Jephthah: His Character and His Vow

In my continuing study of the book of Judges, with the help of a very well-written commentary, I now have a much greater understanding of and appreciation for Jephthah — one of the Judges that has often been misunderstood and who has received a bad rap in modern times.   A common idea in teaching today is of Jephthah as a rough and crude warrior, or a “religious hypocrite” (without any scriptural exposition to backup that assertion) who fully imbibed the pagan culture of his day and actually killed his daughter in a burnt sacrifice — an idea taught, for example, in the MacArthur Study Bible and by those associated with TMS. 

Yet a closer look at the details reveals a very different picture of Jephthah: a man who experienced great difficulties in early life — the shame of his parentage, and rejection by his family (Judges 11:1-2).  He then was far away from the formal worship of Israel, with “worthless men,” the rejects of society — yet, as commentator George Bush rightly observes, The mode of life here indicated, is precisely that which was followed by David, when his reputation brought around him men of similar character to these followers of Jephthah. Jephthah was thus lacking in full, proper instruction in God’s word, and his ideas of the true God were tainted by the pagan customs around him.  Yet in Jephthah we see a man given grace –God’s grace to overcome the shame and rejection of his early life. We also see a godly, pious man who took God seriously, and who uttered words before God with the utmost sincerity.  As described in verses 9 through 11, he is somewhat cautious with those who had rejected him — not unlike Joseph who first tested his brothers in Egypt — and then was willing to go with them — indicating forgiveness, not continuing in bitterness and anger toward them. Then, Jephthah spoke all his words (the agreement between the elders of Gilead and Jephthah as their leader) before the Lord in Mizpah.  Jephthah also shows great concern and knowledge of his nation’s history, and great diplomacy in how he deals with the Ammonites — first seeking peace, to talk with the enemy before going to fight and kill.

In Judges 11, yes we have his rash vow, one that he really should not have made, but we also see the example of his daughter.  Whatever the details of Jephthah and his daughter’s lives (the mother is nowhere mentioned, so we do not know what happened to her), we see the daughter walking in godly, humble submission to her human father and to God’s will for her life, through her father’s vow. Jephthah’s daughter does not come across as the offspring of a “religious hypocrite,” but a child brought up well and not rebellious — instead, her having whatever understanding of God that her father had, so that she showed such honor to him. Indeed, as George Bush here remarked: if she believed when she uttered these words, that she was to be put to death, neither Greece nor Rome, with all their heroes and heroines, can furnish an instance of sublimer self-sacrifice than this of the humble maid of Israel. Had it occurred among these boasting people, instead of the plain unvarnished tale of the sacred historian, we should have had it pressed on our admiration with all the pomp of eloquence. Indeed it cannot be doubted, had but Jephthah and his daughter been heathens, that the very persons, who now find in the transaction nothing but a pretence for vilifying the Scriptures, would then have extolled the whole as exhibiting the finest example of the most noble constancy, the most disinterested virtue.

Bush’s commentary, Notes, Critical and Practical, on the Book of Judges, is especially helpful in its lengthy treatment of Jephthah’s vow in its two parts: first, the actual words and the making of the vow, and secondly, the later fulfilling of the vow.  Alan Cairns’ sermon on this part of Jephthah’s life (“A Portrait of Jephtha”)  agrees with the same conclusions as presented by Bush, though without the lengthy explanation and details more appropriate for a commentary than the format of a sermon.  

As noted in the commentary, scholars have taken four different interpretations of the words of Jephthah’s vow in verses 30-31, different grammatical variations to try to explain away what Jephthah actually vowed — such things as translating the last clause as “or” offering it up as a burnt offering.  Bush examines the actual Hebrew wording and these variations, concluding (as do nearly all English translations), that the wording really does support the idea that Jephthah intended to offer a human sacrifice, a  burnt offering, and that he expected that it would be a rational, intelligent creature coming to meet him (an act of volition) — and not a mere animal.  Quite possibly, Jephthah had in mind that the sacrificial victim would be one of his household servants. 

That this rendering supposes Jephthah to have had a human sacrifice in his thoughts when he made the vow, is undeniably true, and without doing violence to the letter we know not how to avoid this conclusion.  The evident bitterness of emotion which he betrayed, on meeting his daughter, clearly shows that he then looked upon himself as bound by the tenor of his vow to make her life a sacrifice. … the anguish which he now expressed appears too intense and excruciating to be caused by any thing but the conviction that she must die—die a martyred victim to his precipitate vow.

After the lengthy section addressing these two verses, Jephthah’s making of the vow, and then in sequence addressing (rather briefly) the intervening verses, Bush’s commentary then provides great observations and what he feels is the best explanation of what actually unfolded in the fulfilling of the vow — acknowledging that every interpretation has some difficulties, but that this view has the fewest difficulties and makes the most sense of the text.  Jephthah at first really did expect to offer up his daughter as a burnt sacrifice, as exhibited in his great anguish upon first seeing her.  Then, over the next two months, he became better instructed regarding the Mosaic law and acceptable sacrifices.  After all, who would have given the actual burnt offering?   The priests at the tabernacle would not do so — they who did know the Levitical law.  Jephthah himself could not have, for that would also have been against the Levitical law, that offerings were actually made by the priest.  Another interesting point is the circumstance and the geography:  the tabernacle was at Shiloh, in the tribe of Ephraim — and we also find Jephthah, right after the triumph over the Ammonites, in a battle with the men of Ephraim.  

This makes it in the highest degree improbable that he should, in the very heat of the quarrel, have gone into the heart of that tribe to offer such a sacrifice, even had it been lawful. If then, there is the utmost reason to believe that such an offering was not made by the high priest or any inferior priest—that it was not made by Jephthah himself—and that it was not made at Shiloh, the appointed place of sacrifice, what reason is there to suppose it was made at all?

The remaining verses indicate mention of the daughter remaining a virgin, and that he did to her according to his vow.  The evidence strongly indicates that he fulfilled the vow, not in the way he originally intended, but in a way that fulfilled the spirit of the law — that his daughter was made “dead to him” in that she was given to lifelong service at the tabernacle, and he would have no descendants, his line would be cut off.

As to the idea of tabernacle service, and that in fulfilling this service she could never marry, two additional considerations.  First, regarding a custom of children dedicated to the Lord’s service:

On what custom was it founded? Is there an intimation of any thing similar in any other part of the Scriptures, or in any thing relative to oriental manners and usages? We know of nothing, and must sit down resigned in our ignorance. Yet we think the inference fair, that children, both sons and daughters, were occasionally dedicated by Jewish parents to the perpetual service of God at the tabernacle or temple, as we know was the case with Samuel, though he, in after life, seems to have obtained a dispensation from the vow of his mother. Where this was the case with youthful females, it is probable the custom obtained of their retiring for a season in groups from domestic scenes to sequestered places, in token of regret at being thereby excluded the privilege of a place among the ancestors of the future generations of Israel, and perhaps of the Messiah.

Regarding the objection, that Samuel and Samson were both dedicated to the Lord, and yet were able to marry — we observe here the difference regarding young men and women.  The woman in marriage is under the control of her husband, who could have overruled and interfered with her duties to God; she would not have been free to fully serve God, with the same liberty and  in the same way that the husband has.

Some of the concluding remarks from the commentator, George Bush (emphasis added):

From all the circumstances, the probability, we think, is very strong that Jephthah availed himself of the provisions of the law, in respect to devoted persons and things; in other words, that during the two months’ interval, he had become better instructed in regard to the subject of vows in general under the Mosaic statutes, and ascertained that a dispensation, in his case, was practicable. We have already remarked that vows were encouraged under the law, and that besides the ’herem or anathema, persons or things might be devoted to God. But where this was the case, the law permitted that a valuation should be made of the devoted person or thing, and that the money should be regarded as a ransom for it, or an offering be presented in its stead. If a human being were devoted, the estimation was to vary according to the sex or age of the person, Lev. 27:2–13, but for an adult female, it was thirty shekels of silver. 

Now supposing that Jephthah, at the time of making the vow, had no distinct recollection or knowledge of this law … yet is it conceivable, that when the execution of it was postponed for two months, and the affair had become notorious throughout the nation, and was the subject of general discussion and great lamentation, there was no person in all Israel who once thought of this law? Would not the agonized father, besides devoting to it his own intensest study, consult the priests on the subject? And would not the priests acquaint him with the provisions of the law in reference to a case of casuistry like the present? And what would naturally be the result? Could he fail to come to the conclusion, that such a sacrifice as he first intended was not only unlawful, but in the face of the numerous pointed prohibitions against it would amount to nothing short of downright murder? … Under these circumstances, would he, could he persevere in his original intention? 

Is it not more probable, that after deep deliberation in concert with the authorized expounders of the law, he yielded to the conviction, that although his solemn pledge did not originally contemplate any such alternative, yet it might be embraced in the provisions now alluded to—that it might come under the class of redeemable vows?… It was not an act of willful disregard of the divine statutes relative to this point, but one rather of misapprehension and infirmity, though from its rash and reckless character by no means innocent. He was still, we may suppose, ready to humble himself before God in view of his precipitancy, and while he paid the ransom price that delivered his daughter from death, piously resolved, by way of punishing himself for his rashness, to fulfill his vow in her civil excision from among the living. He accordingly, we conceive, consigned her henceforth to a state of perpetual seclusion and celibacy—of living consecration to God—and in this manner ‘did unto her his vow,’ though in a mode of execution, which did not, in the first instance, enter into his thoughts.

Another interesting point, as to why the text ends as it does, stating that Jephthah did to her according to his vow — without mentioning the details:  Jephthah was a leader, a judge, and the story of his vow became well known by all the people.  Yet the Levitical system regarding vows is such a serious matter, never to be taken lightly or disregarded.  To include the full details of what actually occurred, that Jephthah “only” consigned his daughter to lifetime service to God and she was not killed, could possibly signal to the common people the general idea to lightly esteem vows, that vows could be altered and changed willy-nilly.  We certainly know that throughout Israel’s history such did become a problem, of people taking vows in wrong ways and breaking their vows –texts such as Matthew 5:33-37) and Jeremiah 34:8-11 come to mind.  

In the commentator’s words:

we may suggest in reply, that the Spirit of inspiration may have framed the record as it now stands, marked by a somewhat ambiguous aspect, in order to guard against a light estimate of the obligation of vows. We do not affirm this to have been the design, but it is certainly conceivable that if it had been expressly stated that the vow in its literal sense had not been performed, it might have gone to relax somewhat of the apprehended sacredness of all such votive engagements, and led men to think that God himself might easily dispense with them. Whereas, as it is now worded, and would be perhaps most naturally understood, it would inspire far other sentiments, and lead men at once to be very cautious in making, and very punctilious in performing their vows.

This commentary on Judges, by 19th century writer George Bush, and in the list of Charles Spurgeons’s recommended commentaries, is well worth the Logos purchase and the time for reading it.  Nowhere before in all my reading, including of sermons and online articles, have I read such a thorough examination of all the data, and thorough responses to all the possible questions and objections that have been raised concerning Jephthah’s vow and its fulfillment.

Judges 9: Abimelech as a type of the antiChrist

Continuing in the book of Judges, both Alan Cairns and George Bush (commentary, “Notes, Critical and Practical, on the book of Judges”) have some interesting observations regarding the rather sordid events of Judges 9, the story of Abimelech and the people of Shechem.  

As George Bush noted, Jotham gives the first parable in the Bible — in this case, a fable.

this veiled form of instruction has always been in high repute, whether in conveying wholesome truths to the ear of power, or inculcating lessons of wisdom and justice and duty upon the obtuse and unreasoning multitude. … ‘The people of the East are exceedingly addicted to apologues, and use them to convey instruction or reproof, which with them could scarcely be done so well in any other way.  A short fable, together with its ‘moral,’ is more easily remembered than a labored argument or the same truth expressed in abstract terms, and hence it is that we find this vehicle of instruction so frequently employed in the Scriptures.

Alan Cairns, in his message on Judges 9 (February 1990), connects the account of Abimelech to prophecy and eschatology, and describes how Abimelech is one of several OT “vivid foreshadowings” of the antiChrist to come.  Abimelech comes in the line of OT types, starting with Cain who slew Abel; also, Nimrod of Babel; Pharaoh, and (after Abimelech) Goliath of Gath who defied the armies of Israel.  

Abimelech is, an outstanding picture or parallel of antiChrist, a message for the last days.  The scene is Israel in the midst of Baal worship, a time of great apostasy — Babylonianism, antiChristianity — so often seen in the book of Judges.  This apostasy and Baal worship is also seen throughout history, and is at the heart of Bible prophecy.  Cairns goes on to describe such apostasy, relating the events of Judges 9 to similarities with Revelation 17 and 18.  Just as this apostasy occurred in Shechem, known for the sordid events of Genesis 34, “where the virgin daughter of Israel lost her purity,” so the future great apostasy centers on a great city, a city of ancient immorality and with political power.  Cairns remarked on the modern-day Christian concern about communism:  but communism is not here to stay, it is not the final enemy of the people of God, and communism is not mentioned in the Bible. 

Cairns relates the items in Jotham’s fable to those who will not take part in the End Times apostasy:

• The olive tree — its oil, which in God’s word represents the Holy Spirit; those who have this oil will have nothing to do with apostasy.
• The fig tree — we should be fruitful, and we should be sweet; strong, and firm, but not bitter and contentious.  God’s people will not embrace the system of antiChrist, the rule of an Abimelech.
• The vine — in Psalm 80, the vine is a picture of the redemption of Israel.   The redeemed want no part of apostasy.  Those who please God will not give up their new wine, which cheers God and men (Judges 9:13).

An additional parallels between Judges 9 and Revelation 17-19: in Revelation 17, the very nations and kings that raised her up, turn against her. In Judges 9, the great criminals of the apostasy were judged:  the men of Shechem, and then Abimelech.  Likewise, in Revelation 19 Babylon the system falls, Rome falls, the beast falls, the false prophets fall — all the great actors come under God’s judgement.

God’s sovereignty comes through:  God sent the evil spirit in Judges 9.  Our God is on the throne.  After Abimelech and that age of apostasy, we are shown the events of Judges 10.  God’s grace continues; God sent good judges after that evil time.  Jotham was vindicated, and the prophecy of Jotham was fulfilled.  So too, great things will occur during the future Great Tribulation — the two witnesses, and those who stand for God.  The Spirit of God is not and will not be removed from the world.  He’s the omnipresent God.  The Holy Spirit will be so active; God is moving to save a great number, an innumerable multitude, during the Great Tribulation.  Our God has not abdicated; His kingdom rules.  There  is a sense in which Christ will yet be crowned, and the kingdoms of this world will become the kingdoms of our God and of His Christ.  Yet He is reigning now also, at the right hand of God.

The commentary from George Bush also includes some great statements of wisdom, the greatness of God throughout the story of Abimelech:

There now lies the greatness of Abimelech; on one stone he had slain his seventy brethren and now a stone slays him; his head had stolen the crown of Israel, and now his head is smitten. O the just succession of the revenges of God!

The ephod [Gideon’s ephod] is punished with the blood of his sons; the blood of his sons is shed by the procurement of the Shechemites; the blood of the Shechemites is shed by Abimelech; the blood of Abimelech is spilt by a woman. The retaliations of God are sure and just, and make a more due pedigree than descent of nature.’

That they who thirst for blood, God will at last give them their own blood to drink.  The weak in God’s hand can confound the mighty, and those who walk in pride, he is able to abase.

Abimelech’s conduct, in this particular, affords but another proof that he who has a wicked purpose to serve will not stick at a lie to accomplish it, and that those who design ill themselves are ever ready to charge similar designs upon others.  Nothing is more common, in the providence of God, than for the revenues of sin to be made a plague and a curse to those that amass them.

Both Bush’s commentary and Alan Cairns’ series on Judges are helpful in this study through the book of Judges, showing so many interesting points as well as scripture parallels and types of Christ as well as other future things such as the antiChrist and the Great Tribulation.

Christ’s First and Second Comings: In the Type of Ehud

As I continue listening to Alan Cairns’ sermons, now in a series on the book of Judges, I notice a lot of similarities in the Spirit in him and qualities in Charles Spurgeon.  Cairns’ ministry was about 120 years after Spurgeon, yet many common preaching features. From a sermon on Judges 3:  allowing the Spirit to lead in determining what to preach on for any given Lord’s Day, rather than  rigid, scheduled, pre-planned series; and remarks about those who had sat under his preaching ministry for many years, and still unmoved and not saved.  Cairns, like Spurgeon, also believed Revelation 6, the first seal, was referring to Christ and not the AntiChrist (unlike most other premillennialists), and had a very optimistic view regarding the great spiritual blessings we now have.  Like Spurgeon, Cairns firmly stated his belief in the future millennial reign of Christ, yet expected great things of God, true revival, in this age.

Apparently Charles Spurgeon never preached a sermon on Ehud, the second of the Judges of Israel.  But if he had, the sermon would have been quite similar to this one from Dr. Cairns in 1989.  In “The Train of Christ’s Triumph” we see Ehud as a type of Christ, and both Christ’s First and Second Comings in the story of Ehud in Judges 3: Ehud’s individual work and victory over Eglon; and then, his blowing the trumpet to rally the people to follow him. In this type, we see freedom from sin and judgment, fellowship (they followed Ehud), and the people as followers in the king’s army.  

First, Ehud did the conquering work, slaying Eglon — like Christ’s defeat of Satan at Calvary.  Here, the mighty message of freedom; the bondage of sin broken by the power of Christ, and our reconciliation and redemption.Then, Ehud blew the trumpet, rousing the people to leave everything and to follow him.  The trumpet can be seen as a representation of the Lord Jesus Christ:  having triumphed at Calvary, calling to people to leave all and follow him.
Fellowship:  Ehud’s trumpet blast announced what he had done, and for the people to leave their sheepfolds, their earthly occupations, their fears and worries of Moab, to leave all–and come out in open fellowship with this mighty conqueror.  Christ’s victory, the reality of this type:  the victory only profits those who have been brought into fellowship with Him.

The Crusade of Victory:  Ehud’s leading the people, can be seen as a type of the progress and triumph of the Gospel.  Christ led His church, the New Testament church.  We are reminded of the essence of the Christian life:  to enter in experimentally, into what Christ has accomplished for us at Calvary.  Pentecost was their first taste of victorious service for Christ.  Then, in Acts 1:8, the apostles were given their commission:  in the conquest of Calvary.  They are going to conquer them (Jerusalem, Judea, the world) with the gospel.  He has gone into His Eglon, and come out victorious.  He’s the conqueror.  Those men could challenge the world, and conquer the world, and they did. 

Judges 3:27 describes the mountains of Ephraim; and the children of Israel went down with him from the mountains.  A spiritual application and type here also:  When God’s people spend time in the mount with their conqueror, then they come down with irresistible power.  

In the first part of Ehud’s story, he slayed Eglon.  Christ’s First Coming was in humiliation, largely unknown, unheralded.  In the second part of Ehud’s story, he blows the trumpet.  Here we have a picture of Christ’s Second Coming, with power, with hosts and armies of glory, and the blowing of the last trumpet. 

The full sermon is powerful, convicting, and well worth listening to.  Cairns brings home the importance of the Christian’s experience, the power of God for the Christian church, and the importance of serious prayer.  Cairns — again, very similar to Spurgeon’s sermons of optimism with reference to this age — noted that the church no longer had the vision of God’s word for His church, the vision had been lost — because of a peculiar notion of the Second Coming and millennial reign.  ‘Well, we can expect nothing too much in this day and age, and we’ve postponed all expectations until Christ’s victories until the millennium.'”  

Cairns considered the reason why we don’t see revival, but instead apostasy:  this is all an excuse for carnal laziness.  God had given a mandate to the apostles, and a message, and a promise of the mighty results that He would give.  

Nothing in scripture says that God has withdrawn the message, the mandate, or changed the promise.  A cloak in most cases, for our own carnality.  Cloaked in the respectable garments of theological language and theological excuses.  …. The Lord Jesus Christ is not coming back for a church in defeat, or a church in reverse-gear or a church that has only the memory and the theory of the power of the Holy Ghost.  He’s coming back for a church whose lamps are trimmed, whose witness is bright, whose experience of God is real, and whose knowledge of revival is intimate.  He has never changed that.

From our viewpoint today, over 30 years later and the apostasy of the professing church increasingly more apparent, I observe that, yes, God still has that message, mandate, and promise — and yet, clearly God has used that “carnal laziness” to bring about what He has purposed for the last of the last days, that this age would end in failure, in increasing apostasy– and not in revival.  Yes, God does have His people, who have real experience of God, the virgins whose lamps are trimmed.  But such will not be the characteristic of the majority, of the overall professing Church.  As God has also purposed and revealed in His word, the people at the Second Coming would be asleep (both the virgins with their lamps trimmed, as well as the others who did not have oil), and “when the Son of Man comes, will He really find faith on the earth?”  (Luke 18:8) 

Amid his words about the trumpet, that call to challenge the world and to conquer this world for God, Cairns acknowledged that God is sovereign, and He does not promise that every day will be a Pentecost.  Along with mention of the 1850s Prayer Revival in the US, and emphasis on the importance of prayer, he related a story about a preacher in Romania (then behind the Iron Curtain) and their real persecution and hard suffering, and that man’s interaction with a Western-thinking evangelist.  The only places where revival occurs today, are places where people are poor, and where their lives are in danger.  It is not happening in the West, because of the carnality of God’s people at ease.

We are still in God’s good hands, in spite of this.  After all, in Revelation 5, it is the Lamb who opens the seals, it is He, the Lamb, who unfolds these terrible events.  We’re in the hand of our Savior.  The seven trumpet blasts in Revelation represent serious, solemn markers of God’s progressing purpose during the last of the last days, this last period before the return of Christ.  We look forward to the last trumpet, that time of deliverance from sin and bondage, and entering into the full enjoyment of that deliverance. 

Biblical eschatology must include Christ’s First coming.  Sensationalism comes from forgetting Christ’s First Coming and speculating about dates and ideas that are not even in the Bible–such as the notion of Russia being in the Bible (when it is not, the similar sounding word does not mean Russia), and since the US isn’t mentioned in the Bible it’s going to be blown to bits.  Here I also recall J.C. Ryle’s emphasis upon both “the cross and the crown.”

Some more great observations from this sermon, and the hope we have:

… those not premillennial, you don’t believe Christ will reign upon the earth.  I’m not too worried about it; you’re going to learn.  It won’t keep you from heaven, but will make life a little more difficult for you.  … the childish rubble they will come up with to try to deny that 1000 year reign of Christ.  He came, He conquered, He gives His church a mandate, a message, and a promise, and He’s coming back in mighty final glory.  Do you have that hope?  Has your soul ever been gripped with those things?

Judges 2-3, Thorns in the Side, and Experience and Providence

Several years ago when I was referencing a sermon series in 2 Corinthians and the Apostle Paul’s thorn in the flesh, a blog reader here noted the word study and Old Testament references to “thorns,” which gives indication that when Paul used this term he was referring to the Judaizers who were causing such agitation for him; they were his “thorn in the flesh.”

One of these mentions of “thorns in the side” comes from Judges 2:3, the Lord’s pronouncement to the people of Israel, who had broken the covenant with Him.  Therefore, the Lord would no longer drive out the inhabitants of the land; rather, they (the peoples dwelling among them) shall be thorns in your side.  

As I continue through the book of Judges, chapters 2 and 3 mention the people being tested — a theme referenced elsewhere such as in Deuteronomy 8 and 13 — to know whether the people would be true to the Lord, to walk in His ways, to keep His commands.  Here, Judges 2:22: “so that through them I may test Israel, whether they will keep the ways of the Lord, to walk in them as their fathers kept them, or not,”  and again in Judges 3:1 and 3:4 — the surrounding nations were left to test Israel.  So, the nations were left as a “thorn in the side,” as something that could snare them, and then described also as a test, to see if the people would keep the ways of the Lord, or not.  

Then another reason is mentioned for this new providence from God:  for later generations to know military discipline and war.  The surface level explanation brings to mind the idea of military tactics and actual battles of war.  Yet, as George Bush’s commentary points out, this text includes a deeper level of meaning, beyond this first idea that he describes as an inadequate view. 

The term ‘to know,’ must in fairness be interpreted according to its usual Scriptural import, which is to have not merely an intellectual, but an experimental knowledge of any thing. By those therefore who ‘had not known all the wars of Canaan,’ we understand those who had not with confiding faith, with lively zeal, and from a prompt and grateful spirit of obedience, entered into and persevered in those conflicts with the Canaanites which God had enjoined.

As they had grossly failed in their duty in this respect, and had not ‘known’ these wars as they should have done, their children, according to the righteous economy of Providence, were appointed to reap the bitter fruits of their neglect. They were to know to their cost, to be taught by sad experience, the trouble, vexation, and annoyance that should come upon the successive generations descended from those who, by their culpable remissness, had so righteously incurred this afflictive judgment.

(From George Bush, “Notes, Critical and Practical, on the Book of Judges: Designed as a General Help to Biblical Reading and Instruction.”)

Such a great point made here, and a fuller explanation of this text. Indeed, Judges 3:4 notes that the testing’s purpose was to know “whether they would obey the commandments of the Lord” — commandments (to their fathers by the hand of Moses) which clearly encompassed a lot more than just battle tactics used by Joshua and those immediately after Joshua. We can see the application to our own spiritual warfare–and our great failures, with the bitter consequences of past neglects. So true it is, that we must often learn this way, through sad experience of our failures. God chastens and disciplines His children. (Ref. Hebrews 12:5-6.) Yet, praise God, He does not leave us there. In the book of Judges, the people sometimes were oppressed for many years (in one example in Judges 3, for 18 years), but when they learned to cry out to God, to seek Him earnestly, God again brought deliverance. We learn from these examples (ref. 1 Corinthians 10:11), and likewise seek God, knowing that He will answer us when we call upon Him, in true repentance, as we seek Him earnestly.

Study: The Book of Judges, and Othniel as a Type of Christ

I’ve started a study on the book of Judges.  A local church Bible group is doing a study of it, and though it didn’t work out to attend that one, the book of Judges is a good study topic, a book not often thought of for Bible study yet, as always with God’s word, quite appropriate and relevant for our day.  

Dr. Alan Cairns (see previous post) did a 23-part series in the book of Judges (1989-1990)– not covering every chapter and verse but on quite a few passages, starting with Judges 1 and 3 in a look at the life of Othniel, the first judge.  For more detailed study of all 21 chapters, verse by verse, a good commentary I found, from an author recommended by Charles Spurgeon, is “Notes, Practical and Expository, on the Book of Judges,”  by 19th century scholar George Bush  — a distant relative/ancestor of the recent U.S. Presidents.

Judges is a book relevant for our time, an age of apostasy, as Dr. Cairns noted in his first sermon.  The particular apostasy he noted was the influence of Roman Catholicism and surveys showing the lack of doctrinal knowledge by Protestants (who by their answers to questions appeared to believe Roman Catholicism instead of Protestant theology).  The apostasy is much more pronounced now, a generation later. 

Othniel was the first of the twelve Judges in the Book of Judges — along with a 13th, Abimelech.  From the references to him in Judges 1:13, and again in Judges 3:9-11, here are some interesting observations about Othniel, including ways that he can be considered a type of Christ.  

First, Othniel’s name means “Lion of God,” and our Lord is referred to also as a Lion, the “Lion of the Tribe of Judah.”  Like Christ, Othniel was called by God, raised up for conflicts and for conquest.  Othniel delivered the people from their bondage (Judges 3:9).  Othniel purchased his bride (Judges 1:13), again a type/illustration of what Christ accomplished for His people. 

From Bush’s commentary on Judges chapter 1, another interesting observation:  life for the Israelites during this era was not always one of conflict and falling away.  This book highlights the times when the people were disobedient, and the continual cycle of disobedience, punishment, and deliverance — through a judge brought to the scene, to deliver the people and bring them back to the Lord. Yet peaceful times, many years at a time, are mentioned in brief sentences, years we are told almost nothing about.  In Othniel’s day, for instance, after the war and conquest by Othniel we are told that the land had rest for 40 years (Judges 3:11). 

Here I recall a “Chronicles of Narnia” scene in which C.S. Lewis depicted this idea, that there are times of peace during which little appears to happen, punctuated by great dramatic times of conflict and conquest:  the children entering Narnia had only visited at the major, important times of crisis in the land’s history, but the Narnians recalled living through the ordinary, routine years of peace.  So with the book of Judges, we do see a lot of conflict, and a lot of apostasy throughout, but (by God’s grace) there were respites, times of peace for the Israelites.  Of these years, though, we are only told the consequence, in the terrible reality of human sin and depravity:  those years of peace only brought about complacency and worldliness, for the people to forget about God and to quit serving Him.  Then another era of oppression, also lasting several years at a time, would come, before God would again send another judge to deliver His people.

The first chapter of Judges has a few other positive lessons, from the good things that occurred before the disappointments:  Judah and Simeon worked together as a team (Judges 1:3-5).  One group was stronger and the leader (Judah), and Simeon assisted.  Commentator George Bush notes the lessons: 

Judah therefore must lead in this perilous enterprise; for God not only appoints service according to the strength and ability he has given, but ‘would also have the burden of honor and the burden of labor go together.’ Those who have the precedency in rank, reputation, or influence, should always be disposed to go before others in every good work, undismayed by danger, difficulty, or obloquy, that they may encourage others by their example. … [Regarding Simeon]: ‘Observe here that the strongest should not despise but desire the assistance even of those that are weaker. It becomes Israelites to help one another against Canaanites; and all Christians, even those of different tribes, to strengthen one another’s hands against the common interests of Satan’s kingdom.’ Henry.

Another commentary I’ll be referencing along the way is the well-known Matthew Henry commentary, a standard go-to commentary for most books of the Bible for his insights and applications in the details of these texts. (As seen in the above excerpt from Bush, he also included selections from Matthew Henry in his commentary.)  All three of these — the two commentaries, and Alan Cairns’ sermons series, are good study helps as I continue this study, past the first chapter and through the rest of the book.

Daniel’s Prophecy, and Revisiting B.W. Newton

Recently I read (at least most of it) a book co-authored by two well-known Reformed Theology authors, a  short book that had been a Logos monthly free offer.  Much of the content was decent, general thoughts about Christ, and exalting Him and our giving Him thanks.  Then I came to a part where they took an eschatological passage, Daniel 7:13, and turned it completely around — to fit into their theology about Christ’s intercession and ‘reigning now’ — to say that the scene of the Son of Man coming on the clouds of heaven was not at all about His Second Coming, but a reference to the Ascension:  Christ coming to His Father (First Coming) after the Resurrection. 

In all this discourse, nothing was mentioned about the very next verse — the Son of Man receiving a kingdom.  They also omitted the many other later references to this particular passage.

• Jesus’ own reference to the Son of Man coming on the clouds of heaven in Matthew 24:30
• Christ’s words to Caiphas, that Caiphas would see the Son of Man coming, an indication of judgement
• and Revelation 1:7, which also describes this as future, and that every eye will see Him

Such writing — which sounds very spiritual and God-honoring — shows that even the best of Christian teachers can have blind spots, completely missing the real point of a text in order to advance their own idea of amillennialism (Christ is now reigning) and their desire to fully praise God for all the great, present blessings that we now have in Christ.

It also shows that teachers can be correct and solid in some areas of doctrine, and helpful for some areas of overall Reformed theology.  Yet, there comes a time — after having studied Reformed theology to get a good grasp of covenant theology, the moral law and the Sabbath, and the important doctrines taught in the Reformed confessions — to return to the writings of the classic Historic Premillennialists, and particularly to what they said regarding the prophetic passages of Scripture.  

It’s been several years since I first discovered B.W. Newton, George Mueller, and S.P. Tregelles, and read a few of their works such as Newton’s “Thoughts on the Apocalypse,” (previous post).   So I recently read the online PDF of Newton’s “Babylon: Its Revival and Final Desolation” (part 2 in his series on Prophetic Enquiry).

The historical detail is interesting in itself, but I find Newton’s commentary quite interesting and, yes, prophetic, as he described the world state of his day, over 170 years ago, and considered characteristics of government and economies in the future days of the last events.  Remarking on Zechariah 5 and the significance of the ephah, Newton noted the commercial interests of his day, and a then-recent trend, of the commercial wealth, the businesses of society, becoming the controllers of morality:

Few, I suppose, will question that in this country at least, commercial wealth is becoming the great controlling centre of society. The producing power of manufacture, the distributing skill of the merchange, the controlling power of those who trade in money and command the circulating medium of commerce–these, and similar interests, when combined, are able to speak with a voice which no government can refuse to hear. Their will is potent. Legislation and government accommodate themselves to their demands.

Sure enough, this trend has developed, far beyond what Newton saw in his day.  We’re familiar with the 1984 Orwellian idea of government being the one censoring and restricting people; and yet Newton, 170 years ago, saw the implications of Zechariah 5 along with the early development of commercial power, and recognized the real power of such censorship.  We now see the advance of “big tech” and its “censorship” of contrary ideas.  One clear example from a few months ago: a best-seller book that had been out a few years suddenly, one day, completely disappeared from Amazon’s site; and when that company has over 80% of all book sales in the country, it indeed has a powerful influence over which books will be published, and power to suppress the morality that it objects to.

This is just one of several books on prophecy from B.W. Newton, and soon I plan to read the other volumes of his “Aids to Prophetic Enquiry.”  At the moment I’m reading S.P. Tregelles’  “Remarks on The Prophetic Visions in the Book of Daniel, another of these great works with plenty of insights, along with observations on the value of studying the Prophetic Word.

The Holy Spirit Series: 37 Topics for Further Meditation and Study

As mentioned in a recent post, I’m now listening to Alan Cairns sermons, and appreciating the teaching.  One series of particular interest: 37 sermons in all, about the person and work of the Holy Spirit.  The sermons were preached in 1986-87, and overall still very relevant now, over 30 years later.  I’m now listening to the 19th in the series, so about halfway through.  

As noted early in this series, and I think still true today, this tends to be a neglected teaching in modern Protestantism / evangelicalism, with relatively few sermon series — and none I’ve found that are of this length, exploring so many aspects of the Holy Spirit.  The 37 lessons are described by Cairns as ‘introductions,’ each of which could be a springboard to further study and meditation. These include a broad range of Old and New Testament scriptures, with teaching on the ‘first mention’ as well as a few interesting word study topics along the way.  The earlier sermons start with the basic, general activities and operations of the Holy Spirit — such as the personality of the Holy Spirit, inspiration of scripture, regeneration, indwelling, sanctification, the fruit of the Spirit, and move on to additional specifics such as Adoption, the Earnest of the Spirit, Assurance in the witness of the Spirit, and later topics such as the Leading of the Holy Spirit.

Among some of the highlights:  

• Genesis 1:1-5 is the First Mention of the Holy Spirit.  A.W. Pink taught the importance of the first mention, the last mention, and the main mention. Accordingly, the very last in this series, is on the Final Mention of the Holy Spirit.

• On the leading of the Spirit:  Those who are led by the Spirit must first be indwelled, filled by the Holy Spirit.  In our day (in 1986 and still true), so many people talk about how they want “the Spirit’s leading,” but they are living carnal lives, not walking in the Spirit, not focused on the things of God.  

  Here, Dr. Cairns noted the sequence of Jesus’ ministry.  FIRST, Christ was given the full measure of the Spirit, the public    event of His baptism and the appearance in the form of a dove.  THEN, He was Led by the Spirit — and the leading was into the wilderness, into hardship and physical suffering.

• Seven Symbols of the Holy Spirit
  • Dove — Ref. Genesis 8.
  • Wind — Speaks to God’s Sovereignty.  Ref. John 3:  the wind blows; we cannot control it
  • Breath — vitality.  Adam’s body that was created, before the breath put into it, can be likened to churches and schools that are without the Spirit
  • Fire — potency.  The baptism of the Holy Spirit with fire — reference Acts 2, Pentecost. 
  • Water — outpouring of the Spirit .  The Spirit overflowing and spontaneous, here especially, what makes Christians useful in service to others.  Reference John chapters 3, 4 and 7, Isaiah 44:3; and Ezekiel 47,  the water that becomes deeper and deeper
  • Oil — anointing oil, authority in service; unity; and necessity of the oil—virgins with oil in their lamps
  • Fury of the Spirit — reference Revelation 4:5, the seven torches of fire; fury of the Spirit.  Old Testament references include the torches of Gideon.

• Sanctification:  Galatians 5:22-23 lists nine fruits of the Spirit, and we can think of these in three categories of three each.  The first three relate to God:  love, joy, peace; the next three deal with our relationships with others: patience, kindness, and goodness; and the last three have respect to our circumstances of life:  faithfulness, gentleness, self-control.

It’s an interesting and helpful study, with many more topics, and each generally a stand-alone topic, yet all within the overall, encompassing truths regarding the Holy Spirit, to help understand more about the role of the Third Person of the Triune God.

The ‘Failures’ of the Reformation

From my listening to various messages from Alan Cairns, here is an interesting one, from a 2004 ‘Reformation’ conference:  The Failures of the Reformation. Informative, and not quite what I had expected, Cairns here first addressed many supposed ideas that modern folks have, about the failures of the Reformation–in terms of the leaders and their actions and behaviors, judging from our 20th and 21st century cultural sensibilities.  These include the doctrine of infant baptism, their views of the State and the Church, and criticisms regarding the Reformers’ treatment of heretics.  After addressing these ‘supposed failures,’ with the details of the historical situation and the nuances often lost today, Cairns mentioned what he actually considered the failures:  the failed Reformation in France, as well as the failure of the Reformation in Poland.  More on that later in this post, after the supposed failures.

Of note, he does not address the more-recent ‘failure idea’ introduced by John MacArthur in 2007 (three years after this message), that the Reformers failed to reform their millennial view and just imported it from Roman Catholicism.  In light of what Cairns did say regarding these other supposed errors, my observation here would be that the Reformers did not ‘import it’ from Roman Catholicism, as they certainly had no great love for the Pope; more to the point, I would say, they continued it from the later views of Augustine.  And it is also noteworthy that premillennialism, or chiliasm, was already making a ‘comeback’ by the early 17th century (for example, Joseph Mede)–so not in the initial Reformation but soon after, and before the English Puritan era began.

Regarding all the supposed failures of the Reformation, Cairns provided the historical background and the nuances often lost today.  The Reformers’ view of infant baptism did not come from Roman Catholicism but their overall understanding of the continuity of scripture, Old and New Testament, regarding the covenants of scripture, and the continuation of the Lord’s working in household as He did in Genesis, and again in Acts (ref. Acts 2:39).  Cairns said this as a credo-baptist, in a Free Presbyterian Church.  (That’s another topic, that the FPC denomination does not emphasize the baptism method distinction, allowing for both, and that most of their preachers are actually credo-baptist — Michael Barrett as one notable actual paedobaptist, who was in the FPC in years past.  The credo-baptist preachers in the FPC hold to the Westminster Confession construction of covenant theology, a view that I see as what scripture teaches, as opposed to the 1689 Federalism view of the covenants.)

Regarding the Reformers’ church-state view, Cairns brings out the point that people today typically take a view (at least what comes out in practice, if not consciously realized) of the church and state being at enmity with each other.  Yet this is not a biblical view, and the Reformers saw these two entities as complementary, not opposed.  As to the Anabaptists, Cairns points out that the Anabaptist movement was very diverse and hard to define, embracing many different ideas and many differing types of people — similar to the rather neboulous ‘New Covenant Theology’ movement today.  He notes that it took historical researchers many years to fully document all of what was included in the Anabaptist umbrella, the many different beliefs and activities; and if it took that long for this to be understood, we can certainly understand that the Reformers had far less information.  The movement included extreme pacifists, a problem in a society that did not have a regular army, with its military defense as all able-bodied men who lived in the Swiss canton; the Anabaptist pacifists would not do their part in the defense of their own canton, when it came time to defend against the Roman Catholic army.  The movement also included dangerous, violent insurrectionists, and heretics.

Now, to some real ‘failures’ — of course these were not failures in the context of God’s Sovereign plan and providence, His decretive will.  Yet, from the human perspective of history, these could be considered failures:  the failure of the Reformation in France, as well as in Poland.  The story of France is better known, as one that started good, but was later suppressed by the French government, with the Huguenots fleeing France and dispersed over other European countries as well as the New World French and English colonies, and others martyred or force-converted to Roman Catholicism.  I was not familiar with the 16th century Reformation in Poland.  Here are a few links that give more details, regarding the Reformation movement that began well, but then fizzled and came to nothing: 

• Wikipedia full article in Polish (select option to translate to English)
• Reformations In Eastern Europe: Protestant, Catholic, And Orthodox

The historical reasons for these failures included the effects of weak leadership, and also a lack of unity among the branches of the Reformation.  In Poland, particularly, the Reformation movement occurred only at the higher social class, within a certain group of people and never reached the masses.  Cairns here reflected on the overall Reformation’s lack of unity, citing the well-known incident of Martin Luther dividing with Zwingli over the nature of “this is my body” and even refusing to shake hands with Zwingli afterward, and provided general application to the current-day believer’s life, from his own experience in different Christian “camps” such as the Fundamentalists who rejected him as “not fundamentalist enough” and the other extreme of people who would no longer listen to Dr. Cairns because of his association with Bob Jones University, that he would not “condemn” the BJU teachers.

It’s an interesting and informative message, beyond the usual content of “Reformation theme” messages.

Dr. Alan Cairns, Historic Premillennialist

A great resource I’ve recently become aware of, a Covenantal Historic Premillennialist, is the late Dr. Alan Cairns.  I had heard the name a few times, in connection with the Sovereign Grace Advent Testimony (SGAT), and from online links and recommendations from a few others.  Dr. Cairns preached for 25 years at Faith Free Presbyterian Church in Greenville, SC, before retiring in 2007, and then continued speaking at some annual conference events until as late as 2018.  

SermonAudio has a catalog of 6,390 sermons from Alan Cairns, content which is also available from the radio program / podcast ‘Let the Bible Speak Radio.’  

I’ve listened to a handful of messages from a few different series so far, and appreciate these sermons.  For premillennialism, this 5 part ‘The End Times’ series from an October 2011 conference is interesting.  Each SermonAudio page also includes a PDF file with outline notes of the content, such as this one in reference to the first lecture.  Cairns makes great points regarding many topics, looking at scripture texts including Daniel, Hosea, and other relevant scriptures, taking a futurist view regarding the unfulfilled prophecies and referencing some of the well-known SGAT resources such as B.W. Newton and S.P. Tregelles. 

• Prophetic History of the Gentile World
• The Rejection and Restoration of Israel
• Antichrist and the Great Tribulation
• The Coming of the King
• The Millennium

In ‘The Millennium’ he briefly mentions his own view of Ezekiel 40-48, a particular sub-topic that has brought forth many different opinions even within historic premillennialism.  Some of the 19th century classic covenantal premillennialists saw these chapters as describing a future millennial church worship structure, such as Charles Spurgeon’s view — and I am here addressing only the issue of the temple structure itself, and not the question of the described animal sacrifices). However, Cairns took the idea I’ve heard from some amillennialists, that the temple was a description of what could be provided, conditionally upon Israel’s repentance; but that repentance did not happen, thus this temple was never built.  Personally, I do not find that idea satisfactory; but the overall material from Cairns is helpful and interesting.

Another series of interest is Millennial Milestones: six messages from the year 2000, with history highlights from the last thousand years, starting with an interesting history lesson from 11th century England, on down through the recent centuries.  In this series Cairns provided summary themes for these eras of time, such as describing the 17th century, with reference to the activities and events of the Pilgrims and the Puritans, both in the American colonies and in Britain, as “The Quest for Purity and Liberty.”  The lesson on the 20th century, Back to Babel, has a good summary of the modern ecumenical movement in its various forms, what Cairns saw — and this was over 20 years ago — as the boldest attempt yet to reverse God’s curse: the return to Babel, the great development of the ‘one world’ church movement with headship of the Roman Catholic Church.  “Watch the Jew” and “Watch Europe” are some key takeaways.

I’ve listened to a few other messages, such as a few on particular Psalms (including some of his series on Psalm 138), and a few messages on the later chapters in Luke’s gospel — part of his Life of Christ series, which included teaching on some but not all texts from Luke and the other gospels. From what I’ve listened to so far, I also appreciate Cairns for his depth of subject matter, including the experimental (he noted his dislike of the term ‘experiential,’ preferring “experimental”) focus of the Christian life, and his descriptions such as in his sermon about Jesus’ temptation, in the Garden of Gethsemane, by the devil, and the reality of demonic activity that affects believers.

So, as others have recommended Alan Cairns, I now add my recommendation as well, for this great resource for sermon listening.

Reflections on the Pandemic, and Signs of the Last Days

What a year this has been.  It was a year ago, March 17, that I and co-workers first started working from home due to the pandemic lockdown, and we are still working from home for the foreseeable future.  As I reflect back on all the events of the last year, I frequently think of the term “apocalypse” in its broader, general meaning — as a “revealing,” and the revealing of the hearts and minds of people as a result of particular trials and afflictions, such as what the events of the last year have revealed.  

The people of Israel in Exodus 4:31 heard from Aaron and Moses, and believed them.  Yet one chapter later, in Exodus 5:21, the same people (a group within the overall group from Exodus 4:31) declared that the LORD should judge Moses and Aaron, for putting a sword in the Egyptians to kill them.  The different circumstance brought out a very different response. Likewise, in our day, the unusual events of the last year have been a revealing of people’s hearts under afflictions and difficulties.

A recent Wall Street journal article has considered how the pandemic has affected people — and the comments section at the Facebook posting also reveals the divide in the country and the experiences of many more.  A recent report from the Business Insider tells of at least a few cases where church pastors have left their congregations, due to radicalized conspiracy followers, and notes the high percentage of professing church-goers who hold to conspiracy ideas such as QAnon.  When fewer people returned to church services last summer and fall, it was speculated by those who were still attending (often at churches that considered face coverings optional) that the people at home viewing online would decide they preferred that instead of meeting in person.  Yet as noted in a recent survey, and observed locally, the vast majority, over 90%, do plan to return and already are returning to in person, now that a medical treatment, a vaccine, has become available.

A resource I’ve read from time to time over the last several years, the SGAT — the Sovereign Grace Advent Testimony — has published a booklet, based on a set of sermons delivered on January 3, 2021, called “Where Are We In God’s Calendar?”  The booklet can be ordered online (I received it in the postal mail along with the latest two newsletters), and the original sermons, with some of the same content are online here, part 1 and part 2.  From the booklet comes this observation, regarding the signs of the times, and Christ’s Return:

Creeping Awareness

Is there not a creeping, growing awareness of things prophetic amongst a remnant?  …  Is there not a growing consciousness amongst true believers of the deepening apostasy, the universal rejection of God’s Word amongst those nations privileged for centuries to hear it proclaimed, and a recognising that, as never before, men are embracing everything that is unholy and ungodly?
There was a slow awakening to the wickedness of the World Council of Churches amongst evangelicals and likewise to the wicked departures of Billy Graham but light did finally dawn!
The darkness reigning over the nations is seen in that nothing seems to have been brought home to the multitude by this ‘Coronavirus’ plague.
Only a few have noted the ‘spirit’ of this day!
In the midst of the pandemic, the deaths and sicknesses, there has been little or no public reference to God.  Political leaders have purposely avoided any mention of Him altogether while the so-called ‘church leaders’ in the mainline churches have made such scant and irrelevant mention of Him, silence on their part would have been more beneficial!
Pulpits in evangelical assemblies are also largely silent on the matter, many with contempt dismissing the Covid virus as a mere ‘flu!
I believe that the events that are revealed by the opening of the first seal indicate the great need of this hour–a revealing of the approach of the Saviour’s return.
It is something for which we ought to be praying!  I will not be dogmatic about this but I think that what I say is worthy of some consideration.  If I am correct in suggesting that we are near to the opening of the first seal and the revealing and emphasising afresh to God’s people the great doctrine of the Saviour’s return in glory, then soon there will follow the events shown us here under the likeness of the opening of the pages of a book.  

God’s word tells us we should not be surprised, when we see ever deepening and widening apostasy, as we continue in these general “last days” and as we approach the days just before Christ’s return.  Just as the Jews of Jesus’ day were more focused on Christ’s Second Coming, His coming to rule and reign, so the NT church has focused mostly on His First Coming.  In Luke 18 Jesus observed, ‘when the Son of Man comes [His Return], will he find faith on earth?’  As I’ve been studying through the gospel of Luke, it is refreshing to read J.C. Ryle’s Expository Thoughts on the Gospel of Luke, which has many great observations concerning our attitude toward Christ’s Return, and how we should be living, in light of this great truth. 

 

As indicated in texts such as Luke 18, also other accounts that describe even the people of God as “sleeping” and unaware and not looking for Christ’s Return, as the time lengthens and He has been gone for a long time — so it has unfolded in church history, that most are not looking to Christ’s Return in glory, nor thinking about the things that must take place before then.  It is said that dispensationalism has an imminent return of Christ, that He could return at any time, nothing has to take place before the ‘rapture of the church;’ the dispensationalist has some awareness of end times things that must occur, such as Israel back in the land — but tends to think that he/she will not be around to see all of these things that will take place.  The post-millennialists (a rare group nowadays, unlike the pre-World War I era) are looking for the world population to come to Christ, to become a Christianized world, a ‘golden age’ before Christ returns.  The amillennialist, and particularly the common form of preterist amillennialist, is the one with a strong “imminent” any-moment return of Christ, since in this view most of the “prophetic texts” have already happened, in the first century, and — in an odd way they have this much in common with dispensationalist — Christ can return at any moment: and even more so for them, no reason to look for the “general season” of things that will occur shortly before the Second Advent. 

 

Historic premillennialism, the view I hold to, affirms a non-imminent return, that certain things must take place before Christ’s Return:  at first, such things as Peter’s death prophesied, and the gospel going forth to other lands, and time to allow for prophecies indicating wars and rumors of wars; then, other “stage-setting” events that are implied in the descriptions of texts about the Lord’s return:  Israel regathered in unbelief, and a world with great technology such as we now see for our own eyes.

 

Among the prophetic texts are some lesser known passages that describe things that, if taken in their normal, plain language sense, could very reasonably occur in our day, with our 21st century technology.  For example, Revelation 11’s description of the two witnesses laying dead for 3 1/2 days and their bodies observed by people from all over the world, and the people of the world rejoicing and exchanging gifts with each other, all in the space of 3 1/2 days, could very well occur in today’s instant worldwide communication, a literal fulfillment that Horatius Bonar thought, based on 19th century technology, could not really mean 3 1/2 days.  Likewise, Revelation 13’s description of technology that limits people’s ability to transact business, is already occurring in some form, for some types of transactions, in China and possibly other totalitarian government countries.  It’s also interesting that at least some evangelical leaders are also realizing at least this much — such as a clear statement from Al Mohler in a podcast interview last fall, stating his belief that the technology exists today for the literal fulfillment of the biblical prophecies.

 

Another interesting thing I’ve observed recently in the overall culture:  people who do not even recognize and acknowledge anything of the providence of God, of “acts of God” events — such as weather storms or the spread of new diseases around the world.  As one example, the recent winter storm here in the American South, of a severity not seen in a lifetime, was actually considered by some TikTok users a “fake” storm perpetrated by the “powerful left” who somehow created something that looked like but wasn’t really snow.  The fact that some people actually ascribe such powers over the weather, or at least the ability to create a “fake” snowstorm — to mere man, rather than recognize what society has always understood as an “act of God,” is telling.  It appears that, more and more, our technological age has brought about what has been called the “social imaginary,” to the point where some are denying the reality of actual events that have occurred — a pandemic that has caused soaring hospitalization rates and higher than normal levels of death, and even severe winter storms — instead ascribing these to “fake” events caused by mere human political actors.

 

These are just some thoughts to consider, regarding the times we now live in.  In closing, a few selections from J.C. Ryle, from his Expository Thoughts on the Gospel of Luke:

The disciples and all the Jews of our Lord’s time appear to have seen only one personal coming of the Messiah. They expected a Messiah who would come to reign, but not one who would come to suffer.

The majority of Christians, in like manner, appear to see only one personal coming. They believe that Christ came the first time to suffer. But they seem unable to understand that Christ is coming a second time to reign. Both parties have got hold of some of the truth, but neither, unfortunately, has embraced the whole truth. Both are more or less in error, and the Christian’s error is only second in importance to that of the Jew.

Also

It is well to know that He lived for us, and died for us, and rose again for us, and intercedes for us. But it is also well to know that He is soon coming again for us! … The course of this world shall not always go on as it does now. Disorder, confusion, false profession, and unpunished sin shall not always cover the face of the earth. … Let us wait patiently when we see wickedness triumphing in the earth. The time is short. There is One who sees and notes down all that the ungodly are doing!   

. . .

When the Lord Jesus left the world, He ascended up into heaven as a conqueror leading captivity captive. He is there sitting at the right hand of God, doing the work of the High Priest for His believing people, and ever making intercession for them. But He will not sit there always. He will come forth from the holy of holies to bless His people. He will come again with power and glory to put down every enemy under His feet, and to set up His universal kingdom on earth.

. . .

Jesus’ coming in person the first time to suffer, and Jesus coming in person the second time to reign are two landmarks of which we should never lose sight. We stand between the two. Let us believe that both are real and true.