Israel’s slain, just as the slain in all the earth have fallen because of Babylon.” (Jeremiah 51:49)

What other city is associated with blood that has been shed on the earth?

The word of the LORD came to me: “Son of man, will you judge her? Will you judge this city of bloodshed? Then confront her with all her detestable practices and say: ‘This is what the Sovereign LORD says: O city that brings on herself doom by shedding blood in her midst and defiles herself by making idols, you have become guilty because of the blood you have shed and have become defiled by the idols you have made. You have brought your days to a close, and the end of your years has come. Therefore I will make you an object of scorn to the nations and a laughingstock to all the countries. Those who are near and those who are far away will mock you, O infamous city, full of turmoil. See how each of the princes of Israel who are in you uses his power to shed blood.’” (Ezekiel 22:1-6)

The kings of the earth did not believe, nor did any of the world’s people, that enemies and foes could enter the gates of Jerusalem. But it happened because of the sins of her prophets and the iniquities of her priests, who shed within her the blood of the righteous. (Lamentations 4:12-13)

Matthew 23 also identifies Jerusalem as a city that sheds blood, especially the blood of the prophets.

And you say, ‘If we had lived in the days of our forefathers, we would not have taken part with them in shedding the blood of the prophets.’ So you testify against yourselves that you are the descendants of those who murdered the prophets. Fill up, then, the measure of the sin of your forefathers! You snakes! You brood of vipers! How will you escape being condemned to hell? Therefore I am sending you prophets and wise men and teachers. Some of them you will kill and crucify; others you will flog in your synagogues and pursue from town to town. And so upon you will come all the righteous blood that has been shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Berekiah, whom you murdered between the temple and the altar. I tell you the truth, all this will come upon this generation. O Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, but you were not willing. Look, your house is left to you desolate. For I tell you, you will not see me again until you say, ‘Blessed is he who comes in the name of the Lord.’ (Matthew 23:30-39)

Jesus says that upon Jerusalem prior to her restoration “will come all the righteous blood that has been shed on the earth.” In verse 34, prophets, wise men, and teachers will be sent to her. But she will kill, flog, and pursue them. One example is the two prophets killed in Revelation 11 who lie in the streets of Jerusalem for three and a half days. Can Babylon the Great, that contains the blood of prophets and saints, be different from Jerusalem (upon whom will come all the righteous blood that is shed on the earth and who kills the prophets)? Can these two cities be mutually exclusive?
In Luke 13:33 Jesus again associates the death of prophets with Jerusalem:

In any case, I must keep going today and tomorrow and the next day—for surely no prophet can die outside Jerusalem! (Luke 13:33)

The greatest prophet, the prophet foretold by Moses, is crucified in Jerusalem. Is there another city that can fulfill the characteristics of Babylon the Great? If the harlot-prostitute-adulteress motif is treated consistently then the harlot is Jerusalem. And true to the restoration theme of the prostitute we see Jerusalem restored in Revelation 21:

I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband. And I heard a loud voice from the throne saying, “Now the dwelling of God is with men, and he will live with them. They will be his people, and God himself will be with them and be their God.” (Revelation 21:2-3)

Jerusalem, from detestable harlot to beautiful bride beautifully dressed (compare to Ezekiel 16:10-13, Revelation 19:8) for her husband. When this fulfillment comes to pass, we see the same words of Hosea 2:23 in Revelation 21:3, “Now the dwelling of God is with men, and he will live with them. They will be his people, and God himself will be with them and be their God.”

Part 5 will consider the great harlot’s name, her relationship to Babylon in Genesis and God’s jealousy for his temple.

Then I passed by and saw you kicking about in your blood, and as you lay there in your blood I said to you, “Live!” I made you grow like a plant of the field. You grew up and developed and became the most beautiful of jewels. Your breasts were formed and your hair grew, you who were naked and bare. Later I passed by, and when I looked at you and saw that you were old enough for love, I spread the corner of my garment over you and covered your nakedness. I gave you my solemn oath and entered into a covenant with you, declares the Sovereign LORD, and you became mine. (Ezekiel 16:6-8)

Jerusalem is depicted as a baby not cared for, despised, thrown out into an open field. (Ezekiel 16:1-5) Then the LORD passes by and gives her life. She grows and becomes beautiful. The Lord passes by again when she had become old enough for love. The Lord spreads the corner of his garment over her (this is an allusion to the Book of Ruth). He covers her nakedness. The LORD gives Jerusalem his solemn oath and enters into covenant with her. She becomes the LORD’s possession. Now remember the concept of covenant, a covenant broken, and restoration, redemption, to an everlasting covenant. The pattern of Hosea applies not only to Israel as a whole, but also to the city of Jerusalem.

I bathed you with water and washed the blood from you and put ointments on you. I clothed you with an embroidered dress and put leather sandals on you. I dressed you in fine linen and covered you with costly garments. I adorned you with jewelry: I put bracelets on your arms and a necklace around your neck, and I put a ring on your nose, earrings on your ears and a beautiful crown on your head. So you were adorned with gold and silver; your clothes were of fine linen and costly fabric and embroidered cloth. Your food was fine flour, honey and olive oil. You became very beautiful and rose to be a queen. And your fame spread among the nations on account of your beauty, because the splendor I had given you made your beauty perfect, declares the Sovereign LORD. (Ezekiel 16:9-14)

The Lord washes Jerusalem because of her ancestry, the Canaanites, Amorites, and Hittites. (Ezekiel 16:1-5) Notice the detailed language with regard to clothing, garments. Parallel descriptions of garments and adornments recur in Revelation. Jerusalem enjoys luxury in her food. She becomes beautiful and rises to become a queen. The LORD gives her splendor that makes her beauty perfect.

But you trusted in your beauty and used your fame to become a prostitute. You lavished your favors on anyone who passed by and your beauty became his. You took some of your garments to make gaudy high places, where you carried on your prostitution. Such things should not happen, nor should they ever occur. You also took the fine jewelry I gave you, the jewelry made of my gold and silver, and you made for yourself male idols and engaged in prostitution with them. And you took your embroidered clothes to put on them, and you offered my oil and incense before them. Also the food I provided for you—the fine flour, olive oil and honey I gave you to eat—you offered as fragrant incense before them. That is what happened, declares the Sovereign LORD. And you took your sons and daughters whom you bore to me and sacrificed them as food to the idols. Was your prostitution not enough? You slaughtered my children and sacrificed them to the idols. In all your detestable practices and your prostitution you did not remember the days of your youth, when you were naked and bare, kicking about in your blood. (Ezekiel 16:15-22)

Jerusalem becomes a prostitute. God’s bounty provided to Jerusalem is offered to other gods and she murders her children in that offering.

You adulterous wife! You prefer strangers to your own husband! Every prostitute receives a fee, but you give gifts to all your lovers, bribing them to come to you from everywhere for your illicit favors. So in your prostitution you are the opposite of others; no one runs after you for your favors. You are the very opposite, for you give payment and none is given to you. (Ezekiel 16:32-34)

Jerusalem is accused of prostitution with Egypt, Assyria and Babylon. She prefers them to her own husband. She provides them her illicit favors without payment. Her iniquitous desire is for foreigners, not for the LORD. The LORD goes on to say:

This is what the Sovereign LORD says: Because you poured out your wealth and exposed your nakedness in your promiscuity with your lovers, and because of all your detestable idols, and because you gave them your children’s blood, therefore I am going to gather all your lovers, with whom you found pleasure, those you loved as well as those you hated. I will gather them against you from all around and will strip you in front of them, and they will see all your nakedness. (Ezekiel 16:36-37)

Compare the above paragraph with Revelation 17:16-17.

The beast and the ten horns you saw will hate the prostitute. They will bring her to ruin and leave her naked; they will eat her flesh and burn her with fire. For God has put it into their hearts to accomplish his purpose by agreeing to give the beast their power to rule, until God’s words are fulfilled. (Revelation 17:16-17)

In Ezekiel 16:36-37 God says that he will gather Jerusalem’s lovers (nations) against her and that he will strip her and leave her naked in front of them. In Revelation 17:16 the beast and the ten horns hate the prostitute. Remember Israel-Jerusalem enters into covenant with the beast (Daniel 9:27) and the ten horns or ten kings. Are these the kings of the earth of Revelation 17:2 that have committed adultery with the great prostitute? In other words, is the covenant of Daniel the prostitution of Babylon the Great (Jerusalem) with the kings of the earth (her lovers)? They bring her to ruin, leave her naked, eat her flesh, and burn her with fire. In verse 17 we learn that God has put it into their hearts to do this. Note the peculiar concept of “nakedness” (connotative of shame or disgrace) that is common to both passages. Both passages show God acting to accomplish his purpose. (Similar “nakedness” imagery with regard to the “daughters of Zion” is used in Isaiah 3:17) The pattern of delivering the prostitute, Oholah (Samaria) and Oholibah (Jerusalem), into the hands of her adulterous lovers continues in Ezekiel 23. (See Ezekiel 23:9, 22-23, 28-30)

Later in Ezekiel 16 God compares Jerusalem to Sodom, but she is worse than Sodom.

Your older sister was Samaria, who lived to the north of you with her daughters; and your younger sister, who lived to the south of you with her daughters, was Sodom. You not only walked in their ways and copied their detestable practices, but in all your ways you soon became more depraved than they. (Ezekiel 16:46-47)

This comparison to Sodom is significant because Jerusalem is compared to Sodom in Revelation chapter 11.

Their bodies will lie in the street of the great city, which is figuratively called Sodom and Egypt, where also their Lord was crucified. (Revelation 11:8)

“Figuratively” can be translated “mysteriously.” The name “Babylon the Great” is mystery. Babylon the Great is destroyed in one day and by fire, a reference to Sodom.

Therefore in one day her plagues will overtake her: death, mourning and famine. She will be consumed by fire, for mighty is the Lord God who judges her. (Revelation 18:8)

Jerusalem is compared to Sodom in Ezekiel 16. Jerusalem is mysteriously called Sodom in Revelation 11. Babylon the Great is destroyed as Sodom. Is “Babylon the Great” mystery for Jerusalem? In Matthew chapter 11, relative guilt of cities is spoken of by Jesus. Jesus compares Korazin, Bethsaida, and Capernaum to Tyre, Sidon, and Sodom, judging the former more harshly because of his visitation to them.

Then Jesus began to denounce the cities in which most of his miracles had been performed, because they did not repent. “Woe to you, Korazin! Woe to you, Bethsaida! If the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I tell you, it will be more bearable for Tyre and Sidon on the day of judgment than for you. And you, Capernaum, will you be lifted up to the skies? No, you will go down to the depths. If the miracles that were performed in you had been performed in Sodom, it would have remained to this day. But I tell you that it will be more bearable for Sodom on the day of judgment than for you.” (Matthew 11:20-24)

Jesus also has words for Jerusalem.

As he approached Jerusalem and saw the city, he wept over it and said, “If you, even you, had only known on this day what would bring you peace—but now it is hidden from your eyes. The days will come upon you when your enemies will build an embankment against you and encircle you and hem you in on every side. They will dash you to the ground, you and the children within your walls. They will not leave one stone on another, because you did not recognize the time of God’s coming to you.” (Luke 19:41-44)

A principle is revealed here with parallels in history. When the abomination of Babylonian idolatry occurred in the temple (Ezekiel 8), the glory of God left the temple and Jerusalem (Ezekiel 9,10,11). God himself commands the guards of the city to defile the temple with dead bodies (Ezekiel 9:1-7). This resulted in the destruction of the temple and the city. When Messiah, the Son of God, comes to Jerusalem and is rejected and murdered there, the temple and the city are destroyed. When the man of lawlessness sits in the temple receiving God’s worship, the temple and the city will be destroyed. The temple was destroyed on the 9th of the Jewish month of Av in both 586 B.C. and 70 A.D.(1) Will it be destroyed on the 9th of Av a third time?

The more God has revealed himself to a city, the more responsible it is to obedience. What Gentile city is as obligated to God as Jerusalem, the place of his temple and the glory of his presence? What Gentile city was in covenant to God?

Chapter 16 of Ezekiel, however, does not leave Jerusalem without hope. It ends with a reminder of an eternal covenant for her.

This is what the Sovereign LORD says: I will deal with you as you deserve, because you have despised my oath by breaking the covenant. Yet I will remember the covenant I made with you in the days of your youth, and I will establish an everlasting covenant with you. (Ezekiel 16:59-60)

Part 4 will examine two cities and commonalities with regard to the “shedding of blood.”

(1) Howard, Kevin and Marvin Rosenthal. The Feasts of the Lord. Nashville, Tennessee: Thomas Nelson, Inc., 1997. 150-53.

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

As I am progressing through Revelation, I am being further convinced and convicted of the immense value this enigmatic, but powerful book has for believers in Jesus Christ. Revelation is a difficult book. It takes an extensive understanding of the first 65 books of the Bible to begin to grasp how all these matters are being “consummated” in Revelation. In short, it is the last book of the Bible for a reason.

One area that has been greatly neglected in the study of Revelation is the exhortations to the 7 churches of Asia Minor in chapters 2 and 3. These are the primary “application” portions of the book of Revelation. We are called by our Sovereign Master to hear and heed these things. In this article I want to briefly explore Jesus’ message to the church of Ephesus, as I believe it has profound implications for us as 21^st century believers.

The Commendation: “Intolerance”

The book of Revelation begins with the Risen King appearing to John in His glory. John is instructed to write matters to the 7 churches of Asia Minor. Each church has a different condition. Thus, various commendations and admonitions are given to the churches from their Lord. This section of the book begins with the church of Ephesus:

To the angel of the church in Ephesus write: “The words of him who holds the seven stars in his right hand, who walks among the seven golden lampstands. I know your works, your toil and your patient endurance, and how you cannot bear with those who are evil, but have tested those who call themselves apostles and are not, and found them to be false. I know you are enduring patiently and bearing up for my name’s sake, and you have not grown weary.” Revelation 2:1-3

Jesus is the One who “walks among the golden lampstands.” The lampstands symbolize the 7 churches (Revelation 1:20). Jesus is in their midst, both ready to commend righteousness and discipline disobedience. Jesus commends the church of Ephesus for their intolerance.

In our culture, the world “intolerance” is almost always pejorative. Yet, the church of Ephesus is given a commendation by the King because they did not tolerate “false apostles” and “those who are evil.” Although the particulars are not granted, the false apostles were surely bringing a message that did not correspond to the faith delivered once and for all to the saints. So we see in this text that both the quest and application of doctrinal purity is something that pleases the Lord. It is an endeavor that needs to be engaged by a faithful church.

The Admonition: “Abandoning Love”

Yet, not all things were well at the church in Ephesus. Jesus admonishes them regarding their leaving of their “first love”:

But I have this against you, that you have abandoned the love you had at first. Remember therefore from where you have fallen; repent, and do the works you did at first. If not, I will come to you and remove your lampstand from its place, unless you repent. Revelation 2:4-5

“First love” could either be referring to the love that they showed earlier in their walk or the leaving of the love that was of “first importance.” The context (vs. 5) and theological ramifications imply that both may be in view here. What is the “love” that is referred to here? Most probably this is speaking of “love for God and neighbor”—this love is of “first importance” (Mark 12:28-31). In their quest for doctrinal purity, they seemed to lessen their evangelistic zeal. Instead of standing as ambassadors for the Gospel and declaring the redemptive love of Jesus Christ, they had fallen. The answer here isn’t either/or, it is both/and. We are called to both doctrinal purity and living in love for God and neighbor by announcing the Gospel of Jesus Christ to a dying world and teaching the word of God to those that may be wandering from the truth. The church of Ephesus had fallen from this love, and if they did not repent Jesus was going to remove their “lampstand” entirely. Their opportunity for representation of Christ will be taken away, unless they repent. The call for them is to “repent and do the works they did at first.” They were called to return to active service in loving God and neighbor through living the Gospel-centric life, both in and outside the church.

Bridging Contexts

The church of Ephesus was commended for testing false apostles and not tolerating their teaching. Are there Christians and churches today that need to emulate the example of Ephesus in this manner? The church of Ephesus was also admonished for leaving their love of both God and neighbor, most probably by cloistering themselves, and separating themselves, not standing as God’s ambassadors and pleading with the world to “be reconciled to God.” Are there Christians and churches today that need to heed this admonition? To the informed believer who knows the lay of the contemporary Christian land, these questions answer themselves.

Start With Me, Lord

We must be careful. It is easy to look for the lack of these characteristics in others, while we come up short. In light of this, we need to hear our Lord’s commendations and admonitions and ask Him to start with us. We need to stand firm to remain doctrinally faithful in the midst of such deceptive times. In our efforts to contend for the faith we cannot become hardened to where we do not reach out, preach the Gospel to the world, and teach the Scriptures to those who may be wandering. If we fall into such a state, we are not loving God, who has commanded us to do such, and thus we are not loving our neighbor as well. In the words of Lord, we must “repent” if these virtues are lacking. Our prayer should echo David’s petition in Psalm 139:23-24:

Search me, O God, and know my heart! Try me and know my thoughts! And see if there be any grievous way in me, and lead me in the way everlasting!

This is what the LORD says: “Where is your mother’s certificate of divorce with which I sent her away? Or to which of my creditors did I sell you? Because of your sins you were sold; because of your transgressions your mother was sent away. (Isaiah 50:1)

In Isaiah 54 the LORD’s self identification as a husband resurfaces as he speaks to the future glory of Jerusalem. And again we see the idea of Hosea, the redemption of the rejected.

“Do not be afraid; you will not suffer shame. Do not fear disgrace; you will not be humiliated. You will forget the shame of your youth and remember no more the reproach of your widowhood. For your Maker is your husband—the LORD Almighty is his name— the Holy One of Israel is your Redeemer; he is called the God of all the earth. The LORD will call you back as if you were a wife deserted and distressed in spirit—a wife who married young, only to be rejected,” says your God. “For a brief moment I abandoned you, but with deep compassion I will bring you back. In a surge of anger I hid my face from you for a moment, but with everlasting kindness I will have compassion on you,” says the LORD your Redeemer. (Isaiah 54:4-8)

The Book of Ruth is a case study for the marriage-redemption idea. Boaz, as the kinsman-redeemer, marries Ruth. Ruth is redeemed by her marriage to Boaz. In Ruth 3:9 Ruth asks Boaz to spread the corner of his garment over her as a symbol of this marriage-redemption. This imagery will be repeated in Ezekiel 16 between God and Jerusalem.

In Jeremiah chapter 3 the “widowhood” of Isaiah 54:4, the desertion and rejection of Isaiah 54:6, and the abandonment of Isaiah 54:7 are represented as a “certificate of divorce” given for adultery. (The estrangement between the LORD and Israel is coterminous with the end of the 490 year period prophesied in Daniel 9:24, otherwise expressed as the end of the 70th week of Daniel.)

During the reign of King Josiah, the LORD said to me, “Have you seen what faithless Israel has done? She has gone up on every high hill and under every spreading tree and has committed adultery there. I thought that after she had done all this she would return to me but she did not, and her unfaithful sister Judah saw it. I gave faithless Israel her certificate of divorce and sent her away because of all her adulteries. Yet I saw that her unfaithful sister Judah had no fear; she also went out and committed adultery. Because Israel’s immorality mattered so little to her, she defiled the land and committed adultery with stone and wood. In spite of all this, her unfaithful sister Judah did not return to me with all her heart, but only in pretense,” declares the LORD. (Jeremiah 3:6-10)

Israel and Judah have both committed adultery in the eyes of the LORD their husband. But the LORD is going to choose and bring some to Zion, redeem them.

“Return, faithless people,” declares the LORD, “for I am your husband. I will choose you—one from a town and two from a clan—and bring you to Zion.” (Jeremiah 3:14)

“But like a woman unfaithful to her husband, so you have been unfaithful to me, O house of Israel,” declares the LORD. (Jeremiah 3:20)

The marriage-bride-wedding metaphor is also found in the New Testament in 2 Corinthians and Revelation.

I am jealous for you with a godly jealousy. I promised you to one husband, to Christ, so that I might present you as a pure virgin to him. (2 Corinthians 11:2)

Then I heard what sounded like a great multitude, like the roar of rushing waters and like loud peals of thunder, shouting: “Hallelujah! For our Lord God Almighty reigns. Let us rejoice and be glad and give him glory! For the wedding of the Lamb has come, and his bride has made herself ready. Fine linen, bright and clean, was given her to wear.” (Fine linen stands for the righteous acts of the saints.) Then the angel said to me, “Write: ‘Blessed are those who are invited to the wedding supper of the Lamb!’” And he added, “These are the true words of God.” (Revelation 19:6-9)

Remember that God’s redemption of his people both the church and Israel is through Messiah, the Son, the Lamb of God. Note the garments worn by the bride. Later we will see descriptions of dress in Ezekiel 16 and Revelation 17 and 21. Now that we have a Biblical basis for who the adultery is committed against, we will look next in Part 3 at what the Bible has to say specifically about Jerusalem.

There is another city, however, that is repeatedly associated with adultery, prostitution and harlotry. In Isaiah 1:21 the reader is introduced to a faithful city (Jerusalem) that becomes a harlot inhabited by murders.

See how the faithful city has become a harlot! She once was full of justice; righteousness used to dwell in her—but now murderers! (Isaiah 1:21)

But this harlot will become a faithful city again.

I will restore your judges as in days of old, your counselors as at the beginning. Afterward you will be called the City of Righteousness, the Faithful City. (Isaiah 1:26)

Biblical use of the word prostitute is usually in the sense of a wayward wife. In Revelation 17, 18 and 19, the great prostitute’s promiscuity is referred to as “adultery.” This implies unfaithfulness to a husband. Who could that husband be?

In Hosea 1:2 the LORD commands Hosea to take an adulterous wife. Hosea obeys God and marries Gomer (Hosea 1:3). Their second child, a daughter, receives a name from the LORD. The name, Lo-Ruhamah, means “not loved” or “not my loved one.” The reason for the name is that the LORD will no longer show love to the house of Israel.

Their third child, a son, is named Lo-Ammi by the LORD. The LORD’s reason for the name is that Israel is not His people and He is not their God (Hosea 1:9).

However, in the next verse it is said that “those who are not my people” will be called “sons of the living God.” A separation from God is indicated with a restoration to follow. Hosea 2:23 sums it up:

I will plant her for myself in the land; I will show my love to the one I called ‘Not my loved one.’ I will say to those called ‘Not my people,’ ‘You are my people’; and they will say, ‘You are my God.’” (Hosea 2:23)

God goes from calling Israel “Not my people” to calling them “You are my people.” This declaration by God (that Israel is His people and He is their God) is most important because of its repetition throughout scripture. Some other examples of this phraseology are Zechariah 8:8, Zechariah 13:9, Ezekiel 11:20, Ezekiel 14:11, Ezekiel 36:28, Ezekiel 37:23, 27, Jeremiah 24:7, Jeremiah 30:22, Jeremiah 31:33, Jeremiah 32:38, Hebrews 8:10 and Revelation 21:3. These words are always said referring to the time of fulfillment of the everlasting covenant with Israel. In Hosea 3 the LORD commands Hosea to show his love to his wife again even though she is loved by another and is an adulteress. The LORD in verse 1 commands:

Love her as the LORD loves the Israelites, though they turn to other gods and love the sacred raisin cakes. (Hosea 3:1)

In verse 2 Hosea buys (redeems) his wife back. She is restored, but her harlotry cannot continue.

So I bought her for fifteen shekels of silver and about a homer and a lethek of barley. Then I told her, “You are to live with me many days; you must not be a prostitute or be intimate with any man, and I will live with you.” (Hosea 3:2-3)

Verses 4 and 5 give insight into the restoration God has in mind for Israel.

For the Israelites will live many days without king or prince, without sacrifice or sacred stones, without ephod or idol. Afterward the Israelites will return and seek the LORD their God and David their king. They will come trembling to the LORD and to his blessings in the last days. (Hosea 3:4-5)

God’s relationship with Israel is compared to a husband taking back an unfaithful wife. Do we see other instances of this restoration in scripture? Daniel 9:24 gives another view of the restoration without the harlot motif.

Seventy ‘sevens’ are decreed for your people and your holy city to finish transgression, to put an end to sin, to atone for wickedness, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most holy. (Daniel 9:24)

Daniel’s prophecy focuses on a time table of 490 years. The last seven years of this 490 will include a 42 month great tribulation, a time of trouble for Jacob (Jeremiah 30:7). And in Jeremiah 30:8-9 the restoration is described in terms of liberation of Israel from foreign enslavement so they might serve the LORD, their God.

How awful that day will be! None will be like it. It will be a time of trouble for Jacob, but he will be saved out of it. “‘In that day,’ declares the LORD Almighty, ‘I will break the yoke off their necks and will tear off their bonds; no longer will foreigners enslave them. Instead, they will serve the LORD their God and David their king, whom I will raise up for them. (Jeremiah 30:7-9)

Note that in Hosea 3:5 Israel will “return and seek their God and David their king,” and in Jeremiah 30:9 “they will serve the LORD their God and David their king.” In Jeremiah 31:31-33 the LORD refers to himself as a husband of Israel. Though Israel has broken the LORD’s covenant, she will be restored with a new covenant.

“The time is coming,” declares the LORD, “when I will make a new covenant with the house of Israel and with the house of Judah. It will not be like the covenant I made with their forefathers when I took them by the hand to lead them out of Egypt, because they broke my covenant, though I was a husband to them,” declares the LORD. “This is the covenant I will make with the house of Israel after that time,” declares the LORD. “I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people.” (Jeremiah 31:31-33)

Notice that at the time of the new covenant the LORD declares, “I will be their God, and they will be my people.” Part 2 of this 8 part series, will further explore the marriage language between the LORD and his “chosen people,” Israel.

In the first chapter of Matthew we read the royal genealogy of Jesus. The Messianic credentials are established. Jesus is the descendant of Abraham, Judah, David, and Zerubbabel — highlighting the fulfillment of God’s promises throughout the Law and Prophets. But in the text we are introduced to a problem; a crisis:

Now the birth of Jesus Christ took place in this way. When his mother Mary had been betrothed to Joseph, before they came together she was found to be with child from the Holy Spirit. And her husband Joseph, being a just man and unwilling to put her to shame, resolved to divorce her quietly. Matthew 1:18-19

Here is the crisis: Joseph resolved to divorce her. He believed she had been unfaithful. And since, as far as we know, there had never been a virgin conception prior to this, who can blame him? Joseph is described as being “just.” Even though Joseph and Mary were betrothed, this was considered binding in the first century Jewish culture. According to the law, Joseph could have had her stoned. But Joseph is described as being “just” by not wanting to openly shame her, and resolved to end the matter quietly. How is this “just”? Kenneth Bailey suggests that Isaiah’s “servant prophecy” of Isaiah 42:1-6 may be the source of this description of justice, which describes the coming “Servant” as bringing forth justice, though not “breaking a bruised reed” nor “quenching a dimly burning wick.” Bailey’s comments on this passage:

“Joseph looked beyond the penalties of the law in order to reach out with tenderness to a young woman who was no doubt bruised and exhausted. Perhaps he saw Mary as “a dimly burning wick.” The prophetic definition of justice required a compassionate con cern for the weak, the downtrodden and the outcasts in their need. In his dealings with Mary, Joseph acted out of this prophetic definition of justice. Without that prophetic understanding of justice embedded in Joseph’s mind, Jesus would not have been born. Joseph is, therefore, not a passive, mute figure. Rather, he acts as a strong, thoughtful person whose bold decision at a point of crisis saves the life of the mother and her unborn child.”1

Yet, the crisis of Joseph “putting away” Mary needed to be averted. If Joseph did not take Mary as his wife, the royal line would not reach the Son. So God in his sovereign wisdom and mercy intervened:

But as he considered these things, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not fear to take Mary as your wife, for that which is conceived in her is from the Holy Spirit. She will bear a son, and you shall call his name Jesus, for he will save his people from their sins.” All this took place to fulfill what the Lord had spoken by the prophet. “Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel” (which means, God with us). When Joseph woke from sleep, he did as the angel of the Lord commanded him: he took his wife, but knew her not until she had given birth to a son. And he called his name Jesus. Matthew 1:20-25

Joseph obeyed. His just actions preserved the life of the mother and her Child. He listened to the angels amazing announcement of the good news and proceeded to take Mary as His wife. Thus, through God’s sovereign orchestration the child in Mary’s womb became the heir to the promises. Joseph was given the indelible privilege of giving the Messiah his name, the name by which every knee will bow: “And he called his name Jesus.”

The Father has orchestrated His sovereign symphony of salvation history. To the called: It is marvelous in our eyes. Through the person and work of Jesus the Messiah, the promise to Abraham, that in his descendant all the nations would be blessed, is fulfilled. We who repent and believe are saved from our sins and have peace with God through the Gospel of Jesus Christ, regardless of ethnicity. We bow before the risen King, acknowledging Him as Lord and Christ. We should reflect on the justice of Joseph and seek to emulate his example. Yet, the most important implication to remember is this: Jesus is no longer a baby. The Word made flesh grew to a man and willingly went to the cross to save His people from their sins. He is now the risen King who, though once laid in an animal trough, will one day appear in the sky revealing Himself in glory as the eternal King. In the “season of peace,” we do well to ask “Am I at peace with Him?”

(1) Kenneth E. Bailey, Jesus Through Middle Eastern Eyes, (Downers Grove: InterVarsity Press, 2008) 44.

Earlier this month, I was blessed to attend a breakfast with Jerry Bridges. For those unfamiliar with this man, he has worked with the Navigators for nearly 50 years and is widely known for his writings on sanctification. In 1978 he wrote a bestselling book titled “The Pursuit of Holiness.” He followed up this work with titles such as “The Practice of Godliness,” “The Discipline of Grace” and “Respectable Sins.” In a small group setting, Mr. Bridges gave us a stirring message from the Scriptures and we had ample time to interact with him. While there were many memorable moments, two matters really “hit their mark,” stirring me to remembrance to how I need to pursue conformity to the image of Christ.

I. Pursue Sanctification Because Of The Gospel

Bridges preaches and teaches Gospel-driven sanctification. The call of conformity to the image of Christ is given throughout the Scriptures. However, it becomes easy for us to become, in Bridge’s words, “duty-driven” rather than “gospel-driven.” To further define, we often see the pursuit of sanctification as something we must do to earn or remain in God’s favor. This thought may be a subtle thought in the believer’s mind. Yet, we still can fall into this erroneous way of thinking. Bridges clearly and boldly established that we are called to pursue conformity to the image of Christ because we are saved. We are totally pure in the eyes of God because what Christ has done on the cross. We are totally secure in the love of God because of what Christ is doing right now—interceding for us at God right hand. We are destined for the resurrection because of His promise to raise us up with Christ when He returns. These are the truths that should be spurring us on to good works, and causing us to pursue holiness. A Scriptural passage that teaches this truth is Romans 12:1. After declaring the glorious truths of salvation by grace through faith throughout the first eleven chapters, the apostle Paul exhorts believers:

Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship.

At the time of our breakfast, Mr. Bridges was on the threshold of his 80th birthday. At a time when most people in our culture are long retired, this man is traveling the globe, preaching the Gospel and teaching the word. Yet as he spoke, Mr. Bridges frequently noted his continuing struggle with sin. There have been times in the past I would (wrongly) assume that by the time the body reaches its elderly state, the deeds of the flesh will have been brought to the point of a virtual non-existence. My time with Mr. Bridges reminded me of this subtle, misguided notion. Sin is intensive. The closer we get to our Savior, the more we see the depths of our own sinfulness. Romans chapter 8 teaches our continual contention with corruption.

So then, brethren, we are under obligation, not to the flesh, to live according to the flesh—for if you are living according to the flesh, you must die; but if by the Spirit you are putting to death the deeds of the body, you will live. (Romans 8:12-13)

While we walk the way to glory, this text declares our ongoing battle: we must always be “putting to death the deed of the body.” This contention will not reach its end until we are with the Lord. Therefore, may we all gird ourselves with the expectation of conflict with sin in order to be faithfully contending until we enter His glory.

Running The Race

For those of us who believe in the person and work of Jesus Christ, our beloved King has saved us, secured us and destined us for the resurrection. He has lived the perfect life and our sins were nailed to cross. “Sin had left a crimson stain, and He washed us white as snow.” We are guaranteed to finish the race—our risen Lord has provided everything we need. And more than this, He is the One that will carry us across the finish line by His all sufficient power. I was both humbled and motivated by Mr. Bridges message that morning. May these biblical principles be fixed in the hearts of all those who love Jesus Christ, as we eagerly await the return of our King.

While the previous “Misapplied Scripture” articles have dealt with verses that are often used out of context by those professing a faith in Christ, this is a verse that is often used by those who have made no such profession, or in some cases they have only very recently made such a profession. Nevertheless, it is a verse that is commonly misapplied, so I wish to address it here.

As with any verse, this one must be taken within its context. Normally I advise, at the very least, to read a verse within the chapter that contains it. In this case, such an approach would be adequate, but not optimal. Chapter seven of Matthew’s Gospel comes as the third of three chapters detailing the famous Sermon on the Mount¹. This chapter is especially Gospel-centric.

I’ll begin by showing verse one in conjunction with the following verse: Do not judge so that you will not be judged. For in the way you judge, you will be judged; and by your standard of measure, it will be measured to you (emphasis mine.)

Verse one doesn’t exhort Christians not to judge, but rather to keep their judgments fair, honest, and consistent. Because the Christian understands the Gospel, which at the most basic level states that in order to inherit eternal life one must repent of his sins and trust that the sacrifice made by Jesus our Savior on the cross is sufficient to pay the penalty for sins, it is fair, honest, and consistent to hold others to the standard of the Gospel.

By stating what Jesus did in verses one and two, Jesus was also rebuking the standards of Pharisaical Judaism, which demanded an impossible righteousness from the laity, while the leadership was corrupt to the core. Jesus was rebuking those who imposed a “do what I say, not what I do” standard on others. The apostle Paul clarifies this nicely in Romans 2:1, where he says: Therefore you have no excuse, everyone of you who passes judgment, for in that which you judge another, you condemn yourself; for you who judge practice the same things (emphasis mine.)

Not only does Jesus not command us never to judge, looking at the greater context of the New Testament we find that He often commands the Christian to make judgments. For example, later in chapter seven, beginning with verse fifteen, Jesus instructs us to beware of false prophets. How are we to beware of false prophets if we are not permitted to judge them false in the first place? He goes on to explain that bad fruit comes from a bad tree. If the fruit of a prophet is unbecoming of a believer in Christ, it is not only safe to judge him false, we are commanded by our Lord to do so.

If Matthew 7:15-20 is not enough to convince the reader, John 7:24 should be. In John’s Gospel, Jesus states: Do not judge according to appearance, but judge with righteous judgment²(emphasis mine.)

Furthermore, in Luke 12:57, Jesus says: And why do you not even on your own initiative judge what is right?

The apostle Paul magnifies the fact that righteous judgment is not forbidden. In 1 Corinthians 6:1-3, he says: Does any one of you, when he has a case against his neighbor, dare to go to law before the unrighteous and not before the saints? Or do you not know that the saints will judge the world? If the world is judged by you, are you not competent to constitute the smallest law courts? Do you not know that we will judge angels? How much more matters of this life?

So we see that judgment is not forbidden by scriptures as many non-Christians familiar with Matthew 7:1 would like to believe. Rather, judgment should be done in righteousness. The whole of scripture, among other things, is written to equip the believer to correctly judge right from wrong. Where the scriptures are silent, we as believers should be silent (for example, the scriptures are silent on participation in sports activities, therefore there is no basis to condemn one who enjoys playing (or watching) baseball.) However, where the scriptures are clear, we are to rebuke, reprove, and call others to repentance; and we are to be willing to be held to the same standard we hold others to.

In addition to scriptural arguments regarding judgment, it is also reasonable to appeal to logic. In this case, it is fair to point out to the non-Christian who says that it’s wrong to judge that their statement is itself a judgment. It is self-contradictory, logically fallacious.

Supplementary to describing how this verse is misquoted and misapplied, I would like to discuss the primary reason it is misused so often. The scriptures teach that men hate righteousness and love darkness. Exposing the darkness in their lives pricks their consciences, typically evoking wrath. They do not want their deeds to be judged in any way because they love their sin more than they love their own lives, and don’t want to be reminded of where their sins will lead them. However, even if we disobey our Lord and remain silent, they are left without excuse. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness, because that which is known about God is evident within them; for God made it evident to them. For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse. For even though they knew God, they did not honor Him as God or give thanks, but they became futile in their speculations, and their foolish heart was darkened. (Romans 1:18-21)

These people need the Gospel. The kind of rebuke that we Christians would offer each other is offensive to them. To the Christian, proper rebuke and instruction in the Word of God is as precious as fine jewelry, but to those who despise the Word of God, rebuke is received in much the same way as hurled stones. Don’t waste your time treating them the way you would a fellow believer. For Jesus said: “Do not give what is holy to dogs, and do not throw your pearls before swine, or they will trample them under their feet, and turn and tear you to pieces.” (Matthew 7:6) Instead, plant the seed of the Gospel, pray that it take root, and move on to other business.

I’ll conclude the way I always do, by exhorting the reader to consider the context of every verse in the Bible. No verse is given in a vacuum. At the very least, read the chapter that the verse is contained in, but ideally read a chapter or two before and a chapter or two after. Also consider the greater context. Consider Matthew 7:1 in the larger context of the four Gospels at one level, but also the New Testament at another level.

In addition, consider the logic of how the verse is being applied. If the statement contradicts itself, as the application of this verse often does, the application must be wrong.

“The Last Days” – The Pouring out of the Spirit

In Acts chapter 2, we read of a climactic event in salvation history. Jesus has been raised from the dead, appeared to His followers, and instructed them to wait in Jerusalem. The promise of power from on high was about to come. On the day of Pentecost, 50 days after Jesus was raised from the dead, the Holy Spirit was poured out upon all who believed in Jesus of Nazareth. They began speaking in various tongues, pointing to the truth that this was the fulfillment of God’s promise proclaimed through the prophet Joel. The apostle Peter, full of the Holy Spirit, announced:

“Men of Judea and all you who live in Jerusalem, let this be known to you and give heed to my words. For these men are not drunk, as you suppose, for it is only the third hour of the day; but this is what was spoken of through the prophet Joel:” ‘AND IT SHALL BE IN THE LAST DAYS,’ God says, ‘THAT I WILL POUR FORTH OF MY SPIRIT ON ALL MANKIND; 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 BONDSLAVES, BOTH MEN AND WOMEN, I WILL IN THOSE DAYS POUR FORTH OF MY SPIRIT And they shall prophesy. ‘AND I WILL GRANT WONDERS IN THE SKY ABOVE AND SIGNS ON THE EARTH BELOW, BLOOD, AND FIRE, AND VAPOR OF SMOKE. ‘THE SUN WILL BE TURNED INTO DARKNESS AND THE MOON INTO BLOOD, BEFORE THE GREAT AND GLORIOUS DAY OF THE LORD SHALL COME. ‘AND IT SHALL BE THAT EVERYONE WHO CALLS ON THE NAME OF THE LORD WILL BE SAVED.’ “Men of Israel, listen to these words: Jesus the Nazarene, a man attested to you by God with miracles and wonders and signs which God performed through Him in your midst, just as you yourselves know – this Man, delivered over by the predetermined plan and foreknowledge of God, you nailed to a cross by the hands of godless men and put Him to death. But God raised Him up again, putting an end to the agony of death, since it was impossible for Him to be held in its power.”

Acts 2:14-24

Peter proclaimed to his contemporaries that they were witnessing evidence that the “last days” (2:17) were upon them. Peter notes two “signs” of the “last days” drawn from the prophet Joel: 1) God pouring out His spirit on all flesh, and, 2) the darkening of the celestial bodies. It is my belief that these two events are “bookends” of the last days; the first signaling the inception of the last days (the pouring out of the Spirit), the last signaling their consummation (the signs in the sun, moon, and stars. See Matt. 24:29, Rev. 6:12). Also note the content of Peter’s proclamation: the Gospel of Jesus Christ. It is through the proclamation of the Gospel that the Spirit is calling people to Christ and anointing them with His power.

“The Last Hour” – The Arrival of Antichrists

In the epistle of 1 John, the beloved apostle teaches, like Luke in Acts, that all believers are anointed with the Holy Spirit (1 John 2:20). But while there are genuine anointed ones, those who believe in the person and work of Christ, there are also false anointed ones. John labels these people who deny Jesus’ uniqueness “antichrists”. And since there are “antichrists” among us, this is also a sign that we are living in “the last hour.”

Children, it is the last hour; and just as you heard that antichrist is coming, even now many antichrists have appeared; from this we know that it is the last hour.

1 John 2:18

John exhorts the children of God to know it is “the last hour.” Not only has the true Christ come and conquered through His death and resurrection, but false christs have arrived seeking to draw hearts and minds away from the only One who can truly bring peace between God and humans.

So the “last days” were inaugurated with the first coming of Christ. The “last days” will be consummated by His second coming. With these texts understood, we can confidently know that we are living in the “last days.” This time will consist of God pouring out His Spirit upon all nations through the preaching of the Gospel. It will also consist of false anointed ones arising, seeking to draw hearts away from the unique Anointed One – Jesus Christ. We currently stand in this significant era. What Peter and John spoke of, we continue to behold today. We see the Spirit gathering the King’s people from all tribes, nations, and tongues, through the preaching of the gospel. We experience the continual contention of “antichrists” who seek to usurp Jesus position as the only unique “anointed one.” And as John declared, the ultimate Antichrist will arise in the “last days of the last days.” So what are we called to do with the impending consummation of the “last days?”

Our Continual Calling: Watch!

The day and hour of the Lord’s return has not been revealed to us. Whether He delays or comes sooner than we think, our calling is clear. We are to “watch.” Our King Himself instructs us:

“Be on guard, so that your hearts will not be weighted down with dissipation and drunkenness and the worries of life, and that day will not come on you suddenly like a trap; for it will come upon all those who dwell on the face of all the earth.”

Luke 21:34-35

We are to watch ourselves, our lives, and our practice. We are to watch for the signs which our Lord has revealed (Matthew 24:32). We must avoid placing ourselves under the deceptively intoxicating pleasures of this world. If this happens, we will become deceived and that day “may come upon us suddenly like a trap.” Instead, we are called to continually engage in fixing our eyes on Jesus, the author and finisher of faith (Hebrews 12:3). Through devoting ourselves to His word, prayer, and fellowship, we will be well prepared as we “see the day drawing near” (Hebrews 10:25).

Knowing God was faithful, I began looking online for some counsel about being a single Christian who desired to be married. Most of what I found was either advice on finding a spouse or how to be a godly spouse if you do. Though some of what I found will be very helpful if I ever do get married, I kept hoping to find teaching that would be useful for today, right now, as a single Christian.

Several of the articles I read spoke of singleness as a gift. As I reflected on my life I started to see how my singleness had, in many ways, been a gift. Most significantly, it allowed me to serve the Lord in ways that I would not have been able to if I were married. Through this service, I met many wonderful brothers and sisters in Christ that I have the privilege to call friends. The more I reflected, the more I realized that my singleness was indeed a gift from God, a gift for which I will be eternally grateful.

Even so, I still desire to be married and hope that my gift of singleness has come with a gift receipt. If you’re a single Christian who feels the same, what follows is for you. My desire is that you will be both encouraged and exhorted as we examine what we have in Christ and how that should impact our lives as single Christians. May this knowledge cause us to use our present gift of singleness wisely, so that we might not look back on it as a wasted opportunity should God grant us the gift of marriage in the future.

Our Desires

Psalm 37:4 promises, Delight yourself in the LORD; And He will give you the desires of your heart. This blessed promise is rightly a source of hope and encouragement to those who trust in the Lord. In reading such a verse, it is natural to think that if the Lord gives us the desires of our heart and we desire to be married, then He will surely bring us a spouse. However, this verse does not promise that God will grant us everything our hearts desire but rather that the heart that delights in the Lord will be granted its desires. This is an important distinction, considering Jeremiah 17:9 which tells us, The heart is more deceitful than all else And is desperately sick; Who can understand it?

As sinners, all of us are born with deceitful, wicked, rebellious hearts that are opposed to God. However, as Christians, we have been redeemed by the blood of Christ and are new creations (2 Corinthians 5:17). We are no longer under the compulsion to sin but capable, by the power of the Holy Spirit, to serve God and delight in Him. Though we have been freed from the power and penalty of sin, we are not yet completely free from the desire and presence of sin. Christians are able to either transgress God’s law (sin) or obey it (delighting in the Lord). Delighting in Lord requires that when our will contradicts His, we deny ourselves and submit to Him in obedience.

Jesus says in Matthew 16:24-25, If anyone wishes to come after Me, he must deny himself, and take up his cross and follow Me. For whoever wishes to save his life will lose it; but whoever loses his life for My sake will find it. The cross was an executioner’s tool and anyone seen carrying one was, essentially, already dead. For the Christian, Christ’s command to take up our cross means dying to our own desires and living for Him. Our lives are not our own for we have been redeemed by God and our love for Him will result in increasing obedience to His Word. Jesus Himself says, If you love Me, you will keep My commandments. (John 14:15)

Jesus taught His disciples to pray for the Father’s will to be done (Matthew 6:10). He also prays this way Himself in Matthew 26:42 saying, My Father, if this cannot pass away unless I drink it, Your will be done. Christ’s prayer here in the Garden of Gethsemane reveals His good and passionate desire for the cup of God’s wrath to be taken from Him, as He prays for this three times. Even so, Christ’s greatest desire was to always do the will of His Father. Learning from our Master, we should both bring our requests to God in faith, but also view these requests as subservient to His sovereign will.

While God has revealed to us His moral will (who He is and how we should live) in Scripture, His sovereign will (all things He’s ordained will come to pass) is known to us only after it happens on the scene of human history. While God has not yet revealed whether He’s ordained if you and I will be married or remain single (sovereign will), He has revealed His moral will for every believer in 1 Thessalonians 4:3, For this is the will of God, your sanctification. Sanctification, or growing in righteous living and conformity to the image of Jesus Christ, is not dependent on our marital status. However, it is something that God wills, accomplishes and commands for every Christian. This truth is taught in to Philippians 2:12b-13, work out your salvation with fear and trembling; for it is God who is at work in you, both to will and to work for His good pleasure.

Like sanctification, marriage is established by God and is therefore good. However, unlike sanctification, which is ordained for every believer, we do not know those God has ordained to be married (until they are married) and those He has chosen to remain single. As Christians, we are free to marry as long as our spouse is a Christian (1 Corinthians 7:39, 2 Corinthians 6:14). Yet, this does not necessarily mean that we will find another Christian we desire to marry. Ultimately, whether we marry or remain single is determined, as all things are, by the sovereign will of God.

God’s Sovereignty

The issue of God’s sovereignty is crucial for Christians to have firmly in view at all times and in every circumstance for everything that comes to pass has been ordained by God. For the believer, the sovereignty of God in relation to our lives is crystallized by Paul in the Romans 8:28 which states, And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose. While we do not know whether tomorrow will bring joy or sorrow, plenty or want, sickness or health—we can rest assured in whatever comes to pass, knowing that God is using it for the good of His children. Yet, so often when we experience great trials we are tempted to doubt God’s goodness and wisdom.

For those with an increasing desire to be married, years of singleness can be one of life’s greatest trials. We might wonder how God is using our singleness for good or even think, “If God is good and He loves me, then He’ll bring me a spouse.” This is dangerous thinking because it declares that God is good if He does something. Let me be clear, God is not good if He provides you or I with a spouse. God is not good if He grants our desires. God is not good if we feel like He is good. God is good—always and forever. While we may not understand why God has chosen for us to be single, we can be certain of His goodness and that He is working all things together for our good because God cannot lie (Hebrews 6:18). Furthermore, since our heavenly Father has promised to give good gifts to His children (Matthew 7:9-11), we can be confident that if it’s truly good for us to marry, He will bring us a spouse. Similarly, if it’s good that we remain single, He will not. God always brings about that which accomplishes the greatest good for His children.

Because of this, we can rejoice in our singleness even if it causes suffering. Consider Romans 5:3-5 which says, And not only this, but we also exult in our tribulations, knowing that tribulation brings about perseverance; and perseverance, proven character; and proven character, hope; and hope does not disappoint, because the love of God has been poured out within our hearts through the Holy Spirit who was given to us. Additionally, our earthly troubles are being used for our eternal good, as 2 Corinthians 4:16, 17 states, Therefore we do not lose heart, but though our outer man is decaying, yet our inner man is being renewed day by day. For momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison.

Thus, we should heed Philippians 4:4, even in suffering, which exhorts us to Rejoice in the Lord always; again I will say, rejoice! Rejoicing in suffering is not pretending to feel happy during trials. Rather, it is a sober, hopeful gratitude in the midst of trials for what God has done and is doing. Let us never forget, especially in suffering, that you and I deserve nothing but eternal damnation for, as sinners, this is what we have earned for ourselves. But God, in His great mercy, chose us to be the objects of His eternal grace and nothing in all of creation can separate us from the love of Christ that accomplished this marvelous act of redemption (Romans 8:38,39).

Though we may greatly desire to be married, I think it wise to consider three important texts that are often overlooked by single Christians. The first is 1 Corinthians 7:32-35 where Paul states, But I want you to be free from concern. One who is unmarried is concerned about the things of the Lord, how he may please the Lord; but one who is married is concerned about the things of the world, how he may please his wife, and his interests are divided. The woman who is unmarried, and the virgin, is concerned about the things of the Lord, that she may be holy both in body and spirit; but one who is married is concerned about the things of the world, how she may please her husband. This I say for your own benefit; not to put a restraint upon you, but to promote what is appropriate and to secure undistracted devotion to the Lord.

Here we see the greatest blessing of being an unmarried Christian—an undivided concern for the Lord’s affairs. Our singleness provides us the opportunity to serve God more freely because we are not bound by the concerns and responsibilities of marriage and family. Instead of merely biding our time until we are married (Lord willing), we should diligently be about our Master’s business with all that we are and all that we have. Paul, in 1 Corinthians 15:58, commands, Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your toil is not in vain in the Lord. Since we do know when this potentially fruitful time of our lives, or our lives themselves, shall come to and end, we should passionately devote ourselves this day to the glorious task of serving our Lord. This labor will not be in vain but reap for us great and eternal rewards.

The next text that rarely comes up in our discussions of marriage is Matthew 22:30, where Jesus declares, For in the resurrection they neither marry nor are given in marriage, but are like angels in heaven. This text should be extremely encouraging regardless of whether we marry or not as our marital status will not affect our joy and contentment in eternity. Rather, both married and single Christians in this life shall be united in the next with our Lord Jesus Christ as His spotless bride. Even if we never participate in a marriage ceremony during our earthly lives, we can joyfully anticipate the day when we partake in the greatest marriage imaginable—the Marriage Supper of the Lamb (Revelation 19:7-9).

The third text I’d like us to weigh is 2 Corinthians 12:7-10, Because of the surpassing greatness of the revelations, for this reason, to keep me from exalting myself, there was given me a thorn in the flesh, a messenger of Satan to torment me—to keep me from exalting myself! Concerning this I implored the Lord three times that it might leave me. And He has said to me, “My grace is sufficient for you, for power is perfected in weakness” Most gladly, therefore, I will rather boast about my weaknesses, so that the power of Christ may dwell in me. Therefore I am well content with weaknesses, with insults, with distresses, with persecutions, with difficulties, for Christ’s sake; for when I am weak, then I am strong. There are many theories about what Paul’s thorn was but since Scripture does not tell us, we can only speculate. However, what we do know is that Paul pleaded with the Lord to take it from him three times and the thorn still remained. In the same way, we may diligently plead with the Lord to bring us a spouse and He may not. But, like Paul, we can take comfort in Christ’s words knowing that his grace is sufficient for us in all circumstances. Scripture tells us that Paul’s thorn was used for his good—to keep him from becoming conceited. Likewise, we too can be confident that our singleness, or whatever thorn we may be dealing with, is being used for our good, even though we may not understand how.

Our Response

It’s easy for us to get overly caught up in the matters and concerns of this life. We often place too little value on the eternal while prizing too greatly the temporal. Even good temporal things, like singleness and marriage, can become stumbling blocks if not viewed through the lens of eternity. Jesus says in Matthew 6:19-21, Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal; for where your treasure is, there your heart will be also. The one who stores up treasures in heaven lives for that which is eternal, not temporal. It’s crucial that we continually remind ourselves of this for while God has not promised to bring us a spouse, He has promised us far greater and eternal things. The more we study, understand, and meditate on these matters, the more our lives will be lived for that which is eternal whether we marry or remain single.

How then should we live? How might you and I use this time that we are not married—be it a few years or the rest of our lives—to serve our King? As single Christians, there are countless ways we could do this including serving as missionaries, leading a Bible study, teaching Sunday School, organizing evangelism teams or volunteering at church. Will you ask God to show you how He might use your singleness for His glory?

If you desire to be married, as I do, I pray that God would bless you with a godly spouse who loves the Lord and brings you great happiness in marriage. However, my greater desire for you and for myself is that we would live each day with increasing joy and gratitude for the mercy and forgiveness that has been shown to us. May our gratitude cause us to serve our Lord Jesus Christ with an undivided heart that we might one day stand before Him unashamed and with exceeding joy as He says unto us, Well done, good and faithful slave. You were faithful with a few things, I will put you in charge of many things; enter into the joy of your master. (Matthew 25:23).

So far in our “Misapplied Scripture” series, we have looked at three verses that are fairly well known in the Church, but often taken out of context. In this article, we tackle a fourth that is popularly used by Christians in competitive activities. Be it football, baseball, basketball, wrestling, hockey, or even the National Spelling Bee, competitors love to use this verse as inspiration to work toward victory.

Is that what the Apostle Paul had in mind when he penned that verse while sitting in a Roman jail nearly 2000 years ago? It is hard to imagine that Paul, in the midst of persecution for his evangelistic activities, had in mind that Christ would aid His followers in victory at a soccer match if they only had enough faith in Him.

Such application begs the question: what if two Christians, competing against each other, come to an event with this same Bible verse in mind? Does the loser go home with a broken faith and the understanding that the other was looked upon more favorably by the Lord?

Clearly the question we must address in regards to this passage pertains to the author’s intent when he wrote “all things.” Are these words to be read literally? Perhaps, but as we have already seen, such a reading creates some serious problems (two believers facing each other in a competition being just one of many.) What if a believer wishes to engage in an activity that is forbidden by the Lord, such as entering into a fraudulent business deal, or hiding an adulterous relationship. Laying aside the obvious question of the status of his salvation, will the Lord strengthen him in such things? Certainly not!

As is our modus operandi in this series, let us examine the context surrounding Philippians 4:13 to better determine what the author intended by the phrase “all things.”

Paul wrote Philippians from a Roman jail1, encouraging the Philippians to rejoice through affliction, because the Lord often allows affliction for believers in order to achieve a greater good for both the believers and for the unbelievers around them that He is drawing to a saving faith. Paul precedes Philippians 4:13 with verse 12, “I know how to get along with humble means, and I also know how to live in prosperity; in any and every circumstance I have learned the secret of being filled and going hungry, both of having abundance and suffering need.”

Paul was saying that it is not riches or poverty that strengthens him, nor freedom or imprisonment, but Christ. It is a reiteration of the statement he made in verse 11: “Not that I speak from want, for I have learned to be content in whatever circumstances I am.” (emphasis ours). Paul had his mind set on Heaven, on the resurrection, and on bringing glory to Christ in whatever he does2. The book of Philippians was written as an exhortation, an encouragement, and an explanation of how to do the same.

Beloved brothers and sisters in Christ, Philippians 4:13 is always used as an encouragement. However, it is so often misused for improper encouragement. Claiming this verse to divine victory in friendly competition is pure Christian superstition. Our Lord does not call us to be superstitious. This verse is written for those who value the glorification of our Lord above all else. If that is your motive, you certainly can do all things through Christ who strengthens you!

What a beautiful verse, though so often misunderstood. It is common for Christians to comfort each other with it, implying some mystical presence of the Lord whenever and wherever his people are gathered together in fellowship. However, in keeping with the purpose of this series on “Misapplied Scripture,” let us examine this verse in its context.

Normally it is our contention that, at a minimum, one should read the entire chapter containing a verse to get a proper idea of the context of that verse. Doing so will reveal that the 18th chapter of Matthew’s Gospel is about judgment and forgiveness. It begins with a warning against causing the faithful (who are commanded to humble themselves like a child) to stumble, with a pronouncement of judgment on those who cause others to stumble. Our Lord goes on to exhort us to avoid those things that would cause us to stumble, saying even “If your eye causes you to stumble, pluck it out and throw it from you. It is better for you to enter life with one eye, than to have two eyes and be cast into the fiery hell” (verse 9).

The portion of chapter 18 most relevent to our passage begins in verse 15, which deals with the means of discipline ordained for the Church: “15. If your brother sins, go and show him his fault in private; if he listens to you, you have won your brother. 16. But if he does not listen {to you,} take one or two more with you, so that BY THE MOUTH OF TWO OR THREE WITNESSES EVERY FACT MAY BE CONFIRMED. 17. If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector. 18. Truly I say to you, whatever you bind on earth shall have been bound in heaven; and whatever you loose on earth shall have been loosed in heaven. 19. Again I say to you, that if two of you agree on earth about anything that they may ask, it shall be done for them by My Father who is in heaven. 20. For where two or three have gathered together in My name, I am there in their midst.” Matthew 18:15-20 NASB

As you can see, verse 20 does not exist in a vacuum. It is stating that when Godly men, exercising discipline in the Church in accordance with the precepts of scripture, do so with the blessing of the Lord. In addition, their judgment carries the full authority of the Lord Himself.

It is very likely that the reader has heard Matthew 18:20 recited numerous times. Don’t take it for granted that because a verse has been recited often enough to become quite familiar that it is being used correctly. Rather, examine the scriptures to see what the Bible really says.

Popular among Evangelicals today is the idea of “claiming” a verse for one’s self, latching on to a passage of scripture and taking ownership of it. A favorite among many is Jeremiah 29:11. And why not? It is an inspiring verse that potently communicates the love of God. But is it legitimate for the average Christian to claim this verse?

As we have done in our previous Misapplied Scripture articles, let’s examine the context of the verse in question. Jeremiah was writing early in the time of exile, not long after the beginning to the Babylonian Captivity, which would last seventy years as a judgment for idolatry. The northern Jewish kingdom of Israel had been invaded and carried off to distant lands by the Assyrians a generation prior, and now the southern kingdom of Judea had suffered a similar fate at the hands of Nebuchadnezzar of Babylon. Many false prophets had arisen and were stirring the Jewish population in Babylon to rebellion with the false assurance that such a rebellion was the will of God (v. 8-10), and that the rebels would enjoy divine protection. The Lord, through Jeremiah, exhorted his remnant of true believers to get settled and live their lives where they were, as they would be there for a while. Verse eleven completes the thought begun in verse ten, which says: “For thus says the LORD, ‘When seventy years have been completed for Babylon, I will visit you and fulfill My good word to you, to bring you back to this place.”

Our verse in question was a promise that, although times would be tough for the Israelites for the immediate future, God had not forgotten them. His promise would be fulfilled, but they needed to be patient.

Jeremiah 29:11 was written to a specific group of people at a specific time, and it was fulfilled completely, exactly when the Lord promised it would be. Because the promise was fulfilled, the Lord is released from His obligation to it.

Let us illustrate with an analogy. Suppose a man we’ll call Bob buys a house, and moves out of his apartment. He asks his friend Jim to help him move. Jim is a busy guy, but promises to join Bob the following Saturday to help him move to his new home. Saturday comes and Jim keeps his word to Bob and helps him move. Many years later Bob gets a new job on the other side of town. In order to be closer to his new job, he sells his house and buys one closer to work. Would it be proper for Bob to expect Jim to help him move again, based not on the kindness of Jim but on the promise made prior to his previous move? Of course not, Jim fulfilled that promise, and as a result was released from it.

Jeremiah 29:11 does not directly apply to anyone alive today. It was a promise made to Jews living in Babylon in approximately the sixth century before Christ.

That begs the question: then what value does it have to Christians today? A proper application of this verse would be to take comfort that God fulfills His promises. Not only did the Babylonian Captivity last seventy years, just as the Lord (through Jeremiah) said it would, but the remnant in Babylon were in fact sent home to Jerusalem under the reign of Cyrus the Persian (see Ezra 1). When we read of God’s promises that are directed to every believer in the New Testament, we can be assured by the fulfillment of specific promises in the Old Testament that the Lord keeps His word. What an awesome assurance indeed!

A few years ago an area pastor took out advertisements in one of our local Christian periodicals. These ads issued both a proclamation and a challenge: “Christians are required to observe the Sabbath on Saturdays, and I invite anyone to debate me on this subject.” The challenge was eventually accepted and I proceeded to attend the public debate. At the time of this debate I was engaged in expository work on both Galatians and Hebrews. As I listened to these two men debate the issues, I compared their views to what I was learning through my studies. What struck me was this: the theological issues that the first century church struggled against are just as pressing 2,000 years later.

Perhaps you have read the commands to observe the Sabbath in the Old Testament and asked yourself: “How does this command apply to me?” The history of biblical interpretation has produced several answers to this question. Many teach that Christians are called to keep the Sabbath, in the sense that the Old Covenant commands (i.e. no work on the seventh day of the week [Saturday]). These teachers are quick to point out that Sabbath keeping is one of the “Ten Commandments.” They argue: “Since we believe that the commands against murder, stealing, and adultery are still binding, why should we think the command of Sabbath keeping has been abolished?”¹)

In this article I will demonstrate that the New Testament teaches that true “Sabbath rest” is not found through obeying an Old Covenant ordinance, but rather through trusting in the person and finished work of Jesus Christ. Since the teaching of the New Testament is primary, let us now explore the teaching of Christ and His commissioned apostles regarding the place of the Sabbath in the Christian life.

Entering True Sabbath Rest

The first text we will interact with is in the book of Hebrews. The entire thrust of the book of Hebrews is to exhort Christians to remain in the perfect, completed work of Jesus Christ and not return to the elements of the Mosaic Covenant. In fact, the Messiah and his work are described as being greater than all that was held dear under the Old Covenant: Moses, the priesthood, angels, sacrifices, and the Sabbath. In chapter four of this epistle we are granted keen insight into the New Covenant view of “Sabbath.”

The precept of “the Sabbath” is related by the Spirit-led author to the promise of entering God’s eternal, enduring rest. He declares that those who refuse to listen to God’s word of salvation will never enter (see 3:11, 19) and those who listen and believe the message brought by His Son have already entered. He writes:

Therefore, let us fear if, while a promise remains of entering His rest, any one of you may seem to have come short of it. For indeed we have had good news preached to us, just as they also; but the word they heard did not profit them, because it was not united by faith in those who heard. For we who have believed enter that rest. (Hebrews 4:1-3a)

Consider that the means of entering God’s “Sabbath rest” is belief. The faithful are at rest, not through the works of the Law, but rather through faith in Jesus. The author of Hebrews continues to note “the Sabbath” rest that we find in the New Covenant: “So there remains a Sabbath rest for the people of God. For the one who has entered His rest has himself also rested from his works, as God did from His” (Hebrews 4:9-10). The Sabbath day observance, like the Old Covenant sacrifices and the priesthood, pointed towards the day when God’s people would find rest for their weary souls through the power of the cross. Jesus fulfilled the Law and we who believe have entered true Sabbath rest.

In light of these precepts, we must always remember Paul’s exhortation to the Colossian church, who were being troubled by those who advocated a return to the elements of the Old Covenant:

Therefore no one is to act as your judge in regard to food or drink or in respect to a festival or a new moon or a Sabbath day – things which are a mere shadow of what is to come; but the substance belongs to Christ. (Colossians 2:16-17)

These are powerfully instructive words. The elements of the Old Covenant were shadows of the Savior. Since the substance, Jesus, has come and fulfilled the Law, we dare not return to the shadows.

In a related text, Paul, in writing to the Galatians, was so distressed by those who were returning to elements of the Old Covenant rather than remaining in the simplicity of faith in Christ, he severely admonished them, stating:

But now that you have come to know God, or rather to be known by God, how is it that you turn back again to the weak and worthless elemental things, to which you desire to be enslaved all over again? You observe days and months and seasons and years. I fear for you, that perhaps I have labored over you in vain. (Galatians 4:9-11)²

We are warned not to return to the shadows of the Old Covenant, or fear those who would judge us for not observing them. Instead, our fear should be directed elsewhere. The author of Hebrews continues: “Let us fear if, while a promise remains of entering His rest, any one of you may seem to have come short of it” (Hebrews 4:1).

When we consider the intent of the book of Hebrews and its implications, we encounter a subtle irony. We, as readers, are warned to not return to the elements of the Old Covenant because of the great salvation that has arrived, superseding the Mosaic Law (see Hebrews 1:1-3, 3:1-6, 8:6). If one adheres to observing the Sabbath as a necessary means of being at peace with God, they are falling short of entering His rest.³ They have become “Sabbath-breakers” because they have not entered true rest through belief in the terms of the New Covenant established by Christ and His apostles. On the other hand, those who believe in Christ and His work alone as the way to peace with God have entered the eternal rest brought about by His blood. By His grace, these are the true “Sabbath-keepers.” That, is irony.

Saturday, Sunday, Any Day?

Given the centuries of Jewish tradition preceding the coming of Christ, it is not surprising that this teaching of the New Testament caused great controversy in the Jewish culture of the time. As the controversy crept its way into the church, questions arose: When should we worship? How should we view those who set aside a specific day for worship? How should we view those who see all days alike? These questions have continued to be asked throughout the age of the church, and have received a wide range of answers.

In Romans 14, the Apostle Paul answered these inquiries in this way:

Who are you to judge the servant of another? To his own master he stands or falls; and he will stand, for the Lord is able to make him stand. One person regards one day above another, another regards every day alike. Each person must be fully convinced in his own mind. (Romans 14:4-5)⁴

If Paul wanted to command mandatory Sabbath keeping for New Covenant Christians, this was the perfect place to do so. One of the issues he addressed in this text was “regarding one day above another” referring to days of worship. Yet rather than command a specific, binding day of worship, the Apostle, under the inspiration of the Holy Spirit, established something different: Freedom in worship under the New Covenant.

Some time ago in a debate about mandatory Sabbath keeping, I challenged my opponent with this passage and its implications. He replied: “Peter tells us that Paul often writes things that are hard to understand. This passage is one of them.”⁵ While his comment was cleverly elusive, his response spoke volumes: He had no good answer to this text.

Sunday “Sabbath?”

Beyond teaching that there is no mandatory Saturday Sabbath observance under the New Covenant, this text also implies there is no mandatory Sunday “Sabbath.” Some have answered the Sabbath question by asserting that the Sabbath has been moved from Saturday to Sunday in light of Jesus’ resurrection. An example of this is the so-called “Puritan Sabbath.” M. James Sawyer explains some of its dynamics:

The Puritans established a Christian Sabbath (Sunday) during which Christians must “not only observe an holy rest, all the day, from their own works, words, and thoughts about their worldly employments and recreations, but also are taken up, the whole time, in the public and private exercises of [God’s] worship and the duties of necessity and mercy.” The Puritans saw this Sabbath as binding and honored it with the utmost seriousness. In fact, they believed so strongly in Sabbath adherence that they thought natural disasters resulted from a lack of obedience.⁶

To address this teaching, it is significant to note that there is no text in the New Testament where the authors equate the first day of the week (Sunday or “the Lord’s day”) with the Sabbath. When this is considered along with Paul’s teaching regarding days of worship in Romans 14, it is well established that there is no binding command to New Covenant believers to worship on a specific day. Instead, Christians are given freedom in the Gospel to gather and worship according to their conscience. Yet, do not misunderstand, it is essential that we worship and gather, “not forsaking our own assembling together, as is the habit of some, but encouraging one another; and all the more as you see the day drawing near.” (Hebrews 10:25) Yet, under the New Covenant, we are free as to when we engage in worship, and are called to not impose our personal conscience upon others. If a community desires to gather, rest, and worship on Saturday, they are free to do so. The same applies to Sunday. The perilous practice we need to avoid is mandating that all Christians must observe a specific day.

Resting in Jesus’ Perfect Work

Many hearts become troubled by those who advocate the need for a Christian to observe the Old Covenant Sabbath. Misguided teachings such as the following do such:

The overwhelming evidence of the Bible and history proves that the Seventh day Sabbath—Saturday today—is the true day of rest and worship of God. God puts His presence into that day. He fellowships with His people on that day, as well as, the annual holy days which, He has commanded to be observed in worship of Him. Now that you have this knowledge and God holds you responsible for it, what will you do? Jesus Christ commands, “Repent and believe the Gospel.” Will you repent sins [sic] and turn to God, or will you continue in your sins? Your eternal life, or eternal death is at stake.⁷

On the contrary, we must never allow such distorted views of salvation to eclipse our view of Jesus’ perfect, finished work.

Whenever I have debated the “Sabbath” issue with those who believe we are required to observe it to be pleasing to God, I am grieved by their focus: Jesus and his perfect work are minimized and in its stead is a misplaced zeal for the Law of Moses. We well remember that:

What the Law could not do, weak as it was through the flesh, God did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh, so that the requirement of the Law might be fulfilled in us, who do not walk according to the flesh but according to the Spirit. (Romans 8:3-4)

Since our King has come and fulfilled the Law, we need to continue to rely on Him for salvation, sanctification, and security. When we meet people who condemn us as not pleasing to God because we do not obey the Old Covenant Sabbath observance, we should announce to them the Gospel of grace and keep our eyes fixed on the all sufficient Savior. We will then know what it means to heed Jesus’ invitation:

Come to Me, all who are weary and heavy-laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and you will find rest for your souls. (Matthew 11:28-29)

End Notes

1. The short, proper answer to this objection is that the whole Law is fulfilled in Christ and His work. We who believe then proceed to live our lives according to His word through the teaching of the New Covenant.
2. De Lacey rightly concludes regarding this passage: “The situation seems to have been that Paul viewed any attempt to impose Sabbath keeping (or indeed the keeping of any regular festivals of the Jewish or astrological calendars) upon Gentiles as wrong, and any tendency on the part of converts to submit to this coercion as a retrograde step.” D.C. Delacy, “The Sabbath/Sunday Question and the Law in the Pauline Corpus” in From Sabbath to Lord’s Day: A Biblical, Historical, and Theological Investigation, ed. D.A. Carson (Eugene: Wipf and Stock, 1999) 181.
3. In the book of Galatians, Paul makes a parallel point. Those who are preaching (and receiving) a different gospel than “Paul’s Gospel,” are anathematized because they have insisted on the necessity of receiving circumcision for justification (Galatians 1:6-9, 5:1-4). As noted above, the Sabbath is implicated in Galatians as well.
4. “The balance of probability, then, is in favor of the Sabbath being included in the days of Romans 14:5. Paul allows that the keeping of such days is purely a matter of individual conscience.” De Lacey, 182.
5. The passage he was alluding to was 2 Peter 3:16.
6. M. James Sawyer, The Survivor’s Guide to Theology, (Grand Rapids: Zondervan, 2006) 323. It is notable that the much of Puritan thought had the view that they were the “New Israel” with this producing “replacement theology” in portions of their doctrine and practice. Thus, “Sunday Sabbath” replacing “Saturday Sabbath” is part of this paradigm.
7. www.cbcg.org/true_sabbath_4.htm accessed October 1, 2007.

In our previous Misapplied Scripture article, we discussed a verse that is popular among those who teach that we must learn to hear God’s voice to direct our lives and decision making. In this article, we will discuss a verse popular among several well-known Evangelists. This verse is often used as an emotional tug to draw unbelievers into the Kingdom. It places a shivering cold Jesus outside the door of our hearts, begging us to let Him in; but is this what Revelation 3:20 is intended to communicate?

As we did with the previous verse we examined, let’s explore the context of Revelation 3:20 to better understand just what the verse means. Leading up to this verse are two chapters containing the famous Seven Letters to Seven Churches in Asia Minor:

1. Revelation 2:1-7 – The letter to Ephesus
2. Revelation 2:8-11 – The letter to Smyrna
3. Revelation 2:12-17 – The letter to Pergamum
4. Revelation 2:18-29 – The letter to Thyatira
5. Revelation 3:1-6 – The letter to Sardis
6. Revelation 3:7-13 – The letter to Philadelphia
7. Revelation 3:14-22 – The letter to Laodicea

The basic structure of each letter is as follows: A greeting, a commendation and/or condemnation, an exhortation, and a promise. Verse 20 is contained within the letter to the Church of Laodicea, the last of the seven letters. In it, our Lord begins by condemning the church for being neither like the church at nearby Colossae, which had cold springs – nor like Heiropolis, which had hot springs (Thus: “I know your deeds, that you are neither cold nor hot; I wish that you were cold or hot” – 3:15). They had become “rich… wealthy… and in need of nothing” (3:17). They had become a church that had nothing to do with the Savior!

That brings us to verse 20, the exhortation. Jesus is standing at the door of a spiritually dead and useless church, full of false converts, calling out those few who are true converts. He invites the elect among them to fellowship with him. The people He was addressing were united in the premise of being church members, but had become so caught up in themselves that they had disregarded the Savior that was supposed to be the reason for their church’s very being.

They profess to know God, but by {their} deeds they deny {Him,} being detestable and disobedient and worthless for any good deed. – Titus 1:6

Compare this to the desired audience of an Evangelist. His hope is that the stadium that is packed to hear him preach is full of unbelievers to whom he can share the good news of the Gospel of Salvation. These people have no profession of faith in God. They are lost sheep whom He is seeking to bring into the fold. They are not church-goers. Revelation 3:20 is not addressed to them.

It is ironic, though probably not coincidental, that this passage is located at the beginning of the apocalyptic book of the New Testament. The Letter to the Church of Laodicea was specifically written to those who made up a specific church that existed at a specific time and in a specific place. However, the implication is that there will be churches that amount to little more than social clubs among the greater context of Christendom in the last of
the last days.

Context is a everything in the interpretation of scripture. An important factor in considering context is to recognize the intended audience. There is something we all can learn from every passage of scripture, but we cannot apply interpretations that would be foreign to the intended audience and yet be accurate in that interpretation.

Today’s Christians tend to be very familiar with many verses in the Bible, including this verse, but do they understand it correctly? In this article, we will show how many Christians fail to understand John 10:27 and get led astray by making a very simple mistake – failing to consider the verse’s context.

A popular teaching today, especially among the Charismatic movement, is the idea that we must learn as Christians to hear the voice of God so that we can follow as He leads us in our Christian lives. Those who teach this doctrine are of the belief that God speaks to us all personally in order to direct us and to carry out His plan for our lives. John 10:27 is often cited as the proof text to show that not only does the Lord speak to us; but also, as His followers, we can hear and will listen.

The question is, is that what John 10:27 teaches? If it is, we should find further support of this doctrine within the context of John chapter 10. However, it is our contention that John chapter 10 tells a much different story.

Conservative Christians will agree that unless the context demands otherwise, a given passage of scripture should be taken literally. A good place to start in understanding this passage would be to investigate whether it should be read literally or if it would be better understood figuratively. It is our contention that the latter would be the proper understanding, as we will show.

First, let’s look at the verse itself. Here Jesus says, “My sheep hear My voice” (emphasis ours.) Does anyone understand the word ‘sheep’ to be literal? Probably not. So if ‘sheep’ is figurative language, why would ‘voice’ be literal?

Furthermore, John 10:27 is a continuation of the ideas of verse 3 which says, “To him the doorkeeper opens, and the sheep hear his voice, and he calls his own sheep by name and leads them out.” In past discussions with followers of the “follow God’s voice” teaching, we have been criticized for taking this passage figuratively. However, John goes on in verse 6 to say “This figure of speech Jesus spoke to them, but they did not understand what those things were which He had been saying to them” (emphasis ours) which proves beyond a reasonable doubt that the author (John) not only intended the passage to be read figuratively, but he also understood that some would not understand what was being said.

Additional problems arise from the text if it is used to support the teaching that we must learn to discern God’s voice in order to receive guidance for our lives. Part of the teaching is the concept that God’s voice must be learned. If a Christian believes that he has heard from God regarding a decision that he needs to make and things don’t work out, then the person did not actually hear from God. It is chalked up as part of the learning process. However, John 10:5 presents a scriptural problem for that teaching. It says: “They will never follow a stranger, but will run away from him because they do not recognize the voice of strangers.” Notice that it doesn’t say “They will learn not to follow a stranger…” but rather “They will never follow a stranger…”

So we have shown that this passage does not teach that God speak to us to direct us in our lives, but just what does John chapter 10 teach? We hold that John 10 is an explanation by our Lord of the call of the Gospel. The sheepfold was a common pen for the sheep of any flock. All a shepherd need do to draw out his flock was to stand at the door and call for them. They would recognize his voice and come to him.

In the previous chapter, John explained that despite performing the miracle of bringing sight to a blind man, the Pharisaical leadership rejected the claims of Jesus, namely that He is the Son of God. In chapter 10, John goes on to explain that to those who are His will follow Him, implying that those who are not His will not follow Him. In the 17th chapter of Acts, verse 11, Luke explained that the Bereans were diligent, and searched the scriptures themselves to see if the things that the Apostle Paul taught were true. It should be common practice among Christians to examine the scriptures themselves to see if the things they are being taught are Truth. It is our admonition that the reader not take our word for it, but read John chapter 10 and see if what we say is true.

To accomplish these objectives, I will interact with several of Hanegraaff’s prime arguments, but this article will not be a “classical” book review. Rather, since how he argues his position is standard for this system, I will use these arguments as a springboard to demonstrate why preterism fails the biblical test. What follows is best viewed as a primer that highlights the foundational arguments of preterism and then offers biblical reasons why these do not accurately reflect a proper understanding of the biblical texts relating to the end of the age.

Futurism vs. Preterism: Understanding the Debate

Until recently one’s position on eschatology was, by and large, defined by their millennial position. Now, rather than asking whether one holds to premillennialism, amillennialism, or postmillennialism, the more common question is, Are you a preterist or a futurist? [iv] And the debate between these two camps focuses on when the prophecies of the Olivet Discourse in the Gospels (Matthew 24-25, Mark 13, and Luke 21 [v]) and the book of Revelation are fulfilled.

The term preterism is drawn from the Latin (praeter) meaning “past.” Preterists postulate that these noted eschatological texts primarily prophesy the events of the destruction of the temple and the city of Jerusalem<. According to this view, these prophecies were fulfilled in the Roman siege and destruction of Jerusalem in A.D. 70. [vi] It is important here to note the distinction between partial and full preterism. Full (or hyper) preterists believe that all of the prophecies regarding the second coming of Christ, most significantly the “resurrection” of believers, were fulfilled in the first century. Partial preterists hold that the majority of what is declared in the book of Revelation (and the Olivet Discourse) was fulfilled in the first century, yet there remains a future judgment, a resurrection of the dead, and a bodily return of Christ. Hanegraaff, as well as the other preterists I will interact with in this critique (unless otherwise noted) are firmly in the partial preterist camp. For the most part, both partial preterists and futurists see full preterism as outside the realm of “the faith” in accordance with Paul’s teaching in 1 Corinthians 15. <[vii]

Futurism holds that the primary eschatological texts of the New Testament prophesy about the events surrounding the return of Christ to consummate history. While a broad spectrum of eschatological positions lay claim to futurism, their common thread is that all hold that the Olivet Discourse and book of Revelation will primarily be fulfilled in the future.

So to summarize: Preterism is the system of interpretation that understands the Olivet Discourse and the book of Revelation to primarily prophesy the events surrounding the fall of Jerusalem in A.D. 70, which has past. Futurism is the system of interpretation that understands the Olivet Discourse and the book of Revelation to primarily prophesy the events surrounding and including the second coming of Christ, which is yet future.

The Coming of the Son of Man” – When?

Before proceeding, we must discuss “the coming of the Son of Man.” When the Lord proclaims this event in His teaching, is He speaking of the destruction of Jerusalem or His second coming? In Matthew’s account of the Olivet Discourse, Jesus’ teaching culminates with this passage:

And then the sign of the Son of Man will appear in the sky, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of the sky with power and great glory. And He will send forth His angels with a great trumpet and they will gather together His elect from the four winds, from one end of the sky to the other. (Matthew 24:30-31)

According to preterism, this discussion of Jesus “coming” does not describe a literal, visible return, but rather a figurative coming in which Jerusalem is destroyed by the Roman armies. [viii] Hanegraaff rhetorically asks:

Certainly no one is so benighted as to think that coming on the clouds in this context is anything other than language that denotes judgment. Why then should anyone suggest that Christ’s coming on the clouds in the context of the Olivet Discourse would refer to anything other than the judgment Jerusalem would experience within a generation just as Jesus prophesied? [ix]

So, the preterist considers Christ’s coming in the Olivet Discourse to be figurative language describing the destruction of Jerusalem. Later in this article I will point out that there are strong biblical reasons for us to believe this is not speaking of the destruction of Jerusalem. [x]

Preterists likewise see the book of Revelation as a figurative description of the events surrounding the fall of Jerusalem in A.D. 70 and argue vociferously that John’s apocalypse was written prior to this date. Commenting on the futurist position Hanegraaff notes that, “it is foolhardy to suggest that Revelation is principally a book describing what will take place in the 21st century.” [xi] He then proceeds to note that the imagery of Revelation, although primarily about the destruction of Jerusalem, has typological implications for the consummation. [xii] These interpretations may appear strained to many—I include myself among that group—but the central argument of the preterist system is the “time texts.”

The Time Texts: The Heart of Preterism

R.C. Sproul, in his book, The Last Days According to Jesus, states that “the central thesis . . . of all preterists is that the New Testament’s time frame references with respect to the parousia point to a fulfillment within the lifetime of at least some of Jesus’ disciples.” [xiii] Most of the books that advocate this view devote many pages arguing that these “time texts” make it necessary for what was prophesied in the primary N.T. eschatological texts to have a first century fulfillment. If we can show that these texts are better understood within the futurist framework, preterism as a system will have lost much of its support. To begin the challenge I will address the two prominent “time frame” references, and why preterists fail to properly interpret these texts.

Time Text 1: “This Generation”

After declaring the birth pangs, the hard labor of tribulation, and the coming of the Son of Man, Jesus declares in Matthew 24:34: “Truly I say to you, this generation will not pass away until all these things take place.” Perhaps no other text is offered as frequently by preterists as proof for their position. Now hear popular preterist proponent Gary Demar’s reasoning on “this generation:”

The texts that govern the timing of the Olivet Discourse prophecy – Matthew 23:36 and Matthew 24:34 – make it clear that Jesus was speaking of the events leading up to and including the fall of Jerusalem in A.D. 70 . . . If people fail to recognize the timing of these events set by Scripture and the historical context of Jesus’ words, they will always be led astray by those who keep insisting that it’s our generation that living in the end times. [xiv]

Preterists present their interpretation of “this generation” in the Olivet Discourse as an unassailable apex of their system. However, is their interpretation the most compelling given the usage and context of the term in Matthew’s Gospel? I don’t think so. The typical futurist interpretation is that this verse refers to a future generation, or time frame. The typical preterist interpretation is that this verse refers to a past generation, or time frame. A problem presents itself in that both of these interpretations fail to adequately account for several important interpretive factors.

In the Gospel of Matthew, the phrase “this generation” is primary used in the pejorative sense towards a people group; Israelites who rejected Him. To view this as a “time frame” reference (i.e., 40 or 80 years) goes against the usage of the term in Matthew. This term isn’t used in a quantitative manner (years on the earth); rather, it is used in a qualitative manner (describing people with certain spiritual qualities). If we view this term as descriptive of those in ethnic Israel who reject Messiah (which has continued since the first century) not only are we within the bounds of the usage of “this generation” in Matthew, but this interpretation also fits best with both the immediate context and the whole of Scripture. (See Bob DeWaay’s excellent study in the second portion of this issue which further establishes the usage and meaning of this term in the Gospels).

The expectation for the salvation and restoration of ethnic Israel runs through Bible. It was prevalent in the Old Testament (Ezekiel 36:22-38), in the immediate wake of the resurrection of Jesus (Acts 1:6-8), and in Paul’s teachings. The Apostle writes, “For I do not want you, brethren, to be uninformed of this mystery—so that you will not be wise in your own estimation—that a partial hardening has happened to Israel until the fullness of the Gentiles has come in” (Romans 11:25). The issue of the restoration of Israel is pertinent to the Olivet Discourse. Just prior to the Discourse in Matthew, Jesus announces to “this generation”: "For I say to you, from now on you will not see Me until you say, Blessed is He who comes in the name of the Lord!'" (Matthew 23:39 emphasis added).

“This generation” will pass away, but this has yet to transpire—there remain unbelieving Israelites. But a time will come when there are no more unbelieving Israelites who reject Messiah. Those Israelites who remain will see their Messiah when they declare, by His sovereign grace, “Blessed is He who comes in the name of the Lord.” The Lord will “come from Zion, He will remove ungodliness from Jacob” (Romans 11:26). But all the events Jesus outlined in the Olivet Discourse must be fulfilled before this occurs. [xv]

This interpretation of “this generation” fits much better with Matthew’s usage, with the immediate context of the Olivet Discourse, and the whole counsel of God. So ironically, preterism’s chief text turns into solid support for both futurism and the coming restoration of ethnic Israel when Christ returns.

Time Text 2: “I am coming quickly”

Like “this generation” in the Olivet Discourse, preterists stress that the “time texts” in the book of Revelation such as, “The Revelation of Jesus Christ, which God gave Him to show to His bond-servants, the things which must soon take place” (Revelation 1:1), and “Behold, I am coming quickly” (Revelation 22:12a), demand that we view the prophecy to have a first century fulfillment, namely the events of the destruction of Jerusalem in A.D. 70. Hanegraaff notes regarding these texts: “The natural reading of such phrases as ‘what must soon take place’ or ‘the time is near’ is that the events that follow are fore future and not far future.” [xvi] Demar agrees on this point, adding: “Thus, the events of Revelation were near – close, at hand, impending, right around the corner – for those who first read the prophecy. If literalism is the standard, there is no other way to interpret these time words.” [xvii]

Preterists see “no other way” to interpret these terms except as pointing to a first century fulfillment. What preterists fail to incorporate is the entrenched “near expectancy/far fulfillment” dynamic that is found throughout the prophetic Scriptures. [xviii] The proclamations of “near expectancy” in the book of Revelation are the last in a line of similar passages found in the progressive revelation of the Bible. When interpreting the dynamics of New Testament prophecy we must be aware of the pattern of “prophecy and fulfillment” throughout the Bible. “Near expectant” exhortations frequently have far reaching fulfillment.

First, consider a text from the book of Zephaniah: Near is the great day of the LORD, near and coming very quickly” (Zephaniah 1:14). The day was announced as “near” and coming “quickly,” yet this day includes a terrifying end to the “all the earth” in judgment (1:2-3, 17-18), judgment of unbelieving Israel (3:1-7), and the Lord giving honor and praise to Israel as He defeats all her enemies and restores her fortunes (3:14-20). While the exile was looming (this being the near application), the great day of the Lord (far fulfillment) was announced to call Israel to faithfulness (2:1-3) and give comfort to the remnant (3:14-15) in light of this coming day. Declaring this all to be “figurative language” describing the events of the exile does not do justice to the text; much of what was prophesied simply does not refer to the near events of the exile. Likewise, in Joel 2 we read that the “day of the Lord” is “near,” (2:1), yet the New Testament authors find the application of Joel’s prophecies as having far-reaching fulfillment (see Acts 2:16-21, Revelation 6:12). [xix]

It is important that we recognize the “near/far” and “telescoping” nature of many prophecies. The “near expectancy/far fulfillment” dynamic recognizes that many prophecies have a near application but ultimately have a far reaching fulfillment (cf. Haggai 2:6-7, Hebrews 12:26). The “telescoping” dynamic recognizes many prophecies may appear to be speaking of one continuous event, wherein reality the prophecy is fulfilled in successive periods (cf. Daniel 11:29-45, Malachi 3:1-2).

The above passages are just a sampling. These extensive proclamations of the promised near “day of the Lord,” in both the Old and New Testaments caused many to respond negatively, thinking this entails “slowness.” But we are admonished to not view these prophecies in such a manner. Rather, the patience of the Lord, and the delay of His wrath, is for repentance:

But by His word the present heavens and earth are being reserved for fire, kept for the day of judgment and destruction of ungodly men. But do not let this one fact escape your notice, beloved, that with the Lord one day is like a thousand years, and a thousand years like one day. The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance. (2 Peter 3:7-9)

Walter Kaiser’s comments are insightful regarding the nearness of the “day of the Lord”:

[T]his day always had an impending nature to it. Though it found partial fulfillment in such events as Joel’s locust plagues, the destruction of Jerusalem and the threat of national invasions, its final climactic fulfillment always remained in Christ’s future return. [xx]

What then do the statements “I am coming quickly,” and other similar proclamations in Revelation, intend to convey? My answer is this: These proclamations call those who read and heed the message of Revelation to be comforted and remain faithful in light of Christ’s sure coming to judge humanity and reward the righteous. [xxi] The preterist’s interpretation of these texts lessens their intended function—in fact their interpretation strips them of their power. Throughout church history believers have looked to the impending return of Jesus Christ with urgency, an anticipation that parallels the “near expectation” texts in the OT that called Israel to be ready for their impending visitation (see Malachi 3:1 and Isaiah 56:1). This function is highlighted in the last chapter of Revelation: “Behold, I am coming quickly, and My reward is with Me, to render to every man according to what he has done” (Revelation 22:12, emphasis added). Jesus’ declaration “I am coming quickly,” and the other similar texts in Revelation, calls every person to be faithful in light of the sure coming that He has promised. George Eldon Ladd notes regarding the Revelation “time texts”:

>There is in biblical prophecy a tension between the immediate and the distant future; the distant is viewed through the transparency of the immediate. It is true that the early church lived in expectancy of the return of the Lord, and it is the nature of biblical prophecy to make it possible for every generation to live in expectancy of the end. To relax and say “where is the promise of his coming?” is to become a scoffer of divine truth. The “biblical” attitude is “take heed, watch, for you do not know when the time will come” (Mark 13:33). [xxii]

Jesus “coming” to destroy Jerusalem was not the church’s motivation or expectation in the first century and nor is it ours. Jesus coming to judge all that do not gather under His Gospel is. Again, 2 Peter speaks to this issue:

But the day of the Lord will come like a thief, in which the heavens will pass away with a roar and the elements will be destroyed with intense heat, and the earth and its works will be burned up. Since all these things are to be destroyed in this way, what sort of people ought you to be in holy conduct and godliness, looking for and hastening the coming of the day of God, because of which the heavens will be destroyed by burning, and the elements will melt with intense heat! But according to His promise we are looking for new heavens and a new earth, in which righteousness dwells. (2 Peter 3:10-13 Emphasis Added)

In my estimation, preterism is a system of “interpretive convenience.” Even this passage in 2 Peter is interpreted by Hanegraaff to be primarily about the destruction of Jerusalem in A.D. 70. [xxiii] Their interpretation of “near expectancy” passages is stressed to prove a first century fulfillment, while other passages (such as the above) are then forced into their paradigm. When preterists take consummation language and figuratively apply it to the events of A.D. 70, we must ask what language could the Biblical authors possibly have used to communicate the events of the second coming. [xxiv]

In order to come to a well balanced view of biblical eschatology, one must recognize the “near expectation” texts, such as noted above, and the numerous texts that reveal “far fulfillment,” the call for continual faithfulness until Christ comes, and the consummating language evident in these texts. When this is accomplished, we then can see the intended function of these near expectancy texts: to comfort the faithful with the future coming of Christ and call them to continued obedience in light of this impending event. Preterism fails repeatedly in this essential area of eschatological interpretation. Given these considerations (as well as several others), it is more compelling to interpret the “time texts” in Revelation as an exhortation to faithfulness and expectancy than to interpret these texts as a rigid time frame references that require a first century fulfillment.

The Interpretive Importance of the Thessalonian Epistles

Throughout The Apocalypse Code, Hanegraaff stresses a principle which he states that, if understood, “cracks the code” of the Biblical teaching on the Apocalypse. [xxv] He calls it “Scriptural synergy”:

[S]criptural synergy demands that individual Bible passages may never be interpreted in such a way as to conflict with the whole of Scripture. Nor may we assign arbitrary meanings to words or phrases that have their referent in biblical history. The biblical interpreter must keep in mind that all Scripture, though communicated through various human instruments, has one single Author. And that Author does not contradict himself nor does he confuse his servants.[xxvi]

While I agree with this principle of Biblical interpretation cited by Hanegraaff, his application of this principle is sorely lacking. The root of many of the eschatological errors in his biblical interpretation is the ignoring or mishandling of pertinent texts. We see this most clearly in his (lack of) interaction with the Thessalonian epistles—throughout his whole work there are only a handful of references to the Thessalonian epistles. And when these texts are explored, the exposition is both superficial and deficient. [xxvii]

However, the Thessalonian epistles are essential to our understanding of both the Olivet Discourse and the book of Revelation. The church in Thessalonica had both practical and doctrinal confusion regarding certain points of eschatology. To remedy these, Paul penned two epistles, teaching the church important precepts of Christ’s second coming and the events associated. Because of these letters we received indispensable insight into the nature of Jesus’ eschatological teaching.

Paul establishes several significant points of eschatology in correcting doctrinal confusion in the Thessalonian church. Paul declares that believers, both dead and alive, are resurrected when Christ comes (1 Thess. 4:13-18). The coming of Christ, or the “day of the Lord,” will come at an unknown time (1 Thess. 5:1-2). Believers will experience relief from affliction when He appears (2 Thess. 2:7). Unbelievers will experience the eternal wrath of God when He appears (2 Thess. 2:9-10). The “man of lawlessness” will be revealed and then destroyed by Christ’s coming at the day of the Lord. (2 Thess. 2:1-10).

Through exploring the linguistic links and the flow of arguments in both epistles, it is well established that Paul places all these events within the same time frame. [xxviii] And these events must occur within the context of the second coming because Paul unambiguously affirms that the resurrection of believers happens at this time (1 Thess. 4:16-17). So how does this point speak to the subject of preterism?

The two Thessalonian epistles contain at least 24 allusions or references to the Olivet Discourse. [xxix] Most of the time, a handful of allusions will firmly establish that a Biblical author is drawing on a particular previous portion of Scripture. Yet, the Thessalonian epistles are replete with not only linguistic allusions but chronological ones as well. [xxx] Renowned New Testament scholar, D.A. Carson states that “the discourse itself is undoubtedly a source for the Thessalonian epistles.” [xxxi] Paul draws upon Jesus’ teaching in the Olivet Discourse to encourage and exhort the church in Thessalonica regarding the second coming of Christ and the events associated. These are not cryptic, apocalyptic writings, but straight-forward prose to a suffering church regarding “the blessed hope.” [xxxii] If Paul viewed and utilized the teachings of Jesus in the Olivet Discourse to declare the events surrounding the second coming, then we are on solid, “inspired” ground to affirm the Olivet Discourse is a prophecy primarily yet to be fulfilled. [xxxiii]