Posts
by Kenneth L. Gentry, Jr., Th.D., Director, NiceneCouncil.com
Though dispensationalism appears to be more interested in the Great Tribulation than in the Milllenial Reign of Christ (judging from the number of books on these topics and their multi-million sales), this really might be a good strategy for dispensationalists. For once someone looks into the Millennium proposed by the system, so many red flags start popping out all over that one would think you were at a University of Alabama football game at home.
One of the more bizzare elements of the Millennium is that for 1000 years resurrected saints will dwell among unresurrected sinners and saints. And to top it all off: at the end of the thousand years the unresurrected sinners will rebel against the 1000 year old, never-dying resurrected saints.
Another strange factor of the dispensationalist Millennium -- the one we will be focusing on -- is the inherent racism controlling it. Despite the fact that the new covenant established by Christ made Jew and Gentile equal in God's eyes (Gal 3:28; Col 3:11), the most glorious era of history will remove that equality. What is more, it will place the saved, living Gentile nations on the lowest level of the Millennium where they will be the servants of the Jews.
In the following quotes we find evidence of this racial inequality, of this elevation of the Jew, and the denigration of the Gentile.
"God has two distinct purposes — one for Israel and one for the Church."1
"Israel, regathered and turned to the Lord in salvation, will be exalted, blessed, and favored through this period."2
"The Gentiles will be Israel’s servants during that age. . . . The nations which usurped authority over Israel in past ages find that downtrodden people exalted and themselves in subjection in their kingdom. And these are not unsaved Gentiles: The Gentiles that are in the millennium will have experienced conversion prior to admission."3
"The redeemed living nation of Israel, regenerated and regathered to the land will be head over all the nations of the earth. . . . So he exalts them above the Gentile nations. . . . On the lowest level there are the saved, living, Gentile nations."4
"God will keep his original promises to the fathers and will one day convert and place Israel as the head of the nations."5
"Israel will be a glorious nation, protected from her enemies, exalted above the Gentiles. . . . In contrast to the present church age in which Jew and Gentile are on an equal plane of privilege, the millennium is clearly a period of time in which Israel is in prominence and blessing. . . . Israel as a nation will be exalted."6
"In the millennium Israel as a nation will rule over the Gentiles."7
"The whole point of this passage [Ro 11] revolves around Israel’s being restored to a position of preeminence as a believing nation."8
"The biblical teaching [is] that the coming millennial kingdom will have its headquarters in Jerusalem with the Messiah ruling the world from the throne of David and with national Israel restored to its place of supremacy over the nations."9
The ACLU will have their hands full if this proposal sticks. No! I take that back. Since those on the lowest level are the saved, living Gentile nations, this may work just fine for that august union. This effectively puts Christians beneath Jews.
Footnotes:
1. Ryrie, Dispensationalism, 85.
2. Ryrie, Basis of the Premillennial Faith, 149.
3. Pentecost, Things to Come, 508.
4. Hoyt, "Dispensational Premillennialism," in Clouse, Meaning of the Millennium, 81.
5. House and Ice, Dominion Theology, 175.
6. Walvoord, Millennial Kingdom, 136, 302–303.
7. Arnold G. Fruchtenbaum, "Israelology, Doctrine of," Popular Encyclopeida of Bible Prophecy, 201.
8. Lindsey, Road to Holocaust, 176.
9. Hunt, Whatever Happened to Heaven?, 246.
Tuesday, September 28, 2010
Tuesday, September 14, 2010
Stone by Stone
by Kenneth L. Gentry, Jr., Th.D., Director, NiceneCouncil.com
From time-to-time when I speak at conferences on the Olivet Discourse, I will have dispensationalists raise a question that they believe presents a problem for the preterist interpretation. I have even seen this in some published articles and books. Perhaps you have heard it yourselves. In fact, I know at least one of you have because you wrote me to ask me about it!
Now what is this challenge that some raise against the AD 70 fulfillment of the first portion of the Olivet Discourse? The challenge is:
How can you teach that AD 70 fulfills Jesus’ prophecy in Matthew 24:3? After all, that verse says “not one stone here shall be left upon another, which will not be torn down.” But we all know that the huge Wailing Wall that exists today was a part of the temple.
In reply I would note the following:
First, the Wailing Wall is a portion of the retaining wall of the foundation of the temple, it is not a part of the temple building itself. The entire usable temple structure was demolished stone-by-stone. Josephus writes:
Now as soon as the army had no more people to slay or to plunder, because there remained none to be the objects of their fury, (for they would not have spared any, had there remained any other work to be done,) Caesar gave orders that they should now demolish the entire city and temple, but should leave as many of the towers standing as were of the greatest eminency; that is, Phasaelus, and Hippicus, and Mariamne; and so much of the wall as enclosed the city on the west side. This wall was spared, in order to afford a camp for such as were to lie in garrison, as were the towers also spared, in order to demonstrate to posterity what kind of city it was, and how well fortified, which the Roman valor had subdued; but for all the rest of the wall, it was so thoroughly laid even with the ground by those that dug it up to the foundation, that there was left nothing to make those that came thither believe it had ever been inhabited. This was the end which Jerusalem came to by the madness of those that were for innovations; a city otherwise of great magnificence, and of mighty fame among all mankind. (J.W. 7:1:1)
Jesus prophesied while the temple stood and functioned. Before the Roman siege the temple was a magnificent structure that perfectly functioned as a temple for worship. In fact, Jesus’ prophecy is given just after he came out of the temple and was going away (Matt 24:1). After the siege the temple was a mass of rubble with only a few of its foundation stones remaining together. It was no longer magnificent; it was no longer suitable for worship. The “temple buildings” (Matt 24:1) were destroyed stone-by-stone.
Archaeologists report from their investigations regarding the temple:
"Absolutely nothing survives of the Temple built by Herod." (Kathleen Kenyon, The Bible and recent Archaeology [London: British Museum, 1978], 85-86)
"The Temple is gone. Not a stone, not a trace, remains." (J. L. Porter, Jerusalem, Bethany, and Bethlehem [London: Nelson, 1887], 52)
"The location of the actual Temple, the central problem, cannot yet be ascertained." (Michael Avi-Yonah, "Jerusalem of the Second Temple Period," in Yigael Yadin, ed., Jerusalem Revealed [New Haven: Yale University Press, 1976], 13)
Second, to argue that this is a portion of the temple and that Matthew 24:2 has not yet been perfectly fulfilled and therefore still remains to be fulfilled is to demand a too literal interpretation. If we go that route, then we will have to dismiss numerous biblical prophecies that are not fulfilled in a pedantic manner and many biblical statements that are too generalistic.
For instance, in Acts 21:10–11 Luke writes: “And as we were staying there for some days, a certain prophet named Agabus came down from Judea. And coming to us, he took Paul’s belt and bound his own feet and hands, and said, ‘This is what the Holy Spirit says: “In this way the Jews at Jerusalem will bind the man who owns this belt and deliver him into the hands of the Gentiles.”’” Yet this prophecy did not come to pass in the exact manner presented.
We find this prophecy’s fulfillment in Acts 21:31, 33. But there it is not the Jews who physically bind him and deliver him to the Romans, but the Romans who seize him from the hands of the Jews who were attempting to kill him: “And while they were seeking to kill him, report came up to the commander of the Roman cohort that all Jerusalem was in confusion.... Then the commander came up and took hold of him, and ordered him to be bound with two chains.” Thus, it was not the Jews who literally “bind” Paul and then physically “deliver” Paul into the hands of the Gentiles. In fact, they were trying to kill him (Acts 21:31). He was rescued from the Jews, not delivered by them (Acts 21:32–25). Yet the fundamental, important point of Agabus prophecy is established: Paul went to Jerusalem and because of the Jews he ended up in jail by the Romans.
Another example appears in Malachi 4:5: “Behold, I am going to send you Elijah the prophet before the coming of the great and terrible day of the Lord.” Despite this rather clear prophecy of “Elijah’s” return, Jesus clearly and dogmatically informs us of the non-Elijah fulfillment of the prophecy: “I say to you, that Elijah already came, and they did not recognize him.... Then the disciples understood that He had spoken to them about John the Baptist” (Matt. 17:11, 12). Yet the prophecy was fulfilled by someone coming in the spirit and power of Elijah.
Again were this pedantic hermeneutic employed, Peter could be faulted for an erroneous historical statement in Acts 1:18. There he stated that Judas purchased a field with the silver he received for betraying Christ. But Matthew 27:1–7 shows us that Judas was dead when the field was purchased by others. Yet the fundamental, relevant idea remains: the field was purchased with Judas’ payment for betraying Jesus.
Also what would we do with the several references that say the Jews crucified Christ? This is very much parallel to the situation presently before us. For instance, in Acts 3:13–14 we read:
“You disowned the Holy and Righteous One, and asked for a murderer to be granted to you, but put to death the Prince of life, the one whom God raised from the dead, a fact to which we are witnesses.” In Acts 5:30 Peter declares: “The God of our fathers raised up Jesus, whom you had put to death by hanging Him on a cross.”
These verses declare that the Jews “put to death” Jesus, even by “hanging Him on a cross.” Yet we know as a matter of historical record that the Romans were the ones who actually crucified Christ. John 19:13-16 is clear that Pilate “delivered Him up” to be crucified, for the Jews were not allowed the right to capital punishment (John 18:29–32). But the fundamental truth remains: the Jews cause Christ’s crucifixion.
Third, to argue that this is some portion of the temple and that Matthew 24:2 has not yet been perfectly fulfilled and therefore still awaits fulfillment causes Christ himself to be a false prophet.
After all, the text states that the disciples pointed out the temple buildings to him, the very buildings from which he had just come (Matt 24:1). Then he says “to them” (those disciples who had just pointed to those temple buildings): “Do you not see all these things? Truly I say to you, not one stone here shall be left upon another, which will not be torn down” (Matt 24:2). They asked him “when will these things be” (Matt 24:3)? He informs them that a number of things must occur first (Matt 24:6, 8), but that finally: “this generation will not pass away until all these things take place” (Matt 24:34). Was Christ mistaken?
Fourth, in the final analysis, if some hapless dispensationalism stumbles into your conversation on the Olivet Discourse and mutters this complaint (that some stones of the temple still remain, therefore the prophecy has not been fulfilled), direct him to go to any number of dispensationalist works that state that Matthew 24:2 was fulfilled in AD 70.
For instance, in Tim LaHaye’s Popular Encyclopedia of Bible Prophecy we read: “Clearly the [disciples] first question related to the destruction of the Temple, which happened during the Roman invasion and destruction of Jerusalem in A.D. 70” and “the disciples’ first question in the Olivet Discourse relates to the destruction of Jerusalem in A.D. 70” (p. 249). The Tim LaHaye Prophecy Study Bible states the same thing (p. 1151). Many other published works also admit this.
Then, if he will still not listen to you: Go to his house and take it apart stone-by-stone. If he complains, you can respond: “But there are a couple of stones still connected, so nothing of the sort of thing you complain about really happened.”
From time-to-time when I speak at conferences on the Olivet Discourse, I will have dispensationalists raise a question that they believe presents a problem for the preterist interpretation. I have even seen this in some published articles and books. Perhaps you have heard it yourselves. In fact, I know at least one of you have because you wrote me to ask me about it!
Now what is this challenge that some raise against the AD 70 fulfillment of the first portion of the Olivet Discourse? The challenge is:
How can you teach that AD 70 fulfills Jesus’ prophecy in Matthew 24:3? After all, that verse says “not one stone here shall be left upon another, which will not be torn down.” But we all know that the huge Wailing Wall that exists today was a part of the temple.
In reply I would note the following:
First, the Wailing Wall is a portion of the retaining wall of the foundation of the temple, it is not a part of the temple building itself. The entire usable temple structure was demolished stone-by-stone. Josephus writes:
Now as soon as the army had no more people to slay or to plunder, because there remained none to be the objects of their fury, (for they would not have spared any, had there remained any other work to be done,) Caesar gave orders that they should now demolish the entire city and temple, but should leave as many of the towers standing as were of the greatest eminency; that is, Phasaelus, and Hippicus, and Mariamne; and so much of the wall as enclosed the city on the west side. This wall was spared, in order to afford a camp for such as were to lie in garrison, as were the towers also spared, in order to demonstrate to posterity what kind of city it was, and how well fortified, which the Roman valor had subdued; but for all the rest of the wall, it was so thoroughly laid even with the ground by those that dug it up to the foundation, that there was left nothing to make those that came thither believe it had ever been inhabited. This was the end which Jerusalem came to by the madness of those that were for innovations; a city otherwise of great magnificence, and of mighty fame among all mankind. (J.W. 7:1:1)
Jesus prophesied while the temple stood and functioned. Before the Roman siege the temple was a magnificent structure that perfectly functioned as a temple for worship. In fact, Jesus’ prophecy is given just after he came out of the temple and was going away (Matt 24:1). After the siege the temple was a mass of rubble with only a few of its foundation stones remaining together. It was no longer magnificent; it was no longer suitable for worship. The “temple buildings” (Matt 24:1) were destroyed stone-by-stone.
Archaeologists report from their investigations regarding the temple:
"Absolutely nothing survives of the Temple built by Herod." (Kathleen Kenyon, The Bible and recent Archaeology [London: British Museum, 1978], 85-86)
"The Temple is gone. Not a stone, not a trace, remains." (J. L. Porter, Jerusalem, Bethany, and Bethlehem [London: Nelson, 1887], 52)
"The location of the actual Temple, the central problem, cannot yet be ascertained." (Michael Avi-Yonah, "Jerusalem of the Second Temple Period," in Yigael Yadin, ed., Jerusalem Revealed [New Haven: Yale University Press, 1976], 13)
Second, to argue that this is a portion of the temple and that Matthew 24:2 has not yet been perfectly fulfilled and therefore still remains to be fulfilled is to demand a too literal interpretation. If we go that route, then we will have to dismiss numerous biblical prophecies that are not fulfilled in a pedantic manner and many biblical statements that are too generalistic.
For instance, in Acts 21:10–11 Luke writes: “And as we were staying there for some days, a certain prophet named Agabus came down from Judea. And coming to us, he took Paul’s belt and bound his own feet and hands, and said, ‘This is what the Holy Spirit says: “In this way the Jews at Jerusalem will bind the man who owns this belt and deliver him into the hands of the Gentiles.”’” Yet this prophecy did not come to pass in the exact manner presented.
We find this prophecy’s fulfillment in Acts 21:31, 33. But there it is not the Jews who physically bind him and deliver him to the Romans, but the Romans who seize him from the hands of the Jews who were attempting to kill him: “And while they were seeking to kill him, report came up to the commander of the Roman cohort that all Jerusalem was in confusion.... Then the commander came up and took hold of him, and ordered him to be bound with two chains.” Thus, it was not the Jews who literally “bind” Paul and then physically “deliver” Paul into the hands of the Gentiles. In fact, they were trying to kill him (Acts 21:31). He was rescued from the Jews, not delivered by them (Acts 21:32–25). Yet the fundamental, important point of Agabus prophecy is established: Paul went to Jerusalem and because of the Jews he ended up in jail by the Romans.
Another example appears in Malachi 4:5: “Behold, I am going to send you Elijah the prophet before the coming of the great and terrible day of the Lord.” Despite this rather clear prophecy of “Elijah’s” return, Jesus clearly and dogmatically informs us of the non-Elijah fulfillment of the prophecy: “I say to you, that Elijah already came, and they did not recognize him.... Then the disciples understood that He had spoken to them about John the Baptist” (Matt. 17:11, 12). Yet the prophecy was fulfilled by someone coming in the spirit and power of Elijah.
Again were this pedantic hermeneutic employed, Peter could be faulted for an erroneous historical statement in Acts 1:18. There he stated that Judas purchased a field with the silver he received for betraying Christ. But Matthew 27:1–7 shows us that Judas was dead when the field was purchased by others. Yet the fundamental, relevant idea remains: the field was purchased with Judas’ payment for betraying Jesus.
Also what would we do with the several references that say the Jews crucified Christ? This is very much parallel to the situation presently before us. For instance, in Acts 3:13–14 we read:
“You disowned the Holy and Righteous One, and asked for a murderer to be granted to you, but put to death the Prince of life, the one whom God raised from the dead, a fact to which we are witnesses.” In Acts 5:30 Peter declares: “The God of our fathers raised up Jesus, whom you had put to death by hanging Him on a cross.”
These verses declare that the Jews “put to death” Jesus, even by “hanging Him on a cross.” Yet we know as a matter of historical record that the Romans were the ones who actually crucified Christ. John 19:13-16 is clear that Pilate “delivered Him up” to be crucified, for the Jews were not allowed the right to capital punishment (John 18:29–32). But the fundamental truth remains: the Jews cause Christ’s crucifixion.
Third, to argue that this is some portion of the temple and that Matthew 24:2 has not yet been perfectly fulfilled and therefore still awaits fulfillment causes Christ himself to be a false prophet.
After all, the text states that the disciples pointed out the temple buildings to him, the very buildings from which he had just come (Matt 24:1). Then he says “to them” (those disciples who had just pointed to those temple buildings): “Do you not see all these things? Truly I say to you, not one stone here shall be left upon another, which will not be torn down” (Matt 24:2). They asked him “when will these things be” (Matt 24:3)? He informs them that a number of things must occur first (Matt 24:6, 8), but that finally: “this generation will not pass away until all these things take place” (Matt 24:34). Was Christ mistaken?
Fourth, in the final analysis, if some hapless dispensationalism stumbles into your conversation on the Olivet Discourse and mutters this complaint (that some stones of the temple still remain, therefore the prophecy has not been fulfilled), direct him to go to any number of dispensationalist works that state that Matthew 24:2 was fulfilled in AD 70.
For instance, in Tim LaHaye’s Popular Encyclopedia of Bible Prophecy we read: “Clearly the [disciples] first question related to the destruction of the Temple, which happened during the Roman invasion and destruction of Jerusalem in A.D. 70” and “the disciples’ first question in the Olivet Discourse relates to the destruction of Jerusalem in A.D. 70” (p. 249). The Tim LaHaye Prophecy Study Bible states the same thing (p. 1151). Many other published works also admit this.
Then, if he will still not listen to you: Go to his house and take it apart stone-by-stone. If he complains, you can respond: “But there are a couple of stones still connected, so nothing of the sort of thing you complain about really happened.”
Tuesday, July 13, 2010
What Is Your Favorite Gap?
One thing that I appreciate about dispensationalists is that they refreshingly admit when they are having trouble making their system work. Rather than bore their readers with exacting exegesis, dispensationalists admit that their system has gaps in it and just throw it out there for their audience. In fact, one of the more distinctive aspects of dispensationalism is its admission that it is full of holes: When the system cannot explain an important eschatological text, they declare: “There is a gap here! There must be!”
Daniel’s Famous Gap
Perhaps dispensationalism’s most famous — and most important — gap is the one they impose upon Daniel’s prophecies of the Seventy Weeks in Daniel 9:24–27. This prophecy is deemed by dispensationalists such as John F. Walvoord to be a linchpin in the dispensational system. In this prophecy Daniel uses the image of Seventy Weeks to represent a period of 490 years, with each “week” representing seven years.
Daniel breaks those 490 years into three sections: The first period is seven weeks (Dan 9:25; i.e., forty-nine years), then follows the second period of sixty-two weeks (Dan 9:25; you will have to compute the actual number of years by multiplying 7 x 62. I am no mathematician; I don’t do such high-level mathematical computation). Then finally the last week (Dan 9:27; I can handle this since there is none of this “carrying” business: it represents seven years).
But a problem arises for dispensationalists: Their best book sales deal with the great tribulation by which they frighten people to buy their novels so that they can become millionaires in order to invest their retirement into long-term real estate ventures. Consequently, they cannot allow that the last “week” follows immediately upon the preceding sixty-nine weeks — despite it appearing to do so when reading Daniel’s prophecy.
If they allowed this consecutive computation of the weeks-of-years, it would mean that the tribulation occurred in the first century when the Jewish temple was forever destroyed in A.D. 70 — just as Christ prophesied it would be. For the dispensationalist this would not make sense: Why is that such an important event? Big deal! So Israel worshiped by sacrifices for 1500 years from the time of Moses and the tabernacle. Big deal! So Israel worshiped in a temple for a 1000 years since the time of Solomon (except for a brief interruption during the Babylonian captivity). Big deal! Why would the final cessation of the sacrificial system, the rendering null and void the entire levitical system, and the absolute destruction of their central, unifying temple mean anything of significance to redemptive-history?
How then do they escape the obvious consecutive flow of weeks? By their own version of deus ex machina. They impose a gap between the sixty-ninth week and the seventieth. A gap arises on the scene to save the day. That is, the sixty-ninth week reaches until Jesus triumphal entry into Jerusalem, but then the next week leaps into the distant future over 2000 years distant! Consequently, they impose a gap in the record. Though the whole period of prophetic interest is 490 years, dispensationalists say that this measuring device must have a gap of over 2000 years before the last seven years starts. Voila! Prophecy doesn’t fit? No problem! Look for the gap.
The Old Testament’s Many Gaps
We also find the system’s tendency to impose gaps in various Old Testament prophecies that speak of the coming of Christ’s kingdom. Many prophecies read as if Christ comes to earth in the incarnation to establish his kingdom. For instance, consider Isaiah 9:6–7:
For a child will be born to us, a son will be given to us;
And the government will rest on His shoulders;
And His name will be called Wonderful Counselor, Mighty God,
Eternal Father, Prince of Peace.
There will be no end to the increase of His government or of peace,
On the throne of David and over his kingdom,
To establish it and to uphold it with justice and righteousness
From then on and forevermore.
The zeal of the Lord of hosts will accomplish this.
This (and many similar verses) appears to teach that Christ is born into history in the first century and that he establishes his kingdom then. But this will not do for dispensationalists. You can’t sell books by telling people that Christ established a spiritual-redemptive kingdom in the first century. Readers of the National Inquirer and others need something a little more exciting than that.
Thus, once again the necessity of a gap. Those prophecies that speak of Christ’s coming to establish his kingdom are not to be read consecutively. According to dispensationalists we must read these prophecies as teaching that Christ comes in the first century, then he returns to heaven for 2000 years or so, then he returns once again to establish his kingdom.
Looking at these Old Testament prophecies, they say, is like looking at mountain ranges: the farther mountain ranges in one’s view appear to be right behind the closer ones. But we know there is a great distance separating them. Likewise, must we read all those Old Testament prophecies that speak of Christ coming and establishing his kingdom
Matthew’s Gap
In Matthew 23–24 Jesus weeps over Jerusalem (Matt 23:37), declares her temple desolate (Matt 23:38), then leaves the temple only to have the disciples come and remind him of its magnificence (Matt 24:1). To this Jesus responds: “Do you not see all these things? Truly I say to you, not one stone here shall be left upon another, which will not be torn down” (Matt 24:2). In surprise the disciples ask him: “Tell us, when will these things be, and what will be the sign of Your coming, and of the end of the age?” (Matt 24:3).
Then beginning in Matthew 24:4 the Lord launches into his great eschatological discourse, known as the Olivet Discourse: “And Jesus answered and said unto them. . .”
You would think Matthew might record Jesus’s answer to their surprised question about the destruction of the temple that sparks the discourse. But in the dispensational view he does not. All classic dispensationalists say that Matthew’s record of Jesus’ response does not record the answer to their specific question — which involves issues that would dramatically affect them. Rather, Matthew only records the part of Jesus’ answer that refers to events 2000 or more years into the future. Hence, another infamous dispensationalist gap.
This time, though, it is not necessarily a gap in prophetic time, but a gap in the revelational record of Matthew. Jesus’ reply to his disciples’ questions — as recorded by Matthew (and Mark!) — totally skips over any answer to it and begins deliberating upon events that will not occur for thousands of years. But you must admit: this makes the dispensational system work admirably!
Conclusion
Dispensationalism is an unworkable system that is literally full of holes (i.e., gaps). To make their system function dispensationalists must lay the Scriptures on a Procrustean bed. Much like Damastes (called Procrustes) of old, dispensationalists must either stretch or chop up things to make them fit their predetermined system. A Procrustean bed is an arbitrary standard to which exact conformity is forced; dispensationalism is a Procrustean bed, an arbitrary standard.
But now, my readers, what are some of your favorite dispensational gaps? Everyone knows Daniel 9; most are familiar with the mountain-valley theory of prophetic interpretation; some even know of Matthew’s gap. Dispensationalism, though, does not just apply to Daniel, or to Matthew, or even to the Old Testament in general. Dispensationalism’s gap theory applies throughout the biblical record. You must have a favorite make-it-work gap. Please let me know by replying to this blog
Perhaps we could start a collection of gaps and publish a multi-million selling book? I will split the profits with you — 2000 years after I receive them.
Daniel’s Famous Gap
Perhaps dispensationalism’s most famous — and most important — gap is the one they impose upon Daniel’s prophecies of the Seventy Weeks in Daniel 9:24–27. This prophecy is deemed by dispensationalists such as John F. Walvoord to be a linchpin in the dispensational system. In this prophecy Daniel uses the image of Seventy Weeks to represent a period of 490 years, with each “week” representing seven years.
Daniel breaks those 490 years into three sections: The first period is seven weeks (Dan 9:25; i.e., forty-nine years), then follows the second period of sixty-two weeks (Dan 9:25; you will have to compute the actual number of years by multiplying 7 x 62. I am no mathematician; I don’t do such high-level mathematical computation). Then finally the last week (Dan 9:27; I can handle this since there is none of this “carrying” business: it represents seven years).
But a problem arises for dispensationalists: Their best book sales deal with the great tribulation by which they frighten people to buy their novels so that they can become millionaires in order to invest their retirement into long-term real estate ventures. Consequently, they cannot allow that the last “week” follows immediately upon the preceding sixty-nine weeks — despite it appearing to do so when reading Daniel’s prophecy.
If they allowed this consecutive computation of the weeks-of-years, it would mean that the tribulation occurred in the first century when the Jewish temple was forever destroyed in A.D. 70 — just as Christ prophesied it would be. For the dispensationalist this would not make sense: Why is that such an important event? Big deal! So Israel worshiped by sacrifices for 1500 years from the time of Moses and the tabernacle. Big deal! So Israel worshiped in a temple for a 1000 years since the time of Solomon (except for a brief interruption during the Babylonian captivity). Big deal! Why would the final cessation of the sacrificial system, the rendering null and void the entire levitical system, and the absolute destruction of their central, unifying temple mean anything of significance to redemptive-history?
How then do they escape the obvious consecutive flow of weeks? By their own version of deus ex machina. They impose a gap between the sixty-ninth week and the seventieth. A gap arises on the scene to save the day. That is, the sixty-ninth week reaches until Jesus triumphal entry into Jerusalem, but then the next week leaps into the distant future over 2000 years distant! Consequently, they impose a gap in the record. Though the whole period of prophetic interest is 490 years, dispensationalists say that this measuring device must have a gap of over 2000 years before the last seven years starts. Voila! Prophecy doesn’t fit? No problem! Look for the gap.
The Old Testament’s Many Gaps
We also find the system’s tendency to impose gaps in various Old Testament prophecies that speak of the coming of Christ’s kingdom. Many prophecies read as if Christ comes to earth in the incarnation to establish his kingdom. For instance, consider Isaiah 9:6–7:
For a child will be born to us, a son will be given to us;
And the government will rest on His shoulders;
And His name will be called Wonderful Counselor, Mighty God,
Eternal Father, Prince of Peace.
There will be no end to the increase of His government or of peace,
On the throne of David and over his kingdom,
To establish it and to uphold it with justice and righteousness
From then on and forevermore.
The zeal of the Lord of hosts will accomplish this.
This (and many similar verses) appears to teach that Christ is born into history in the first century and that he establishes his kingdom then. But this will not do for dispensationalists. You can’t sell books by telling people that Christ established a spiritual-redemptive kingdom in the first century. Readers of the National Inquirer and others need something a little more exciting than that.
Thus, once again the necessity of a gap. Those prophecies that speak of Christ’s coming to establish his kingdom are not to be read consecutively. According to dispensationalists we must read these prophecies as teaching that Christ comes in the first century, then he returns to heaven for 2000 years or so, then he returns once again to establish his kingdom.
Looking at these Old Testament prophecies, they say, is like looking at mountain ranges: the farther mountain ranges in one’s view appear to be right behind the closer ones. But we know there is a great distance separating them. Likewise, must we read all those Old Testament prophecies that speak of Christ coming and establishing his kingdom
Matthew’s Gap
In Matthew 23–24 Jesus weeps over Jerusalem (Matt 23:37), declares her temple desolate (Matt 23:38), then leaves the temple only to have the disciples come and remind him of its magnificence (Matt 24:1). To this Jesus responds: “Do you not see all these things? Truly I say to you, not one stone here shall be left upon another, which will not be torn down” (Matt 24:2). In surprise the disciples ask him: “Tell us, when will these things be, and what will be the sign of Your coming, and of the end of the age?” (Matt 24:3).
Then beginning in Matthew 24:4 the Lord launches into his great eschatological discourse, known as the Olivet Discourse: “And Jesus answered and said unto them. . .”
You would think Matthew might record Jesus’s answer to their surprised question about the destruction of the temple that sparks the discourse. But in the dispensational view he does not. All classic dispensationalists say that Matthew’s record of Jesus’ response does not record the answer to their specific question — which involves issues that would dramatically affect them. Rather, Matthew only records the part of Jesus’ answer that refers to events 2000 or more years into the future. Hence, another infamous dispensationalist gap.
This time, though, it is not necessarily a gap in prophetic time, but a gap in the revelational record of Matthew. Jesus’ reply to his disciples’ questions — as recorded by Matthew (and Mark!) — totally skips over any answer to it and begins deliberating upon events that will not occur for thousands of years. But you must admit: this makes the dispensational system work admirably!
Conclusion
Dispensationalism is an unworkable system that is literally full of holes (i.e., gaps). To make their system function dispensationalists must lay the Scriptures on a Procrustean bed. Much like Damastes (called Procrustes) of old, dispensationalists must either stretch or chop up things to make them fit their predetermined system. A Procrustean bed is an arbitrary standard to which exact conformity is forced; dispensationalism is a Procrustean bed, an arbitrary standard.
But now, my readers, what are some of your favorite dispensational gaps? Everyone knows Daniel 9; most are familiar with the mountain-valley theory of prophetic interpretation; some even know of Matthew’s gap. Dispensationalism, though, does not just apply to Daniel, or to Matthew, or even to the Old Testament in general. Dispensationalism’s gap theory applies throughout the biblical record. You must have a favorite make-it-work gap. Please let me know by replying to this blog
Perhaps we could start a collection of gaps and publish a multi-million selling book? I will split the profits with you — 2000 years after I receive them.
Tuesday, June 29, 2010
Zechariah 14 and Prophetic Symbolism
by Kenneth L. Gentry, Jr., Th.D., Director, NiceneCouncil.com
Brian Simmons, one respondent to my previous blog "Marvelous Mountains," has made the following observations:
If you admit location in Zech. 14, you should take the passage literally. For instance, if the city of Jerusalem is the literal city, then the mount of Olives EASTWARD of the city must be literal as well. Direction demands location. Otherwise, you are using an inconsistent two-tiered hermeneutic. There is simply no objective exegetical basis for taking the city literally, and the mountain spiritually.
Also, just because God said He was the fountain of living waters does not necessarily allow one to import that concept into Zech. 14. Christ also said "I am the resurrection and the life" (John 11: 25), yet orthodox Christians do not spiritualize passages that speak of the physical resurrection of the body. This very kind of reasoning is what leads to Hyper-Preterism and Hymeneanism.
I thank him for his insightful observations. Nevertheless, I do not believe that we must take Zech 14 literalistically. Please note the following:
1. The mention of a "location" (i.e., Jerusalem) does not necessarily require that we "should take the passage literally." If that were true, then no historical location could ever be used as a symbolic image. But we know very clearly that such often occurs in Scripture. Powerful symbolism is often crafted from known earthly phenomenon. For instance, in Gal 4:25–26 and Heb 12:22 "Jerusalem" is applied to heavenly realities.
2. In light of my observations in point 1, then, it does not follow that "direction demands location." If the historical places of Jerusalem and the Mount of Olives can symbolize other truths, then "direction" may be added to the imagery to fill out the symbolism.
3. Zech 14:4 states that "in that day His feet will stand on the Mount of Olives." God's feet standing or treading on the earth is a common prophetic symbol that does not demand literality. When Amos states that God "treads on the high places of the earth" (Amos 4:13), he does not mean that God literally walks on all the mountains. When Micah declares that "the Lord is coming forth from His place" and that "He will come down and tread on the high places of the earth" causing the mountains to melt and the valleys to split (Mic 1:3–4) this does not require us to suppose that God will literally come down out of heaven and walk on the high places causing the mountains to melt. This is dramatic, apocalyptic, theophanic imagery of God's great power and intervention in worldly affairs.
4. Regarding the "fountain of living waters," I would note that the spiritual understanding of these waters is not imposed on the text without warrant. In fact, we see in the preceding, closely-linked vision that "a fountain will be opened for the house of David and the inhabitants of Jerusalem, for sin and for impurity" (Zech 13:1). Unless we interpret this literally — arguing for waters that literally cleanse from sin — then we must recognize that the waters in Zech 14 may also indicate a spiritual reality.
5. Brian also states that "Christ also said 'I am the resurrection and the life' (John 11: 25), yet orthodox Christians do not spiritualize passages that speak of the physical resurrection of the body." He is certainly correct in this observation. However, this very statement exposes the inadequacy in his argument. Note that he states that "orthodox Christians do not spiritualize passages that speak of the physical resurrection." But here he admits that some passages speaking of resurrection do not refer to the "physical resurrection." This opens the whole question: Which passages speaking of resurrection must we understand literally and which spiritually? The same is true of passages speaking of "Jerusalem" and "direction."
6. Regarding the concern over "Hyper-Preterism": we must not allow heretical extremes to scare us away from a text simply because of certain similarities of argument. For instance, I am a Calvinist despite the fact that some have abused the Calvinist system by promoting Hyper-Calvinism (i.e., since God sovereignly saves men we do not need to evangelize or send out missionaries). We must properly distinguish between use and abuse. When we read through Zechariah's several prophecies we discover abundant use of symbolism for dramatic effect.
7. In closing, I would note that one of the best of Reformed exegetes is John Calvin. Though he is certainly note infallible, I do not believe he is guilty of arbitrary exegesis when he denies the literality of Zech 14:4. In his commentary on Zechariah (John Owen translation) Calvin writes:
"Stand, he says, shall his feet on the mount of Olives. He does not here promise a miracle, such as even the ignorant might conceive to be literal; nor does he do this in what follows, when he says, The mount shall be rent, and half of it shall turn to the eat and half to the west."
Calvin goes on to state that Zechariah is "employing a highly figurative language" by which he "accommodates himself, as I have said, to the capacity of our flesh."
Brian Simmons, one respondent to my previous blog "Marvelous Mountains," has made the following observations:
If you admit location in Zech. 14, you should take the passage literally. For instance, if the city of Jerusalem is the literal city, then the mount of Olives EASTWARD of the city must be literal as well. Direction demands location. Otherwise, you are using an inconsistent two-tiered hermeneutic. There is simply no objective exegetical basis for taking the city literally, and the mountain spiritually.
Also, just because God said He was the fountain of living waters does not necessarily allow one to import that concept into Zech. 14. Christ also said "I am the resurrection and the life" (John 11: 25), yet orthodox Christians do not spiritualize passages that speak of the physical resurrection of the body. This very kind of reasoning is what leads to Hyper-Preterism and Hymeneanism.
I thank him for his insightful observations. Nevertheless, I do not believe that we must take Zech 14 literalistically. Please note the following:
1. The mention of a "location" (i.e., Jerusalem) does not necessarily require that we "should take the passage literally." If that were true, then no historical location could ever be used as a symbolic image. But we know very clearly that such often occurs in Scripture. Powerful symbolism is often crafted from known earthly phenomenon. For instance, in Gal 4:25–26 and Heb 12:22 "Jerusalem" is applied to heavenly realities.
2. In light of my observations in point 1, then, it does not follow that "direction demands location." If the historical places of Jerusalem and the Mount of Olives can symbolize other truths, then "direction" may be added to the imagery to fill out the symbolism.
3. Zech 14:4 states that "in that day His feet will stand on the Mount of Olives." God's feet standing or treading on the earth is a common prophetic symbol that does not demand literality. When Amos states that God "treads on the high places of the earth" (Amos 4:13), he does not mean that God literally walks on all the mountains. When Micah declares that "the Lord is coming forth from His place" and that "He will come down and tread on the high places of the earth" causing the mountains to melt and the valleys to split (Mic 1:3–4) this does not require us to suppose that God will literally come down out of heaven and walk on the high places causing the mountains to melt. This is dramatic, apocalyptic, theophanic imagery of God's great power and intervention in worldly affairs.
4. Regarding the "fountain of living waters," I would note that the spiritual understanding of these waters is not imposed on the text without warrant. In fact, we see in the preceding, closely-linked vision that "a fountain will be opened for the house of David and the inhabitants of Jerusalem, for sin and for impurity" (Zech 13:1). Unless we interpret this literally — arguing for waters that literally cleanse from sin — then we must recognize that the waters in Zech 14 may also indicate a spiritual reality.
5. Brian also states that "Christ also said 'I am the resurrection and the life' (John 11: 25), yet orthodox Christians do not spiritualize passages that speak of the physical resurrection of the body." He is certainly correct in this observation. However, this very statement exposes the inadequacy in his argument. Note that he states that "orthodox Christians do not spiritualize passages that speak of the physical resurrection." But here he admits that some passages speaking of resurrection do not refer to the "physical resurrection." This opens the whole question: Which passages speaking of resurrection must we understand literally and which spiritually? The same is true of passages speaking of "Jerusalem" and "direction."
6. Regarding the concern over "Hyper-Preterism": we must not allow heretical extremes to scare us away from a text simply because of certain similarities of argument. For instance, I am a Calvinist despite the fact that some have abused the Calvinist system by promoting Hyper-Calvinism (i.e., since God sovereignly saves men we do not need to evangelize or send out missionaries). We must properly distinguish between use and abuse. When we read through Zechariah's several prophecies we discover abundant use of symbolism for dramatic effect.
7. In closing, I would note that one of the best of Reformed exegetes is John Calvin. Though he is certainly note infallible, I do not believe he is guilty of arbitrary exegesis when he denies the literality of Zech 14:4. In his commentary on Zechariah (John Owen translation) Calvin writes:
"Stand, he says, shall his feet on the mount of Olives. He does not here promise a miracle, such as even the ignorant might conceive to be literal; nor does he do this in what follows, when he says, The mount shall be rent, and half of it shall turn to the eat and half to the west."
Calvin goes on to state that Zechariah is "employing a highly figurative language" by which he "accommodates himself, as I have said, to the capacity of our flesh."
Monday, June 14, 2010
Prophetic Fulfillment Today
by Kenneth L. Gentry, Jr., Th.D., Director, NiceneCouncil.com
Introduction
Dispensationalists argue that the “prophetic time clock” has been on hold since Israel rejected Christ’s offer of an earthly, political kingdom in the first century — despite his initially rejecting the Jews’ demand for just such a kingdom (John 6:15), his denying any interest whatsoever in a political kingdom (John 18:33–36), and some of his disciples’ dejection in his not establishing one (Luke 24:21). Because of this dispensationalists state that the entire Church Age is a parenthesis inserted in this holding pattern while the “prophetic clock” remains tick-less. (They have not even considered the possibility that God’s prophetic clock might be digital, altogether lacking ticking sounds.)
This clock problem is convenient in that it makes Daniel prophecy of the Seventy Weeks in Daniel 9:24-27 work out very nicely: The first seven weeks (or forty-nine years) transpires according to prophetic pronouncement. Then immediately following are the sixty-two weeks (or 434 years) that continue on in history. Then God inserts a 2000 year gap so that the seventieth week can follow thereupon “immediately” (not counting the 2000 year parenthesis). Viola! Dispensationalism is proven by strict, literal, chronological prophecy!
The Walvoordian Chronology
I am currently researching some arguments for dispensationalism and I would welcome your assistance in helping me find some of their key Bible passages. I am having my devotional readings each morning in John F. Walvoord’s Prophecy Knowledge Handbook (in the original English). But I have become somewhat perplexed — almost to the point of being miffed. Somehow Walvoord left out the supporting biblical proof-texts for his argument. Let me explain.
I have come now to Walvoord’s chapter 9: “Prophecy in the Gospels.” On pages 400–01 in that chapter he presents a clear, helpful, and compelling Table titled: “Predicted Events Relating to the Nations.” I read through the twenty-three points of the Table and am impressed with how meticulously detailed biblical prophecy is. Such point-for-point fulfillment cannot be by chance! But I am crestfallen that he did not provide the essential proof-texts. I am hoping you might be able to supply me the missing proof-texts for each of his observations. Here is his table:
Predicted Events Relation to the Nations
1. United Nations organized as first step toward world government in 1946.
2. Israel is formed as a recognized nation in 1948.
3. Europe is rebuilt after World War II, setting stage for its role in future revival of the Roma Empire.
4. The rise of Russia as a world military and political power.
5. World movements such as the Common Market and the World Bank set the stage for future political and financial events.
6. Red China becomes a military power.
7. The Middle East and the nation of Israel become the focus of worldwide tension.
8. The Arab oil embargo in 1973 results in world recognition of the power of wealth and energy in the Middle East.
9. Lack of a powerful political leaders prevents the Middle East from organizing as a political power.
10. The Rapture of the church removes a major deterrent to expansion of political and financial power of the Mediterranean world.
11. The rise of a new leader in the Middle East who later is identified as the Antichrist who secures power over first three, and then all ten nations, uniting
them in a Mediterranean confederation.
12. The new Mediterranean leader imposes a peace settlement for seven years on Israel.
13. Russian army accompanied by several other nations invades Israel and is destroyed by judgments from God.
14. Peace settlement in the Middle East is broken after three-and-a-half years.
15. Middle East ruler as the antichrist becomes a world dictator.
16. Middle East ruler claims to be God and demands that all worship him at the pain of death.
17. Middle East dictator defiles the temple in Jerusalem.
18. The beginning of the terrible judgments of the Great Tribulation described in the seals, trumpets, and bowls of the wrath of God in the Book of Revelation.
19. Worldwide discontent at the rule of the Middle East ruler resulting form many catastrophes causing rebellion and gathering of the world’s armies in the Middle East to fight it out with Armageddon.
20. Second coming of Christ occurs accompanied by the armies from heaven.
21. The armies of the world attempt to fight the armies from heaven but are totally destroyed.
22. Christ’s millennial reign is established, climaxing judgments on all the unsaved and the final disposition of Gentile political power.
23. Those saved from both Jews and Gentiles are placed in the New Jerusalem in the earth where they will spend eternity.
The marvelous detail of biblical prophecy is breathtakingly incredible! And Walvoord has performed an invaluable service in presenting these prophetic fulfillments that no one can argue with (I myself know I have despaired of trying). So then, I would especially appreciate any help our readership may offer in the following select three issues (the numbers refer to his own enumeration, as cited above).
1. I need the Bible verse that teaches that the “United Nations” would be organized in “1946.” I have found four or five that seem to say the “United Nations” would be organized in 1932, but I need verses demonstrating it would actually be established in 1946. And if you could find one that says it would be in downtown New York City, that would be helpful.
2. I am hoping to find five or six New Testament passages that show that Israel would be recognized as a nation in “1948.” Some verses I have read appear to point to Israel’s re-establishment in either 1425, or 1836, or 1971. I would like to be able to interpret those passages by comparing Scripture-with-Scripture using the passages that clearly state that this will occur in 1948.
8. This is a fascinating demonstration of the accuracy of biblical prophecy! Could someone give me the texts that prophesy an “Arab oil embargo” — particularly one that occurs in “1973”? Either Old or New Testament texts will suffice. I have three or four from the Apocrypha (though they clearly state that the “Arab oil embargo” would be during the Truman administration in 1950), one from an obscure pseudepigraphical work (though it presents the date as occurring on the fourth of October, 1989, in downtown Cleveland), and three, nay four, from the Jewish Tosefta (which correspond with “The Fathers According to Rabbi Nathan”). But what I would really like is one from the Church’s own canonical revelation.
Conclusion and Final Plea
If I could just get a handle on these three major prophetic data, I could move forward with my devotional reading of Walvoord. Until then, I may just have to stick with reading my WWJD bracelet for edification.
Introduction
Dispensationalists argue that the “prophetic time clock” has been on hold since Israel rejected Christ’s offer of an earthly, political kingdom in the first century — despite his initially rejecting the Jews’ demand for just such a kingdom (John 6:15), his denying any interest whatsoever in a political kingdom (John 18:33–36), and some of his disciples’ dejection in his not establishing one (Luke 24:21). Because of this dispensationalists state that the entire Church Age is a parenthesis inserted in this holding pattern while the “prophetic clock” remains tick-less. (They have not even considered the possibility that God’s prophetic clock might be digital, altogether lacking ticking sounds.)
This clock problem is convenient in that it makes Daniel prophecy of the Seventy Weeks in Daniel 9:24-27 work out very nicely: The first seven weeks (or forty-nine years) transpires according to prophetic pronouncement. Then immediately following are the sixty-two weeks (or 434 years) that continue on in history. Then God inserts a 2000 year gap so that the seventieth week can follow thereupon “immediately” (not counting the 2000 year parenthesis). Viola! Dispensationalism is proven by strict, literal, chronological prophecy!
The Walvoordian Chronology
I am currently researching some arguments for dispensationalism and I would welcome your assistance in helping me find some of their key Bible passages. I am having my devotional readings each morning in John F. Walvoord’s Prophecy Knowledge Handbook (in the original English). But I have become somewhat perplexed — almost to the point of being miffed. Somehow Walvoord left out the supporting biblical proof-texts for his argument. Let me explain.
I have come now to Walvoord’s chapter 9: “Prophecy in the Gospels.” On pages 400–01 in that chapter he presents a clear, helpful, and compelling Table titled: “Predicted Events Relating to the Nations.” I read through the twenty-three points of the Table and am impressed with how meticulously detailed biblical prophecy is. Such point-for-point fulfillment cannot be by chance! But I am crestfallen that he did not provide the essential proof-texts. I am hoping you might be able to supply me the missing proof-texts for each of his observations. Here is his table:
Predicted Events Relation to the Nations
1. United Nations organized as first step toward world government in 1946.
2. Israel is formed as a recognized nation in 1948.
3. Europe is rebuilt after World War II, setting stage for its role in future revival of the Roma Empire.
4. The rise of Russia as a world military and political power.
5. World movements such as the Common Market and the World Bank set the stage for future political and financial events.
6. Red China becomes a military power.
7. The Middle East and the nation of Israel become the focus of worldwide tension.
8. The Arab oil embargo in 1973 results in world recognition of the power of wealth and energy in the Middle East.
9. Lack of a powerful political leaders prevents the Middle East from organizing as a political power.
10. The Rapture of the church removes a major deterrent to expansion of political and financial power of the Mediterranean world.
11. The rise of a new leader in the Middle East who later is identified as the Antichrist who secures power over first three, and then all ten nations, uniting
them in a Mediterranean confederation.
12. The new Mediterranean leader imposes a peace settlement for seven years on Israel.
13. Russian army accompanied by several other nations invades Israel and is destroyed by judgments from God.
14. Peace settlement in the Middle East is broken after three-and-a-half years.
15. Middle East ruler as the antichrist becomes a world dictator.
16. Middle East ruler claims to be God and demands that all worship him at the pain of death.
17. Middle East dictator defiles the temple in Jerusalem.
18. The beginning of the terrible judgments of the Great Tribulation described in the seals, trumpets, and bowls of the wrath of God in the Book of Revelation.
19. Worldwide discontent at the rule of the Middle East ruler resulting form many catastrophes causing rebellion and gathering of the world’s armies in the Middle East to fight it out with Armageddon.
20. Second coming of Christ occurs accompanied by the armies from heaven.
21. The armies of the world attempt to fight the armies from heaven but are totally destroyed.
22. Christ’s millennial reign is established, climaxing judgments on all the unsaved and the final disposition of Gentile political power.
23. Those saved from both Jews and Gentiles are placed in the New Jerusalem in the earth where they will spend eternity.
The marvelous detail of biblical prophecy is breathtakingly incredible! And Walvoord has performed an invaluable service in presenting these prophetic fulfillments that no one can argue with (I myself know I have despaired of trying). So then, I would especially appreciate any help our readership may offer in the following select three issues (the numbers refer to his own enumeration, as cited above).
1. I need the Bible verse that teaches that the “United Nations” would be organized in “1946.” I have found four or five that seem to say the “United Nations” would be organized in 1932, but I need verses demonstrating it would actually be established in 1946. And if you could find one that says it would be in downtown New York City, that would be helpful.
2. I am hoping to find five or six New Testament passages that show that Israel would be recognized as a nation in “1948.” Some verses I have read appear to point to Israel’s re-establishment in either 1425, or 1836, or 1971. I would like to be able to interpret those passages by comparing Scripture-with-Scripture using the passages that clearly state that this will occur in 1948.
8. This is a fascinating demonstration of the accuracy of biblical prophecy! Could someone give me the texts that prophesy an “Arab oil embargo” — particularly one that occurs in “1973”? Either Old or New Testament texts will suffice. I have three or four from the Apocrypha (though they clearly state that the “Arab oil embargo” would be during the Truman administration in 1950), one from an obscure pseudepigraphical work (though it presents the date as occurring on the fourth of October, 1989, in downtown Cleveland), and three, nay four, from the Jewish Tosefta (which correspond with “The Fathers According to Rabbi Nathan”). But what I would really like is one from the Church’s own canonical revelation.
Conclusion and Final Plea
If I could just get a handle on these three major prophetic data, I could move forward with my devotional reading of Walvoord. Until then, I may just have to stick with reading my WWJD bracelet for edification.
Tuesday, June 1, 2010
Marvelous Mountains and Clueless Dispensationalism
by Kenneth L. Gentry, Jr., Th.D., Director, NiceneCouncil.com
Lay defenders of dispensationalism often point to Zechariah 14:4ff as an important component of their literalistic view of the eschatological future. Unfortunately though, this is one of the areas where dispensationalism runs aground with an embarrassing thud as they attempt their literalistic approach to prophecy. You might say that they stumble over the mountains as they try to walk through Scripture while wearing their literalistic glasses. Let’s see how this is so.
In Zechariah 14:4, 10 we read:
And in that day His feet will stand on the Mount of Olives, which is in front of Jerusalem on the east; and the Mount of Olives will be split in its middle from east to west by a very large valley, so that half of the mountain will move toward the north and the other half toward the south.... All the land will be changed into a plain from Geba to Rimmon south of Jerusalem; but Jerusalem will rise and remain on its site from Benjamin's Gate as far as the place of the First Gate to the Corner Gate, and from the Tower of Hananel to the king's wine presses.
According to dispensationalists this speaks of radical, literal topographical changes.
Samples from Dispensationalist Interpreters
As we expose the error of the dispensationalist analysis of Zechariah 14, let us consider the following statements from dispensationalist scholars:
F. Duane Lindsey, “Zechariah” in Bible Knowledge Commentary (1:1569) comments that this speaks of a “change in topography.”
John F. Walvoord, Prophecy Knowledge Handbook (333) argues regarding the splitting of the Mount of Olives and the living waters flowing out of Jerusalem that “this makes clear that the Second Coming is a future event as the Mount of Olives is still intact.” He notes that “other topological changes will take place which apparently will elevate Jerusalem so that waters flowing will go half to the eastern sea, or the sea of Galilee, and half to the western sea, or the Mediterranean (v. 8).” He continues: “Included in the topographical changes will be the elevation of Jerusalem (v. 10).”
The Tim LaHaye Prophecy Study Bible (1101) points out that “the mountain shall split in half, creating a rift valley from the Mediterranean to the Dead Sea (v. 8)” and “the topography of the land will be changed, and Jerusalem will be elevated to even greater prominence (v. 10).”
Kenneth L. Barker, “Zechariah,” in Expositor’s Bible Commentary (7:692, 693) speaks of the “topographical . . . changes” that occur, so that “the land around Jerusalem is to be leveled while Jerusalem is to be elevated.”
Exposé of Dispensationalist Exegesis
That they are missing the point of this (and related prophecies) becomes evident on the following considerations.
First, the presence of “living water” (Zech 14:8) should be a clue that something non-literal is going on here. Surely this is not a prophecy about literal H20flowing out of Jerusalem. Even in the Old Testament “living water” represents God’s salvation.
In Jeremiah 2:13 the Lord denounces Israel: “For My people have committed two evils: / They have forsaken Me, / The fountain of living waters, / To hew for themselves cisterns, / Broken cisterns, / That can hold no water.” He says basically the same thing in Jeremiah 17:13. But God is clearly not a literal “fountain of living [i.e., flowing] waters.” Rather this obviously speaks of his being the source of the water of life, that is, of salvation.
Though it lacks the adjective “living,” Isaiah 55:1 also mentions waters in a salvific sense: “Ho! Every one who thirsts, come to the waters; / And you who have no money come, buy and eat. / Come, buy wine and milk / Without money and without cost.” This obviously is an image of God’s offer of salvation. Such imagery also appears in Psalm 42:2 and 63:1.
In fact, in Isaiah 44:3 the prophecy provides a parallel that proves this point: “For I will pour out water on the thirsty land / And streams on the dry ground; / I will pour out My Spirit on your offspring, / And My blessing on your descendants.” The poured out water is actually God’s poured out Spirit.
Furthermore, Jesus takes up this “living water” imagery in the New Testament. In John 4:10 he promises the woman at the well that he would give her “living water.” She must have been a dispensationalist because her response is literalistic in orientation: “Sir, You have nothing to draw with and the well is deep; where then do You get that living water?” (John 4:11). You know Jesus’ response: “Everyone who drinks of this water shall thirst again; but whoever drinks of the water that I shall give him shall never thirst; but the water that I shall give him shall become in him a well of water springing up to eternal life” (John 4:13-14). He is speaking of the “living water” of salvation.
Second, returning to Zechariah 14, the statement that “Jerusalem will rise and remain on its site” and “the land will be changed into a plain” cannot be literal (Zech 14:10). Any tectonic elevation of Jerusalem would destroy the city so that it would not “remain on its site.” Rather, this elevating of Jerusalem (with its temple) is an image of spiritual or moral or religious exaltation in world affairs.
For instance, consider Isaiah 2:2: “Now it will come about that / In the last days, / The mountain of the house of the Lord / Will be established as the chief of the mountains, / And will be raised above the hills; / And all the nations will stream to it” (cp. Mic 4:1). If this is taken literally we have a future temple in a Jerusalem that is elevated higher than Mt. Everest. This is incredible for Mt. Everest stands around 29,000 feet — or almost six miles high!
Mt. Everest (and all other similarly high mountains) is rather inhospitable as a place for a city with a temple. It is known for its high winds (they can even reach 177 mph on occasion, causing an annoyingly nippy wind chill effect), thin atmosphere (much lower concentrations of oxygen than at sea level, thus requiring most climbers to take oxygen tanks as they jog up its slope), snow falls accumulating to the depth of ten feet (ruining most basketball games because the goal is only ten feet high), and unbearably cold temperatures (ranging from -2 degrees to -76 degrees, making it difficult to haul in animals for the sacrifices — especially non-wooly animals like bulls and goats). Surely Jerusalem will not be changed to a place enduring such conditions! And how will the “living waters” flow under such circumstances (Zech 14:8)? Only Al Gore could possibly imagine a day in which we will witness a warm, welcoming environment on a summit as high as Everest.
To make matters worse, this eschatological setting will be the place for God’s “lavish banquet for all peoples”! In Isaiah 25:6 we read: “the Lord of hosts will prepare a lavish banquet for all peoples on this mountain; / A banquet of aged wine, choice pieces with marrow, / And refined, aged wine” (Isa 25:6). And this is not just a one-time expedition that all peoples on earth must make (we will not even contemplate the potentially crowded conditions on the summit during this picnic). After all, Zechariah 14:16 reports that in the eschatological Jerusalem all people must celebrate the Feast of Booths each year: “Then it will come about that any who are left of all the nations that went against Jerusalem will go up from year to year to worship the King, the Lord of hosts, and to celebrate the Feast of Booths.”
Many other problems present themselves to the literalist. But these are sufficient to expose the reducito ad absurdum of such exegesis. Whatever the texts means, it cannot mean what dispensationalists naively think it means. (For a treatment of Zechariah 14, please see my He Shall Have Dominion, pp. 481–85.)
Lay defenders of dispensationalism often point to Zechariah 14:4ff as an important component of their literalistic view of the eschatological future. Unfortunately though, this is one of the areas where dispensationalism runs aground with an embarrassing thud as they attempt their literalistic approach to prophecy. You might say that they stumble over the mountains as they try to walk through Scripture while wearing their literalistic glasses. Let’s see how this is so.
In Zechariah 14:4, 10 we read:
And in that day His feet will stand on the Mount of Olives, which is in front of Jerusalem on the east; and the Mount of Olives will be split in its middle from east to west by a very large valley, so that half of the mountain will move toward the north and the other half toward the south.... All the land will be changed into a plain from Geba to Rimmon south of Jerusalem; but Jerusalem will rise and remain on its site from Benjamin's Gate as far as the place of the First Gate to the Corner Gate, and from the Tower of Hananel to the king's wine presses.
According to dispensationalists this speaks of radical, literal topographical changes.
Samples from Dispensationalist Interpreters
As we expose the error of the dispensationalist analysis of Zechariah 14, let us consider the following statements from dispensationalist scholars:
F. Duane Lindsey, “Zechariah” in Bible Knowledge Commentary (1:1569) comments that this speaks of a “change in topography.”
John F. Walvoord, Prophecy Knowledge Handbook (333) argues regarding the splitting of the Mount of Olives and the living waters flowing out of Jerusalem that “this makes clear that the Second Coming is a future event as the Mount of Olives is still intact.” He notes that “other topological changes will take place which apparently will elevate Jerusalem so that waters flowing will go half to the eastern sea, or the sea of Galilee, and half to the western sea, or the Mediterranean (v. 8).” He continues: “Included in the topographical changes will be the elevation of Jerusalem (v. 10).”
The Tim LaHaye Prophecy Study Bible (1101) points out that “the mountain shall split in half, creating a rift valley from the Mediterranean to the Dead Sea (v. 8)” and “the topography of the land will be changed, and Jerusalem will be elevated to even greater prominence (v. 10).”
Kenneth L. Barker, “Zechariah,” in Expositor’s Bible Commentary (7:692, 693) speaks of the “topographical . . . changes” that occur, so that “the land around Jerusalem is to be leveled while Jerusalem is to be elevated.”
Exposé of Dispensationalist Exegesis
That they are missing the point of this (and related prophecies) becomes evident on the following considerations.
First, the presence of “living water” (Zech 14:8) should be a clue that something non-literal is going on here. Surely this is not a prophecy about literal H20flowing out of Jerusalem. Even in the Old Testament “living water” represents God’s salvation.
In Jeremiah 2:13 the Lord denounces Israel: “For My people have committed two evils: / They have forsaken Me, / The fountain of living waters, / To hew for themselves cisterns, / Broken cisterns, / That can hold no water.” He says basically the same thing in Jeremiah 17:13. But God is clearly not a literal “fountain of living [i.e., flowing] waters.” Rather this obviously speaks of his being the source of the water of life, that is, of salvation.
Though it lacks the adjective “living,” Isaiah 55:1 also mentions waters in a salvific sense: “Ho! Every one who thirsts, come to the waters; / And you who have no money come, buy and eat. / Come, buy wine and milk / Without money and without cost.” This obviously is an image of God’s offer of salvation. Such imagery also appears in Psalm 42:2 and 63:1.
In fact, in Isaiah 44:3 the prophecy provides a parallel that proves this point: “For I will pour out water on the thirsty land / And streams on the dry ground; / I will pour out My Spirit on your offspring, / And My blessing on your descendants.” The poured out water is actually God’s poured out Spirit.
Furthermore, Jesus takes up this “living water” imagery in the New Testament. In John 4:10 he promises the woman at the well that he would give her “living water.” She must have been a dispensationalist because her response is literalistic in orientation: “Sir, You have nothing to draw with and the well is deep; where then do You get that living water?” (John 4:11). You know Jesus’ response: “Everyone who drinks of this water shall thirst again; but whoever drinks of the water that I shall give him shall never thirst; but the water that I shall give him shall become in him a well of water springing up to eternal life” (John 4:13-14). He is speaking of the “living water” of salvation.
Second, returning to Zechariah 14, the statement that “Jerusalem will rise and remain on its site” and “the land will be changed into a plain” cannot be literal (Zech 14:10). Any tectonic elevation of Jerusalem would destroy the city so that it would not “remain on its site.” Rather, this elevating of Jerusalem (with its temple) is an image of spiritual or moral or religious exaltation in world affairs.
For instance, consider Isaiah 2:2: “Now it will come about that / In the last days, / The mountain of the house of the Lord / Will be established as the chief of the mountains, / And will be raised above the hills; / And all the nations will stream to it” (cp. Mic 4:1). If this is taken literally we have a future temple in a Jerusalem that is elevated higher than Mt. Everest. This is incredible for Mt. Everest stands around 29,000 feet — or almost six miles high!
Mt. Everest (and all other similarly high mountains) is rather inhospitable as a place for a city with a temple. It is known for its high winds (they can even reach 177 mph on occasion, causing an annoyingly nippy wind chill effect), thin atmosphere (much lower concentrations of oxygen than at sea level, thus requiring most climbers to take oxygen tanks as they jog up its slope), snow falls accumulating to the depth of ten feet (ruining most basketball games because the goal is only ten feet high), and unbearably cold temperatures (ranging from -2 degrees to -76 degrees, making it difficult to haul in animals for the sacrifices — especially non-wooly animals like bulls and goats). Surely Jerusalem will not be changed to a place enduring such conditions! And how will the “living waters” flow under such circumstances (Zech 14:8)? Only Al Gore could possibly imagine a day in which we will witness a warm, welcoming environment on a summit as high as Everest.
To make matters worse, this eschatological setting will be the place for God’s “lavish banquet for all peoples”! In Isaiah 25:6 we read: “the Lord of hosts will prepare a lavish banquet for all peoples on this mountain; / A banquet of aged wine, choice pieces with marrow, / And refined, aged wine” (Isa 25:6). And this is not just a one-time expedition that all peoples on earth must make (we will not even contemplate the potentially crowded conditions on the summit during this picnic). After all, Zechariah 14:16 reports that in the eschatological Jerusalem all people must celebrate the Feast of Booths each year: “Then it will come about that any who are left of all the nations that went against Jerusalem will go up from year to year to worship the King, the Lord of hosts, and to celebrate the Feast of Booths.”
Many other problems present themselves to the literalist. But these are sufficient to expose the reducito ad absurdum of such exegesis. Whatever the texts means, it cannot mean what dispensationalists naively think it means. (For a treatment of Zechariah 14, please see my He Shall Have Dominion, pp. 481–85.)
Tuesday, May 11, 2010
Why No Focus on Progressive Dispensationalism?
by Kenneth L. Gentry, Jr., Th.D., Director, NiceneCouncil.com
A leading focus of our research labor here at NiceneCouncil.Com is to offer critiques of dispensationalism. Hence we have erected AgainstDispensationalism.com as an informative blogsite. We are Reformed in our theology; and within evangelical thought, Reformed theology is virtually the opposite of dispensationalism. Hence, our critiques are designed to expose the errors of dispensationalism and encourage those caught up in it to “rapture” out of it.
But dispensationalism is currently undergoing something of a “great tribulation.” That is, most of its major academic institutions (most notably Dallas Theological Seminary) are vigorously challenging the theology of older, more classic forms of dispensationalism. And they are training the minds (yes, these people actually have minds) of the next generation of ministers.
This is causing much woe and concern among the diehard name-the-Antichrist-predict-the-rapture-thump-the-table-and-yell-“literalism” dispensationalists. Indeed, old school dispensationalists have published books spreading the alarm about the new form of dispensationalism, known as “progressive dispensationalism.” They are warning of the coming of the Antidispensationalist (i.e., the progressive dispensationalist movement) that has arisen in these last days. They now bemoan: “they went out from us, but they were not really of us; for if they had been of us, they would have remained with us; but they went out, in order that it might be shown that they all are not of us” (1 John Walvoord 2:19).
Some books that the standard dispensationalists have published that include warnings of this new breed are:
A leading focus of our research labor here at NiceneCouncil.Com is to offer critiques of dispensationalism. Hence we have erected AgainstDispensationalism.com as an informative blogsite. We are Reformed in our theology; and within evangelical thought, Reformed theology is virtually the opposite of dispensationalism. Hence, our critiques are designed to expose the errors of dispensationalism and encourage those caught up in it to “rapture” out of it.
But dispensationalism is currently undergoing something of a “great tribulation.” That is, most of its major academic institutions (most notably Dallas Theological Seminary) are vigorously challenging the theology of older, more classic forms of dispensationalism. And they are training the minds (yes, these people actually have minds) of the next generation of ministers.
This is causing much woe and concern among the diehard name-the-Antichrist-predict-the-rapture-thump-the-table-and-yell-“literalism” dispensationalists. Indeed, old school dispensationalists have published books spreading the alarm about the new form of dispensationalism, known as “progressive dispensationalism.” They are warning of the coming of the Antidispensationalist (i.e., the progressive dispensationalist movement) that has arisen in these last days. They now bemoan: “they went out from us, but they were not really of us; for if they had been of us, they would have remained with us; but they went out, in order that it might be shown that they all are not of us” (1 John Walvoord 2:19).
Some books that the standard dispensationalists have published that include warnings of this new breed are:
- Wesley R. Willis and John R. Master, Issues in Dispensationalism
- Roy B. Zuck, Vital Prophetic Issues: Examining Promises and Problems in Eschatology
- Thomas Ice and Timothy Demy, When the Trumpet Sounds: Today’s Foremost Authorities Speak Out on End-Time Controversies
- Charles C. Ryrie, Dispensationalism
- Herbert W. Bateman, Three Central Issues in Contemporary Dispensationalism: A Comparison of Traditional and Progressive Views
- Ron J. Bigalke Jr., ed., Progressive Dispensationalism: An Analysis of the Movement and Defense of Traditional Dispensationalism
Since there is a brain-drain out of classic dispensationalism, the more influential publications of old school dispensationalism bypass the brain and go straight to the heart. They are simple novels rather than theological treatises. The leading influence for dispensationalism in recent times has been the Left Behind series (even though the title itself suggests the proper response to the question: “What really should I have done with this book when I picked it up at the bookstore?”).
From time-to-time we get inquiries regarding why we do not focus on progressive dispensationalism. I thought it might be a good idea to offer our reasons why we are not responding to the newer form of dispensationalism. Perhaps someday we will turn our attention to the new variety, but for now our focus remains on the older view. But why? Consider the following reasons.
First, classic dispensationalism dominates the publishing market. When you survey the books on eschatology that sell well in Christian bookstores, you will discover that they are invariably of the older variety of dispensationalism. The average evangelical Christian has been so brainwashed with his rapture predictions, antiChrist-search, great tribulation hopes, and sensationalism orientation, that he will continue buying new books on predictions — even though these books are simply re-mixing the information from the previous book he bought last week.
Thus, in the publishing world classic dispensationalism is the real menace. It is still governing the minds of tens of millions of evangelicals. With its resistance to rigorous intellectual research it almost seems that the motto of classic dispensationalism is: “The mind is a terrible thing. And it must be stopped in our lifetime. Before it kills somebody.”
Second, classic dispensationalism dominates the airwaves. We live in a visual era. Consequently, televangelists have enormous influence with their television shows. You simply will not find a progressive dispensationalist establishing a televangelism ministry. There is absolutely nothing exciting about progressive dispensationalism. In fact, it requires Bible study that is too demanding and has not presented one innovative colorful chart. (They do have two black-and-white charts they have created, but they are not even of the fold-out variety.)
Furthermore, progressive dispensationalism is not very exciting: It has absolutely no clue who the next Antichrist candidate should be — despite our era having a President of Muslim background and who hides his birth documentation. It offers no solid evidence for the next date for the rapture — despite our era experiencing enormous earthquakes and tsunamis. You simply cannot sustain a multi-billion dollar television empire with such a tentative theology.
Thus, in the entertainment world classic dispensationalism is the real problem. It is the behemoth that controls the airwaves. And in our highly visual, short-attention-span era this insures an enormous following, and with it, a large influence.
Third, classic dispensationalism dominates the pews. Because of its enormous influence through publishing and broadcasting, classic dispensationalism owns the pulpits of our land. And he who owns the pulpit controls the pew. Those sitting in the pews are the ones buying the books and watching the televangelists. It is a vicious cycle. And the circle, it seems, will be unbroken.
If you took all the pew-sitting dispensationalists in America and lined them up end-to-end, it would be good thing. Because this would get them out of the bookstores and away from their televisions. (Of course, if you took all church attenders who fall asleep during the sermon and lined them up end-to-end, they would be more comfortable. But that is another story.)
Fourth, classic dispensationalism is an embarrassment to the integrity of the Christian faith. Progressive dispensationalism is much more tolerable than the classic variety. It has ceded ground to covenantalism and has given up on much of the naivete that permeates classic dispensational “thought” (I use the term loosely).
Classic dispensationalism functions as the Chicken Little of the evangelical world, continually predicting the end. Consider the titles of the following (from the 1980s–1990s): - Lindsey, Planet Earth -- 2000: Will Mankind Survive? (1994).
- Sumrall, I Predict 2000 (1987).
- Lewis, Prophecy 2000: Rushing to Armageddon (1990).
- Terrell, The 90’s: Decade of the Apocalypse (1992).
- Hunt, How Close Are We?: Compelling Evidence for the Soon Return of Christ (1993).
- Graham, Storm Warning (1992).
- Ryrie, The Final Countdown (1991).
- Jeffries, Armageddon: Appointment with Destiny (1988).
- McKeever, The Rapture Book: Victory in the End Times (1987).
- McAlvanny, et al., Earth’s Final Days (1994).
- Marrs, et al., Storming Toward Armageddon: Essays in Apocalypse (1992).
- Liardon, Final Approach: The Opportunity and Adventure of End-Times Living (1993).
- Webber and Hutchins, Is This the Last Century? (1979).
How many times can “prophecy experts” and “end times authorities” miss, but keep on selling books? Apparently the number is legion. These people still continue as the following recent titles prove: - Jeffrey, Countdown to the Apocalypse: Learn to Read the Signs, the Last Days Have Begun (2008).
- Hitchcock, The Late Great United States: What Bible Prophecy Reveals About America's Last Days (2009).
- Jenkins, Rapture: In the Twinkling of an Eye Countdown to Earth's Last Days (2006).
- Hunt, Countdown to The Second Coming: A Concise Examination of Biblical Prophecies of The Last Days (2005).
- Laurie, Are These the Last Days? How to Live Expectantly in a World of Uncertainty (2006).
- Hatch, The End: A Futurist Looks at the Very Last Days (2006).
In the final analysis, classic dispensationalism is an embarrassment to Christianity. Because of its large presence it has an enormous negative impact on our culture’s perception of the Christian faith.
Fifth, progressive dispensationalism is still relatively rare. Though this approach is making its presence felt in academic circles, it has little influence beyond the ivory towers. It could well begin asserting itself if it continues teaching future preachers in its seminaries. But currently it has a minimal impact on our culture. Besides, since it is a work in progress and clearly has been impacted by covenantal theology, it may well be that it will drift away from premillennialism altogether. Time will tell.
For these and other reasons we will keep our focus on behemoth dispensationalism. It poses the larger threat to Christianity and our culture.
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