LAST THINGS

     The web page deals with the doctrine of last things known as Eschatology.  Some consider that the problems of Eschatology are greater than those in the doctrine of  salvation.  However, those problems are different not more difficult. The major difficulty arises from a failure to be consistent in the method of  interpretation.  Even among those who hold to the literal method there has been much allegorizing.  History has been said to be "His story."  Most of  the attention is generally given to history, past and present.  It is future history that constitutes the last things.  This future history "must be received as predicted, for one may rest assured, from the past and present fulfillment of  the word of  God, thus changed into historical reality, that the predictions and promises relating to the future will also in their turn become veritable history.  It is this faith, which grasps the future as already present, that can form a decided and unmistakable unity." (George N. H. Peters, The Theocratic Kingdom, I:13; italics are his.)
     This writer has already asserted that the plain ordinary meaning of  words is needed when interpreting prophecy as much as when discussing the doctrine of  salvation.  Ideas are expressed by words which make the words important, not just the idea (contrary to a popular so-called translation of  the Bible which admits that it was the translation of  ideas rather than words).
     Finally, the Bible cannot justifiably support several schemes of  future events.  All schemes whether postmillennial, amillennial, or premillennial cannot all be true; equally, they all could be wrong.  These three are the primary viewpoints; any other are either a variation of  any of  these or a combination thereof.  That this writer stand unequivocally for the premillennial position will be evident.  It is the only system which REALLY accords with literal method of  interpretation (Is that perhaps the reason why this method is despised by so many?).  This web page begins with general remarks on the subject of  last things.  Then the major elements of  prophecy are considered.  Finally, the page concludes with a couple of other prophetic themes.

General Considerations

     This section deals with two aspects of  the doctrine of  last things that though related to the theme are more or less general in nature.

1. A brief survey of  chiliasm.  First a brief history of  what is called chiliasm which comes from the Greek word meaning 1,000 is considered.  Thus, this is a brief survey of  millennialism.  The chief passage is, of  course, Revelation 20:4-6 where the two resurrections are separated by a thousand years.  To ignore or allegorize this passage is IN REALITY to deny the nature of  the two resurrections.  Many content that millennial issue fails if  Revelation 20:4-6 is the only passage involved or could be interpreted (by allegorization) to the past.  The expectation of  the entire Old Testament is involved.
     a. The Messianic kingdom considered.  This subject can be first discussed as to the Old Testament and the presentation of  the Messianic kingdom to Israel during the Lord's earthly ministry.
          1) Old Testament.  As to the Old Testament, passage after passage after passage present an earthly kingdom for the Israelites.  The way non-premillennarians avoid the plain reading of  these passages is by allegorizing.  Yet, these same people do not use the same method (except perhaps liberals) in regard to the death and resurrection of  Jesus Christ or matters of  salvation. The Messianic kingdom is clearly taught in the Old Testament, but it is not till the New that one learns that it is for 1,000 years.
          2) Jesus Christ.  That Jesus Christ (and John the Baptist for that matter) presented the kingdom as an earthly entity to the nation Israel is clear to anyone who approaches the gospels without a preconceive notion that the Church is now fulfilling (or will in the future) the kingdom teachings. Both of  them taught that the kingdom was "at hand."
               Though spiritual aspects of  the kingdom were repeatedly presented by Jesus, He never rebuked His disciples or others for a earthly rule. In fact,  in Acts 1:6 the disciples specifically asked Him about the kingdom.  His reply should have been a rebuke of  their earthly notions if  a physical rule by Christ here on earth was not according to God's plan.  He does no such thing; rather He clearly indicated in verse 7 that the earthly rule was yet future, and they had a new commission.
               Several passages in the gospels can be cited to show that the kingdom was rejected by the nation as a whole and thus postponed. God was going to inaugurate a new entity, the Church which Jesus stated was still future in Matthew 16:18.
     b. The millennial views of  the early church.  By the early church here, we mean the apostolic truth revealed in the New Testament.
          1) Darby not beginning.  It is often argued by those who oppose millennial truth that it began in the late 18th and early 19th centuries.  They say that J. N. Darby was, for all practical purposes, the father of  millennialism and premillennialism in particular.  This writer contends that this is not so, but rather that the early church itself was millennial.
          2) Early church beginning.  It is not argued that the early church held  in  detail all the ideas of  today's premillennialism, but they were essentially millennial in their views.
               Acts 15:1-29 is a key passage in this connection.  This chapter records the first church council which was called specifically to decide whether Gentiles had to become, in effect, Jews to be saved.  Peter, Barnabas, and Paul all presented that the Gentiles were saved and received the Holy Spirit without any commitment to the law of  Moses.  Very much in view was the matter of  the Messianic kingdom which James clearly set forth in the summary (Acts 15:13-18).
               Notice the order here.  God has taken out of  the Gentiles "a people for His name."  Then, "After this" the Lord Jesus would return and "build again the tabernacle of  David which is fallen down", etc. That the earthly kingdom is in view is clear when literally understood; and it is in line with the promise to David in 2 Samuel 7:1-17 (particularly verse 16). Though the issue of  this council was primarily whether the Gentiles had to be subject to the Law of  Moses, the fact is that they did not have to be and this was in accord  with the promised kingdom.  Thus, this passage is basically chilastic.
               The other key passage is Romans 9-11.  If  anything is clear from this section, it is obvious (unless prejudiced by allegorizing) that "the Jewish covenants are not being fulfilled in the present age." (Chafer, Systematic Theology, IV:269; italics are his.)  Romans 11 is clear:  "Hath God cast away His people [Israelites clearly are in view]?  God forbid." (verse 1)  Those opposed to premillennialism says, "Yes"; but the Scripture clearly says, "No."  Verses 25-27 also show clearly that God is NOT through with Israel as a nation.
     c. The millennial views of  the early fathers.  The early church fathers (those just after the apostles) held millennial views.
          1) Justin Martyr.  Justin Martyr plainly states, "But I and whatsoever Christians are orthodox in all things do know that there will be a resurrection of  the flesh, and a thousand years in the city of  Jerusalem, built, adorned and enlarged, according as Ezekiel, Isaiah, and other prophets have promised." (Dialogue with Trypho, section 2; as cited by Peters, The Theocratic Kingdom, I:480; italics are Peters; bold type is this writer's).
          2) Others.  In turn, one can cite Clement of  Rome, Barnabas (the one who wrote the epistle of  that name--whether the same as the one with Paul or not is not material), Hermas, Ignatius of  Antioch, Polycarp of  Smyrna (a disciple of  John), and Papias of  Heirapolis were chiliastic; all  of these lived in the latter part of  the first century and first part of  second century. Chiliasts of  the second and third centuries could be cited.
          3) Third Century opposition.   It was in this third century  that there arose several  who were  vehemently  opposed to millennial views largely because it was in opposition to their philosophy (pagan in origin), not because the Bible was opposed to it.  Most of  these were also opposed to the resurrection of  the flesh.
          4) Historians.  Eusebius, the early church historian acknowledged the premillennial views of  the early church fathers including most of the ministers of  his day.  Gibson in his work "The Decline and Fall of  the Roman Empire" states that the pre-millennial view was universal in the early church.  He was no way sympathetic with any form of  Christianity. Any honest church historian (who had no ax to grind) had to admit that the view of  the early church was premillennial.
          5) After 3rd Century.   After that the church at large  (though there were small group of  believers--mostly baptistic in doctrine--who continued to hold to it) cease to hold to premillennialism.
     d. The millennial views of  the Reformation and post-reformation.  The reformers in general "were Augustinian in their doctrine and gave no support to the idea of  a [literal or real] millennium prior to the second advent." (Chafer, Systematic Theology, IV:278)
          1) Post reformation.  Since the reformation, chiliasm returned in proportion to the return to the literal method of interpretation.  Many of  the early divines in our country such as Cotton Mather were premillennial.  Since the reformation three views concerning the millennium have arisen.
              An English theologian, Daniel Whitby, apparently was the first to set forth a postmillennial view.  This view held that the millennium was indeed future but would come about by the permeation of  the gospel.  It became wide spread and then died down due to two world wars.  However, in recent years there has been a resurgence of  this idea.
               The second viewpoint is called amillennialism.   It is advocated by Roman Catholicism and other groups that hold that the church is the kingdom.  A variation on this is the Augustinian position that the whole age is the millennium.  Another is that the millennium is in heaven.  There is a modern concept called  preterist which claims to be a combination of  the best features of  the three systems; but it is really amillennialism under another guise.
               The third view of  the millennium is premillennialism.  This view has formed no denomination, but rather it permeates all denominations.  Every Bible institute started was premillennial.  The premils have always emphasized the Bible.  Most of  the evangelists (at least in recent years) have been premillennial as has also been true of  the majority of missionaries (This is NOT to imply that there has not been good, sound missionaries who were not premil).  Certainly, the main missionary thrust today is by premils.  In his great work, The Theocratic Kingdom, Peters lists nearly 1,000 prominent ministers, church leaders, commentators on the Bible, who were premillennial.

2. A Biblical idea of  prophecy.  It should be obvious that if  God is all knowing (and He is), that God knows everything that will happen.  Acts 15:18 clearly states this truth.  It has pleased God to reveal to believers through His Word what is to transpire in the future.  This subject is vast; but the Word of  God, the Bible, is filled with prophecy in the sense of foretelling.  That is what this writer has in mind here although much of  the prophetic message was forthtelling.
     a. The nature of  a prophet.  A true prophet is one who speaks for God, or is God's voice to people.  A priest, in contrast, speaks to God on the behalf of  people.  Christ fulfilled both of  these definitions.  The prophet often stated the message given to him by the phrase, "Thus saith the Lord."  As a forthteller, he was a patriot, a reformer, and a revivalist.
          The Old Testament prophets received their messages in various ways as shown by Hebrews 1:1 as they were moved by the Holy Spirit (2 Peter1:21).
          The New Testament prophet was more a forthteller than foreteller and was for "edification, and exhortation, and comfort." (1 Corinthians 14:3).  The prophet was one of  the ministry gifts (Ephesians 4:11); to the extent a pastor forthtells God's Word,  he is a prophet,  although the foretelling aspect  has passed away (1 Corinthians 13:8).  2 Peter 1:20 shows that the entire area of  prophecy must be considered in understanding any particular passage.
     b. The power of  a prophet.  Though a prophet could be killed by a king, they were enabled to dictate to a king as to what God required of  him.  God's power was upon the prophet, not the king.  Such passages as 2 Kings 2:15, 1 Chronicles 12:18, Isaiah 42:1, Ezekiel 11:5, and Joel 2:28, 29 to mention a few set forth this fact.  Furthermore, God in His sovereignty chose men for the office of  prophet and who were subject to Him.
     c. The fulfillment of  prophecy.  Deuteronomy 18:21, 22 sets forth the criteria of  determining who was a prophet.  Of course, this applied to the utterance of  nearby events; the future distant ones would ultimately be fulfilled, and the fulfillment of  the nearby ones would assure the fulfillment of  the distant ones.  "That it might be fulfilled which was spoken of  the Lord by the prophet" is a common assertion of  the New Testament.  God alone should be glorified for the prophecy as well as its fulfillment.  The periods of  prophecy can be divided between four individuals.  Abraham set forth matters up to the time of  Moses.  Moses in turn is seen to declare matters to the days of  Daniel.  He in turn showed events till the first advent of  Christ but leaps over time until the second coming of  Christ.  Finally, Christ not only set forth His second coming but also showed the intervening Church age.
          1) John the Baptist.  John the Baptist was the paramount declarer of  the coming kingdom of  the Messiah.  His message was primarily to Israel.  Those who oppose chiliasm have problems with him.  Their advocacy of  a spiritual kingdom or no kingdom is foreign to John's presentation.  It must be understood that there is no contradiction between an earthly kingdom which John presented and its requirements for spirituality.  He was to prepare the way for the Messiah, and this he did quite well.  His ministry was the culmination of  the Old Testament prophets as seen in Matthew 11:13.  His message was primarily "Repent ye; for the kingdom of  heaven is at hand."
          2) False prophets.  Just a brief word needs to be said regarding false prophets.  In general, a false prophet will endeavor to turn a person from the true and Living God.  This was true in the Old Testament whereas the true prophet tried to turn the hearts of  the people back to Jehovah.  Passages such as Isaiah 8:19, 20 make this clear.
               In the New Testament such passages as Mark 13:22, 2 Peter 2:1, and 1 John 4:1 show that not everyone who speaks for God is of  God.  One needs to test those who speak (that includes this writer) by the Word of  God.  There are many voices today who claim to be prophets or to speak for God, but they speak (even sometimes quoting Scripture) falsely not comparing Scripture with Scripture (cf. 1 Corinthians 2:13).  This falsity will wax worse and worse until the false prophet comes on the scene to aid in the worship of  the beast (Cf. Revelation 13:11ff.).
              Too often a believer today will listen to this or that person rather than digging out the truth  for themselves. "Beloved, believe not every spirit, but try the spirits whether they are of  God; because many false prophets are gone out into the world." (1 John 4:1)  The false prophets (and christs) are even more prevalent today than in John's day.  Take heed to the Book.  It is the only thing that will aid you in trying the spirits.

Major Elements of  Prophecy

     Probably the major prophecy of  the Bible is the book of  Revelation.  It even exceeds the book of  Daniel which is of great prophetic importance.  This writer is not concerned with a detailed consideration of  these two books, but will consider the pertinent prophecies. The book of  Revelation is "The Revelation of  Jesus Christ" (Revelation 1:1); and, therefore, one would expect that this book would give information of  the future of  Jesus Christ.
          "The testimony of  Jesus is the spirit of  prophecy." (Revelation 19:10; also see 1 Peter 1:10-12; and Ephesians 1:10-12)  Thus, the greater portion of prophecy is concerned with the Lord Jesus Christ, His first coming and His second. These prophecies are intimately connected with other prophecies concerning Israel, the Gentiles, Satan, sin, the great tribulation, the millennium and other.

1. Prophecies about Christ.  The prophecies concerning the Lord Jesus Christ as already stated are often tied in with other prophecies and will be considered along with them.  Here the interest is mainly in those which pertain to Him.
     a. The Prophet.  Moses prophesied concerning Christ in Deuteronomy 18:15, 18, 19.  It is referred to several times in the New Testament.  Philip mentions it to Nathanael in John 1:45. Peter quotes it in Acts 3:22, 23 in his second sermon. Stephen also refers to it in his message before the Sanhedrin in Acts 7:37.
          As a prophet He was first a forthteller set forth primarily in His major discourses; secondly, He was a foreteller, for He prophesied His own death, burial, resurrection, and ascension; the coming of  the Holy Spirit; and His second coming.
          He also set forth the beginning, the nature, process, and end of  this present age as well as the Church.  He declared the great tribulation, the man of  sin, the rise of  false christs, as well as the future judgments.
          Finally, He proclaimed the millennium--the Messianic kingdom and also the eternal end of  all men.  This was largely His past ministry.
     b. The Priest.  The priestly work of  Jesus Christ is largely in this present age.  This ministry is set forth in two types in the Old Testament:  Aaron--as regard to sacrifice (Cf. Exodus 28:1 and Hebrews 9:11-14, 25, 26); Melchizedek--as regard as being the King-Priest (Cf. Genesis 14:18; Psalm 110:1-4; and Hebrews 5:6-10).  Jesus Christ served as a priest in that He prayed and interceded (Cf. John 17:1-26; Romans 8:34; and Hebrews 7:25)
     c. The King.  The third office of  Christ is that of  King which began with the covenant that God made with David (Cf. 2 Samuel 7:1-17).  That Jesus offered Himself as King is certainly made clear throughout the gospels.  The entire trial of Jesus before Pilate and the Roman authorities was based on the Jews accusation that He had declared Himself as their King.  Even the superscription over His cross declared, "This is the King of  the Jews."  Repeatedly, the Bible tells that He will reign on the throne of  David forever (Isaiah 9:6, 7; Luke 1:31-33; 1 Timothy 1:17; and others).
          The amillennialist has no real answer as to why Jesus must be born of  the line of  David.  For Him to be the Savior did not require that.  It is only necessary to fulfill the promise to David of  Christ's earthly reign.  Isaiah 9:7 clearly states, "The zeal of the Lord of  hosts will perform this."  To allegorize this reign to a heavenly one is to a great injustice to the Scriptures as well as the promise of  the Seed (Genesis 3:15) via the promises to Abraham, Isaac, Jacob, Judah, and David.
     d. The two advents.  No true believer in the Lord denies the two advents of  Jesus Christ.  The argument centers around the position of  Israel and the position of  the Church.  Those opposed to an earthly reign of  Christ allegorize  the promises to Israel and apply them to the Church.  Why they are so opposed to such an earthly reign is beyond this writer's comprehension, unless they are more willing to hold to a preconceived system of  thought rather than see what the Scripture actually says.
          Old Testament prophecy centers on the Lord Jesus Christ.  Some of  these prophecies set Him forth as the suffering Lamb; others as a conquering Lion.  Those opposed to the earthly reign of  Christ take literally the prophecies concerning His suffering during the first advent, but either deny or allegorize the prophecies concerning His rulership.  Logically, if  the first is literal, the second is, too.
          The Old Testament prophecies often (if  not always) blended the two advents together.  1 Peter 1:10, 11 shows that the prophets of  old did not understand the space of  time between the two advents.  The fact of  the matter is that the break in the prophetic line was not revealed in the Old Testament but was a mystery (a hidden truth revealed at a later time). Ephesians 3:1-6 makes this clear and is strongly suggested by Matthew 13:11.  The gap between the two advents is clear when comparing several passages (mostly Old Testament) and their quotation in the New.
          1) Isaiah 61:1-3.  Isaiah 61:1-3 sets forth the two advents without a break.  In fact, the three verses are all one sentence.  When we come to Jesus reading of  this text in the Nazareth synagogue (Luke 4:18, 19), He read to the phrase "to proclaim the acceptable year of  the Lord."  Whereupon He closed the scroll and said,  "This day is this scripture fulfilled in your ears." (Luke 4:21).  This phrase is only separated in the English text by a comma from what follows which pertains to the second advent.  The first part was fulfilled by Him in the first advent; the second was not; nor will it be fulfilled in any sense whatsoever (no matter how you allegorize it) in the Church.
          2) Malachi 3:1-6.  Another Old Testament prophecy that sets forth the two advents without a break is Malachi 3:1-6.  The first part is quoted in the New Testament (Matthew 11:10; Mark 1:2; and Luke 7:27) as pertaining to John the Baptist.  The rest of  verse 1 to verse 6 has to do with the second advent. Again, no fulfillment can be found in any real sense in the Church.  As with the Isaiah passage so does this passage in Malachi set forth a distinct gap existing between the two advents.
          3) Luke 1:30-33.  Luke 1:30-33 is equally interesting in this respect.  The two advents are presented to Mary only separated in our English translation by a semicolon.
               The first advent states, "Fear not, Mary; for thou hast found favour with God.  And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call His name JESUS.  He shall be great, and shall be called the Son of  the Highest."
               The second advent picks up there with "And the Lord God shall given unto Him the throne of  His father David; and He shall reign over the house of  Jacob for ever; and of  His kingdom there shall be no end."  This second aspect has never been literally fulfilled while the first part clearly has.  Again, it is illogical to take the first part literally and then allegorize the second part whether you apply it to the Church or something else.  When allegorized you can make it to be anything you want.  Clearly a gap exists between the two advents.
               Of  interest is the fact that nothing is said in this passage or in the immediate context anything about His redemptive work.
          4) Two advents distinguished.  The two advents can be clearly distinguished (unless one insists on trying to misapply aspects of  the second advent to the Church).  Without specifying individual passages, it can be clearly shown that the Old Testament set forth the virgin physical birth of  the Jesus Christ in Bethlehem; likewise His death and resurrection are set forth in passage after passage.  This first advent's predictions are clear since it is now history.  At least 300 prophecies have been literally fulfilled in regards to the first advent of  Christ.
               Why then should one not expect the literal fulfillment of  the prophecies regarding the second advent?  The only real reason is the refusal to acknowledge a earthly reign of  Jesus Christ here on earth.  To this day mankind are saying that "We will not have this man to reign over us." (Luke 19:14)  That an earthly rule is in view (though in a parable) is clear.  Grant it that mankind does not want Christ to rule over them spiritually; but they also do not want Him to rule over them physically in any sense.
               Even just before His ascension (where the two advents are clearly distinguished), Jesus did not rebuke His disciples for having an earthly reign in mind (Cf. Acts 1:6, 7).  Clearly the words of  the angels after His ascension would be meaningless if  He did not return to this earth bodily.
               The greater part of  the book of  Revelation sets forth rule on this earth; finally, Jesus is pictured as returning to earth (Revelation 19:11-19) to conquer and to reign.  A very profitable study could be made in contrasting the two advents.  There are at least five such contrasts.  It is because the second advent will be fulfilled as literally as the first that the believer in this age can have the comfort knowing that He returns to straighten out all things.  James (5:7, 8) said it well, "Be patient therefore, brethren, unto the coming of  the Lord. . . .  Be ye also patient; stablish your hearts; for the coming of the Lord draweth nigh."  Thus, our hearts respond, "Amen.  Even so, come, Lord Jesus." (Revelation 22:20).

2. Prophecies about Israel.  Much misunderstanding of  prophecy is an improper consideration of  the prophecies about Israel.  To take any of  these prophecies and interpreting them for the Church (except by way of  application) is to lead to confusion.  The New Testament carefully distinguishes between the Church and Israel as well as the Gentiles.  1 Corinthians 10:32 states, "Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of  God."  Israel is identified as a nation  repeatedly and sometimes  refered to as Jews  and other times as Jacob.
     a. The major covenants.  There are four such covenants.
          1) Abrahamic.The first one is with Abraham set forth in Genesis 12:1-3; 13:14-17; 15:4-21; 17:1-8 and 22:17, 18.  This covenant was reaffirmed to Isaac (Genesis 26:3-5) and Jacob (Genesis 35:10-12).  There are seven features to this covenant.
               a) Nationally.  The first is "I will make of  thee a great nation" which is fulfilled chiefly in his descendants through Isaac and Ishmael.
               b) Personally.  The second  is  "I will bless thee"; fulfilled both heavenly and earthly.
               c) In honor.  Outside of  the Lord Jesus Christ, Abraham's name is most honored fulfilling "I will make thy name great."
               d) Universally.  "Thou shalt  be a  blessing" is fulfilled  in both  Abraham's physical posterity and spiritual.
              e) As to curse and blessing.   The fifth feature is  "I will bless them that bless thee, and curse him that curseth thee"; and it has been fulfilled repeatedly by nations who either treated Israel well or persecuted them.  In modern times consider the treatment of  Jews by Germany which to this day is struggling to get on its feet; in contrast look at the United States which has be greatly blessed materially (not to mention spiritually) in their support of  Israel.  This writer fears the trend in some circle in this country at the opposition to the nation Israel. (Interestingly, it is primarily the Bible believing premillennialists that are the major supporters of  Israel.)  Matthew 25:31-46 shows that nations will be judged in accordance with their treatment of  Israel--the King's "brethren."
               f) As to Christ.  "In thee shall all the families of  the earth be blessed" was the promise of  "the seed", Jesus Christ.
               g) Earthly.   Finally,  Genesis 15:18  states,  "In the  same day  the LORD  made a covenant with Abram saying, 'Unto thy seed have I given the land from the river of  Egypt [obviously the Nile] unto the great river, the river Euphrates.'" (How does one allegorize that?)  This greatly exceeds any land occupied by Israel throughout history.  It will yet be fulfilled, perhaps in the very near future. This covenant is unconditional.
          2) Mosaic.  The second covenant was that to Moses.  This covenant is conditional giving blessing to those who kept it.  Exodus 19:5, 6 shows this fact.  It is a rule of  life for those who are have a relation to God by physical birth.  There are blessings and cursings connected with this covenant (Cf. Deuteronomy 28:1-68) which is not the case of  the other three. Furthermore this covenant has been broken by men and needed to be replace with another.
          3) Davidic.  The covenant with David is the third one.  Like the Abrahamic covenant this one, set for in 2 Samuel 7:11-16, is unconditional.  It has three provisions:  a continual line of  kings to sit on David's throne (though it may be unoccupied for a time due to chastisement); an continuing earthly throne of  David;  and a eternal kingdom.
         4) New.  The final covenant is the new covenant.  This covenant is the one that God will make with Israel in the millennium when Christ returns to reign here on earth.  This covenant is presented in Jeremiah 31:31-34.  In no way is this covenant fulfilled in the Church.  Verse 31 plainly states, "Behold, the days come, saith the LORD, that I will make a new covenant with the house of  Israel and the house of  Judah [Bold type is for emphasis]."  It is the worst kind of interpretation to try to twist this to mean the Church.
     b. The seven aspects.  The benefits of  Israel can be listed under seven aspects.  It is unfortunate indeed that many interpreters have misinterpret God's intentions for Israel.  They have ignored the plain, grammatical, and natural meaning of these aspects.  Consequently, they end up making it to mean pretty much what they please.  On the other hand, "Israel is not the Church now, nor is the kingdom the Church; Zion is Jerusalem and not heaven; and the throne of  David is precisely what David believed it to be, an earthly institution which has never been, nor will it ever be, in heaven." (Chafer, Systematic Theology, IV:315)
          1) Israel a nation forever.  One sees first that Israel is a nation forever.  This goes beyond the millennium into eternity. They will inhabit the new earth as set forth in Isaiah 65:17, 66:22 (this verse plainly refers to the nation Israel as seen in verses 20, 21).
               2 Peter 3:4-14 speaks of  this new earth together with the new heavens while Revelation 21:1ff. speaks of  it also. The latter part of  that chapter shows the presence of  nations on that new earth.  Although Israel is not specifically mentions, it is to be the head of  the nations.
               Notice also  Genesis 17:7, 8 clearly states  that it will be an everlasting possession.   In Jeremiah 31:35-37,  God sets up an impossible condition that if  the condition occurs then God will cast off  the seed of  Israel (which phrase does not always, if  ever, refers to Jesus Christ).
             Romans 11:1ff. shows  that God is not through with Israel as a nation.  The Church is the heavenly seed of Abraham, but Israel has always been the earthly seed.  Nowhere in Scripture is it taught that the Christian or the Church inherits the distinctive promises to Israel. God still loves Israel with an everlasting life as set forth in Jeremiah 31:3 and following.
          2) Israel has the land forever.  As a corollary to this aspect one sees that Israel has the land forever.  Genesis 15:18 shows that Abraham was promised forever the land  "from the river of Egypt unto the great river, the river Euphrates." Also, notice Genesis 17:8.  This promise is strengthened and reiterated in the Palestinian covenant set forth basically in Deuteronomy 28-30.
               Due to unfaithfulness they were told repeatedly that they would be removed from the land; but also they were instructed they would return.  Three times Israel was removed from the land; and twice they were restored.  In 1948 there was a third restoration which is still incomplete.  There will likewise be a future repentance of  Israel.  When Messiah returns, then they will repent looking upon Him who they have pierced (Zechariah 12:10).  Deuteronomy 30:3-6 speaks of the nation at the return of  Christ; and Acts 15:16, 17 clearly shows the restoration after the return of  Christ.
               Numerous passages show that Israel's restoration is to the land.  This writer has cited several of  them already. Isaiah 11:11, 12 also clearly shows restoration to the land as does Jeremiah 23:5-8.  Much error has arisen by applying the Olivet discourse (Matthew 24:29-31) to the Church whereas the "elect" is Israel.  Furthermore, the oppressors of Israel will be judged as seen by Genesis 12:3 and Matthew 25:41 as well as others.  Then the nation Israel will be a blessing and be blessed.  Again numerous are the passages concerning this.
          3) Israel has a king forever.  Another aspect is that Israel will have a King forever.  Psalm 89:36 shows this to be the case as does Jeremiah 33:17.  That Jesus Christ is that King is evident from numerous New Testament passages.
         4) Israel has a throne forever.  The corollary to this aspect is that there will be a throne forever.  Such passages as Psalm 89:36, 37; Isaiah 9:6, 7; and Luke 1:31, 32 show this eternal throne.  The fact that it is eternal does not make it any less earthly.
         5) Israel has an everlasting kingdom.  Another aspect that follows from these is the Israel has an everlasting kingdom. The passages are too numerous to cite here.  Zechariah 2:10-12 is typical of  these verses.  Such an earthly kingdom was taught by the Church fathers and is far from being carnal.  It is a spiritual kingdom here on earth.  George N. H. Peters sets forth the folly of ignoring  this kingdom (Theocratic Kingdom, I:338).
          6) Israel has a new covenant.  The sixth aspect is the new covenant.  This is not the same as the new covenant for the Church.  This writer mentioned this earlier, and the main passage is Jeremiah 31:31-34.  The Church may have the present possession of  the promises, but it has much more.  This does abrogate these promises to the nation Israel.
          7) The final  aspect is  the abiding blessings  which were forever.    Isaiah 35:5-10 shows  these blessings.   It can be found in the aspects of  the kingdom of heaven as well as the future millennial kingdom.  The final blessing will be the blessing of  living in the land for eternity.

3. Prophecies about Gentiles.  Three groups of  people are distinguished in 1 Corinthians 10:32: The Jews (or Israel), the Gentiles, and the Church.  Thus, it should not be surprising that God has definite prophecies concerning the Gentiles. Probably no prophet dealt with the Gentiles prophetically more than Daniel.  From his time to the second advent is declared to be "the times of  the Gentiles."
     Luke stated that Jerusalem was to "trodden down of  the Gentiles, until the times of  the Gentiles be fulfilled." (Luke 21:24).  This period of  time again shows a gap in the program of  God for Israel, for God has not repented of  His program for Israel; rather it has been delayed for the purpose of  chastisement.  2 Samuel 7:14, 15 suggests this as does Psalm 89:30-37 (to mention 2 passages).
     There is need to remind you that Daniel did not see the period of  this church age.  The failure to observe this has led to vastly wrong interpretations of  Daniel especially chapter 9.  Acts 15:13-18 and Romans 9-11(especially 11:25-27) set forth this delay in the divine program for Israel.  There are three major visions or revelations in Daniel concerning the times of  the Gentiles.
     a. The dream of  Nebuchadnezzar.  This dream of  Nebuchadnezzar is set forth in Daniel 2.  Briefly, he dreamed a great image with a head of  gold, upper portion of  the body of  silver, the thighs (probably included the lower part of  the body) of  brass, the legs of  iron, and the feet of  clay and iron.
          1) Daniel's presentation.  Daniel declares that Nebuchadnezzar was the head of  gold.  He then stated that the part of  silver represented a second kingdom "inferior to thee"; the third kingdom was represented by the brass, and the fourth by the iron.  These four (except that of  Nebuchadnezzar) were still future to Daniel at this time, although he shared in the second one, the Media-Persian kingdom. The third kingdom was that of  Greece under Alexander, and the fourth was the Roman kingdom.  It should be noted that this fourth kingdom issues into a fifth represented by the iron and clay mixture.
          2) Analysis of  the fifth kingdom.  Though the four kingdoms can be shown to have been the fulfillment of  the first four metals, no single kingdom has arisen since that fulfills the picture of  the mixture of  iron and clay.
               Some say that it represents an attempt to mix two diverse kinds of  governments, namely, autocracy and democracy.  Even in this past century and now one can see democracies (so-called) under the rule of  dictators.  The United States government has been heading more and more that way.  Yet there has not been any real fulfillment of  this fifth kind.
               Clearly a gap in this program exists between the iron of  Rome and the mixed kingdom yet to come.  To try to make this the dark ages or some other kingdom which followed Rome does not meet the requirements of  a complete fulfillment.  That Rome will still be prominent in that fifth kingdom is seen in the presence of  the iron.
          3) Destruction of  these kingdoms.  In the final picture God destroys these kingdoms when the Stone strikes the feet.  Then, that Stone fills the whole earth; that is, God's kingdom becomes the dominant one.  To try to make this kingdom as now fulfilled in the Church is to do violence to the details of  the prophecy.  Not even here in so-called Christian America is the Church really dominant; but Messiah's eternal rule will be, and it will be as earthly as the other five.
     b. The vision of  the  four beasts.  Chapter 7 of Daniel sets forth the next major prophecy.  These four beasts rise out of  the sea.  The sea symbolizes the nations or peoples of  the world.  Each one is pictured as ruling by cruel force.  "It is to be noted that Gentile nations have always selected beasts and birds of  prey for their heraldic insignia." (Chafer, Systematic Theology, IV:335)
          These four beasts picture another aspect of  the four kingdoms set forth in the image of  Nebuchadnezzar's dream. The Babylonians empire is pictured by the winged lion whose wings are plucked and a man's heart is given to it.  The Medo-Persian kingdom is set forth in the picture of  the bear with three ribs in its mouth.  The Grecian empire is shown by the leopard with four wings and four heads.  After the death of  Alexander his kingdom was divided by his four generals. The details fit this empire precisely.
          Finally, there is the fourth beast which is diverse from the others.  It had ten horns with a little horn coming up among them which plucked up three of  the horns.  That this beast is the beast of  Revelation 13 should be obvious.  A careful study of  this chapter together with related passages in Revelation.
     c. The prophecy of  the seventy weeks.  Of  great importance is the prophecy of  the seventy weeks found in Daniel 9.  This prophecy found in verses20-27 is in answer to Daniel's fasting and prayer in  verses 3-19.  Verse 2 shows that Daniel was reading Jeremiah's prophecy of  the seventy years captivity found in Jeremiah 25:11, 12.  Thus, Daniel had in mind those 70 years when the prophecy was given.  This is important to the understanding of  the prophecy.  70 weeks or 70 sevens were "determined upon thy people and upon the holy city" (verse. 24).  Therefore, this prophecy in its entirety pertains to the nation of  Israel.  Any attempt to apply part of  it to the church is a contradiction of  this statement.  (A more detailed study of  this prophecy as well as the others in Daniel can be found in the study of  Daniel.)
         1) The three parts.  Basically, the prophecy falls into three parts found in verses 25-27.  There is the 7 weeks (a period of  49 years) from the end of  the 70 year captivity to the rebuilding of  Jerusalem.  Then there is a period of  62 weeks (434 years) to the "cutting off" of  Messiah.  It is clear to the spiritual mind that this cutting off is the crucifixion of Jesus Christ.  These 69 weeks have been literally fulfilled.  The last week, therefore, will also be fulfilled literally.  To try to make this the history of  the Church (or even the first part of  it) is a travesty indeed.  There is no way that any literal fulfillment can be found in the Church.  As stated at the beginning of  this analysis, the prophecy pertains to Israel.  Therefore, the seventieth week must belong to Israel.
         2) The 70th week.  There is great need to carefully analysis this seventieth week.
               a) Verse 26.  Notice carefully what it says:  "And the people of  the prince that shall come shall destroy the city and the sanctuary".  Who destroyed Jerusalem and the temple?  Was it the Church?  Absolutely No!  It was Rome under the general Titus in 70 A. D.  Thus, "the prince that shall come" must be of  Rome not the Church.  This puts the falsehood to the idea that Christ and/or the Church destroyed the nation Israel.
               b) Verse 27.  "And he shall confirm the covenant with many for one week [seven years];" (bold type for emphasis).  The "he" by all rules of  antecedents has to refer to "the prince" of  verse 26 who, as has been seen, can not be Jesus Christ but rather is the antichrist.  In the middle of  the week, or 3 1/2 years, he breaks the covenant (which in no way can be the new covenant).  Interestingly, this same period of  time (1260 days based on a prophetical year of  360 days) appears in the book of  Revelation several times.  There is clearly a gap of  time between the 69th week and the 70th. This writer has only sketched the prophecy here.  Sir Robert Anderson in his work, The Coming Prince (pp. 123-29) clearly demonstrates that the 69 weeks ended on Palm Sunday (The 10th of Nisan) when Christ entered Jerusalem.  On the other hand, the seventieth week is still future having never been literally fulfilled.
      The other prophecies in Daniel (Chapters 8, 10, 11) set forth some details concerning the second and third kingdoms.  These prophecies were fulfilled in the Medo-Persian and Grecian empires.
     d. Other prophecies.  There are other prophecies regarding the Gentiles which are of  lesser importance.
          1) Psalm 2:1-12.   Psalm 2:1-12 sets forth the rage of  the nations against the Messiah.  Although this has been true to some extent throughout Church history, it will come to its ultimate head under the antichrist when he sits in the temple  in Jerusalem proclaiming to be God.  The defeat of  Gentile authority is clearly set forth in this Psalm.
          2) Isaiah 63:1-6.  Isaiah 63:1-6 sets forth the judgment of  Messiah upon the Gentiles and is "God's answer to a Christ-rejecting world."  (Chafer, Systematic Theology, IV:342)
          3) Revelation 19:15.  Revelation 19:15 ties the two prophecies (immediately above) together.  It likewise shows that the judgment is on the Gentiles.  Revelation 6:1-19:21 is the detailed dealings of  God with the Gentiles.  There is no reference to the Church in this passage.  This passage deals with the judgment of  Gentiles, not of  the nation Israel or the Church.  The nation Israel is,  however, on the scene.
          4) Matthew 25:31-46.  Matthew 25:31-46 also deals with the judgment of  the Gentiles.  The King, who is obviously Jesus Christ, refers to the judgment of  the nations based on their treatment of  "His brethren."  There are only two possibilities as to who are "His brethren"; neither refers to the disciples who are never called His brethren.  There is the brethren of  the Lord that Mary had by Joseph after Jesus birth.  However, it is clear that these are not in view.  The only other possibility is the people of  Israel.
          5) Other.  There are some other passages that deal with the subject such as Romans 11:13-24.  In any case it is clear that certain prophecies have to do with the judgment of God on the Gentiles.  Now is the "times of the Gentiles" which will continue to the second coming of  Jesus Christ in power and glory.

4. Prophecies concerning evil.  The concern here is with prophecies about Satan, evil per se, and the man of  sin.  The Bible clearly teaches that evil will not be overcome by human effort, but it is God Who will judge it.
     a. About Satan.  Though Satan was discussed under the doctrine of  angels, the concern primarily here is briefly with prophecies about him.
          1) Genesis 3:15.  The first reference is that of  Genesis 3:15 where one learns that Christ will bruise Satan's head.  This was initially accomplished at the cross as shown in Colossians 2:14, 15 (especially verse 15; also see John 16:11).
          2) To be cast out of  heaven.  Furthermore, he will be cast out of  heaven although he now has access according to Job 1, 2 (as well as other passages) when defeated in the battle between angels (Cf. Revelation12:7-12).
          3) To be bound.  One finds that he will then be bound (He is not now bound, and it is erroneous to teach that believers can bind him now in any way.) in the bottomless pit for the 1000 year reign of  Christ  here on earth as taught in Revelation 20:1-3.
          4) Final end.  The final end of  Satan is that he will be loosed for a little while (Cf. Revelation 20:3, 7-9) after which he will be cast into the lake of  fire (See Revelation 20:10).  Satan's doom is sure, and therein the believer can rejoice.
     b. About evil per se.  Evil as already stated is not overcome by human effort or by evolution.  Israel's transgression will end when Messiah comes again, and Israel enters the kingdom (Cf. Daniel 9:24; Romans 11:26, 27; as well as others). All evil will be immediately judged by Christ during the millennium (Cf. Isaiah 11:3, 4).  Finally, all evil will be eliminated in the new heaven and new earth as shown by Revelation 21:27 (Also see 2 Peter 3:13).
     c. About the man of  sin.  The Bible clearly sets forth the coming antichrist.
          1) Ruler of  10 nations.  In Daniel 7:1-8 one learns that he will be a ruler of  at least 10 nations.
         2) Energized by Satan.  Revelation 13:2 shows that he derives his power from Satan (Also see Luke 4:5-7).  it is also seen about him standing in the holy place claiming to be God spoken of  in 2 Thessalonians 2:1-12 (Cf. Daniel 7:8, 9:24-27, 11:36-45; also see Christ's statement in Matthew 24:15).  He receives a deadly wound and recovers (perhaps appears to be resurrected or even actually resurrected) told about in Revelation 13:3.  He has an accomplice, a false prophet, seen in Revelation 13:11-18 and 19:20.
          3) Destroyed at Christ's coming.  Finally, he is destroyed at Christ's coming (2 Thessalonians 2:8) and cast into the lake of fire (Cf. Revelation 19:20; also see 20:10) This writer has presented just a few of  the numerous prophecies concerning this evil person who forms a part of  the evil trinity.

5. Prophecies concerning Christendom.  This writer has use the word Christendom to distinguish the professing Church as over against the true Church, the Bride of  Christ.  Those who comprise this professing Church have never been truly born again, but have merely subscribed to Christian ideals.
     a. Matthew 13.  Christ set forth the character of  this present age in the parables of  Matthew 13.  A complete analysis of  this chapter is beyond the scope of  this web page.  However, that which is good in the parables represent the Church (with Israel being the treasure hid in a field) and the bad in the parables representing the world.
     b. Revelation 2 and 3.  Many declare that the seven letters in Revelation 2 and 3 set forth the history of  the Church in this age.  That, too, is beyond the scope of  this page.  The downward trend is clearly seen in Scripture as a principle which is also true of  the Church.  Interestingly the Church does not appear in Revelation after Chapter 3 (apart from allegorizing) until the end of  the book where it appears under the figure of  the bride.  For more detailed study of  these things see the study on the Book of  Revelation.

6. Prophecies concerning the tribulation.  Of  necessity this writer has touched on the great tribulation previously.  This period is in prediction of  Daniel 9 of  the seventy weeks, and it is particularly the seventieth week.
     Since the book of  Revelation is the wind up all prophecy, it should not be surprising that a great portion of  it concerns the great tribulation (chapters 6-19).  To try to apply this large portion to past history or even this present age is the result of  allegorizing and inconsistent application of  the literal method of  interpretation.
     It is strange indeed that many are willing to interpret literally the first advent, but refuse to do so in regard to the second advent particularly as to the great tribulation and the millennium.
     a. Its fact.  The fact of  the great tribulation is clear (unless completely prejudice to such a tribulation because it concerns chiefly the Jews) from several passages.  Revelation 2:22 and 3:10 show such a period.  Deuteronomy 4:29, 30 speaks of  a tribulation to the Jews in the latter days; likewise Jeremiah (30:4-7) spoke of  that period.  Daniel 9:27 suggests it, and 12:1 specifically declares it.  Matthew 24:9-28 sets forth this period; those who try to apply it to the Church has done much damage to the gospel of  grace.  2 Thessalonians 2:8-12 speaks of  this period when the man of  sin even is described as sitting in the temple (oops, how can that be unless it be rebuilt?) claiming to be God.  Revelation 7:13, 14 speaks of  the great tribulation, and much of  the prophecy in 11:1-19:6 deals with that period.
     b. Its nature.  It is a time when the nations will be vex in God's wrath as evidenced by Psalm 2:1-5 and shown as early as Revelation 9:13ff.  Isaiah 24 shows the nature of  this period which is directed against the Gentile nations as well as unbelieving Israel.
         During this time the man of  sin will arise, make a covenant with Israel for one week (Daniel 9:27),  that is, seven years, break that covenant after three and a half years, persecute anyone, Jew or Gentile, that will not submit to his government, and the final battle of  Armageddon.  Again, this writer has just touched on this for many Scriptures can be cited as evidence.
          The period will end with the return of  Jesus Christ  in power and great glory to set up His millennial reign.   Basically, the great tribulation is the "time of  Jacob's trouble", but it includes divine judgment on all nation as the result of rejection of  Christ.
     c. Its absentees.  During this same time the Church is absent.  It has already been noted that the Church is not mentioned (apart from allegorizing) after chapter 3 of  Revelation.  The Church is not of  this world, that is, the world-system now under satanic control.
          1) Some hold Church goes through the Tribulation.  There are good believers who believe that the Church goes through the great tribulation or at least the first three and a half years. To hold this position, however, requires first a departure from literal interpretation and insisting that words have the same connotation regardless of  context. This writer refers in particular to such terms as "elect", "last trumpet", and "saints."  Chafer summarizes it well, "Let those who teach that the Church--or any part of  it The partial rapture theory is quite prevalent in this day.]--will enter the great tribulation, state how saved ones who are clothed in the righteousness of  God, justified forever, and wholly rescued from this cosmos world could in accord with either reason or  revelation be thrust into those last judgments which fall upon a Christ-rejecting, Satan-ruled, cosmos world." (Systematic Theology, IV:366; italics are his.)
          2) The Church has tribulations.  This is not to imply that the Church will not have tribulation; it has and will continue to have to the rapture; but this is a far cry from saying  that the Church will go through the Great Tribulation.  The nature of  the tribulation is God's judgments upon a Christ-rejecting world, not a persecution of  the Church.  It is granted that believers during the tribulation will be persecuted, but these are not part of  the Church, but tribulation saints.
          3) The return of  Christ.  The imminent return of  Christ for His bride, the Church, is clearly taught in several passages among which is 1 Thessalonians 1:9, 10.  To limit the phrase "wrath to come" to the final judgment at the white throne is to ignore the nature of  the Great Tribulation and the promise that the Church will be kept from it (Revelation 3:10).  This writer reemphasizes the fact that this does not mean that the Church will not experience trials and tribulations in this last days.  Titus 2:11-13 shows this truth as does the beloved comforting words of  our Lord Jesus Christ in John 14:1-3.
          4) Revelation 3:10.  Other passages could be stated, but as previously indicated the key passage is Revelation 3:10. The key phrase is "I also will keep thee from the hour of  temptation [trial] which shall come upon all the world, to try them that dwell upon the earth." (bold type is this writer's)  It seems, therefore, clear to this person that the Church will not go through the great tribulation.
          5) The twenty-four elders.  Also there are the twenty-four elders which are introduced after John is caught up into heaven (Revelation 4:1)  They are neither angels described by "four living creatures" nor are they the "great multitude" which come out of  the great tribulation.  Revelation 5:9, 10 show that these represent ones previously redeemed out of every nation, tribe, tongue, etc; and they are kings and priests.
          6) Removal of  the Holy Spirit.  Another factor is that the Holy Spirit is removed prior to the revealing of  the man of sin.  The key passage is 2 Thessalonians 2:6, 7.  Only the Holy Spirit can restrain sin.  He now indwells the believer in this church age.  This indwelling is unique and was not true of  any believer in prior ages.  John 14:16 shows that He abides with the believer forever.  Therefore, if  He is "taken out of  the way", it is obvious that the Church goes with Him.
          7) Reason for other views.  This writer has covered the matter that the Church does not go through the tribulation very briefly.  He has not touched on the reasons that mid-tribulationists and post-tribulationists give for their view.  However, the latter does not allow for the judgment of  believers at the bema seat, nor for the marriage supper of  the Lamb which takes place prior to His return to earth.  The mid-tribulation theory does allow for that time, but they must contend with clear passages (which have already been cited) that the Church will not go through that period.  They rely upon similarity of  terms (particularly "the last trump") and a measure of  allegorizing to maintain their position.  "It is to be concluded, then, that from every line of  available evidence [of  which has not been covered in detail] the Church will not, because she could not, either enter or pass through the great tribulation."(Chafer, Systematic Theology, III:373).

7. Prophecies concerning the Church.  The concern here is about prophecies dealing with the true Church rather than the apostate church which was previously covered all too briefly.  The first prophecy about the Church is in Matthew 16:18 where Jesus shows the church to be still future.  As pointed out previously the Church is not mentioned after Revelation 4:1 until the very end.
     a. The latter days of  the church.  These latter days of  the Church to which are being referred are the last days of  this present age.  There is first of  all a departure from the faith set forth in 1 Timothy 4:1-3; at the same time there will be men professing to be believers that only have a form of  godliness (Cf. 2 Timothy 3:1-5).  It will include a denial of  the blood of Christ and its power. Other passages include 2 Timothy 4:3, 4; 2 Peter 2:1-22; 3:3-6; and Jude 1:1-25.  Finally, there is the important message to the church of  Laodicea in Revelation 3:14-22 which shows the decline of  the Church.
     b. The resurrection of  believers.  The bodily resurrection of  believers in this present age is set forth in several passages.  A major passage is 1 Corinthians 15; the apostle deals with the resurrection in general;  in verses 42-50 he sets forth the resurrection of  believers in particular (Cf. verses 20-26).  This truth is also set forth under the phrase "the redemption of  our body" in Romans 8:23.  This and other passages clearly indicate that it is the resurrection of  the body not the soul.  Other passages also speak of  this resurrection, but 1 Thessalonians 4:13-17 deals with this in regards to the believers who had died as well as those still alive at Christi's coming for His own.
     c. The translation of  living believers.  Besides the two examples of  translation in the Old Testament, the New Testament clearly teaches that some believers will not experience death and resurrection, but will be changed from mortality to immortality.  Jesus suggests it in John 11:26 which is preceded by "He that believeth in Me, though he were dead, yet shall he live." (Verse 25)  The two major passages (already cited) are 1 Corinthians 15:51 and 1 Thessalonians 4:13ff. It is also suggested by  2 Thessalonians 2:1 and Hebrews 9:28.  In Revelation 4:1 the Apostle John is caught up to heaven.
     d. The judgment seat of  Christ.  The judgment seat of  Christ is for believers of  this present age; it has nothing to do with the great white throne judgment in Revelation 20:11ff.  This latter has to do with unbelievers.  That believers are judged at this seat of  Christ according to their works is clear; equally clear is that this judgment has nothing to do with salvation but only with rewards.  The first passage that has to do with this judgment is Romans 14:10-12 where the judgment seat of  Christ is mentioned in connection with judging another brother.  1 Corinthians 3:11-15, although it does not mention the judgment seat of  Christ per se, speaks of  the judgment of  believers' works; likewise does 1 Corinthians 4:1-5 as does 9:25-27.  Another key passage is 2 Corinthians 5:10, 11.  Although none of  these passages tells when it will take place, several passages suggest that it occurs after the rapture but before Christ returns (Matthew 16:27; Luke 14:14; 1 Corinthians 4:5; 2 Timothy 4:8; and Revelation 22:12).
     e. The marriage of  the Lamb.  That the Church is the bride of  Christ is taught clearly in the New Testament.  As at the wedding in Cana, there will be a wedding feast commonly called the marriage supper of  the Lamb.  This is set forth in Revelation 19:7, 8.  It is evident that this supper occurs prior to the return of  Christ in power and glory to reign on earth. Another truth presented here is that the Bride has made herself ready.  As to the phrase "for the fine linen [with which the Bride is adorn] is the righteousness of  saints", many interpret it to be the works of  righteousness which believers do. However, this righteousness is not the believer's own; rather it is the righteousness one has by being in Christ (Cf. 1 Corinthians 1:30; also see verse 31).
     f. The return of  the Church with Christ.  A proper understanding of  the Scriptures shows that the second coming of Christ is in two stages.  He comes in the air for believers who constitute the Church; then He comes with the saints (which all believers are) of  the Church.  This truth is seen in Colossians 3:4; again it occurs in 1 Thessalonians 3:13.  Jude 14 clearly states it also.  Finally, Revelation19:8, 14 show the return of  the  Bride of  Christ with the Lord Jesus Christ.  Yet, it is evident that 1 Thessalonians 4:13ff. clearly shows that believers are caught up to meet Him in the air.  It will not be discuss here how soon after that rapture the return with Him occurs.  Nevertheless, this writer affirms that it is after the seven years of  the great tribulation.
     g. The reign of  the Church with Christ.  As the Bride of  Christ, the Church will return with Him as His consort to reign with Him during the millennium.  Revelation 1:6 shows that believers have been made kings and priests.  Revelation 4:4, 10 show that the 24 elders have seats in heaven showing rulership with Him.  Revelation 20:4 shows the reign with Christ a thousand years.  Some say this applies only to the tribulation saints.  It certainly includes them, but verses 5, 6 shows that it involves the first resurrection of  which the church is a part.
     This writer has briefly presented the prophecies concerning the Church.  It is a much broader subject than can be present here.  Unquestionably, however, it is clear that the Church has had some very important prophecies concerning it.

     The doctrine of  last things has been examined under various topics.  They could also have been considered based on major themes in the Old Testament and major themes of  prophecy in the New.  The various prophecies could likewise be examined from the standpoint from their chronological order

Other prophetic themes

     Two other prophetic themes are to be considered on this web page.  These are the various judgments and the eternal state.

1. The judgments.  There are a total of  nine judgments in the Scriptures.  Of  these three are already past,  one is on going in this present age, and five are still future.  It is a grave mistake to talk about a future general judgment in which believers and unbelievers are judged.

     a. The judgments through the cross.  There at least three judgments that took place when Christ died on the cross.
          1) The sin of  the world.  The first is the sin of  the world.  Such passages as John 1:29, 3:16; Hebrews 2:9; and 1 John 2:2 show this to be the case.  It is thus erroneous to teach that Christ died only for the elect.  It is true  that some passages shows that "in His death Christ had a specific design regarding the sins of  the elect, or those who would believe" as seen in John 10:11; Ephesians 5:25-27; and 1 John 2:2, to mention a few. (Chafer, Systematic Theology, IV:402) However, those few passages do not exclude the truth that Jesus died for all mankind.
          2) The believer's sin nature.  The second judgment is that believer's sin nature.  Romans 6:1-10 is a key passage in this regard.  Also you need to consider Galatians 5:24; Ephesians 4:22-24; and Colossians 3:9, 10.
          3) Satan.  A third judgment is that of  Satan.  As has already been showed, Genesis 3:15 is the first prophecy of Satan's judgment by Christ at His death.  John 12:31 and 14:30 imply this fact while John 16:11 clearly states it. Colossians 2:14, 15 also shows this judgment.
     b. The self-judgment of  believers.  The judgment that a believer makes upon himself is clearly set forth in 1 Corinthians 11:31, 32.  1 John 1:9 implies the necessity of  this kind of  judgment if  one is to confess sin.  Other passages 1 Corinthians 3:12-15 require such a judgment on the part of  a believer to determine whether his works are good or bad.
           Involved in this judgment is the discipline that the Lord metes out.  The key passage for this is Hebrews 12:3-15. 1 Corinthians 11:30 implies such discipline.  In the Hebrew passage one also reads that the Lord "scourgeth evey son whom He receiveth." (verse 6)  Scourging is more severe than chastening.  John 15:2 sets this chastening (and even perhaps scourging) under the figure of  pruning.
     c. The judgment on the believer's works.  The general rule is that everyone is judged according to their works.  The difference is that believers are judged in regard to their service and in connection with rewards and not in regard to eternal salvation; on the other hand, the unbeliever's final judgment is based on his failure to trust Jesus Christ, but his works may well determine the degree of  eternal punishment.
          The believer is not judged in regards to eternal life but by his works as shown by many, many passages.  It is rewards that are in view.  Already mentioned is 1 Corinthians 3:9-15.  Notice that works  are in view here; they are gold, silver, and precious stones--works of  value; or they are wood, hay, and stubble--worthless works easily destroyed by fire.  Verse 15 clearly shows that even if  all works are burned up, the individual is still saved.
          Ephesians 2:8, 9 is a key verse on salvation by faith alone; but verse 10 shows that believers are saved  to do good works.  1 Corinthians 9:27 shows  this truth also.  Paul did not want to be a castaway  in regards to works.  This passage has nothing to do with salvation.  2 Corinthians 5:9, 10 speaks of  the "judgment seat of  Christ" which also is spoken of  in Romans 14:10 (also see Ephesians 6:8 and 2 Timothy 4:8).
     d. The judgment of  Israel.  Israel has been judged repeatedly in the past  when they departed from the living God. Yet Israel is to be judged in the future as well.  They are back in the land as a nation for the first time in nearly two thousand years, although in unbelief.
          1) A couple of  Old testament passages.  Among the passages involved in this future judgment is Ezekiel 20:33-44. This extensive passage shows, among other things, a judgment against those who have rebelled and transgressed from the rest of  the nation. This passage clearly has to do with Israel and can in no legitimate way be applied to this church age. Malachi 3:2-6 speaks of  this judgment of  Israel.  Notice that verse 6 states that because the Lord does not change, the "sons of  Jacob are not consumed."  God is not, contrary to what some teach, through with the nation Israel.
          2) Matthew 24:37-25:30.  Another passage is Matthew 24:37-25:30.  It should be noted that it is addressed to Israel for the fig tree is the symbol of  Israel.  An understanding of  this will show that the virgins (25:1-13) are not church believers, but rather they are Israelites.  That there may be secondary application of  these truths in this section to believers in this age is undoubtedly so because principles are true in any age; but the primary application is to Israelites. The passage is to large to make a detailed analysis here.
     e. The judgment of  Gentiles.  That the nations are yet to be judged is also evident from the Scriptures.  Currently this is the "times of  the Gentiles" which last to the close of  the great tribulation.  This judgment depends on the nations treatment of  the nation Israel.  This judgment is set forth primarily in Matthew 25:31-46.  Notice in verse 32 that nations are involved not people as individuals.  Joel 3:9-16 also sets forth this judgment as well as the hope of  Israel.
     f. The judgment of  angelic beings.  The angelic beings in view in this judgment are those which revolted under Satan and those who left their first estate (Jude 6).  It does not, of  course, have reference to the angels that remained loyal to God.  2 Peter 2:4 sets forth this judgment also. Revelation 20:7-10 shows the doom of the believer's archenemy, Satan, the chief rebel.  This fact is also predicted in Matthew 25:41.
     g. The judgment at the great white throne.  The final judgment to take place is that at the great white throne set forth in Revelation 20.  Notice it is the One who sits on the throne that judges.  That this is Jesus Christ is evident from John 5:22.
          These are the dead; that they are spiritually dead rather than merely physical should be evident.  Thus, they are unbelievers, unsaved people; for the believers partake of  the first resurrection (Revelation 20:4-6) and the second death has no part of  them whereas these in verses 12ff. do take part of  the second death.
          They are judged out of  the books (plural) according to their works.  This suggests that there will be degrees of punishment in the lake of  fire.
          There is another book open, the book of  life.  This is the final test and answers those who would plea their good works; for the book of  life has the names of  those who believed (Cf. Philippians 4:3).

2. The eternal state.  The concern here is with the final state of  things after the millennium and the remaking of  heaven and earth.  However, one aspect needs to be considered which precedes the final stage; that is what is called "the immediate state."
     a. The immediate state.  This truth has to do with the condition of  humans between death and resurrection.  Some will be translated as were Enoch and Elijah.  However, the vast majority of  people will go to eternal life via the grave.
          1) Sheol and Hades.  Two words refer to the place of  the dead.  These are sheol in the Old Testament and hades in the New Testament; they are virtually identical and refer besides to the grave, the place of  waiting for the resurrection and also to the final destiny of  men.  Before the ascension as Luke 16:19ff shows that hades was in two parts.  The one is called "paradise" or "abraham's bosom; the other is usually rendered "hell."  There is a gulf fixed between the two, and in both cases the occupants are fully conscious.  Since the ascension the part called paradise is in God's presence.  Ephesians 4:8-10 indicates that Jesus descended into "the lower parts of  the earth."  The passage goes on to indicate that He also ascended evidently bringing those in the lower parts with Him.
         2) Sleep.  Another important term is the word sleep.  This term refers to the death of  believers.  Jesus used it in connection with Lazarus (John 11:11-13); Paul likewise used the term in 1 Corinthians 15:51 and again in 1 Thessalonians 4:13ff. to refer to the believers in Christ who had died.  This term never refers to the false teaching of  soul sleep.  Such passages as Luke 23:43; Philippians 1:23; and 2 Corinthians 5:6-8  precludes it.
         3) The intermediate body.  Now this writer considers the teaching of  "an intermediate body" itself.  2 Corinthians 5:1-5 clearly sets forth that bodies dissolve in the reference "earthly house of  this tabernacle."  It then refers to a heavenly body with which the believer is clothed.  This body is could not be the same as the one in the grave; nor could it be the final resurrected body in which one will have for all eternity.  Thus, contrary to popular notions, the dead in Christ (and likely even the unsaved) are not bodiless spirits floating around, but have a real body.
     b. The creatures of  eternity.  The consideration here is the beings that have been created in regards to the eternal state.  As Chafer states, "Since no creature of God can ever cease to exist [contrary to what some teach], though some will experience the second death, which is the lake of  fire,  all these creatures of  God go on into the eternity to come." (Systematic Theology, IV:415) 
           1) Angels.  The first group is the angels.  The good angels who have continued with God are seen to be present in instances of  the future eternity.  Also, their natures are imperishable, so that they will be present for all eternity.  It can be seen that one of  the seven angels is with John in the presentation of  the bride of  Christ and shows him the new Jerusalem which continues forever (Cf. Revelation 21:9ff.). There is no reason to believe they did not continue after that time.  Their continuance for all eternity is implied by the eternal existence of  the bad angels.  Matthew 25:41 shows that everlasting fire is prepared for Satan and his angels.  Revelation 20:10 shows that Satan is forever in the lake of  fire.
          2) Gentiles.  The second group is the Gentiles.  Such Gentile patriarchs as Adam, Enoch, Job, Melchizedek are saved for an eternity.  Gentiles are now being saved becoming part of  the Bride of  Christ.  Numerous passage could be cite in this regard.  The unsaved Gentiles in past ages and the present age will appear before the Lord at the great white throne judgment (Revelation 20:11-15) to be judged and spend eternity in the lake of  fire.  Then there will be Gentile nations present in the eternal kingdom (as well as some excluded due to their treatment of  the nation Israel) as set forth in Revelation 21:24-26.  There are also Old Testament passages indicating this truth.
          3) Jews.  The third group is the Jews.  As in the case of  the Gentiles, Jews are now being saved to become part of the Bride of  Christ.  Several passages indicate this (Cf. Ephesians 2:14-17). Then there will be Jews that will be in the eternal kingdom.  Passages in Daniel (7:13, 14) and Ezekiel (20:33-44) indicate this as does Romans 11:26-29.  Likewise, there will be Jews excluded from the eternal kingdom as seen in some of  these same passages (as well as Matthew 25:1-13).
          4) Christians.  The final group is, of  course, the Christians.  These are those who have put their faith in the Lord Jesus Christ and His finished work on Calvary.  Believers are accepted in the beloved (Ephesians 1:6).  They are the Bride of  Christ, and since He will rule for all eternity, so will the Church, His Bride.

     The various areas of  existence in eternity could be discussed.  Suffice to say that areas are more than just heaven and hell.  Revelation (21:1) clearly shows a new earth as well as a new heaven.  Furthermore, Revelation 21:2ff. shows the new Jerusalem shown to be the Bride of  Christ is come down to the earth and yet separate from both heaven and earth.  Also, the various theories of  the future life could be discuss.  Nor was there a discussion of  the doctrine of  heaven or hell in any detail.  Perhaps these two will be discussed under Topics of  Interest (See Home page).

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