Introduction to Revelation: Part 5

Today we looked at the classic premil and dispensational premil views of the millennium period spoken of in Revelation 20. I also spoke briefly about the nature of dispensationalism, and its hermeneutic. In my notes (below) I have given a slightly expanded voice to my concerns and why it matters to us today. I just can’t stress enough how important it is that we get our hermeneutics right, and I believe that when we do, our Bibles will lead us away from dispensational views of Revelation, and, well, anything…

Enjoy!

PreMillenialism – Historic

There are two kinds of Premils, the first is historic or “classical” and has been around since the early church fathers (ancients referred to this as chiliasm). The second is dispensational which came into being in the last 200 years. I’ll start with historic premillennialism.

Grudem says:

According to this viewpoint, the present church age will continue until, as it nears the end, a time of great tribulation and suffering comes on the earth. After that time of tribulation at the end of the church age, Christ will return to earth to establish a millennial kingdom….some premillennialists take this to be a literal one thousand years, and others understand it to be a symbolic expression for a long period of time. During this time, Christ will be physically present on earth in his resurrected body, and will reign as King over the entire earth.

John Frame sums up what happens next:

They (the early church fathers who were premil) taught that at the end of the present age, Jesus will come and raise believers to be with him. Then he will reign upon the earth for a thousand years, or some other long period of time. During this time (and not until then), Satan is bound in the bottomless pit. At the end of this time, God will release Satan, and at his instigation some on earth will rebel against Jesus (Revelation 20:3, 7-8). But the Lord will put down the revolt and raise all the dead for final judgment. Then comes the new heavens and new earth.

Therefore, according to this viewpoint, Christians will indeed endure a great time of persecution – they will not be raptured away from this tribulation prior to the Lord’s second coming.

Premillenialsim – Dispensational

The dispensational version of premil belief is “more recent (nineteenth century) and more complicated.”[i]

John Frame sets up the view for us:

The key to understanding the dispensational view is the idea that Jesus actually returns twice, making three times altogether that Jesus comes to earth. His first coming was, of course, his conception in the womb of Mary 2000 years ago. At his second coming, at the end of this age, he comes secretly and raptures believers to be with him. The rapture is described in 1 Thessalonians 4:16-17, where Paul says:

For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first. Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord.

This is what you read about or have seen in those Left Behind movies with Kirk Cameron (and now Nicholas Cage). As Wayne Grudem notes, “This return is thought to be a secret return of Christ to take believers out of the world.”[ii]

Then there will be a period of intense tribulation – dispensationalists call this the “Great Tribulation” – which will last 7 literal years. Some hold that the rapture of the church will occur mid-way through the tribulation and that the last 3.5 years of the tribulation (seen to be the worst years) will be avoided by the church.

After the literal 7-year tribulation period Christ will come again (for a third time), this time to usher in His kingdom here on earth.

Grudem says:

During this seven-year period of tribulation, many of the signs that were predicted to precede Christ’s return will be fulfilled. The great ingathering of the fullness of the Jewish people will occur, as they trust Christ as their messiah. In the midst of great suffering there will also be much effective evangelism, especially carried out by the new Jewish Christians. At the end of the tribulation, Christ will then come back with his saints to reign on the earth for 1,000 years. After this millennial period there will be a rebellion, resulting in the final defeat of Satan and his forces, and then will come the resurrection of unbelievers, the last judgment, and the beginning of the eternal state.[iii]

That is their system in a nutshell. But both Frame (leans postmil) and Grudem (a classic premil guy) wisely note that one of the things that makes this form of premil unique is the way they separate the Jews from the church, basically saying that these are two separate and distinct peoples with two separate and distinct futures. To me this is one of the most unbiblical features of the dispensational system.

Grudem additionally notes that, “Another characteristic of pretribulational premillenialism is its insistence on interpreting biblical prophecies ‘literally where possible.’ This especially applies to prophecies in the Old Testament concerning Israel. Those who hold this view argue that those prophecies of God’s future blessing to Israel will yet be fulfilled among the Jewish people themselves; they are not to be ‘spiritualized by finding their fulfillment in the church.’”[iv]

Issues with the Dispensational View

I believe each view has strengths and weaknesses. However, I admit openly that I loathe the dispensational view (not those who believe it, but the view itself) for its absolutely wacky and misleading hermeneutic. I single it out because it’s the most popularized view of the church today, and many in the church don’t know of the alternatives.

The two main distinctives of this view are its futurist bent (i.e. with regard to the millennium and the tribulation period), and its separation between the future destinies of Jews and the Church respectively.

Much of these issues stem from their “literal” hermeneutic. To ignore context, symbolism, figures of speech, allegory, and word pictures is to throw out common sense and discard sensus literalis to the dustbin.

As it concerns the “spiritualizing” of the promises to Israel and those promises being fulfilled (at least partially) in the church. It’s important to realize that our framework for understanding the role of the church with regard to its fulfillment of OT promises is given to us by the Apostle Paul who not only called Christ “Israel” but also called the church the “true Israel of God” (Gal. 6:16) and said that the church – the elect – were Abraham’s offspring In Romans 4 and Romans 9 Paul says that it’s the elect by the promise of God who are Abraham’s offspring). This same apostle also maintained that the Jews would eventually be grafted back in to the church (Romans 11). He used the comparison to a wild olive tree. He never spoke of two trees, only one with the two different branches. Additionally, the Bible doesn’t speak of two brides of Christ, only one – the church. Are we to think that the church is Christ’s bride and that the Jews are, well, just another group hanging around on the outside of the eternal marriage?

There are further consequences – major consequences – not the least of which is a complete misunderstanding of Jeremiah 31:31 and subsequent (and necessary) disregard for Hebrews 8. If this passage only applies to Israel in the future, then the new covenant hasn’t been ushered in, and we aren’t a part of it. You can see how important it is to get the hermeneutic right when we read our Bibles. I will address this momentarily.

Under the dispensational hermeneutic the future will also look, well, very odd. There will be rebellion after Christ has physically reigned on earth for 1,000 years – which means there will still be sin even though Christ will be here on earth – so apparently we’ll have to wait awhile for that problem to be solved. Also, if there’s sin in the millennium, why not death? Sin leads to physical decay and death, so how is this to be dealt with?

Needless to say there are issues with every viewpoint – because we can’t perfectly understand the future and what God has for His people. That’s why He’s God and we’re not! I don’t believe we’re meant to know every detail of the future and how things will exactly play out.

Why this Matters to Us Today 

I mentioned Jeremiah 31:31 above because I believe that dispensationalists inadvertently undervalue the new covenant and the victory Christ achieved on the cross. Again, I don’t think this is their aim, but it’s the consequence of their hermeneutic. This actually really matters to us today because this view of the Bible has consequences for how we view our own salvation, and previous promises that we claim to be ours right now.

In recent years some within their camp have realized there are issues with creating such a dichotomy between the church and Israel. This is why some now call themselves ‘Progressive Dispensationalists’ because they are starting to see that many of these promises made with the “House of Israel” in the OT are actually being fulfilled in the church – chief among them is the promise of a New Covenant. In Jeremiah 31:31-34 we read of a prophecy concerning the new covenant[v] that I’m sure many of you have read or heard before. Listen to the words of Jeremiah, made with the “House of Israel” but now being fulfilled in His church:

“Behold, the days are coming, declares the LORD, when I will make a new covenant with the house of Israel and the house of Judah, [32] not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares the LORD. [33] For this is the covenant that I will make with the house of Israel after those days, declares the LORD: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people. [34] And no longer shall each one teach his neighbor and each his brother, saying, ‘Know the LORD,’ for they shall all know me, from the least of them to the greatest, declares the LORD. For I will forgive their iniquity, and I will remember their sin no more.” (Jeremiah 31:31-34)

Why am I bringing this up now in the context of our study on Revelation? Because how we view the Bible in Jeremiah (and other books) has an affect on how we view and read Revelation. Having a literalistic hermeneutic not only ruins Revelation, it stultifies and obscures other vital prophetic passages, and the Jeremiah passage is just a great example of this. I said earlier that “hermeneutics matter”, this is just one example of why that is so, and why I want to caution anyone who holds to a dispensational view of this book.

 

Footnotes 

[i] Frame, Systematic Theology, Pg. 1089

[ii] Grudem, Systematic Theology, Pg.’s 1112-1113

[iii] Grudem, Pg. 1115

[iv] Grudem, Pg. 1116

[v] Bruce Ware is in this camp and in his Systematic Theology I lectures at SBTS he gives the Jeremiah 31:31-34 passage as one of the glaring passages which simply can’t be gotten around.

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