Shalom Aleichem...
Reflections is a weekly Christian Teaching Ministry. Each week we will talk about the Bible and lessons we can put to use in our daily life. We will try to, on a weekly basis, provide to you stories, thoughts, and just easy ways to live your life on a straight path.
THIS WEEK'S TEACHING....April 8, 2019
Over the next few weeks as we continue our look at the Gospel of Jesus Christ, we will focus on one of the most misunderstood subjects in Christianity....The Future and the Bible...Prophecy!!
NOTE...In this teaching, as we had several weeks ago, there are many Scriptures referenced. I have not included them in the teaching as I want you to look at the Scripture to see what it is saying, in context...what is the whole story behind the Scripture. In this way you will learn, hopefully, how to look at Scripture as a whole, not as a segment.
He who will not look forward must look behind ―Gaelic Proverb
Consider a few of some of the world’s worst predictions. King George II said in 1773 that the American colonies had little stomach for revolution. An official of the White Star Line, speaking of the firm’s newly built flagship the Titanic, which launched in 1912, declared that the ship was unsinkable.
In 1939 the New York Times said the problem with TV was that people had to glue their eyes to a screen, and that the average American wouldn’t have time for it.
An English astronomy professor said in the early 19th century that air travel at high speed would be impossible because passengers would suffocate.
Here are a couple of questions you may ask. I know because I have asked them myself...
Question one:
How do we know that the Bible can predict future events? The answer is because it has a 100 percent track record of doing so. Daniel predicted Alexander the Great (Dan 8:21). Malachi predicted Jesus would be born in Bethlehem (Micah 5:2). Jeremiah predicted the 70 year captivity (Jer 25:11). Jesus predicted the destruction of Jerusalem in 70 AD (Matt 24:1-2). And the list goes on and on and on.
Question two:
Why is studying about the future in biblical prophecy important? Sometimes Christians are told not to focus too much on prophetic issues because what is important is the gospel. We are told we should focus on the gospel that unites us as opposed to future events, which have not yet happened and people have differing opinions on. In response to this attitude first one must say that future events are part of the gospel. It is a major part of the good news in which Jesus is coming back, we will be in his presence, and God will complete the salvation process in us. We will receive glorified bodies and will be freed once and for all from our struggle with sin. Secondly, when one considers the amount of prophecy that is in the Bible it is apparent that it is such a major emphasis that it must be very important in God’s overall message for us.
J. Barton Payne’s Encyclopedia of Biblical Prophecy lists 1,239 prophecies in the Old Testament and 578 prophecies in the New Testament for a total of 1,817. These encompass 8,352 verses out of 31,102 verses.
Thus, over a quarter of the entire Bible is biblical prophecy. Why is it there in that quantity if it’s not that important? Third, Paul taught detailed events surrounding the second coming of Jesus in Thessalonica after planting a new church there and only being there three weeks. He thought it was a critical teaching that the church needed to be introduced to at a very early stage in its development. Lastly, God wants us to know certain events about the future so that we can live our lives today with confidence about what is to come. He gives us the light at the end of the tunnel so to speak. Thus, one would have to conclude that biblical prophecy is a critical part of the core faith of Christianity.
In theological terminology, the study of future events is referred to as eschatology. This teaching will briefly survey and focus on key topics related to future events. These areas are: the rapture and great tribulation, our resurrection, the return of Jesus Christ, the millennium and future for national Israel, and future judgments including heaven and hell. Lastly, it will conclude with what not to say about the future and a primary application for us.
The Rapture and the Great Tribulation
The rapture refers to an event in the future in which believers in Jesus Christ who are alive at that time will be taken up into heaven in conjunction with the Lord’s coming without having to physically die. Those believers who had already died will rise from the dead and all those in Christ will receive immortal glorified bodies. The word rapture is from the Latin word rapturo which means to be “caught up.” All evangelicals agree that the rapture will happen but the differences evangelicals have are concerning when it happens in relationship to what is called the great tribulation and the return of Jesus’ coming to earth. There are two primary passages on the rapture both located in Paul’s writings.
The first is in 1 Thessalonians: “For we tell you this by the word of the Lord, that we who are alive, who are left until the coming of the Lord, will surely not go ahead of those who have fallen asleep. For the Lord himself will come down from heaven with a shout of command, with the voice of the archangel, and with the trumpet of God, and the dead in Christ will rise first. Then we who are alive, who are left, will be suddenly caught up together with them in the clouds to meet the Lord in the air. And so we will always be with the Lord” (1 Thess 4:15-17).
The second is in 1 Corinthians: “Listen, I will tell you a mystery: We will not all sleep, but we will all be changed – in a moment, in the blinking of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we will be changed” (1 Cor 15:51-52).
In evangelical circles, there are three major views on when this rapture will take place. The first is called the pretribulation rapture view. This view is that the rapture will occur at the beginning or just before the start of the 7 year tribulation period. The second view is called the midtribulation rapture view as it sees the rapture occurring at the middle of the 7 year tribulation period. A development of the midtribulation rapture position is referred to as the prewrath rapture view, in which sometime during the second half of the seven year tribulation the rapture takes place prior to a great outpouring of God’s wrath on the earth. The last view is called the posttribulation view as it sees the rapture taking place at the end of the 7 year tribulation period.
The postribulation rapture position along with the pretribulation rapture view are probably to be considered the most common views today. Once one understands the various framework for these basic events one can then consider some of the arguments for the differing positions for the timing of the rapture in relation to the tribulation period. Since the rapture is still future and there are differing interpretations of the biblical data by good scholarly evangelicals, one has to hold one’s position with a degree of humility that reflects some of the ambiguity on this issue. If someone has a view on it, as this author does, it should be held with an open hand rather than a clenched fist.
What is the Tribulation?
The “great tribulation” or just “tribulation” in certain New Testament contexts refers to an unprecedented time of global suffering and trial in the world that immediately precedes the second coming of the Lord. Jesus stated, “For then there will be great suffering unlike anything that has happened from the beginning of the world until now, or ever will happen” (Matt 24:21-22).
If you think about all the different types of and magnitude of suffering has been experienced already in the world, this statement is a sobering description of how devastating this time period will be. In other words this devastation will be far worse than the Christian persecutions under any Roman Emperor, famines in Africa, genocides, what the U.S. saw in its own civil war in which hundreds of thousands of Americans were killed at the hands of their fellow countrymen, what the world saw in World War II with the Holocaust, massive battles and nuclear detonations, or the 2004 Asian Tsunami in which over 200,000 people were killed.
And the list could go on. In another passage dealing with this time period John writes, “Then one of the elders asked me, “These dressed in long white robes – who are they and where have they come from?” So I said to him, “My lord, you know the answer.” Then he said to me, “These are the ones who have come out of the great tribulation. They have washed their robes and made them white in the blood of the Lamb!” (Rev 7:13-14). What do we know about this “great tribulation”? It’s a period that lasts 7 years long (Dan 9:27; Rev 13:5). It is a time of God’s wrath (Rev 6:17) and involves at least three series of judgments from God toward the world that are global in nature (seals, trumpets and bowls; Rev 6-18). The suffering and conflict will be greater than has ever been seen (Matt 24:21-22). It involves a unique manifestation of evil driven by the Devil, the Antichrist and the False Prophet (2 Thess 2:3-4; Rev 12-13). People will be faced with a stark choice to repent and worship God or follow evil and receive the consequences of this choice (Rev 14:6-7).
The Postribulation Rapture View
Why do some people hold to the postribulation rapture view? Here are five basic arguments in support of it.7 First, there is only one “coming” of Jesus and both the rapture and conquest of Jesus must be the same event after the tribulation when he comes as seen in Revelation 19. Second, a resurrection is mentioned in Revelation 20 just following the second coming of Christ in glory (Rev 19), which suggests that the rapture that includes the resurrection is there at this event as well. Third, the saints (or elect) are seen in the tribulation period (e.g., Rev 7) and this must be the church. Also, the Olivet Discourse in Matthew 24 seems to indicate that believers go through the tribulation and these are to be identified with the church as well. It is argued that the church does not have to be removed from the tribulation to be protected from God’s wrath through it, similar to God protecting Israel during the plagues against Egypt in the book of Exodus. Fourth, the pretribulation position is a relatively recent development in part promoted by the writings of J.N. Darby8 and is not seen in the writings of the early church fathers. And lastly, the parable of the wheat and tares suggests that believers and unbelievers will be together until the “end of the age,” which would be until the second coming of Jesus (Matt 13:24).
The Midtribulation/Prewrath Rapture View
At least three basic arguments can be given for the midtribulation rapture view. First, the rapture is said in 1 Corinthians 15 to occur at the “last trumpet.” In Revelation there are a series of seven judgments that start with the blowing of trumpets. The seventh trumpet blows in Revelation 8 which appears to be approximately half way through the tribulation period.
Second, there is an emphasis in Revelation on 3 and one/half years in the seven year judgment sequence (Rev 11:2-3; 12:6, 14; 13:5 cf. Dan 9:27). This suggests a major event at the midway point. And third, the church is delivered from the wrath of God (1 Thess 5:9) which this view argues starts at the mid-point of the tribulation (Rev 15:1). The prewrath rapture view is a development and modification of the midtribulation rapture position which sees the church going through the midpoint of the tribulation period and undergoing persecution but being taken out sometime prior to the end of the seven year period and before a great outpouring of God’s wrath.
The Pretribulation Rapture View
The view that, in my opinion, provides the most coherence with the biblical data is the pretribulation rapture view. There are four basic arguments that lead in this direction. First, in the Old Testament there is Daniel’s 70 week prophecy, which relate to these end time events. Daniel states that these events are for or concerning “his people” (Dan 9:24). This must refer to national Israel as Daniel is an Israelite. Since the first 69 weeks primarily refer to the time when God is focusing his program/dealings with the nation of Israel, it makes sense that the 70th week would as well. The 70th week, a seven year period, is the same length of time as the tribulation period (See Rev 12:6, 14; 13:5 which refers to half of this period) and Daniel’s events fit well with a future tribulational framework (e.g., the abomination of desolation (Matt 24:15), etc).
The point then is that the tribulation period is not for the church or concerning the church. Second, while the church is explicitly mentioned many times in Revelation 2-3 it is not explicitly mentioned once in chapters 4-19. It is true that believers are described in Revelation 7:9-17 but they are not described as the “church.” There is a shift in terminology which suggests a change has taken place. In Revelation 4-19 the focus appears to be on the tribes of Israel (Rev 7:1-8), which is contrasted with believers from other peoples (Rev 7:9). Third, in Revelation 3:10 it appears that the church is promised to be kept from the hour or time of trial that is coming on the whole world, not protected through it. We are not just kept from the trial but kept from the time of it. The phrase “to test those who dwell/live on the earth” (cf. Rev 6:10; 8:13; 11:10; 13:8, 14; 17:2, 8) describes God’s purpose for the event and refers to the unbelieving world some of whom will turn in belief to God. Lastly, the church is not appointed to God’s wrath (1 Thess 5:9). It is clear that even from right at the start of the tribulation with the seal judgments, God’s wrath is unleashed in terrifying force (e.g., Rev 6:16-17).
NEXT WEEK....We will continue our look at prophecy in the Bible
DID YOU EVER WONDER???
I have had this "Creed in my mind for many years and am still striving to become what is stated here. It is my prayer that everyone who reads this will strive to become....
" I do not choose to be a common man. It is my right to be uncommon. I seek to develop whatever talents God gave me—not security. I do not wish to be a kept citizen, humbled and dulled by having the state look after me. I want to take the calculated risk; to dream and to build, to fail and to succeed. I refuse to barter incentive for a dole. I prefer the challenges of life to the guaranteed existence; the thrill of fulfillment to the stale calm of utopia. I will not trade freedom for beneficence nor my dignity for a handout. I will never cower before any earthly master nor bend to any threat. It is my heritage to stand erect, proud and unafraid; to think and act myself, enjoy the benefit of my creations and to face the world boldly and say – ‘This, with God’s help, I have done.’ All this is what it means to be an American."
My Creed by Author: Edgar A. Guest
To live as gently as I can;
To be, no matter where, a man;
To take what comes of good or ill,
And cling to faith and honor still;
To do my best, and let that stand
The record of my brain and hand;
And then, should failure come to me,
Still work and hope for victory.
To have no secret place wherein
I stoop unseen to shame or sin;
To be the same when I'm alone
As when my every deed is known;
To live undaunted, unafraid
Of any step that I have made;
To be without pretense or sham
Exactly what men think I am.
To leave some simple work behind
To keep my having lived in mind;
If enmity to aught I show,
To be an honest, generous foe;
To play my little part, nor whine
That greater honors are not mine.
This I believe is all I need
For my philosophy and creed.
BOOKS OF THE BIBLE...A TEACHING
As we move forward in our look at the Books of the Bible, we continue with the Gospel of Mark
Who wrote the book?
The Bible records more information about Mark than any of the other gospel writers aside from the apostle John. Luke mentioned Mark’s name several times in Acts. A budding Jerusalem church met in his mother’s home. Mark also started the first missionary journey with Paul and Barnabas but went home early, though he later traveled with Barnabas to Cyprus for more mission work. He became significant in the life of Paul, being one of the last people the apostle mentioned in his final letter (2 Timothy 4:11).
However, Mark’s most significant personal connection was the one he had with Peter, who was likely Mark’s source for the material in the gospel. Mark’s mother’s house was a regular enough stop for Peter that the servants recognized him by voice alone (Acts 12:12–14). And it appears that Mark was present at Gethsemane, a young man watching the proceedings from a safe distance (Mark 14:51–52), leading some scholars to believe the Last Supper took place in Mark’s home.
Where are we?
Because Mark offered no further comment on Jesus’s prophecy regarding the destruction of the temple—an event that occurred in AD 70—we can safely assume that Mark composed the gospel sometime before that tragic event. Also, the gospel has a distinctly Roman feel to it, particularly when compared with the Jewish emphasis of the book of Matthew. Mark chose to leave aside most comments on fulfilled prophecy (compare Matthew 21:1–6 and Mark 11:1–4), and when he felt compelled to use an Aramaic term, he interpreted it (Mark 3:17). This suggests that Mark was in Rome, writing from Peter’s recollections sometime before that apostle’s death (ca. AD 64–68), possibly composing the gospel between AD 57 and AD 59.
Why is Mark so important?
Mark’s gospel portrays Jesus as constantly on the move. The forward motion in Mark’s writing keeps the knowledgeable reader’s mind continually looking ahead to the cross and the resurrection. Thirty-nine times Mark used the word immediately, giving a sense that Jesus’s time on earth was short and that there was much to accomplish in His few years of ministry.
What's the big idea?
While Matthew’s gospel portrays Jesus as the King, Mark reveals Him as God’s Servant. Jesus’s work was always for a larger purpose, a point clearly summarized in Mark 10:45, “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.” Mark filled his gospel with the miracles of Jesus, illustrating again and again both the power and the compassion of the Son of God. In these passages, Mark revealed more than Jesus as the good teacher who offered people spiritual renewal; the book also portrays Jesus as the true God and the true man, reaching into the lives of people and effecting physical and circumstantial change.
But Jesus’s life as the agent of change wasn’t without an ultimate purpose. Amid His hands-on ministry, Jesus constantly pointed to the definitive way in which He would serve humanity: His death on the cross and His resurrection from the dead. It is only through faith in these works of Jesus Christ that human beings find eternal redemption for their whole selves. Moreover, Jesus becomes our model for how to live our lives—serving others as He did.
How do I apply this?
Three times in three consecutive chapters—8, 9, and 10—Mark pictured Jesus informing His disciples of His great sacrifice and ultimate victory. His disciples either rejected the teaching altogether (Mark 8:31–32) or they showed themselves concerned with other matters (9:31–34; 10:32–37). As Jesus prepared to perform the greatest service in the history of the human race, His disciples could only think about themselves—their position or safety.
Do you find it a struggle to get yourself oriented toward sacrificial service, as Jesus’s disciples did? The temptations we all wrestle with when faced with an opportunity to serve another person are to pull back within ourselves, to seek our comfort, or to protect our own interests.
The challenge that Jesus presents to us in the book of Mark involves breaking out of those patterns of self-absorption and giving ourselves in service and love to others.
HAVE A SAFE AND BLESSED WEEK:)
Ho'omaikaʻi ka Pua iā kākou