Apocalypse Facts and Fantasies
Introduction
Naming a book is not as simple as it may seem. The thesis, which was
the basis for this book, was prepared for the European Theological
Seminary. Its full title was God's
Guaranteed Future for Israel—Establishing this as a Valid
Benchmark and Applying it to Schools of Prophetic Interpretation.
This was an accurate description, but is rather unwieldy for a book.
A more attention-grabbing title has therefore been chosen, one that
relates more directly to perceived topical concerns and needs.
Apocalypse means unveiling. The
Apocalypse refers to God's Unveiling, as contained in Revelation, the
final book of the Bible. It foretells future happenings, some
glorious, some horrendous and some 'either/or', depending whether one
is a believer or not. Other books of the Bible contain important
apocalyptic sections, such as Jesus' own lengthy Olivet Discourse.
These add much to our knowledge; but Revelation supplements them and
puts all into perspective. We must accept that these gracious
disclosures are only partial. It would be foolish to expect all
future events to be detailed. God knows that we do not need to know
everything in advance.
'Everybody's opinion is equally valid' is the theory which underpins
modern society, with its multi-cultural, multi-faith philosophy. Of
course Christian living is not intended to be regimented. We are
allowed considerable liberty and initiative in matters of conscience
and conduct. But when it comes to God's laws and to serious doctrine,
the 'anything goes' approach is utterly unacceptable. No Christian
who takes the Bible seriously can countenance it. Whether it is
'politically correct' is irrelevant in the light of the unique and
exclusive revelation of God in Christ Jesus. The Creator of the
universe is omniscient. What He decrees is. When, for instance, His
Son says that He is the only Way to the Father, we know beyond any
shadow of doubt that this is the truth. We would not want it any
other way.
Yet there is one area of theology, eschatology (the study of latter
day predictive prophecy), where believers are so cautious, because of
the presence of so many competing claims and interpretations, that
they are afraid to take any particular stand. Some, who are strict
elsewhere, adopt the liberal theory that all believers' prophetic
views are equally valid and should not be challenged. Individuals and
congregations therefore remain confused, susceptible to every wind of
change and at the mercy of the persuasive preacher, author or
hymnologist. This ought not to be. Indeed, it need not be. Some
conscientious and caring pastors and teachers are, on the one hand,
eager to preach about the Lord's return and other key end-time
matters, but are, on the other hand, hesitant to enter contentious
territory. Consequently churches are perceived as sending out mixed
messages. This inevitably undermines the authority of Scripture in
the eyes of the world outside.
We believe that there is a unique, God-given key to help us unravel
the conflicting prophetic programmes which abound. Moreover, there is
benchmark or yardstick for validating the results of our
investigations. We might define these as Israel's
guaranteed future as a nation and race, based upon God's faithful promises.
This does not disallow Jews from becoming Church members in the
present age. In due course we shall be noting that God's promises to
Israel include both conditional and unconditional, both short term
and long term, both fulfilled and unfulfilled, both blessings and
cursings. These classifications are of course significant, and we
will have to differentiate between them. But what is paramount is
God's faithfulness. That cannot be negotiated. Any scheme which does
not allow God to fulfil His unconditional promises must surely be
fatally flawed. Where God has promised ultimate forgiveness and
restoration, let no man dare to know better!
In Part One we will examine what the Bible has to say about Israel
and the future. Only in Part Two will we apply this benchmark to
different teachings, demonstrating that those schools of prophecy
which selectively deny God's promises to Israel effectively
invalidate themselves. This sounds simple, but of course we will have
to consider the defences offered. We should not patronise those who
disagree with us.
As will become clear as we proceed, Bible prophecy concerns much more
than the people Israel. However if we fail to recognise the
significance of the vast number of prophetic passages in Scripture
which refer to Israel, we are doomed to fail to perceive the overall
programme of latter day events.
As we approach the time of which Jesus spoke, of "men's
hearts failing them for fear and the expectation of those things
which are coming on the earth" (Luke 21:26), I
believe that there is a very real need for young people, many of whom
are deeply troubled about our environment, to be aware of the fact
that God has both ordained global events which match or surpass
people's worst fears, and promised a period of glorious
restoration—in His good time and in that sequence. Almost every
week, it would seem, experts who leave God out of their reckoning
produce some new doomsday scenario. Too often Christians produce
their own solutions and expect God to go along with these!
Such terms as "The Four Horses of the Apocalypse", "The
Mark of the Beast" and "The Battle of Armageddon"
tend to be better known to film directors than to churchmen. There is
a need to rectify this imbalance and to address two dangerous
extremes. One is the teaching that such things are the province of
pessimists, and that predicted calamities were deliberate
exaggerations on the part of prophets to drive lessons home. The
other is the scoffing attitude foretold by Peter, leading to apathy
akin to that of Jesus' First Coming. None should willingly share the
condemnation of the two disciples returning to Emmaus on the evening
of the Resurrection day: "O
foolish ones, and slow of heart to believe in all that the prophets
have spoken" (Luke 24:25). Their folly had led to
unnecessary heartbreak.
A further need is for enquiring Jews to receive assurances that there
are evangelical Christians who do not believe that they as
a nation have been for ever dismissed from God's future
plans, as some teach, and that their displacement from the centre of
God's purposes over the centuries by the largely Gentile Church has a
strict time limit. They need to be re-assured that God has
beautifully co-ordinated plans for all His people. In the meantime
they may be individually welcomed into the Church on the same basis
as everyone else.
There is a need too to emphasise that, from the earliest ages of
human history until this planet passes away, there never has been,
never will be and never can be any means of salvation for sinners
than through the blood of the Lamb, Christ Jesus, shed on Calvary's
Cross. Jesus is described as the Lamb more often in Revelation than
in any other book of the Bible. God has worked in different ways in
different times, but He has never saved by any other means. Whether
one is Jew or Gentile, repentance and faith are required in order
that this redeeming blood may be applied.
Let us take time to study what God has so graciously revealed to us.
With many others, I am utterly convinced that one day the Lord Jesus
Christ will come suddenly to take His redeemed home before the
darkest chapter of earth's history. To us it is the "Blessed
Hope", though no believer can be sure of being alive at
that wonderful moment. However those who have died will be the first
to be caught up. This book should help readers to decide for
themselves whether this is a Bible based hope or merely fanciful speculation.
Most literature on the Second Coming of Jesus Christ and other
end-time events is studded with terms such as 'Post-Millennial' and
'Pre-Tribulational'. This may give the impression that any debate or
conflict of opinion is to do solely with the sequence of future
events. Certainly the sequence of events is important, and there is
indeed a wide variety of views amongst different interpretive
schools. But, at best, only one can be correct. That is simple logic.
Important criteria for validating prophecy relate to:
-
whether we interpret it consistently with our approach to other
doctrines—in other words as literally as possible, bearing in
mind that some visions are quite explicitly presented symbolically, and
-
whether we believe that much of Bible prophecy is yet to be
fulfilled—as opposed to it having been fulfilled in the 1st century.
But the most important benchmark, yardstick or standard for assessing
schools of prophetic interpretation must surely be the fact of the
future literal, personal, visible return of the Lord Jesus Christ.
The book of Revelation opens with: "Behold,
He is coming with clouds, and every eye will see Him"
(1:7), and closes with, "He
who testifies to these things says, 'Surely I am coming quickly.' Amen"
(22:20). To deny these facts totally undermines the authority and
inspiration of Scripture, not to mention the trustworthiness of
Jesus' own words and the angelic promise at His ascension. There are
plenty of good books dealing with the certainty of His return; we
will certainly touch on all these matters, but concentrate on
Israel's involvement.
For over fifty years I have from time to time preached on the Second
Coming of the Lord Jesus Christ. Reactions have varied from grateful
thanks for preaching on a neglected subject to deep resentment.
Prophecies concerning Israel's present position and future role have
regularly featured; indeed, there are so many such promises, widely
scattered in Scripture, that it is hard to avoid them. Latterly I
have found more and more occasions when I have been led to champion,
in a small way, the truths concerning Israel's future against those
who assert that she has none, these include, incidentally, Roman
Catholics, 'Jehovah's Witnesses' and Mormons. Among those calling
themselves evangelicals, there are many more of these so-called
Replacement Theologians than there were half a century ago.
I have recently become even more aware of how closely intertwined are
the doctrines of a potentially ever imminent Pre-Tribulation Rapture
and God's continued purposes for the nation Israel. This does not in
any way mean that either cannot
stand alone in its own right. Either can; but it is that much more
difficult to prove. Why should we handicap ourselves by failing to
use all Scriptural resources available?
Some believe in an ultimate restoration for Israel which is too
remote for any practical present day consideration. Some believe that
the nation-state of Israel and the Israel of the Bible have nothing
to do with each other. Some believe that the Church has forever
replaced Israel in God's plans and that 'Israel' is now an
alternative name for the Church. Some, at the opposite extreme,
believe that the nation-state can do no wrong and that a glorious
future awaits her without her undergoing any further trials. All
these I believe to be misapprehensions.
Some who call themselves Christians hate the Jews, some are
indifferent, some are ambivalent, while yet others love them, but
without perceiving their current spiritual state. I have become ever
more aware of how a love among concerned Christians for the
evangelisation and welfare of Jews is undermined, if they do not
appreciate that Israel nationally is still subject to spiritual
blindness, and that they will remain so until their final holocaust
is over and their Messiah returns in Person. A nation occupying the
Promised Land is only a first step in the prophetic programme. In the
meantime only individual Jews can be saved; though winning them is
indeed a blessed activity. These, while not losing their Jewish
identity, immediately become members of the Church, and will
therefore be taken to heaven at the Rapture.
So intricately interwoven are the supporting arguments for
Israelology and the programme of a Pre-Tribulation Rapture, followed
in turn by the Great Tribulation, Coming in Power, Millennium and
Eternal State, that I have been convicted that it is time to examine
the relationships and implications of all the main eschatological
positions, looking chiefly from the perspective of the role of
Israel. Some positions weaken, some undermine, whilst yet others
actively deny Jewish roles which are massively confirmed in
Scripture. We must be fully aware of the implications of our
prophetic perspectives, for if any of our teaching implies God's
unfaithfulness, it must be exposed. It is imperative that this should
be done as objectively and fairly as possible, avoiding the more
extreme versions of any position.
When I began my preliminary notes for this study, I had for some time
been aware of a highly recommended book, Israelology—the
Missing Link in Systematic Theology by Dr Arnold Fruchtenbaum
1. When I eventually acquired a copy, I found that its reputation was
well deserved; moreover it deals in great depth with some of what I
had proposed to cover. However Dr Fruchtenbaum has approached the
subject from a very different angle, examining each theory's views of
Israel in turn and arguing his case for Israel's future as he
proceeds. I propose to present my arguments for God's future purposes
for Israel before using these to validate or discredit, as may be the
case, alternative views.
Dr Fruchtenbaum naturally uses mainly American text-books. I intend
to make considerable use of British sources, as we have much
excellent material which is becoming forgotten and neglected; we are
ignoring a fine heritage. However I will certainly use Trans-Atlantic
sources as well, because most of the best modern material comes from
there. America tends to be so associated with the leading cults and
with certain recent extreme religious phenomena, that conservative
British Christians have become suspicious. So good American books
also need publicity in Britain. The Replacement Theology against
which I propose to take a stand, is rife on both sides of the
Atlantic. I will quote as far as possible directly from its
proponents in Part Two of this book, rather than rely too much upon
what those with whom I agree write.
I have unashamedly adopted Dr Fruchtenbaum's term, 'Israelology'. As,
like him, I am a fervent believer in a future for Israel, I shall
assume the term to imply a doctrine of Israel which encompasses its
history from the Patriarchs at least to the end of the Millennium.
The fact that at times Israel is far from being in favour with God
does not alter His everlasting commitment. The term was suggested to
me by Rev. Colin Le Noury of Prophetic
Witness as I was searching around for a term which implies
the antithesis of Replacement Theology. Dr Fruchtenbaum himself tells
me that he feels that the term 'Dispensationalism' provides a more
direct antithesis. I shall use both terms, and also
'Pre-Tribulationism' as appropriate. Each in its own way counters
Replacement Theology.
Dr Fruchtenbaum has one huge advantage. He is a Jew. "What
advantage then has the Jew&ldots;? Much in every way! Chiefly
because to them were committed the oracles of God."
(Rom 3:1–2). Nobody who does not understand Hebrew and
Hebrew thought can fully appreciate all the nuances of the Old
Testament original. However it is important that Gentile Christians
should also be seen to believe in and to teach God's future purposes
for Israel. It is a formidable and humbling task to tackle. Sadly
there are also Messianic Jews who have been encouraged to believe
that the great end-time Holocaust or Great Tribulation can be by
passed. This is a grave error. As we shall later see, God will have
sealed witnessing Jews at that dreadful time, but it will be more
blessed by far to be saved first and "Be
counted worthy to escape all these things, and to stand before the
Son of Man" (Lk 21:36).
Jesus said: "Look at the fig
tree and all the trees. When they are already budding, you see and
know for yourselves that summer is now near. So likewise, when you
see these things happening, know that the kingdom of God is near."
(Lk 21:29–31; see also Matt 24:32–33). The Olivet
Discourse context refers to His future return. The vine and fig tree
represent Israel in different ways (Joel 1:7). Jesus had just
delivered His scathing condemnation of the Jewish leaders, the
faithless keepers of God's vineyard, and had publicly and
symbolically cursed a fruitless fig tree (Matt 21:19–21 and 21:33–41).
The fig tree was apparently dead, as many now would believe Israel to
be. Yet within the last few decades it has budded and put on
leaves—the very long awaited sign to which Jesus drew our
attention. It is vital to note that Jesus did not say that bearing
fruit was to be a prerequisite to His return. But, Oh dear!
Recognising the sign and reading its significance is theologically
and politically inconvenient. So many Christians studiously ignore
it. Some fear to be ridiculed within their own congregations! We
humbly wish to refer the reader's attention to this national fig tree
which men say is dead, but which Jesus said would one day flourish.
It is a matter of whom to believe. However we cannot build our
theology on parables alone. We must take time to explore everything
that Scripture has to say about this vital matter and its
relationship to Christ's return.
Our stand, for which we make no apology, is one of constant
vigilance, expecting our Lord to return for us and take us to the
place He has gone to prepare for us. Any teaching which 'switches
off' believers from talking about the return of the Bridegroom must
be suspect. "My beloved put
his hand by the latch of the door, and my heart yearned for him"
(Cant 5:4). Samuel Francis picked up Solomon's theme in that
lovely, but sadly neglected, hymn. 'I am waiting for the dawning':
"I am waiting for the coming
Of the Lord who died for me;
Oh, His words have thrilled my spirit,
'I will come again for thee'.
I can almost hear His footfall,
On the threshold of the door,
And my heart, my heart is longing
To be with Him evermore."
The old jibe about being so heavenly minded that we are no earthly
use is admittedly sometimes appropriate, though probably less
frequently than it once was. But are we not in danger of neglecting
something very precious? Do we not all too easily lapse into
Laodicean lukewarmness and distance ourselves from the blessed hope
of our Saviour's return?
There are some Christians who seem to be able to embrace Replacement
Theology without their faith being diminished. But many see this as
God having made a disastrous experiment with the Jews, and having
wasted two thousand of the last four thousand years on a people for
whom He has no further use. Their confidence in the infallibility and
Divine foreknowledge of Almighty God thus comes under attack.
Sceptics have a field day. We believe that the Dispensational
Pre-Millennialism, which underpins this book, will help undecided or
unconvinced readers to dispense with the constant allegorisation and
explaining away of the obvious, which Replacement Theology demands,
and to appreciate better the Infinite Wisdom behind a plan of
salvation which spans earth's history from before the foundation of
the world to the New Jerusalem. And this plan has always involved
both Israel and the Church.
While we will from time to time pause to define certain key terms, we
have, for the benefit of those less familiar with prophetic
terminology, included a brief Glossary of Terms. There are also
appendices: Appendix I contains a chronological table of events from
the time of Daniel to the New Heaven and Earth; Appendix II contains
Fifty Reasons For A Pre-Tribulation Rapture.
We do not intend to analyse the Middle East crisis and growing global
confrontation. However we believe that it is imperative that
Christians should have, as far as is reasonable, a Scripturally based
perspective. This is particularly true in the United Kingdom and the
United States of America, as we see our nations ever more bogged down
in a perilous and intractable quagmire. So many Christians simply do
not comprehend Israel's place in prophecy. Were they to do so, their
faith would be boosted by an appreciation of the extraordinary
reliability of predictive prophecy and would be motivated to know
more.
Whatever our findings in these studies, as Christians, we must never
forget that, whilst punishment and defence of the realm are
legitimate government responsibilities, vengeance is exclusively
God's prerogative (Deut 32:35, Rom 12:19). We dare not put ourselves
in God's place. Ethnic cleansing and genocide are never
human prerogatives. This is still the Year of Grace; the Day of
Vengeance of our God is yet to come, as is the Year of the Lord's
Redeemed. Our central responsibility is the Gospel-"For God so
loved the world&ldots;".