Popular Beliefs: Premillennialism, Part III: New Testament Epistles and Revelation I. Introduction A. We have been spending time looking into popular beliefs 1. It is important to understand what those who live among us believe 2. It allows us to better present the Gospel and to have a defense for the faith (Matthew 28:18-20, 1 Peter 3:15) B. Premillennialism is certainly a popular belief in our day 1. The Left Behind series and its popularity attests to it 2. We see it in churches and even in foreign policy in America! C. Previously we looked at what premillennialism is and some general issues 1. Premillennialism is a system of belief that posits that we are currently living before a reign of 1000 years by Christ that will be inaugurated by a series of events from Daniel and Revelation, among other passages 2. We saw that while premillennialists claim to hold to a "literal" reading of prophecy, such is strictly impossible a. all the visions have at least some level of figurative interpretation b. in the end, premillennialists actually pick and choose what they interpret literally and figuratively, and many times do not make good choices 3. We also saw that premillennialism holds to a "Jewish" view of Old Testament prophecy, minimizes Jesus' work and the church, and misunderstands the nature of Christ's Kingdom D. We also looked at various passages in the Old Testament and the Gospels 1. We saw how many passages in Daniel are believed by premillennialists to refer to the second coming actually refer to the first 2. We saw how many passages that are explicitly fulfilled the inauguration of the church and the destruction of Jerusalem are likewise applied to the "end times" 3. We have seen clearly that many of the linchpins of the premillennial system fail, for the predictions refer to Christ, the church, and the destruction of Jerusalem, not the "end times" E. Let us conclude our study today, therefore, looking into arguments regarding New Testament letters and the book of Revelation II. 1 Thessalonians 4: The "Rapture" A. One of the popular beliefs regarding premillennialism is the "rapture" B. While there is much internal disagreement as to whether the "rapture" takes place before, in the middle of, or after the "tribulation", most still believe in it C. The word "rapture" is never found in the Scriptures 1. The word comes from Latin 2. Webster: "transport; ecstasy; violence of a pleasing passion; extreme joy or pleasure" D. Nevertheless, it is argued that 1 Thessalonians 4:15-17 teach this concept of the "rapture" E. While we can have every reason to accept that we will meet the Lord in the air... F. ...but does this legitimate the idea of the "rapture" and everything else involved? G. Premillennialists posit four resurrections: saints of the "church age" here in 1 Thessalonians 4, the "OT saints" per Daniel 12:1-2, the "tribulation saints", implied in Revelation 6:9-11 and 20:4, and the parallel resurrection of unbelievers based on Revelation 20:7-15 H. Premillennalists tend to posit three judgments: the "rapture", at the "glorious appearing" of Jesus Christ (supposedly according to Matthew 25:31-46), and at the "great white throne" in Revelation 20:11-15 1. The first is posited as a judgment of believers, the second as a judgment of nations and the last of unbelievers 2. The multiple resurrections and judgments depend upon one another 3. Is this really what the Bible teaches? I. As we have seen before, the Bible does not teach this elaborate premillennial system, but instead speaks of one day of Jesus' coming and therefore one day of judgment and resurrection 1. Acts 17:30-31: one day of judgment 2. 2 Peter 3:9-11: one day of judgment 3. John 5:28-29: one moment of resurrection J. In the end, then, the concept of rapture as believed in premillennialism is not accurate! K. 1 Thessalonians 4:15-17 is indeed true, and is parallel to 1 Corinthians 15:51-53 1. When the Lord returns, we will all be raised in incorruptible bodies 2. We will be transformed, and we will meet Him in the air 3. Such is the moment of judgment, where the division will take place and people will reside either in Heaven or Hell for eternity! III. 2 Thessalonians 2: The "Man of Sin" A. Premillennialists often focus on 2 Thessalonians 2 and believe that the "man of sin" is the Antichrist, that figure who is also seen to be the beast of Revelation B. Is it appropriate to look at this figure as some futuristic character of great evil? C. While it is difficult to precisely identify who would represent this "lawless one," it is difficult to believe that Paul has in mind a character only in the future 1. 2 Thessalonians 2:7 indicates that the mystery of lawlessness is already at work 2. Why, then, has this person not yet been revealed if the mystery was at work 1900 years ago? 3. Why would this be a message Paul gave to the Thessalonians many times (v. 5, this letter) if it were not immediately relevant to the Thessalonians? D. While the "lawless one" could be a Roman emperor, some other Roman official, or perhaps a succession of individuals, it is unlikely to be an "Antichrist" figure! IV. Revelation 2-3: Churches as Ages A. Before we get into Revelation and the vision proper, let us consider the view of some premillennialists that Revelation 2-3 refers to different ages of the church B. It is believed that each church represents a period of time of church history: the age of Ephesus, the Age of Smyrna, etc.; we, of course, are in the "final age", the age of Laodicea, in this view C. What shall we say to these things? D. First of all, it is in glaring contradiction to the claim that premillennialists take the Bible literally even in Revelation E. It is also very convenient 1. One can look into history and can always find what one wants to find to "prove" such a system 2. In the details the system also fails: will anyone say that Thessalonica or Philippi of the first century "left their first love", as the Ephesian "age" would charge (Revelation 2:4)? 3. How do we really know what age we are in? Will not every generation claim to be in the age of "Laodicea"? F. The view also posits that the history of denominations is the history of the Christian church and of God's people, and that claim we would deny (Ephesians 4:4-5) G. In the end, then, this system is convenient, contradictory to the principles premillennialists would establish, and is never really verifiable V. The Book of Revelation A. Let us now consider the book of Revelation B. Revelation is the cornerstone of premillennialism 1. All the rest of the pieces that we have already seen are really viewed in terms of the Revelation to John 2. Premillennialists view the Revelation as a futuristic document, waiting for fulfillment in the "end times," the signposts of which are seen in all the passages we have examined beforehand 3. There is an expectation of fulfillment of Revelation as literally as possible C. It is beyond the scope of this study to deeply examine all the facets of the Revelation to John; it will suffice for us to engage in sound Biblical exegesis regarding the overall structure of the Revelation and to look at some of the major points in the book D. Examining the Context of Revelation 1. For some reason, people often have their minds fall out of their heads when approaching Revelation 2. Revelation is part of the New Testament and the Bible as a whole, and there is no reason why we should expect its message to be inconsistent with the whole, or that we would use different guidelines of interpretation for it than anything else 3. Let us now consider many aspects of the context of Revelation E. Considering Author and Purpose 1. As with all good Biblical understanding, let us first consider the author and the writing itself 2. Who wrote it? John, believed to be the Apostle John, as revealed from Jesus (Revelation 1:1, 10-11) 3. When did he write it? This is disputed; most believe either in the late 60s or late 90s CE (Revelation 1:9) 4. To whom did he write? The audience is identified as the seven churches of Asia (Revelation 1:10-11) 5. Why did he write? To inform the brethren what would happen in the near future to encourage them in the face of persecution (Revelation 1:3-7) F. When we see these aspects, clearly identified in the introduction to the Revelation, we can already tell that the premillennial view is inconsistent with the text 1. It would not seem to be about some events beginning in over 2,000 years, but indeed about events very soon to take place (Revelation 1:3, 22:6-7; 12; 20) 2. It would not seem to be about events to take place to a future and unknown people, but would instead be about the events and issues of late first century and early second century Christians in the eastern Mediterranean (Revelation 1:3-7) G. Consistency with the Rest of the New Testament 1. It is even admitted by premillennialists that the view of God and Jesus as portrayed in their view of Revelation is in stark contrast with God and Jesus in the rest of the New Testament 2. God and Jesus in Revelation, in the premillennial view, are wrathful and full of vengeance, slaughtering untold numbers of individuals throughout the book 3. Yet, in the New Testament, God sends His Son to die that people could be saved, and God desires all men to be saved (John 3:16, 1 Timothy 2:4) 4. Furthermore, the consistent image of Jesus in the book of Revelation is as a lamb, not a lion (Revelation 5:5 vs. 5:6, 5:8, 5:12, 6:1, etc.) 5. Should we expect God to entirely change His countenance in this covenant? By no means! 6. The Revelation as a vision to encourage the brethren in times of persecution, however, leads us to look at the Revelation in a way consistent with the rest of the New Testament H. Revelation: Literal or Figurative? 1. One of the great claims of premillennialism, of course, is that they accept the Revelation as literally true and about to occur 2. We have seen how this is not technically possible, and that premillennialists themselves must engage in some level of interpretation to make sense of it 3. Nevertheless, how literally ought we interpret Revelation? 4. The context itself indicates that the Revelation is a vision a. Revelation 1:10-11, Revelation 9:17 b. We of course believe that John literally saw the things he claimed he saw...but in his vision! 5. The indication of a vision means that we must view the contents of said vision as figurative-- representing something else 6. Based on the previously considered contextual considerations, it is best to look at these images as referring to things present in the first century Roman Empire 7. We can surely apply the lessons to ourselves, but only on a secondary basis! I. Some Popular Images in Revelation 1. The Beast-- the beast is often mentioned, and is identified as the Antichrist a. cf. Revelation 11:7, 13:1; used 39 times in Revelation b. yet Revelation never identifies the beast as the Antichrist! c. all discussions of antichrists in 1 John 2:18-19 speak in the plural, as those who deny Christ d. the beast is more likely to be a Roman emperor or some such person e. the number of the beast-- 666 (perhaps 616; Revelation 13:18) may refer to the emperor Nero f. the "mark of the beast" (Revelations 13:17, 14:9) need not be a literal and physical mark, but one following after Roman gods and social approval 2. Babylon-- usually identified as the actual city Babylon (cf. Revelation 17:5) a. and so with 1 Peter 5:13 b. in the first century, however, Babylon no longer really a city; fallen into ruins c. Babylon more likely a code word for Rome, and its whore the Empire 3. Israel and 144,000 (Revelation 7:4-8, 14:1-5) a. some believe that John speaks literally of Israel and 144,000 persons b. Romans 2:28-29, Galatians 4:21-31: Christians as spiritual Israel c. No one actually believes that 144,000 will be male Jewish virgins, as text literally indicates d. Figures, then, representing Christians from all nations now being spiritual Israel 4. Armageddon a. named in Revelation 16:16-- Har Megiddo, "Mountain of Megiddo" b. supposed site of the "battle" between good and evil c. battle never occurs-- Jesus has the victory without a shot (vv. 17-21) d. again, probably has referent to Roman empire J. We can see, then, that the premillennial view of the Revelation is unnecessary and highly inconsistent with the text itself and with the rest of the New Testament V. Conclusion A. We have now examined most of the tenets of premillennialism B. We have seen that on a theoretical basis, and on the basis of the texts in the Old and New Testaments, premillennialism is false C. We have seen that the Bible teaches that Jesus will indeed return, and that it will be very fast, and that there will be the day of the Lord, the day of Judgment, and all matter will end (Matthew 25:31-46, Acts 17:30-31, 1 Thessalonians 5:1-10, 2 Peter 3:9-11) D. Let us constantly be prepared for that day and to give a defense for our belief E. Songbook/invitation