Friday, January 31, 2020

A Refutation of the “Pre-Millennial Kingdom” Theory (Part One)

Introduction

According to Scripture, the kingdom of God is going to be established on the earth after Christ returns to earth. Consider, for example, the following words declared by Christ to his disciples in Luke 21:27-31:

“And then they shall be seeing the Son of Mankind coming in a cloud with power and much glory. Now at the beginning of these occurrences, unbend and lift up your heads, because your deliverance is drawing near.”

And He told them a parable: “Perceive the fig tree and all the trees. Whenever they should be already budding, you, observing for yourselves, know it is because summer is already near. Thus you also, whenever you may be perceiving these things occurring, know that near is the kingdom of God.”

I believe the kingdom of God to which Christ referred in the above passage is the same kingdom of God to which he referred throughout his earthly ministry (e.g., in Luke 8:1; 9:2, 11; 11:2; 12:32; 13:28-29; 18:28-30). And according to what we read above, the coming of this kingdom is inseparably connected with the coming of Christ “with power and much glory” (an event which will involve the “deliverance” of the believers who will be alive on the earth when this event takes place).

Now, according to some students of scripture, there is a prophesied “kingdom of God” that is going to be established on the earth approximately 500 years before Christ returns to earth and establishes the kingdom of God that we find referred to in the above verses. Most proponents of this view believe that this kingdom will exist on the earth before the thousand years referred to in Rev. 20:4-6 (in other words, it will be a “premillennial” kingdom). According to this position, Christ will not be personally/bodily present on the earth during the time of this premillennial kingdom.” Rather, it is believed that Christ will be governing earth’s affairs from heaven during this time. It is not until after the approximately 500 year-long “premillennial kingdom era” has run its course that Christ’s return to earth in power and glory takes place.

One of the original proponents of this theory (if he wasn’t the originator of the theory) was Bible teacher Otis Q. Sellers. According to a dispensational chart found on Sellers’ “Seed and Bread” ministry website, God is, at some future time, going to “literally invade the earth with His Spirit, taking over the governments of all nations to remake them.” This 500+ year-long premillennial kingdom era was further specified by Sellers as being identical with the “day of Christ” that Paul referred to several times in his letters. And the act of divine intervention through which this pre-kingdom kingdom era was thought by Sellers to arrive was referred to as the “Blazing Forth of Christ” (with “blazing forth” being, apparently, Sellers’ own preferred translation of the Greek word epiphaneia, which is a term usually translated as “advent” or “appearing”).

Note: For the most part I will be abbreviating “premillennial kingdom” as simply “PK.”

The PK position vs. Scripture on the time of the resurrection of the dead

There are, I believe, a number of problems with Sellers’ PK theory that should lead the student of scripture to reject it as erroneous. One such problem was first articulated to me by my friend and fellow believer, Phillip Garrison. 

According to the chart explaining the chronology of events affirmed by the PK position, people are going to be resurrected and judged during the entire duration of this premillennial kingdom era (this event is referred to on the chart as “Resurrections to Life in Order”). When this premillennial kingdom era begins, we’re told that Christ will “determine who among the living is worthy to continue to live and who among the dead shall be raised, and in what order to have a portion in the life of the Kingdom of God.” This being the case, it would mean that the “Resurrections to Life in Order” is chronologically prior to (by more than 500 years) the event described by Paul in 1 Thess. 4:15-17 – an event which, according to the chart, involves the return of Christ to earth just prior to the commencement of his millennial reign. However, as Phillip has rightly observed, Paul only spoke of the resurrection of those to whom he wrote as taking place at the time of the event described in 1 Thess. 4:15-17 (see also 1 Cor. 15:20-23, 50-55). Since the PK teaching has the resurrection of believers taking place 500+ years before the event described by Paul in the above verses, the two teachings are chronologically incompatible.

As is the case with Paul, Christ’s teaching concerning the time of the resurrection is also inconsistent with the PK position. In John’s account, Christ referred to the day on which the resurrection of believers is to take place as “the last day” (John 6:39, 40, 44, 54; see also Martha’s words in John 11:24). But why would Christ refer to an approximately 500-year-long period of time that is to precede an even longer period of time (his millennial reign) as the “last day?” Understood as a reference to the premillennial kingdom era, the expression would be inexplicable.

The expression “the last day” is most likely an allusion to the prophecy found in Daniel 12:12-13, where it is revealed by a celestial messenger that the resurrection of Daniel (and, by implication, all righteous Israelites) will take place “at the end of the days” referred to in v. 12 (which will be 75 days after the 70th heptad comes to an end). If this is the case, then the “last day” to which Christ referred will take place in the eon to come (for it was clearly the belief of both Christ and his apostles that the present eon will end – and the next eon will begin – with the coming of Christ in power and glory with all his holy messengers; see Matt. 24:3, 29-31; cf. 13:36-43; 19:23-30).

Confirming this chronology concerning the time of the resurrection are Christ’s words in Luke 20:34-36, where we find it taught that the resurrection of those Israelites “deemed worthy” will not take place during this eon but rather in “that eon” – i.e., the eon that is to succeed the present one, and during which “eonian life” will be enjoyed by believers. It is thus after Christ’s eon-terminating return to earth – and not any time prior to this – that the resurrection of all “just” and “worthy” Israelites will take place, and they will be repaid for their good works (Luke 14:14; cf. Matt. 16:27). But this, of course, contradicts the PK position (which, again, says that the “resurrections to life” of those deemed worthy by Christ will begin at least 490 years prior to Christ’s return to earth at the end of the eon). Thus, both the words of Paul and Christ contradict the PK position concerning the time of the resurrection of the dead.

The PK position vs. Scripture on when believers will enjoy Christ’s presence

As noted earlier, the PK teaching holds that, although Christ will be governing the affairs of earth during the premillennial kingdom era, Christ will not be personally present with believers on earth during this time. He will be exercising his authority over the earth from his throne in heaven. One proponent of the PK theory explained this point as follows: “Jesus Christ can rule from heaven before He returns to earth. This is the seasons of refreshing which will last at least 490 years…When Jesus Christ personally returns He isn’t returning to govern. He will have already been doing that for many years before. When Jesus Christ returns He does so in order to be present.”

Once again, Paul’s words contradict this position. According to Paul, the resurrection of the “dead in Christ” (as well as the change of the saints who will be alive at the time) will occur right before they are snatched away to meet the Lord in the air (1 Thess. 4:15-17). In other words, the event that Paul understood to involve the resurrection of those in Christ (which included those who were dead when he wrote to the Thessalonians) will also involve their being introduced into the presence of Christ. Similarly, in 1 Cor. 15:23, the resurrection of “those who are Christ’s” is associated with Christ’s presence (literally, “BESIDE-BEING”) – i.e., his close proximity to believers rather than his absence from us (which characterizes the present state of affairs, while he remains in heaven).

It is equally evident from 2 Corinthians 5 that Paul believed that the resurrection of believers will involve being introduced into the presence of Christ. For Paul, remaining in this mortal, corruptible state meant being away from Christ, while being resurrected and vivified to enjoy eonian life in a future, immortal body meant being “at home” with Christ (2 Cor. 5:6-10). Paul expressed the same idea and expectation in Phil. 1:23 (cf. Phil. 3:20-21). Similarly, Paul’s words in Col. 3:1-4 also imply that our post-death existence will involve being together with Christ. Since the PK teaching is inconsistent with what Paul made known in these passages, it should be rejected by all who hold to the inspiration and authority of what Paul wrote.

Scripture vs. the PK position on when the kingdom of God will be present on earth

The prophecies of the book of Daniel concerning the time of the commencement of the kingdom of God also contradict the PK theory. From the beginning of Christ’s earthly ministry it was declared that the era had been fulfilled and that the kingdom of God (or “kingdom of the heavens”) was “near” (Matt. 3:2; 4:17; Mark 1:15; Luke 4:43; 8:1). The basis for the interchangeable expressions “kingdom of God” and “kingdom of the heavens” used by Christ is found in the words of Daniel 2:44:

“In their days, that is, of these kings, the God of the heavens shall set up a kingdom that for the eons shall not come to harm, nor shall His kingdom be left to another people. It shall pulverize and terminate all these kingdoms, and it shall stand for the eons.”

According to this prophecy, the kingdom of God will not be set up on the earth until the “days…of these kings.” The “kings” referred to in this verse are ten kings who will be on earth during the time of the fourth worldwide kingdom depicted in Nebuchadnezzar’s dream (Dan. 2:32-33, 40-43). This kingdom and its kings are referred to again in Daniel 7. There, we find described a vision that Daniel had in which this kingdom is symbolically depicted as a frightening, ten-horned beast (v. 7, vv. 19-26) – with the ten horns being explained as symbolizing ten kings who will have authority within this kingdom. We also find in this chapter that the final world ruler to persecute the saints of Israel will become the dominant ruler of this last-days kingdom. He will be contemporaneous with (and ultimately come to be superior to) the ten initial kings that will have authority within this kingdom. We also know that this will be the final dominant Gentile kingdom that will be present on the earth at the time of Christ’s coming to establish the kingdom of God on earth (Dan. 7:13-14, 26-27).

According to the book of Daniel, then, the kingdom of God/kingdom of the heavens will not be set up on the earth at any point prior to the fourth worldwide, Gentile kingdom prophesied in chapters 2 and 7. This is consistent with Christ’s words to his disciples in Luke 21:25-31, where the coming of the kingdom of God is inseparable from the return of Christ with power and glory at the end of this eon, and is said to come only after the events of which Christ spoke throughout this prophetic discourse begin occurring. The idea that there will be a Messiah-governed “kingdom of God” on earth before the kingdom referred to in Daniel 2:44 is, therefore, incompatible with these facts.

PK Proof-Texts Examined

Acts 3:19-21

Despite the inconsistencies between the above verses of scripture and the PK position, those holding to this theory believe there are a few verses which support it, and which only make sense within the paradigm of this theory. One such text is Acts 3:19-21. One proponent of this theory – Dan Sheridan – wrote the following in defense of the PK theory:[1]

“[Acts 3:19-21] has been interpreted by common orthodoxy as follows: if Israel had repented then Jesus would have come back in the Acts period.” 

Dan then challenges this commonly-held view by noting that the following things would not have happened if Israel had repented in Peter’s day:

1. The coming of Elijah to restore all things.
2. The seasons of refreshing.
3. The coming Anti-Christ.
4. The tribulations period.

Dan then concluded, “So the common dispensational orthodoxy is wrong.”

It may very well be the case that at least some “dispensationalist Christians” mistakenly believe that, when Peter addressed the crowds at Solomon’s portico, there was a genuine possibility that the nation of Israel (or, at least, the majority of people within the nation in that day) might have repented of their rejection of Jesus, and embraced him as their Messiah. According to this mistaken view, God was essentially “offering Israel the kingdom” through the ministry of Peter and the other apostles, and Israel had it within her power to accept or reject this “offer.” But since the majority of the people constituting the Jewish nation didn’t repent at that time, God (according to the position Dan is criticizing) had to reluctantly “withdraw” his offer, postpone his intention to restore the kingdom to Israel, and raise up Paul to bring salvation to the nations instead (which would make the present state of affairs God’s “plan B”).

Of course, this view is completely inconsistent with the scriptural truth that God is operating all in accord with the counsel of his will, and even those with a “watered-down” view of God’s sovereignty would likely find it objectionable. While it’s true that Peter explained what will happen when Israel repents (indeed, God had given his word that one day Israel will repent and that these glorious consequences will follow their repentance), we also know that Israel’s repentance at that time was not in accord with God’s purpose. In hindsight, we know that there was no possibility whatsoever that Israel could have, or might have, repented. There was no “chance” that what Peter said would happen when Israel repented might have taken place within Peter’s lifetime. It was simply not meant to be, because God didn’t intend for it to be.

Even as the words recorded in Acts 3:19-21 were leaving Peter’s lips, it was God’s plan all along that a new, secret administration would soon be beginning – an administration that would be given to the apostle Paul, and which would involve both Jews and (primarily) Gentiles being justified by faith apart from works, their being conciliated to God, and their becoming members of the body of Christ. But what needs to be emphasized is that, not only was Peter not aware of this secret administration when he spoke the words recorded in Acts 3, but not even Paul himself knew how long this secret administration was to last before being succeeded by a new era.

So Dan is correct that the four things he lists could not have happened in Peter’s day (since, again, it was never God’s purpose that Israel, as a nation, repent at that time). However, Dan then went on to attribute this error committed by some dispensational Christians to “the theory that in order for God to govern the world Jesus Christ needs to be personally present.” In other words, Dan believed this error was due to a failure to understand and believe in the premillennial kingdom position! It’s an odd diagnosis, to be sure, since there are many “dispensationalists” who would whole-heartedly agree with Dan that Israel couldn’t have actually repented in Peter’s day (and that the events Dan lists couldn’t have taken place), but who also completely reject his premillennial kingdom position (or, as is more likely, are simply ignorant of it).

According to Dan, there are at least four things that have to happen before Christ returns. These four things are:

1. Israel must submit.
2. Israel must turn toward God.
3. Then Israel will be cleansed.
4. Then the seasons of refreshing will come from the face of the Lord.
5. THEN – and ONLY THEN, will Jesus Christ return.

Dan went on to say, “The fourth item is what causes many to stumble. For some reason people have a hard time believing that Jesus Christ can rule from heaven before He returns to earth. This is the seasons of refreshing which will last at least 490 years – more on that in future audios. When Jesus Christ personally returns He isn’t returning to govern. He will have already been doing that for many years before. When Jesus Christ returns He does so in order to BE PRESENT.”

Is this, in fact, what Peter believed and was making known in Acts 3:19-21? Let’s take a look at this passage from the Concordant Version:

“Repent, then, and turn about for the erasure of your sins, so that seasons of refreshing should be coming from the face of the Lord, and He should dispatch the One fixed upon before for you, Christ Jesus, Whom heaven must indeed receive until the times of restoration of all which God speaks through the mouth of His holy prophets who are from the eon.”

Here is the same passage from Young’s Literal Translation:

“…reform ye, therefore, and turn back, for your sins being blotted out, that times of refreshing may come from the presence of the Lord, and He may send Jesus Christ who before hath been preached to you, whom it behoveth heaven, indeed, to receive till times of a restitution of all things, of which God spake through the mouth of all His holy prophets from the age.”

It’s true that, according to Peter, Christ’s return will only take place after Israel has repented. However, contrary to Dan’s claims, the “seasons of refreshing” that are to “be coming from the face of the Lord” (v. 19) need not be understood as occurring before the time when Christ is dispatched/sent by God (v. 20). Rather, these “seasons” can be understood as beginning when Christ is dispatched.

In his article IMPLICATIONS OF THE KINGDOM IN ACTS 3:19–21, Peter Goeman notes the following concerning the connection between verses 19 and 20:

“The second part of the purpose clause that began in verse 19 (ὅπως ἂν) continues in verse 20, “and that He may send Jesus, the Christ appointed for you” (καὶ ἀποστείλῃ τὸν προκεχειρισμένον ὑμῖν χριστὸν Ἰησοῦν). The καὶ + subjunctive indicates an equal purpose, which is not to be separated in thought from the prior purpose in the latter part of verse 19. The sending of the Messiah and the “times of refreshing” are joined by one purpose conjunction, showing their mutual relationship” (https://www.tms.edu/m/msj26f.pdf).

Thus, the event referred to in v. 19 (i.e., the coming of the seasons of refreshing from the face of the Lord) should not be understood as taking place apart from the event referred to in v. 20 (the dispatching of Christ Jesus by God). God’s dispatching of Christ is the basis for the coming of the seasons of refreshing from the face of the Lord, and verse 20 should thus be understood as clarifying what Peter had in mind when he spoke the words recorded in v. 19. This view is, I believe, confirmed by what Peter declared next, in v. 21: Christ must remain in heaven “until the times of restoration of all which God speaks through the mouth of His holy prophets who are from the eon.” This doesn’t mean that the times of restoration must come and go before Christ can return; it means that they won’t begin to occur until Christ returns. It is Christ’s return – and not anything taking place during his absence - that initiates the times of restoration.

But what are the times of restoration to which Peter referred? The word translated as “restoration” in v. 21 does not appear elsewhere in Scripture. However, as noted by Goeman in his article, the verbal cognate is used in Jer. 16:15 (LXX) in reference to God’s promise to restore Israel to the land which was given to their fathers (cf. Jer. 23:8; 24:6; Hos. 11:11). And it is this very verbal cognate that appears in Acts 1:6, where we find Christ’s apostles asking him, “Lord, art thou at this time restoring the kingdom to Israel?” And shortly after answering their question (and beginning his ascent to heaven), two messengers appear and encourage them with the fact that Christ will be returning to earth in the same manner in which they were watching him ascend to heaven.

These verses indicate that Christ’s apostles understood the restoration of the kingdom to Israel as something connected with Christ’s presence (i.e., his presence after returning to earth) rather than his ongoing absence. But what needs to be emphasized is that the “seasons of refreshing” and the “times of restoration” of which Peter spoke refer to the same time period. And this time period cannot begin until Christ is dispatched from heaven. Dan is, therefore, mistaken to think that Peter’s words in Acts 3:19-21 support the PK position.

Matthew 12:14-21

Another passage thought to support the idea that Christ will be governing earth’s affairs from heaven for approximately 500 years before his eon-terminating return to earth is Matthew 12:14-21.[2] There, we read the following:

“Now, coming out, the Pharisees held a consultation against Him, so that they should be destroying Him. Now Jesus, knowing it, retires thence. And many follow Him, and He cures them all. And He warns them that they should not be making Him manifest, that fulfilled may be that which is declared through Isaiah the prophet, saying, Lo, My Boy Whom I prefer! My Beloved, in Whom My soul delights! I shall be placing My spirit on Him, And He shall be reporting judging to the nations. He will not be brawling, nor clamoring, Nor will anyone be hearing His voice in the squares. A reed that is bruised He will not be fracturing. And flax that is smouldering He will not be extinguishing...Till He should ever be casting out judging for victory. And on His name the nations will be relying.”

That which Matthew interpreted as a fulfillment of Isaiah's prophecy (Isaiah 42:1-4) is the warning that Christ gave to the multitudes (after he’d healed them) to not “be making him manifest.” Although Christ’s public ministry involved numerous healings and other miraculous works, Christ wanted to remain as obscure and “under the radar” as possible at this point in time. This is consistent with the so-called “Messianic Secret” motif that runs throughout the Gospel accounts, where we find Christ repeatedly forbidding those who recognized his Messianic identity from telling anyone (Mt. 8:3-4; 16:15-20; Mk. 1:24-25, 34; 3:11-12; 5:42-43; 8:29-30; Luke 4:41, etc.). Concerning this motif, R.C. Sproul notes the following:

“Most of the nation was looking for a Messiah who would be a political revolutionary. They were looking for a king who would come in and release the nation from Roman domination. The demand for the release of Barabbas, a political zealot, instead of Christ (Matt 27:15-23) shows that most of Israel wanted a political savior. While these expectations were not wholly erroneous, most of the nation failed to grasp the full role of the Messiah. They failed to grasp the expectations in the prophetic writings (especially Isaiah 53) that the Messiah would not only be a political ruler but also a suffering servant. Jesus kept His identity hidden so that He would not encourage these incomplete expectations and bring upon Himself the wrath of the Roman government before the appointed time.”[3]

As is evident from Matthew’s interpretation of Isaiah’s prophecy, the work of the Messiah during his earthly ministry would be characterized by gentleness, meekness and forbearance. There would be no violent revolt or display of forceful opposition against his enemies. Christ’s work on earth would not be like that of a Jewish revolutionary (i.e., a Zealot) loudly rallying followers and using aggressive force to overthrow the Romans. This, I believe, is the meaning of the imagery of vv. 19-20, where we read that the Messiah would “not be brawling, nor clamoring, nor will anyone be hearing his voice in the squares.” The imagery of a “bruised reed” being “fractured” and a “smoldering flax” being “extinguished” can be understood as conveying a similar idea.

The state of affairs figuratively represented through this imagery was contrary to the expectations of most Jews (and even of Christ’s own disciples), who thought that the advent of the Messiah would immediately (or “instantly”) usher in the kingdom of God (Luke 19:11), put an end to all the injustice in the world, and liberate God’s people from the oppressive rule of unbelieving, pagan Gentiles. But there was much that had to take place – and much that Christ would have to do in fulfillment of prophecy – before this day of victory could come. And this brings us to the last part of Matthew 12:20, which begins with the little conjunction, “till.”

According to A.E. Knoch, the word translated “till” here (heōs) points out “the limit, usually of time.” Contrary to what PK theorists have mistakenly read into this passage, we aren’t being told that this peaceful, non-violent state of affairs would eventually lead to the “victory” in view here. Rather, the time during which Christ will be enduring with much forbearance the injustice in the world and the evil opposition of unbelievers (a forbearance which, again, characterized his earthly ministry) will continue “TILL he may put forth judgment to victory” (Young's) – with the word “till” marking a contrastive change in the state of affairs. In other words, the word “till” marks the end of the time during which the Messiah won’t be exercising judgment (as was the case during his earthly ministry), and the beginning of the time when he will be exercising judgment. As Paul declared in Acts 17:30-31, God has “fixed a day on which he will judge the world in righteousness by a man whom he has appointed...”

Moreover, the word translated “put forth,” “send forth” or “cast out” in v. 20 is ekballō, which literally means “to eject.” It suggests a sudden and violent action, not a peaceful transition. The “judgment” (or “judging”) in view is going to be forcefully “put forth” (or “cast out”) into the world. And this judging will be “to (or “for”) victory” (eis nikos). That is, “victory” will be the end result of this judgment being “put forth.” But what is the “victory” in view here? I think the context in which this prophecy is found in Isaiah provides us with the answer. In Isaiah 42:13-14, we read,

“Yahweh goes out like a mighty man, like a man of war he stirs up his zeal; he cries out, he shouts aloud, he shows himself mighty against his foes. For a long time I have held my peace; I have kept still and restrained myself; now I will cry out like a woman in labor; I will gasp and pant.”

When understood in light of these verses, I think it can be reasonably inferred that the “victory” referred to in Matt. 12:20 will come when God – through the Man he has appointed – will no longer hold his peace and remain quiet, but will “show himself mighty against his foes.” That is, the time when Christ will be “casting out” (or “putting forth”) this “judgment to victory” will be during the coming “days of vengeance” which will precede and climax in Christ’s coming in power and glory to establish the kingdom of God on the earth – i.e., when Christ will be “seen a second time” (Heb 9:28). It is at this time – when Christ’s restraint and forbearance (as described in the previous part the prophecy quoted by Matthew) has come to an end – that God’s kingdom will “break in pieces” all other kingdoms and finally “fill the whole earth” (Dan 2:35, 44).

What’s next for Israel?

In another blog post in which the “pre-kingdom kingdom” theory is defended, Dan Sheridan wrote:  

“Many think the ‘Great Tribulation’ is what’s next for Israel. Israel has gone through hell on earth since the first century. Need I have to mention the persecutions that have befallen them? History declares! But these sufferings haven’t changed their attitude toward Christ. This won’t take place till the Lord shines on them from the heavens as He did with Paul.”

Dan went on to say, “The common teaching is that this “Great Tribulation” will be so horrible that it will finally bring Israel to their senses. But if the past 1900 years of terrible sufferings hasn’t changed their attitude there’s no evidence to suggest MORE suffering will open their eyes.”[4]

Dan’s argument is that God wouldn’t use affliction as a means of restoring Israelites to proper covenant relationship with himself, since many Israelites have gone through suffering in the past without this taking place (Dan doesn’t specify whether he believes God can’t or simply won’t do this). In response to this argument, let’s first assume that Dan is saying that God can’t use affliction as a means of restoring Israelites to proper covenant relationship with himself (which will involve repentance and faith in Christ). Of the two options (i.e., can’t vs. won’t), this is, of course, the weaker, and requires little to be said in response. Since there’s nothing incoherent or logically contradictory about the idea of God’s using affliction as a means of bringing about a positive change in people, there’s no reason to believe that God can’t do it.

Surely Dan is familiar with (and may have even experienced firsthand) the type of scenario in which one person undergoes a positive change while another person either remains relatively unchanged or is changed for the worse (perhaps becoming depressed or bitter) after going through the same or similar trial/affliction. The mere fact that affliction doesn’t always (or even typically) result in positive change for a person whenever it takes place simply means that God doesn’t always intend for it to have this result. It doesn’t mean that God can’t use affliction in this way. So I see no good reason to think that God can’t use affliction as a means of bringing about such a positive change for certain Israelites at a future time.

Now, I’m not exactly sure which teachers Dan had in mind when he described what he called “the common teaching.” In any case, it’s not my understanding that affliction, in and of itself, is to be the sole means by which God brings Israelites to repentance and faith in Christ. To affirm that trial and affliction will play an essential role in Israel’s being brought to repentance and faith in Christ does not mean believing that affliction alone will be sufficient to accomplish this. The mere fact that a time of great affliction is “what’s next for Israel” does not mean that there won’t be other factors involved in the bringing about of Israel’s restoration (such as, for example, the miraculous prophetic ministry of the “two witnesses” referred to in Revelation 11; see the following study for a more in-depth consideration of this subject: http://thathappyexpectation.blogspot.com/2019/05/the-timing-of-snatching-away-in_18.html).

But even if God can use affliction as a means of restoring a certain number of Israelites to proper covenant relationship with himself, do we have scriptural justification for believing that God will? I think so. And – strangely enough – Dan actually referenced a chapter from Ezekiel in which this very idea is taught. In Ezekiel 20:34-38, we read that God promised Israel:

“I will bring you out from the peoples and gather you out of the countries where you are scattered, with a mighty hand and an outstretched arm, and with indignation poured out. And I will bring you into the wilderness of the peoples, and there I will enter into judgment with you face to face. As I entered into judgment with your fathers in the wilderness of the land of Egypt, so I will enter into judgment with you, declares the Lord Yahweh. I will make you pass under the rod, and I will bring you into the bond of the covenant. I will purge out the rebels from among you, and those who transgress against me. I will bring them out of the land where they sojourn, but they shall not enter the land of Israel. Then you will know that I am Yahweh.

It is evident from the above passage that the fulfillment of God’s promise to bring Israel “into the bond of covenant” will involve some sort of affliction coming upon Israel, which will be the means by which God will separate “the rebels” and “those who transgress against me” from those Israelites whom God is going to save. Consider also the following passage from Zechariah, which (like the previous passage) also concerns the generation of Israelites who will be alive when the “day of the Lord” begins:  

“And it will come to be that in all the land [the land of Judea], averring is Yahweh, two divisions in it shall be cut off and shall decease. Yet the third shall be left in it. And I will bring the third into the fire. And I will refine them as silver is refined. And I will test them as gold is tested. It shall call in My Name, and I shall answer it. I will say, ‘My people is it.’ And it will say, ‘Yahweh is my Elohim.’ 

This future time is referred to as a time of “distress for Jacob” in Jeremiah 30:5-10, and will involve the discipline and punishment of Israel (“I will discipline you in just measure, and I will by no means leave you unpunished”) as well as the punishment of the nations through which Israel will be punished by God. And according to Zech. 13:8-9 and 14:1-4, this time of judgment will involve not only distress for those living in Jerusalem, but will also involve the majority of Israelites “in all the land” – i.e., “two divisions” or “two-thirds” - being “cut off” (killed). However, we’re also told that a remnant (“the third”) will be “refined” and “tested” (13:8-9). By means of this judgment upon Israel and the severe trials it will involve, God will not only punish Israel for their wickedness and unfaithfulness (resulting in the “cutting off” and “decease” of the majority), but he will also restore a remnant of Israelites to proper covenant relationship with himself. And based on the above prophesies, this restoration will undoubtedly involve some sort of affliction coming upon Israel prior to the return of Christ.

Dan’s second argument against the position that God will use affliction as a means of restoring Israel to proper covenant relationship with himself is that the means by which God will “open their eyes” and bring them to repentance and faith in Christ will resemble Paul’s conversion on the road to Damascus. Dan wrote:

“Saul of Tarsus, their pattern, is the example. If God had plunged Paul into a furnace of fire, terrible suffering, it wouldn’t have changed him one bit. What changed Paul? A great light from heaven and God speaking to him directly from heaven. As with Israel’s pattern so with Israel. The Tribulation isn’t on deck – a light from heaven is! God hasten it in its day!”

The key to Dan’s argument is that Paul is “[Israel’s] pattern” and “example.” Because Paul was brought to repentance and faith in Christ without going through a period of great affliction and “terrible suffering,” it follows (according Dan’s argument) that Israel’s experience will be similar. However, this argument suffers from the following fatal flaw: there’s simply no good reason to believe that Paul was Israel’s “pattern.” When Paul referred to himself as a pattern “of those who are about to be believing on Him for life eonian” (1 Tim. 1:12-16), he doesn’t say that those whom he had in view were those among the Circumcision (i.e., Israelites and proselytes). Although Paul certainly ministered to Israelites in the synagogues during his evangelical travels, Paul was not “the apostle of Israel.” Instead, Paul identified himself as the “apostle of the nations” (Rom. 11:13).

Nor was Paul a member of what he referred to as “the Israel of God” in Galatians 6:16 and “the remnant” in Rom. 11:5. Paul’s eonian destiny is not tied to the eonian destiny of Israel; rather, Paul was the first member of the body of Christ, and his eonian life will be enjoyed “among the celestials” and “in the heavens,” where Christ is presently located (2 Cor. 5:1, 8; Phil. 3:20-21; Eph. 1:3; 2:6-7). This being the case, we can conclude that Paul considered himself a pattern not of Israel but of those designated beforehand by God to become members of the body of Christ during this present administration of grace (which would include both Jews and – primarily – those among the nations).

For part two, click here: https://thathappyexpectation.blogspot.com/2020/01/a-refutation-of-pre-kingdom-kingdom_31.html




Note: Dan has, apparently, removed this article (and related articles) in which the quoted comments are found from his blog. Since this could mean that Dan no longer subscribes to the position he was trying to defend in the articles, my responses below should be understood solely as responses to the position that Dan was defending, and not a response to Dan himself (who, again, may or may not still subscribe to the position he was defending).


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