Chapter 5: Other Signs of Christ's Return

IN THIS CHAPTER, you will discover:

· The abomination of desolation.

· The Great Tribulation.

· The beliefs of pretribulational dispensationalists.

· The extraordinary phenomena associated with the Second Coming.


AS A RESULT, you will be able to:

· Understand the prophetic meaning of the “abomination” theme.

· Know how God will “keep” and “seal” His people.

· Answer controversial questions about the end times.

· Interpret apocalyptic language in a balanced way.

Reading: Renewal Theology 3, pp. 353-60.

Key Scripture: “So when you see standing in the holy place ‘the abomination that causes desolation,’ spoken of through the prophet Daniel — let the reader understand — then let those who are in Judea flee to the mountains” (Matt. 24:15-16).

Key Word: Hebdomad.

The universal adoration given the first beast in Revelation 13:4 and the worship set up by the second beast (vv. 14-15) recall a powerful prophetic image mentioned by both Jesus and Daniel: the “abomination of desolation.” In the Key Scripture, Jesus links the appearance of the “abomination that causes desolation” to the beginning of a time of unprecedented tribulation (Matt. 24:21). This “great tribulation” will be followed immediately by Jesus’ parousia (vv. 29-31). In this lesson we will examine what the Bible has to say about this sign of the end times.

The first prophecies regarding the abomination of desolation appear in the book of Daniel (8:13; 9:27; 11:31; 12:11). Their initial historical fulfillment occurred during the desecration of the temple by Antiochus Epiphanes in 167 b.c. According to the Jewish historian Josephus (Antiquities of the Jews, 12.5.4), Antiochus sacked Jerusalem; stripped the temple of its gold, implements, and secret treasures; and took ten thousand people into captivity as slaves. He compelled the Jews to cease worshiping God, placed idols on the altar and sacrificed swine (an unclean animal according to Jewish dietary law) to them. He erected similar shrines in every Jewish city and village and forbade the practice of circumcision. Mothers who disobeyed were tied to crosses, strangled, and had their sons hung about their necks. The Maccabean revolt returned the temple to the hands of the Jews in 164 b.c.

Jesus’ aside in Matthew 25:15 — “let the reader understand” — suggests that he, like Josephus (see RT3, p. 355 fn. 178), understood Daniel’s account as a “rolling” or “typological” prophecy that had yet to be completely fulfilled. Matthew’s account of Jesus’ words — “So when you see standing in the holy place ‘the abomination that causes desolation’ ” (24:15) — is very similar to Daniel’s language (9:27). Mark’s version, “When you see ‘the abomination that causes desolation’ standing where it does not belong” (13:14), is more ambiguous. But Luke’s wording, “When you see Jerusalem being surrounded by armies, you will know that its desolation is near” (21:20), clearly ties Jesus’ mention of the abomination of desolation to the coming siege of Jerusalem by Titus in a.d. 70 (see RT3, p. 355).

Jesus warned His followers to “flee” at this sign (Matt. 24:16-17; cf. Mark 13:14-15), probably suggesting that they run from (flat) rooftop to rooftop to get out of the city as quickly as possible. There is evidence that Christians abandoned Jerusalem in a.d. 68 about halfway through the siege, and thus were spared the ghastly starvation and slaughter that fell upon the city in its final days (see RT3, p. 364 fn. 217).

John’s reference in Revelation to the worship wrought by the second beast parallels the idolatry identified with the abomination of desolation by Daniel and Jesus. As we saw in our last lesson, John’s immediate referent was probably the emperor worship forced upon the church in his day. But the prophecies of Daniel, Jesus, and John also pointed beyond their own time-frames to a future fulfillment. Not only have there been continuing manifestations of the “abomination” throughout history; there also will be a final, eschatological manifestation of the “abomination” in the future.

Dr. Williams draws our attention to two important points we should remember in considering this. First, Satan’s power is limited. In Daniel and Revelation the period during which the forces of evil will be allowed to subjugate the people of God is given symbolically as “a time, times and half a time” (Dan. 7:25; Rev. 12:14). This figure is variously calculated as 3 1/2 years or 3 1/2 weeks of years (a week of years is called a hebdomad). As half of seven — the symbolic number of wholeness — this figure represents incompleteness and failure. Evil will reign, but its reign will be cut short by God’s sudden and final judgment.

Second, we must remember that although evil will appear to triumph for a time, God remains sovereign. In the words of Tertullian, an early church father, Satan is “God’s Ape.” Satan may manifest himself as a “beast,” but he remains a beast on a leash. His circle of power is only as large as God allows. The passion and death of Christ and the victory wrought through his resurrection reveal that God’s way of overcoming evil is subtle and beautiful, not a display of brute force. Much of the seductive power of evil lies in the romantic notion that evil is really cleverer, more sophisticated, more “fun” than good. In the end, evil will be permitted to flower in its most insidious and deceptive form — only to be stripped naked and exposed as the paltry, empty, joyless, ultimately powerless sham that it is. In this way God’s glory will be manifested unequivocally.

Are we nearing the time this great separation of light and darkness will occur? Dr. Williams notes that the final eschatological attack by evil will not be directed at the city of Jerusalem, but at the church (RT3, p. 357). Militant anti-Christian forms of secular humanism and New Age paganism are presently becoming more vocal and influential. Hostility to religion in general and to Christianity in particular is common in the media. We have apostasy in the church and situational ethics in the schools. Church-state clashes in the courtroom have eroded religious liberty. So it is not inconceivable that in the coming years political and ideological forces will exert pressure to restrict greatly the activity of the church and the preaching of the gospel.

Christians must not retreat from this conflict. We can withdraw neither from the task of evangelization nor from our civil responsibilities. Government is “established by God” (Rom. 13:1), and it is every Christian’s duty to act politically and personally so that they may be “salt” and “light” in the world.

Even in times of tribulation and martyrdom, we should not succumb to fear. Remember these words from the closing chapter of Daniel’s prophecy: “Those who are wise will shine like the brightness of the heavens, and those who lead many to righteousness, like the stars for ever and ever” (12:3).

Key Concepts:

1. Following the appearance of the “abomination of desolation” will come a period of “great _________________.” [354]

2. Discussion of the “abomination of desolation” in the book of Revelation echo references spoken through the prophet. [354]

3. The initial fulfillment of the desecration of the temple involved the Syrian king . [354-55]

4. The Roman emperor desecrated the temple during the period of the destruction of Jerusalem. [355]

5. True or False. The sacrilege and blasphemy of Antiochus and Titus are types and precursors of the final abomination. [355]

6. Jews today celebrate the victory over Antiochus and the rededication of the temple with the Feast of . [355 fn. 176]

7. The final desolator will seek to end worship in (Jerusalem, the church). [357]

8. True or False. The basic order of society, particularly the political order, is God-given. [358]

9. Martyrdom is (more, less) common in the twentieth century than in the past. [359]

10. True or False. God allows the evil beast to emerge, exercise authority, and conquer the faithful. [359]

Further Study: Read “Abomination, Abomination of Desolation,” pp. 6-7 and “Antiochus,” pp. 65-66 in the NIDB.

Life Application: Note the ways that Dr. Williams suggests we can act as “salt” and “light” on p. 358. What can you do to take positive action in the spheres listed there?

Reading: Renewal Theology 3, pp. 360-70.

Key Scripture: “For then there will be great distress, unequaled from the beginning of the world until now — and never to be equaled again” (Matt. 24:21).

Another important sign of the end times is the period of “great distress” or “tribulation” mentioned in the Key Scripture. Matthew 24:29-30 states that immediately after this period, “the sign of the Son of Man will appear in the sky, and all the nations of the earth will mourn.” The book of Revelation describes the climactic outpouring of God’s wrath upon the earth as the mysterious seven seals are opened and the seven trumpets are blown. The world will pass away not with a whimper, but with a bang — and with “distress, unequalled from the beginning of the world.”

In and of itself, tribulation should not be considered bad. Christ promised that His true followers would inevitably experience tribulation (John 15:20; 2 Tim. 3:12). Scripture teaches that we should not only expect tribulation, but also see it as necessary; as “the proving ground for genuine existence in the kingdom of God” (RT3, p. 361). Paul emphasized that we can only “know Christ and the power of his resurrection” genuinely if we are prepared to experience “the fellowship of sharing in his sufferings, becoming like him in his death” (Phil. 3:10). From this perspective, Paul even argued that we should “rejoice in our sufferings” (Rom. 5:3) for, through God’s grace, they build character and hope in us (vv. 4-5). Jesus made the remarkable statement: “I have overcome the world” (John 16:33). Through the grace experienced in tribulation, we grow to know that we, too, are “more than conquerors through him who loved us” (Rom. 8:37).

The Great Tribulation

The apocalyptic tribulation mentioned by Jesus and John is not just about tribulation in the generic sense, however. It concerns the climactic outpouring of divine judgment known as the Great Tribulation. It is very important to note that the weight of this judgment is not intended to fall upon God’s people, but upon the “tribulators”; upon those who persecute the people of God and have given themselves over to the “deep things of Satan.” In a similar way the “mini-apocalypse” that occurred in a.d. 70 was God’s judgment upon Jerusalem because of the righteous men and prophets killed there by the Jewish religious authorities (Matt. 23:35-36). But the Jerusalem Christians were not called upon to partake of this holocaust. They were warned to flee and thus were able to escape the fearsome suffering that followed.

The Great Tribulation, however, will be a worldwide phenomenon and there will be nowhere to flee. Will the people of God therefore have to suffer the torments that it brings? No indeed! Although they must endure persecution from the world, the punishments of the Great Tribulation will not fall upon them. This is not, however, because they will be “snatched” off the planet, as some rapture theorists teach. Contrary to such thinking, there is no scriptural basis for believing that “the elect” — God’s people — will not be present during the Great Tribulation period. Indeed Scripture explicitly speaks of the elect as being present during the Great Tribulation (Matt. 24:22).

God promised the church in Philadelphia, “I will also keep you from the hour of trial that is going to come upon the whole world to test those who live on the earth” (Rev. 3:10). How will God “keep” believers during the Great Tribulation? In Revelation 7:3 the angels of the four winds are instructed: “Do not harm the land or the sea or the trees until we put a seal on the foreheads of the servants of our God.” Then 144,000 — a numerical expression of completion and perfection symbolizing all the redeemed — are given this seal. Scorpion-like locusts are released to torment the earth, but they are told to sting “only those people who did not have the seal of God on their foreheads” (Rev. 9:4). It is clear, then, that the seal is for protection. The motif of a divine seal or mark that protects the bearer in the midst of God-ordained calamity also appears in Exodus 7-11 and Ezekiel 9 (see RT3, p. 367 fn. 229).

Beasley-Murray’s observations concerning the darkening of the sun, moon, and stars (pp. 368-69 fn. 233) give us a clue concerning how God’s seal can act to “keep” His people in the midst of cosmic tribulation. Since these celestial signs cannot simply be interpreted literally, he suggests that they represent not only natural disasters, but also the confusion, fear, and spiritual turmoil that will accompany the Great Tribulation. Those whose forehead — representing the mind and will — are marked by God will be “kept,” in that they will be able to experience peace through faith as they watch the world disintegrate around them.

Undoubtedly the Holy Spirit will play a key role in helping to guard God’s people from despair during a time when “men will faint from terror” (Luke 21:26). Jesus promised His disciples that the Holy Spirit would empower them in the face of persecution and difficulty (Luke 12:11-12; Acts 1:8; 6:9-10). Acts 6:8-7:60 tells the story of the first martyrdom. Stephen received supernatural courage and endurance through the Spirit and, like Christ, was even able to pray for those who struck him down.

Throughout the history of the church this pattern and promise continues to be filled. The church father Eusebius, an eyewitness to the persecution of the church under Emperor Diocletian (c. 303 a.d.) wrote in his Ecclesiastical History:

All the time I observed a most wonderful eagerness and a truly divine power and enthusiasm in those who had put their trust in the Christ of God. No sooner had the first batch been sentenced, than others from every side would jump on the platform in front of the judge and proclaim themselves Christians. They paid no heed to torture in all its terrifying forms, but undaunted spoke boldly of their devotion to the God of the universe and with joy, laughter, and gaiety received the final sentence of death: they sang and sent up hymns of thanksgiving to the God of the universe till their very last breath (8.9.4 Williamson translation).

As the Spirit is poured out in the end times, God’s power will continue to be available to keep us physically safe from the manifestations of His judgment and spiritually safe from the fears and cares of the world. A great testimony to Jesus will continually go forth, as the church feels the sting of persecution on an increasing scope. It will be a time of discord and travail for the “earth-dwellers”; but for Christians it also will be a time of spiritual sweetness, anticipation, and joy in the face of adversity — the most persuasive Christian witness (2 Cor. 2:14-16).

Key Concepts:

1. True or False. Tribulation is a necessary fact of Christian life. [360]

2. According to Paul, tribulation brings perseverance, character, and . [361]

3. True or False. The Great Tribulation is the righteous judgment of God upon all the world. [363]

4. True or False. “The elect” — God’s people — will be removed from the Great Tribulation. [364]

5. When the signs appeared that Jerusalem was going to be surrounded by Rome, Christians fled for safety to the city of . [364 fn. 217]

6. That the church will be “kept from” God’s judgments during the Great Tribulation means that it will be (removed, protected). [366]

7. The four winds that will devastate the world will not harm those who have the of God upon their foreheads. [367]

8. The symbolical 144,000 redeemed from humanity are (members of the tribes of Israel; Christians both Jews and Gentiles). [368 fn. 230]

9. True or False. The movement from one-fourth to one-third to totality in the moon, sun, and stars being struck is progressive and literal. [368-69 fn. 233]

10. True or False. As greater disasters are poured out on the earth a call to repentance will go forth to which many will respond. [369]

Further Study: Read “Tribulation, The Great,” NIDB, p. 1037; also review the scriptures listed under “Great Tribulation,” NIVTSB Topical Index, p. 66.

Life Application: Can you recall a time in your life when God “kept” you from being overcome by some negative physical, emotional, or spiritual event? How did He do so? What lessons can you learn from that experience?

Reading: Renewal Theology 3, pp. 370-81.

Key Scripture: “Not only so, but we also rejoice in our sufferings, because we know that suffering produces perseverance; perseverance, character; and character, hope” (Rom. 5:3-4).

Key Words: Pretribulationism, Rapture, Dispensationalists.

Before continuing with our discussion of the end times we must pause to consider an eschatological view that has gained widespread popularity since it was propounded by J. S. Darby in the early nineteenth century. This view — pretribulationism — differs in many important ways from the scenario Dr. Williams has been outlining. For the sake of theological clarity it is important to pinpoint and investigate those points of divergence.

Pretribulationism: An Overview

Let us begin by sketching an overview of the tenets of pretribulationism. As the name implies, pretribulationists believe that Jesus will return for His church before the Great Tribulation period. Thus, according to pretribulationists, the church will be absent during the outpouring of God’s wrath described in Revelation. This “first” second coming of Christ will be a secret coming unobserved by the world. Living believers will be translated — physically removed from earth during the Rapture — and the righteous dead will be resurrected. They will rise to meet Christ in the air. Then Christians will be judged and their good works rewarded in heaven.

Seven years of Great Tribulation follow on earth. Some “earth-dwellers” will be converted during this period. These are the saints mentioned in Revelation. The 144,000 are Jews who come to salvation during the tribulation period, their spiritual blindness removed by the disappearance of the church at the Rapture. At the end of the seven-year period, Christ will come again (for the second time), this time with His church. Two more resurrections will take place: the first of the righteous dead who were killed during the Great Tribulation and the second of the unrighteous dead.

At this time the millennial earthly reign of Christ will begin. He will reinstate the Davidic kingdom and literally fulfill all the Old Testament prophetic promises made to Israel. Most pretribulationists are dispensationalists, who argue that God deals differently with His people at different times. Specifically, the “church age” was an unforeseen, parenthetical interruption of God’s relationship with His primary vehicle for establishing His kingdom — Israel. During the millennium the temple will be rebuilt, sacrifice will be reinstituted, and Israel will rule over the nations as prophesied. Finally the millennium will end, Satan will be released briefly, the Great White Throne Judgment will occur, Satan and his angels will be judged, a new heaven and earth will be created, and eternity will begin.

Points of Disagreement

In this section we focus on the claims of pretribulationists that are problematical or scripturally questionable.

The Absence of the Church During the Great Tribulation

Basis of Claim: The church is not mentioned by name in Revelation chapters 4-19; therefore the church is not present on earth during the Great Tribulation. Indeed, the church cannot be present if it is to be protected from the negative effects of the Tribulation.

In Response: Neither are those in heaven at the time of the Great Tribulation called the church. There is no scriptural warrant for thinking that the saints who are said to endure through the Great Tribulation are anyone other than the church. (See Rev. 13:7 for a clear identification of the saints and the church.) Also the elect, for whom the time of tribulation is said to be shortened (Matt. 24:21-22), are plainly meant to represent the church (see RT3, p. 377 fn. 283). That the church will be “kept from” the experience of God’s wrath means that they will be “protected from” it, not that they will be raptured from the earth (see John 17:15).

The Rapture and the “Two Comings” of Christ

Basis of Claim: God’s claim to keep the church from the hour of trial (Rev. 3:10) must, since the Great Tribulation is universal, require the removal of the church from earth. The words “come up” (Rev. 4:1) indicate when the Rapture will take place. Second Thessalonians 2:3 says that the apostasia will occur before the coming of the Son of Man. This word should be understood as implying a physical “departure” — referring to the Rapture.

In Response: Paul spoke of the Rapture as occurring at “the coming [singular] of the Lord” (1 Thess. 4:15). Nowhere in Scripture do we have any hint of a secret coming (Matt. 24:27). Also, this coming is to occur immediately after the period of tribulation — not before (Matt. 24:29-30; 2 Thess. 2:8). The variant reading suggested for apostasia and the interpretation of “come on up” in Revelation 4:1 are rejected by most biblical scholars, even pretribulationists (RT3, p. 329 fn. 50; p. 371 fn. 246).

The View of Imminence

Basis of Claim: Scripture affirms that Christ may return at any moment. If the Great Tribulation must come before His return, then this is manifestly not true. We should, then, expect an imminent, preliminary “first coming” of Christ for the church.

In Response: This argument is said to be the “heart” of pretribulationism. But the New Testament does not actually teach that Christ will return at any moment. It emphasizes that we should watch and be ready for the future coming of the Lord. This perspective is especially clear when we examine Jesus’ eschatological parables (RT3, p. 379 fn. 294).

Israel and the Church

Basis of Claim: Old Testament prophecies regarding the reestablishment of the Davidic monarchy and universal dominion for Israel must be interpreted literally and fulfilled literally. This has not yet occurred. The Tribulation marks the transition between God’s (temporary) dealings with the church and the resumption of His primary relationship with Israel, during which these prophecies will be fulfilled.

In Response: Paul did suggest that the future will bring a time of special favor to the Jews (Rom. 11:25-27). However, dispensational premillennialists too readily ignore passages like Romans 9 and Galatians 3 where Paul said that the church — which is composed of Jews and Gentiles alike — is now the true heir to the promises made to Israel. The future blessing that is to come to Israel will take the form of a mass conversion and consolidation with the church. Biblical prophecy concerning Israel was either fulfilled historically in the past or will be fulfilled allegorically through the ecclesia, the church: the “new Israel.”

Summation

Pretribulationists must be applauded for their efforts to explore the meaning of progressive revelation and for their attempts to be thoroughly biblical in formulating their theology. The sense of expectancy generated by looking forward to Christ’s return is also a positive, purifying corollary of pretribulationism. Pretribulationists are zealously missions-minded, and are serious about following the Great Commission mandate in the last days.

On the negative side, however, pretribulationism is riddled with serious theological difficulties. The fact that this interpretation of Scripture did not occur to the best minds in the church for nineteen centuries makes it suspect, to say the least. The consensus of the early fathers was that the church would go through the tribulation period, as Dr. Williams suggests.

Pretribulationists’ insistence on the imminence of Jesus’ return is scripturally unfounded. The parables of the nobleman (Luke 19:11-27), the ten virgins (Matt. 25:1-13), the talents (25:14-30), and the servants (Matt. 24:45-51; Luke 12:42-48) all suggest that there will be an indeterminate interval of time prior to Christ’s coming known only to God.

Another problem concerns the idea of the Rapture as a secret coming of Christ. The Rapture is mentioned only in 1 Thessalonians, and even there the language — “For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God” (4:16) — hardly suggests that it is a clandestine affair.

Finally, pretribulationists’ insinuation that the church will have a “balcony seat in heaven” from which to watch the tribulation of the “unrighteous” is frighteningly similar to the self-serving wisdom of Job’s comforters. We — the church — need to prepare ourselves realistically to face the disbelief and hostility of a world increasingly hostile to Christianity. Only by squarely facing the possibility of persecution can we, like Paul, learn to “rejoice in our sufferings” and develop the perseverance and character that are the foundation of true, Christian hope (see the Key Scripture).

Key Concepts:

1. Dispensationalism as a scheme of biblical interpretation is best known today through the ______________ Reference Bible. [370 fn. 239]

2. Pretribulationists claim that the church (will, will not) go through the Great Tribulation. [371]

3. Pretribulationists affirm two comings of Christ: the first during “the ” and the second as “the Second Coming.” [373]

4. For the dispensationalist the age is an unexpected and unpredicted parenthesis as far as Old Testament prophecy is concerned. [374]

5. For pretribulationists the Tribulation is a prelude to (Israel’s, the church’s) restoration and exaltation during the Millennium. [375]

6. (Mid, Pre) tribulationists believe that the church will go through part of the Tribulation before being raptured. [375]

7. The New Testament (does, does not) teach that Christ could return at any moment. [379]

8. True or False. Until the nineteenth century there is no recorded reference to a pretribulational coming of Christ. [379 fn. 293]

Further Study: Review the differences between “Classical premillennialism” and “Dispensational premillennialism” in “Kingdom of God,” NIDB, pp. 568-69.

Life Application: Read Corrie ten Boom’s comments in RT3, p. 381 fn. 296. How do you feel about her statement: “We are in training for the tribulation?” Have you ever been persecuted for your faith? What effect did it have on you? How can we go about “training for the tribulation”?

Reading: Renewal Theology 3, pp. 381-84.

Key Scripture: “Immediately after the distress of those days ‘the sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken.’ At that time the sign of the Son of Man will appear in the sky, and all the nations of the earth will mourn” (Matt. 24:29-30).

During the last few lessons we have discovered much about apocalyptic language. We have learned that, if the modern reader is to interpret apocalyptic language correctly, a good deal of preparation is necessary. We must become familiar with the poetry and prophecy of the Old Testament; with the historical context in which the biblical author is writing; and with the nature of progressive revelation and fulfilled prophecy in general.

Still, our task is not complete. In speaking about the final eschatological events that will occur when God reveals Himself, we are talking about phenomena that are literally “out of this world.” Near the end of Revelation John described God upon His throne in these words: “Earth and sky fled from his presence, and there was no place for them” (20:11). If God’s full self-disclosure is so powerful that creation itself is undone, how woefully inadequate our language must be to convey the reality of the apocalypse!

Thus, in examining the extraordinary signs of the end times, we must be aware that neither a literal nor a symbolic interpretation alone is sufficient. In the words of biblical scholar George E. Ladd: “The language of cosmic catastrophe . . . is ‘semi-poetic’: i.e. it is symbolic language which can hardly be taken with strict literalness. . . . However, the language is not merely poetic or symbolic of spiritual realities but describes a real cosmic catastrophe whose actual character we cannot conceive” (RT3, p. 382 fn. 301). Until the eschaton itself occurs, we cannot fully separate symbol from reality in apocalyptic language.

We can, however, make certain valid observations about the symbolism involved. In Matthew 24:30 Jesus says that at the appearance of the sign of the Son of Man in heaven “all the nations of the earth will mourn.” In Revelation, John echoes Jesus’ words and also those of the prophet Zechariah: “Look, he is coming with the clouds, and every eye will see him, even those who pierced him; and all the peoples of the earth will mourn because of him” (1:7; cf. Zech. 12:10; John 19:37).

The “nations” and “peoples of the earth” in these verses are analogous to the “earth-dwellers” in Revelation; i.e., those who have rejected the invitation to become God’s people. They mourn because of the certainty of judgment and because of their knowledge of their guilt. Often apocalyptic language seems fantastic and outlandish, but here it exposes one of the fundamental realities of human experience: the pervading anxiety that characterizes human self-awareness apart from a saving relationship with God.

The cosmic distress and anguish reflected in apocalyptic language — havoc, ruin, and devastation; the darkening of the sun, moon, and stars; the frightening trumpet blasts and the inescapable proclamations of angelic voices — all these at the very least reflect symbolically the terror of the unprepared conscience confronted by the burning countenance of a holy God.

In his first epistle John wrote: “And now, dear children, continue in him, so that when he appears we may be confident and unashamed before him at his coming” (2:28), and: “Whoever lives in love lives in God, and God in him….There is no fear in love. But perfect love drives out fear, because fear has to do with punishment” (4:16, 18). Because God is love and dwells within us through His Spirit, there is reason to believe that Christians will not be among those who mourn at the eschaton. The Bible suggests that Christians will experience the dissolution of the world from a very different perspective than the nations. This affirms Dr. Williams’ contention that God’s sealing will protect His people from the terrors of the Great Tribulation.

Paul exhorted the Thessalonians to “encourage each other” with thoughts of the Lord’s coming (1 Thess. 4:18). He exhorted the Corinthian Christians to “eagerly wait for our Lord Jesus Christ to be revealed” (1 Cor. 1:7). While the nations will contemplate the destruction of the present world order with overwhelming dread, God’s people will await it with unutterable confidence and anticipation: “When these things begin to take place, stand up and lift up your heads, because your redemption is drawing near” (Luke 21:28).

In the following quote, C. S. Lewis highlighted both of the characteristics of apocalyptic language we have discussed: the inexpressible “uncanniness” or other-worldliness of the eschaton, and the awesome and terrifying prospect of facing eternity and God’s righteous judgment:

When the author walks on to the stage the play is over. . . . What is the good of saying you are on His side then, when you see the whole natural universe melting away like a dream and something else — something it never entered your head to conceive — comes crashing in; something so beautiful to some of us and so terrible to others that none of us will have any choice left? For this time it will be God without disguise; something so overwhelming that it will strike either irresistible love or irresistible horror into every creature. . . . That will not be the time for choosing: it will be the time when we discover which side we really have chosen, whether we realized it before or not (Mere Christianity, p. 66).

Key Concepts:

1. True or False. The phenomenal descriptions in the book of Revelation can be understood with a strict realism. [382]

2. True or False. Apocalyptic language is merely poetic or symbolic of spiritual realities. [382 fn. 301]

3. The “mourning” of the nations is one of (penitence, fear). [383]

4. The Old Testament writers attributed the cosmic phenomena of darkened sun and moon to the coming of the day of God’s . [383]

5. The “sign of the Son of Man” appears (before, after) the disturbance of the sun, moon, stars, and powers of heaven. [384]

6. True or False. The Lord’s return will at the same time bring remorse to the world and great rejoicing to all believers. [384]

Further Study: “Apocalyptic Literature,” NIDB, p. 67.

Life Application: According to our study, the reaction of Christians and non-Christians to the end of the world will be markedly different. Do you think Christians should experience less fear generally than non-Christians? Why or why not? Meditate on Psalm 91 as you consider this question.