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Date Setters and Premillennialism - two rational scriptural discussions that present the truth so clearly that a person would need help to misunderstand it.
Truth Lecture series - Mickey D Galloway
Date Setters
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In the mind of many there is a popular conception that a Golden Ageť of universal righteousness is about to dawn upon the earth. Many people within the Church of Christ today are ignorant concerning the doctrine known as premillennialism. This doctrine has entered and still remains in nearly every religious movement. Nearly every major denomination or sect claiming fundamental faith in the Bible holds to some form of it; Adventists, Jehovah Witnesses, Holiness, Southern Baptist, Christian Church and some Churches of Christ. On every hand one can hear people talk about the signs of the timesť and the imminent return of Christ. Commentators and religious leaders have added much confusion with their prophetic speculations.
Consider these date setters of the past. William Miller- Founder of Second Adventists which, under Ellen G. White, evolved into the Seventh Day Adventists set the date for the return of Christ in 1844. When the time came for Miller's prediction to be fulfilled nothing happened. He then set the date forward one year, claiming that he made a mistake and did not read the signs right, but Christ would come in 1845. When the day appointed by Miller came, his followers clothed in white garments climbed upon the hills, up into trees, on top of barns and houses to wait for Jesus. When the evening came, they rolled from their perches a disappointed people, faith and hopes shattered. Charles T. Russell- Founder of the Jehovah's Witness movement set Oct.1914 for Jesus to come and for the millennium to begin. This date too, came and went. Russell moved his date forward to 1918. Russell believed when WWI began that Armageddon was at hand and the end of the world would come with the end of the war. J.F. Rutherford- successor of Russell, preached that millions now living shall never die. He affirmed that we may confidently expect that 1925 will mark the return of Abraham, Isaac, Jacob and the faithful prophets of old, particularly those named by the apostle in Hebrews chapter eleven, to the condition of human perfectionť (Millions Now Living Will Never Die; p.90). He further said, When the times of restoration begin there will doubtless be many men on the earth who will be very old and almost ready for the tomb. But those who learn of the great ransom-sacrifice and who accept the Ransomer shall return to the days of their youth; they shall be restored to perfection of body and mind and live on the earth foreverť (pg. 98). Rutherford also died without witnessing the coming of Jesus and the millennium. Mary Baker Eddy of the Christian Science religion likewise believed she would not die. However, at the age of 96 she died and by the same token her death must be regarded as a dying demonstration of the falsity of her claims.
Are there signs that will predict the coming of Christ? In Matthew 24:1-2 Jesus spoke of the destruction of the temple in Jerusalem. And Jesus went out from the temple, and was going on his way; and his disciples came to him to show him the buildings of the temple. But he answered and said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down. This prompted the question from the disciples, Tell us, when shall these things be? and what (shall be) the sign of thy coming, and of the end of the world?ť (Mt. 24:1-3)
Jesus began to answer their questions by telling them some things that would occur that would NOT be signs at all (Mt. 24:4-13). These would NOT even be signs of the destruction of Jerusalem. There would be false Christs (vs. 5). As the Jews were expecting the Messiah to set up a political kingdom, claiming he was the Christ would enhance the power of any political leader. There would be wars, famines, pestilences and earthquakes (vs. 6-7). These have always been and are signs of nothing at all. Within Rome, four emperors came to a violent death in the short space of 18 months. In Seleucia 50,000 Jews were slain. In Caesarea a battle between Syrians and Jews resulted in the death of 20,000 Jews Acts 11:28 mentions a famine, that occurred in the days of Claudius Caesar. Many earthquakes were documented in this area before A.D. 70. Yet, Jesus told the disciples, see that ye be not troubled: for (these things) must needs come to pass; but the end is not yet ť (Mt. 24:6).
There would, however, be a very definite sign of the coming destruction upon Jerusalem. Jesus said, When therefore ye see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place (let him that readeth understand), then let them that are in Judea flee unto the mountainsť (Mt. 24:15-16). Luke tells us in the parallel passage that this refers to the Roman army (Lk. 21:20-21). Therefore, when they saw the city of Jerusalem encompassed with soldiers they were to flee to the mountains immediately, not even returning to their houses.
But are there signs that will predict the second coming of Christ? Jesus said, BUT OF THAT DAY AND HOUR KNOWETH NO ONE ť (Mt. 24:36). Clearly, with verse 36 a change of subject matter occurs. Matthew 24:4-35 discusses the plural daysThese daysť describe the period of the destruction of Jerusalem (Vs. 19, 22, 29). Matthew 24:36, 42, 50, and 25:13 discuss the singular, “that day and hour. ť The expressions, the day, the great day,ť that day, and that hour, are known expressions in Scriptures for the final day of judgment (cf Mt. 7:22; Mt. 11:22, 24; Mt 12:36). Jesus said regarding that day, Knoweth no manť (vs. 36).
Note the contrast between the destruction of Jerusalem and the second coming of Christ. With the destruction of Jerusalem, there would be specific signs given, there would be time for flight from the city into the mountains. However, with the second coming of Christ and the end of the world, there would be no signs given, times would be normal, his coming would be sudden as a thief in the night.
The lesson is, Watch therefore: for ye know not what hour your Lord doth come” ...be ye also ready; for in an hour that ye think not the son of man cometh (vs. 42, 44). Three parables follow to illustrate the suddenness and unexpectedness of the Lord's coming: the parable of the Servants (Mt. 24:45-51), the parable of the Ten Virgins (Mt. 25:1-13) and the parable of the Talents (Mt. 25:14-30). This context indicates the need to be ready for the Lord's coming, for when he comes there will be the judgment. Jesus' words about the destruction of Jerusalem did indeed come to pass as Titus the Roman general conquered Jerusalem in 70 A.D. It is essential that we listen when Jesus warns,Watch therefore, for ye know not the day nor the hourť (Mt. 25:13).
Beliefs: Premillennialism, Part II: Old Testament and Gospels
Ethan R. Longhenry Mon, Dec 11, 2006
Popular Beliefs
Premillennialism, Part 2
Old Testament and Gospels
I. Introduction
A. We have been spending time looking into popular beliefs
1. It is important to understand what those who live among us
believe
2. It allows us to better present the Gospel and to have a
defense for the faith (Matthew 28:18-20, 1 Peter 3:15)
B. Premillennialism is certainly a popular belief in our day
1. The Left Behind series and its popularity attests to it
2. We see it in churches and even in foreign policy in America!
C. Previously we looked at what premillennialism is and some
general issues
1. Premillennialism is a system of belief that posits that we
are currently living before a reign of 1000 years by Christ
that will be inaugurated by a series of events from Daniel
and Revelation, among other passages
2. We saw that while premillennialists claim to hold to a
"literal" reading of prophecy, such is strictly impossible
a. all the visions have at least some level of figurative
interpretation
b. in the end, premillennialists actually pick and choose
what they interpret literally and figuratively, and many
times do not make good choices
3. We also saw that premillennialism holds to a "Jewish" view
of Old Testament prophecy, minimizes Jesus' work and the
church, and misunderstands the nature of Christ's Kingdom
D. Let us now continue our analysis of premillennialism with some
Old Testament passages and passages from the Gospels
II. Passages in Daniel
A. Premillennialists will often turn to some passages in Daniel to
explain their system
B. Daniel 2
1. The dream of Nebuchadnezzar interpreted by Daniel in
Daniel 2:31-35, 40-45 is used to attempt to show the presence
of the "tribulation" and the millennial reign
2. There is no disagreement regarding the gold, silver, bronze,
and even the iron portions of the statue and their
interpretation: Babylon, Medo-Persia, Greece, and Rome
3. Premillennialists, however, posit a gap between the kingdom
of iron and iron mixed with clay, and see the latter as yet
to arrive-- it will arrive just before Christ's return
4. The text, however, requires no such gap: it makes more sense
for the Rock to be Christ and His first coming, having a
spiritual kingdom that stands forever
C. Daniel 7
1. As with Daniel 2, so with Daniel 7
2. The beasts of Daniel 7:1-8, 15-28 are parallel to the statue
in Daniel 2, and the same difference of interpretation is
posited, and the little horn from the fourth beast is
considered the "Antichrist"
3. But yet again, there is no gap mentioned!
4. Daniel 7:9-14 exhibits the nature of this Kingdom, and it
is considered to be "forever," not 1000 years or any such
thing
5. Just as Daniel 2 refers more to Jesus' first coming, so it
is with Daniel 7
D. Daniel 9
1. Daniel 9:20-27 is an important passage, but its
interpretation is inextricably tied with Matthew 24:15
2. Therefore we will consider Daniel 9 and Matthew 24 together
E. Daniel 11
1. Daniel 11, with its discussion of the "king of the north"
and "king of the south" in Daniel 11:36-45, is often
considered to refer to the times of the Antichrist
2. Yet when we look at the history of the Seleucid and Ptolemaic
kings of the third and second centuries BCE, Daniel's
descriptions and the historical events correlate
3 Daniel, therefore, is manifestly speaking about the events
around Judea in the Macedonian period, and there is no need
to posit a future fulfillment
F. The passages in Daniel, therefore, do not say what they are
alleged to say
III. Joel 2
A. Joel 2:28-32 is alleged to refer to the "end times"
B. Interpretation of Joel 2:28-32, nonetheless, is made sure by
Acts 2:16-21!
1. Notice that Peter says that "this is what was spoken of by
Joel"
2 There is no sense of doubt or partiality in this passage!
C. Either Peter is wrong, and therefore the Holy Spirit is wrong,
or Peter and the Holy Spirit is right, and we have no need to
posit this passage as referring to a future event!
IV. Malachi 4:5-6
A. There is some question regarding Malachi's prediction of Elijah
and his return
B. Premillennialists allege that John's denial of that role in
John 1:21 means that he was not Elijah, and the return of
Elijah will come at the "end times"
C. Nevertheless, Jesus explicitly identifies John the Baptist as
the Elijah to come in Matthew 11:13-14
1. Is there a contradiction between John and Jesus?
2 Not necessarily; perhaps it was not revealed to John but
it was to Jesus
3. Perhaps John was being humble
V. The "Olivet Discourse"
A. Matthew 24 and 25 represent the backbone of the premillennialist
story
B. Daniel 9, along with Matthew 24 and 25, are put together to tell
a story
1. 7 years of tribulation
2. The Jewish Temple is rebuilt, the Antichrist comes and
defiles it
3. Jesus then returns at the end of this period
C. Since it is the linchpin of premillennialism, if it falls, so
does the doctrine!
D. The key to understanding Jesus' meaning is to compare
Matthew 24-25 with parallel passages in Mark 13 and Luke 21
1. The sum of God's word is truth (Psalm 119:160), and this
is no less true in the Gospel accounts
2 Let us notice how these three passages break down
E. Matthew 24-25
1. vv. 1-2: Jesus indicates that the Temple will be destroyed
2. v. 3: disciples ask three questions: when will these things
(i.e. Temple destruction) be, what will be the sign of these
things, sign of end times
3. vv. 4-25:46 represent Jesus' answer
F. Mark 13
1. vv 1-2: Jesus again indicates that the Temple will be
destroyed
2. vv. 3-4: disciples ask when will these things be and the
sign of it being accomplished
3. vv. 5-37: parallel to Matthew 24:4-36
G. Luke 21
1. vv. 5-6: Jesus indicates that the Temple will be destroyed
2. v. 7: disciples ask when will these things be and the sign
of it being accomplished
3. vv. 8-36: parallel to Matthew 24:4-36, Mark 13:5-37
H. Let us now put all of this evidence together
1. All three accounts show the disciples asking Jesus about the
destruction of Jerusalem and the Temple in 70 CE and the
signs that this is about to take place
2. Only in Matthew, however, do the disciples ask regarding
the "end times"
3. Matthew 24:1-36, Mark 13:1-37, and Luke 21:5-36 are parallel
passages
4. Matthew 24:37-25:46, however, represent additional material
not present in the parallel passages in Mark or Luke
I It is manifest, then, that the material in
Matthew 24:1-36/Mark 13/Luke 21:5-36 refers to the events in
70 CE, and Matthew 24:37-25:46 refers to the "end times"
1 Some may disagree regarding the last verses of Matthew 24,
but the point remains the same
2. The main events in the premillennialist scenario are played
out in Matthew 24:1-36; therefore, seeing that such events
in truth refer to 70 CE, and not the future
3. Tribulation, etc., would have occurred in 70 CE, not in the
future sometime
J. Having established this about the "Olivet Discourse," let us
return to Daniel 9:20-27
1. As always, it is good to see what the passage can tell us
about the audience
2. verse 24: 70 weeks as decreed for "your people and your holy
city", i.e. the Jews and Jerusalem
3. With the breakdown of the 70 weeks, premillennialists yet
again must posit a major gap, not indicated explicitly by
the text
4. Furthermore, with the "abomination of desolation" identified
in Matthew 24:15 with the Roman empire and the destruction
of Jerusalem, there is no need to posit that the prophecy
refers to anything else than the end of the Jews in
Jerusalem and the sacrifices on Zion
K. We can see, then, that the premillennialist interpretations of
these Old Testament and Gospel passages is found lacking
VI. Another Layer of Interpretation?
A. Sometimes, some premillennialists would posit a second or even
third layer of interpretation of some of these passages
B. That the passages we spoke of refer to the events described is
not doubted; instead, it is alleged that just as some prophecies
refer to events within Israelite history and also later in terms
of Christ or the church, so the prophecies we mentioned also
refer to what will occur in the "end times"
C. Is this possible?
D. While we certainly believe that there must be multiple layers
of interpretation for many prophecies of the Old Testament,
normally we do so because of explicit New Testament evidence
for such or in an attempt to color or illustrate what we are
to be as God's people (cf. 2 Timothy 3:16-17)
E. No such evidence exists for these passages, nor are there any
indications that another layer is necessary
F. Without any evidence, there is only speculation, and such is
not acceptable
VII. Conclusion
A. We have continued our examination into premillennialism
B. We have seen that the interpretation of Old Testament passages
and passages in the Gospel in an attempt to project them into
the future is untenable; all were fulfilled either in Christ
and His Kingdom the first time around or in 70 CE
C Instead, as we can see in Matthew 25, Jesus' return will in
fact be very fast and will catch many unprepared!
D. Let us hold to God's truth regarding the end and always be
prepared for the return of Christ!
F. Be not deceived: Christ is returning, and it may be at any
moment!
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