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Premillennialism …. and J.R.R. Tolkien and Lord of the Rings
I’m rereading “Lord of the Rings” (see previous post on the Christian Worldview and Tolkien), this time in a one volume Kindle edition. Now I recall also, from reading the Letters of J.R.R. Tolkien a few years ago, that in one letter he mentioned his belief in premillennialism:
but certainly there was an Eden on this very unhappy earth. We all long for it, and we are constantly glimpsing it: our whole nature at its best and least corrupted, its gentlest and most humane, is still soaked with the sense of ‘exile’. … As far as we can go back the nobler part of the human mind is filled with the thoughts of sibb, peace and goodwill, and with the thought of its loss. … Of course, I suppose that, subject to the permission of God, the whole human race (as each individual) is free not to rise again but to go to perdition and carry out the Fall to its bitter bottom (as each individual can singulariter). And at certain periods, the present is notably one, that seems not only a likely event but imminent. Still I think there will be a ‘millennium’, the prophesied thousand-year rule of the Saints, i.e. those who have for all their imperfections never finally bowed heart and will to the world or the evil spirit.
In Tolkien’s “Lord of the Rings” we can see several things that serve as good illustrations of premillennialism. One part of this, our expectancy in this age, is brought out early on, in chapter 2 of Fellowship of the Ring. At this point Bilbo has left the Shire, Frodo has taken possession of Bag End, and Gandalf has gone away, only returning occasionally over the next 17 years. During this time, unusual events are occurring in the world, rather like eschatological events. Most of the Hobbits are caught up in their everyday lives and uninterested in anything outside their little world. Yet Frodo is intently observing, and diligently seeks out whatever news he can get, from the dwarves and Elves that pass through the Shire. Later on, Sam is likewise listening to outside news and wondering about it.
The equivalent in our world, is well expressed by J.C. Ryle in his commentary on Luke 21. From Luke’s account of the Olivet Discourse, verses 25-33. From Ryle’s commentary:
The general duty which these words should teach us is very plain. We are to observe carefully the public events of the times in which we live. We are not to be absorbed in politics, but we are to mark political events. We are not to turn prophets ourselves, but we are to study diligently the signs of our times. So doing, the day of Christ will not come upon us entirely unawares.
Are there any signs in our own day? Are there any circumstances in the world around us which specially demand the believer’s attention? Beyond doubt there are very many. The drying up of the Turkish empire,—the revival of the Romish church,—the awakened desire of the Protestant churches to preach the Gospel to the heathen,—the general interest in the state of the Jews,—the universal shaking of governments and established institutions,—the rise and progress of the subtlest forms of infidelity,—all, all are signs peculiar to our day. All should make us remember our Lord’s words about the fig-tree. All should make us think of the text, “Behold, I come quickly.” (Revelation 22:7).
Book 6 in Tolkien’s epic (in Return of the King) notes the dawning of a new era, the ending of Middle Earth’s Third Age and the beginning of the “Fourth Age.” This Fourth Age marks the defeat and destruction of Sauron and his kingdom — the Dark Lord, representative of Satan and his evil kingdom. The Fourth Age is marked by peace, safety, and good and wise government. The king, Aragorn descendant of the great kings of earlier ages, has “returned.” The time of the Stewards of Gondor — like God’s people, described as stewards in this time before Christ returns — has come to its proper end. The kingdom has been established anew, with the line of the kings of Gondor, starting with Aragorn, reigning over a world at peace and the enemy defeated.
Tolkien has given this great picture, in this literary work, of how believers should be watching and ready for Christ’s Return, and then of what the Millennial Kingdom will be like.
I am planning to consider more of such ideas, how we see Christian truth in great literary works such as Tolkien’s, in future posts.
For those interested, here are some good online resources, that have provided similar type articles about Christianity related to Tolkien and other imaginative fiction:
Classic Historic Premillennialism: Nathaniel West, Daniel’s Great Prophecy (1898)
Several years back I read Nathaniel West’s The Thousand Year Reign of Christ. Recently I read another of West’s books, this time his commentary “Daniel’s Great Propecy,” sometimes titled “The Eastern Question” (available online here).
This commentary on Daniel has also been a good read, from another of the historic classic premillennialists. S.P. Tregelles’ Daniel commentary is well known, and West’s has been considered by many as the next best, of a similar quality; I find that I actually prefer West’s writing. Nathaniel West was about 50 years later (this book in 1898), and one of the later historic premillennialists of this era. Only David Baron, who wrote his now classic Zechariah commentary in the 1920s, was later than this time.
In Daniel’s Great Prophecy, West continually links various scriptures together in sets, with numerous scripture references for various eschatological events, and throughout much of the book treats the theme of “Warfare Great” along with fascinating observations – from a historical perspective of the late 19th century — about the military power of Europe at that time. Remember that this was just 16 years before the outbreak of World War I, a time when the “spirit of the age” was strongly postmillennial with great ideas about Utopia and man’s wonderful “progress.” Yet in 1898 West observed, relating to the text of Daniel, the development of modern warfare technology “within the last 25 years.”
Another strong emphasis from West is the broad overview and significance of history, the epic nature of all history as unified and as God’s purpose and moving toward God’s stated end. A few examples of this:
There can be no question that the book of Daniel, containing the first mention of the great idea of the succession of the ages and of the growth of empires and races, is the first outline of the philosophy of history.
Like a blazing head-light cast across the centuries and illuminating the whole track of time, shines the announcement that human history is the result neither of chance nor fatality, nor of man’s will alone; that the events of nations and the actions of men, although the product of their own free will, are yet pursuant to a pre-determined plan of God, Most High, who “removes and sets up kings, gives wisdom, to the wise and knowledge to them that understand; who reveals secrets, knows what is in the darkness, and in whom light dwells;” that history has an appointed goal to which it must attain, and that the rise, rule and revolution of empires, their apogee, decline and fall, have already been decreed, recorded, and must eventuate according to the will of God.
I’ve heard that during WWI, at least some Christians were excited about seeing the “last days” soon approaching. The SGAT – Sovereign Grace Advent Testimony – still in existence today, was founded in 1918. In hindsight, we realize that the time for Christ’s Return was still not yet. Of course we, now over 100 years closer to the end, can see even more of the “end times staging” in the events of the last century.
As an aside, while reading Nathaniel West, a feature of his literary style suddenly reminded me of where I had seen that same type of writing before: a scene from The Hobbit, where Bilbo starts talking to Smaug the Dragon and describes himself with many adjective phrases which refer to previous events of the book, of “attributes” of himself as “the thief.” West, similarly, often writes very long sentences that contain numerous clauses and adjective descriptions extolling the greatness of our Redeemer God and His many deeds. It’s interesting to note that Tolkien, writing The Hobbit, was only one generation after Nathaniel West, and so this similarity may reflect general writing styles of English authors during that time.
Above all, in West’s writing is seen a firm, solid commitment to God’s word and love of the truth, and great summary statements affirming this. In closing, a few such quotes:
It is not that a man’s convictions are either the measure or the test of “Truth,” or his emotions a proof, that his creed is right. The Holy Spirit often dwells in sanctifying power where he does not dwell as an illuminating power in the deep things of God, and time embalms the errors it does not destroy, and creeds are propagated from father to son. But it is that the long, prayerful, and independent study of the truth — with a sincere desire to know it, and a heart honest enough to receive it — does bring with it a self-evidencing and self-interpreting light, by which the truth is sealed to the conscience in the sight of God, with a certitude transcending all conjectures, and superior to all the changes of human feeling — an “assurance of understanding” in the mystery of God.
And
The question is not what “views” do I hold, but what “views” hold me, and what their ground, and whence their origin? “it matters not what I say, what you say, what he says, but what saith the Scripture.”
Suffering and Joy: Thoughts on Corrie Ten Boom and Elisabeth Elliot
From my recent reading, a common theme is suffering, and hope, brought out in different ways. I’ve re-read in audio format, Corrie Ten Boom’s “The Hiding Place,” which I last read nearly 30 years; this time I noticed more in the story than when I first read it — in part due to my own knowledge and experience gained through the years since. Some of the content is of course a difficult topic, the descriptions of concentration camp life and suffering of so many during those years. It also ties in with what I’ve also recently read from and about Elisabeth Elliot, including a new book recently published (2019) from the content in a series of lectures she did in 1989. “Suffering is Never For Nothing,” is now in book format, published in 2019. The full video series, six lectures plus a Q&A, are available at Ligonier here at no charge.
Suffering, and suffering experienced by Christians, is one of those age-old topics, as old as the book of Job, and one that many find it helpful and indeed necessary to study, to help them understand their own personal experience. Here I think of Charles Spurgeon, who took a great interest in studying the subject of suffering, in his early ministry years –because he was experiencing a lot of suffering. Another helpful series, mentioned in a previous blog post a few years ago, is Dr. Mark Talbot’s Alliance of Confessing Evangelicals series, “When the Stars Disappear: Trusting God When We Suffer.”
One particular point, explicitly brought out in Elisabeth Elliot’s biography is a “hard truth,” the recognition that sometimes the prayer for physical safety is not answered — and we’re not just talking about elderly people close to death from natural causes. John Elliot and the other four missionaries were brutally murdered. Corrie Ten Boom and her sister Betsie suffered greatly in the Ravensbruck concentration camp in Germany, and Betsie died there. Elisabeth Elliot in her talks provided several other examples from people she knew, some more recently as well as the martyrdom of John and Betty Stam in the 1930s. She had met Betty Stam at her dinner table, among the many missionary guests in her home as a young child. As Elisabeth Elliot said in this series years later:
I tell you this because maybe it’ll help you to see that I’ve been forced, from the circumstances in my own life, to try to get down to the very bedrock of faith. The things that are unshakable. God is my refuge. Was He Jim’s refuge? Was He his fortress? On the night before those five men were killed by the Waodani, went into the Waodani territory, they sang, ‘We rest on thee, our Shield and our Defender.’ What does your faith do with the irony of those words?
The chapters/lectures in Elliot’s series include the topics of Gratitude, Offering (the sacrifice of thanksgiving, giving oneself as a sacrifice; reference Romans 12:1), Obedience, and Transfiguration; in this last one, she really brings out another great truth, the theology of the cross, referencing scripture and our natural world (the seed must be put into the ground first) about the paradox that life comes out of death. Joy comes out of suffering, and great joy comes from great suffering. Here, Elliot specifically mentioned Corrie Ten Boom as another example. Jeannette Clift George, the actress who had played the role of Corrie Ten Boom in the movie version of The Hiding Place, had been asked what characteristic of Ten Boom had most impressed her; the actress’s answer was, Corrie Ten Boom’s joy.
As others have noted, Elisabeth Elliot tended towards stoicism and suppression of emotions in her response to suffering – though maturing over the years. Each person of course is different, in how long it takes them to learn the hard truths and lessons about life. Joni Eareckson Tada, in her introduction to Elliot’s book, observed that even after 9 years of being a quadriplegic (when she met Elisabeth Elliot, both of them speaking at a conference) she still had a more mechanical and technical understanding about suffering. It took Joni a few more years of quadriplegia and chronic pain “to help me see there was more–much more–to suffering than learning its theological background and benefits.”
1 Thessalonians 5:18 — “give thanks in all circumstances, for this is God’s will for you in Christ Jesus” — is another scripture I recalled while reading both of these books. One event that Corrie Ten Boom described, during their time in the concentration camp, was the presence of fleas in their barracks. Her sister Betsie referenced 1 Thess. 5:18 and insisted that they directly thank God for everything they were dealing with — including the fleas. Corrie protested that particular part; she could not find it in herself to thank God for the fleas. (Some time later, she learned that the reason their guards left them alone, and so they could have Bible studies in their barracks, was because of the fleas.) But the text says to give thanks in all circumstances — not necessarily for the specific bad things. Elisabeth Elliot points out that she did not thank God for the cancer (her second husband) or for the murder (first husband), and she didn’t need to thank God for those. “But I do need to thank God that in the midst of that very situation the world was still in His hands. The One who keeps all those galaxies wheeling in space is the very hand that holds me. The hands that were wounded on the cross are the same hands that hold the seven stars.”
Corrie Ten Boom’s experience included observing God’s wonders in Providence, and seeing God’s hand in every event that occurred in their daily prison ordeal, along with a few supernatural, miraculous events. On the day that Holland was conquered by the Nazis (May 1940), Corrie experienced a vision — like a dream, but while she was awake during the middle of the day; and the vision occurred a second time a few weeks or months later — a scene of her and several family members, specific people in her family, all gathered up into a wagon and being taken away to a place she knew they did not want to go. When the event occurred a few years later, she also recalled that vision, now comprehending its meaning.
Amazing providences also occurred, God’s answers to her prayers, in how she was able to hold on to the two most important items she had — her Bible and a bottle of vitamins/iron (necessary for her sister’s health) — and keep them with her at the Ravensbruck camp. Such was a seeming impossibility, humanly speaking, in the circumstances. Yet God arranged for a few distractions, and it happened more than once, that the woman ahead of her was thoroughly searched, and the woman behind her, but she was told to hurry up and move along. That Bible became their lifeline, their solace and comfort: for herself, Betsie, and several other women as they were even able to hold Bible studies (yes, with the fleas as well). Then came the supernatural provision in the small bottle of vitamins, that continued to pour out a drop at a time, day after day, for her sister Betsie and many other women — well past the time when she knew it should have been empty. Betsie reminded her of the woman with the flour and the oil that never ran out (where Elijah stayed). As Corrie noted, it was one thing to believe God did such things thousands of years ago — another to see it now. Then a new supply of vitamins came in, smuggled in from a friend in another barracks. That very day, her original bottle dried up, nothing more in it.
Through the stories of these Christians who have gone before, it is amazing to see how God really does work in each situation and provides what is needed, His daily grace, even in extreme situations, and even when those events do not end up well, humanly speaking: Corrie’s sister dying in the camp, Elisabeth Elliot’s husband and four other men savagely killed. But the Lord always keeps us safe in the Beloved — our spirits, our souls, are safe in His hands, regardless of what happens. We are always with Him, and He is always with us: as described in the hymn “Sovereign Ruler of the Skies” — “Thee at all times will I bless, having thee I all possess.” and “I and mine are all thy own.” As Elisabeth Elliot related, we don’t always understand why, but we learn to trust God and His great love for us, and enjoy His presence. In closing, a few more words from “Suffering is Never for Nothing”:
God’s presence did not change the fact of my widowhood. Jim’s absence thrust me, forced me, hurried me to God, my hope and only refuge. … And this is the part that brings me immeasurable comfort: The universe itself is to be freed from the shackles of mortality and enter upon the liberty and splendor of the children of God. … God, through my own troubles and sufferings, has not given me explanations. But He has met me as a person, as an individual, and that’s what we need. Who of us in the worst pit that we’ve ever been in needs anything as much as we need company? … If your prayers don’t get answered the way you thought they were supposed to be, what happens to your faith? The world says God doesn’t love you. The Scriptures tell me something very different.
Thoughts on Missionary Work, and Christ’s Return
The two things — the only things — to which I can look forward now are the coming of Christ and my going to the Waodani. O, if Christ would only come–but how can He until the Waodani are told of Him. — Elisabeth Elliot, from her journal
Through the years I’ve picked up on some of the history of the “modern missionary movement” that started in earnest in the 19th century — such as the 19th century activities referenced in Spurgeon’s sermons (he occasionally spoke at special Society meetings for the purpose of missions work), along with things I learned in a visit to Hawaii in the early 2000s, and occasional reading about some of the great missionaries (such as Hudson Taylor and Adoniram Judson) and a few martyrs in historical accounts.
Another part of the missionary movement, though, is from the mid-20th century. This last summer, taking advantage of an audio-book library, I read the audio versions of Elisabeth Elliot’s first book, “Through Gates of Splendor,” followed by Steve Saint’s “End of the Spear,” and learned the details of this event, the five martyred missionaries in Ecuador back in the 1950s; and it is an interesting story, along with Steve Saint’s follow-up several decades later. Now I am reading a third book on this topic (a hard-cover book loaned from a friend at church), Becoming Elisabeth Elliot, part 1 of a biography of Elisabeth Elliot. This book, by Ellen Vaughn and published in 2020, tells of Betty (Howard) Elliot, from early life, through her years at Wheaton College, then through the missionary years up through 1963 — and fills in a lot of the details of the events that Steve Saint had made mention of, how the American missionary women established contact with the Waodani tribe in the years shortly after the men were killed, and the spreading of the gospel to that remote jungle tribe — along with mention of the missionary work among other native tribes in South America.
Nearing the end, I am enjoying this book even more — so many interesting things in it, and not least because of the applicability to my own situation– what I can so well relate to in my own experience, seeing several personality characteristics in the difficult person she worked with (Rachel Saint) and similarity to someone in my own life. Somehow it is encouraging to read about another believer who had similar experiences of being misunderstood and accused of unbelief and heresy, and finding that there have been others before who have such strong and difficult-to-deal-with personalities.
From the middle chapters in the book, the time soon after the murder of the five missionaries, comes an interesting statement from Elisabeth Elliot’s journal at the time — as she was still dealing with the trauma and the turmoil of thoughts, and seeking the Lord’s will after what had happened (from page 165):
I long now to go to the Waodani. The two things — the only things — to which I can look forward now are the coming of Christ and my going to the Waodani. O, if Christ would only come–but how can He until the Waodani are told of Him. … Or if only I could die–what a blessed release. But I do not ask to be released. I ask to be made Christ-like, in the inmost part of my being.
Her theology was better than that, in recognizing God’s Sovereign purposes and that He has determined the time of His Return, and God cannot be manipulated by our actions. (Though Betty still had much to learn through suffering, and God’s providence in the years ahead.) Yet it fits in the overall picture of world events, and an interesting point, as another of the end times indications. Christ’s Return is now that much sooner than it was back in the 1950s, and along the way the native tribes of Ecuador, including the Waodani tribe, did indeed hear the gospel; and quite a few have come to saving faith. Christ did say that this gospel would be proclaimed throughout the whole world, before His return, Matthew 24:14.
The preterists’ idea that this had somehow been accomplished in the 1st century — referencing the words of the apostle Paul in Romans 1:8, that “your faith is spoken of throughout the whole world” (and yes the gospel had been spreading throughout the general Roman world, so that people generally in those parts had at least heard something about the gospel) — really falls short of the full explanation, as such a narrowing and limiting of our infinite God, who has intended something far greater and far more extensive than what was done in the 1st century alone.
On the other hand, a dispensational idea I came across several years ago — that Matthew 24:14 does not have any reference to the missionary work of spreading the gospel around the world throughout the ages, but instead is referring to a specific event that occurs in Revelation 14:6-7 — also misses the full truth. Revelation 14:6-7 certainly will play its part too, during the Great Tribulation; yet Christ’s statement about the gospel being proclaimed throughout the whole world surely must, and does, include all of Christian history, including the worldwide missionary work of the last 200+ years. Further, the professing, historic Church throughout the centuries has understood Matthew 24:14 as related to the Great Commission.
The great story of how that has been accomplished, the spread of Christendom throughout the world, in the differing ways throughout the millennia, is itself quite interesting, a lengthy tale with many different particular stories, of all the many ways that God has used individuals at different places and times to save His elect people. The gospel message indeed has been heard by all types of people — the great, the small, the rich, the poor — from “every nation, tribe, tongue, and people.” In medieval times it was accomplished by the conversion, at least outwardly expressed, of key leaders of the Gentile nations, after which it was understood and assumed that all of that nation would now be considered part of Christendom — Constantine with the Roman Empire, and later the conversion and civilizing of the Vikings, for instance. The immediate effects of such efforts were to bring basic “Western civilization” to the heathen nations, to bring in the form and outward expression of serving the one true God. Individual conversions of some of the people in those lands then followed. The early centuries also saw the gospel reach to some groups in far east Asia, as far as India — though always as a minority there, never becoming the mainstream dominant religion there.
The missionary work post-Reformation included the early work of John Eliot (no direct relation to the Jim Elliot of the 20th century) in 17th century Puritan New England, among the native tribes there — including his use of an “informant” who taught him their language, followed by his development of a written form of Algonquian and the first Bible printed on American soil, this one in the Algonquian language (as the first book printed, on the first printing press in the colonies). John Eliot’s techniques were of course used later in the much larger-scale missionary work begun in the 19th century, with William Carey and later efforts, through the 20th century and the work of groups such as Wycliffe Bible Translators.
That too is an interesting part mentioned in this biography of Elisabeth Elliot: the founder of Wycliffe Bible Translators was one of the missionaries who came to Central America in the early 20th century, with ambitious plans to print and distribute Spanish language Bibles – only to discover the great numbers of tribes there (and throughout Central and South America) that spoke many different languages, all unique, and that did not know any Spanish. William Cameron Townsend, who founded Wycliffe Bible Translators in 1942, was among the characters in the events surrounding Betty Elliot (and the other missionaries in Ecuador) during her years there in the 1950s through early 1960s.
This early years biography of Elisabeth Elliot touches on so many interesting aspects of the 20th century missionary work in Ecuador, in addition to the other items mentioned above. It has been a great read, as a time for me to reflect on missions work as it relates to the season of these last days, and to appreciate and think again upon the spread of the gospel around the world, one of the great promises in God’s word that we have seen come about, in the story of Church History and to this day. Yes, as Christ promised us, the gospel has been and is being preached throughout the world — “as a witness to all the nations, and then the end will come.”
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.
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.
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.
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.
Commentary on Bunyan’s Pilgrim’s Progress
Bunyan’s Pilgrim’s Progress has retained its popularity down through the ages, and even inspired a few commentary volumes (from Charles Spurgeon and others), illustrations, teaching series for adults and children, and even several movies. I recently read through all of Pilgrim’s Progress (both parts), along with an interesting commentary book, Lectures on the Pilgrim’s Progress and on the Life and Times of John Bunyan, a 19th century work by George B. Cheever. I read the full Pilgrim’s Progress once, over 20 years ago as part of a Sunday evening church class series (on the first part), and had listened to Librivox’s free audio recording (again, of part 1) a few times, but this was the first time in many years to read the full book in print — and now, along with a full commentary. Cheever’s book includes a section, almost half of the book, on John Bunyan’s life, a commentary on Bunyan’s autobiography Grace Abounding to the Chief of Sinners. Then Cheever continues with commentary on sections of Pilgrim’s Progress, in chronological sequence through part I, followed by one lecture on part II.
Cheever’s style takes some getting used to, but the content gets interesting after a while, particularly his discourse on each part of the story. Pilgrim’s Progress is a book that ‘grows on you,’ with its depth of characters and depictions, the ‘layers’ of meaning, that I appreciate far more now than in my early Christian years. After having been through more life difficulties myself, I appreciated the different characters, particularly identifying with some characters more so than others — a great gift from John Bunyan, why this book retains its popularity down through the ages, that every reader can find some characters they relate to. For example, in part I Faithful tells Christian of his encounter with Shame [Christian himself met others but had not met Shame], a great passage with instruction on how to respond to shame’s temptations:
Faith. What? why, he [Shame] objected against religion itself. He said it was a pitiful, low, sneaking business for a man to mind religion. He said that a tender conscience was an unmanly thing; and that for a man to watch over his words and ways, so as to tie up himself from that liberty that the brave spirits of the times accustom themselves unto, would make him the ridicule of all the people in our time. He objected also, that but a few of the mighty, rich, or wise were ever of my opinion; nor any of them neither, before they were persuaded to be fools, to venture the loss of all for nobody else knows what. He, moreover, objected the base and low estate and condition of those that were chiefly the pilgrims of the times in which they lived; also their ignorance, and want of understanding in all worldly knowledge. … … . But at last I began to consider that that which is highly esteemed among men is had in abomination with God. And I thought again, This Shame tells me what men are, but it tells me nothing what God, or the Word of God is. And I thought, moreover, that at the day of doom we shall not be doomed to death or life according to the spirits of the world, but according to the wisdom and law of the Highest. Therefore, thought I, what God says is best—is best, though all the men in the world are against it. Seeing, then, that God prefers His religion; seeing God prefers a tender conscience; seeing they that make themselves fools for the kingdom of heaven are wisest, and that the poor man that loves Christ is richer than the greatest man in the world that hates Him; Shame, depart! thou art an enemy to my salvation. Shall I listen to thee against my sovereign Lord? how, then, shall I look Him in the face at His coming? Should I now be ashamed of His way and servants how can I expect the blessing?
It’s a commentary on many topics, from Christian’s experiences and other characters encountered. Spiritual growth over time, one lesson brought out in scenes from Part 1, includes this insight from Cheever, about ‘Hill Difficulty’:
We see plainly that as a clear-sighted Christian looks back upon his own experience he sees himself in many aspects, and through the prism of his own nature he sees a thousand others; he sees through and through the motives, thoughts, feelings, veils, and hiding-places of every possible variety of the children of this world, because he has been one of them. He sees some stopping with their characters in perfection at one stage of his own experience, and some at other stages; some more advanced towards the point where he himself really set out to be a Christian, and some less; but many he sees, through the perfect knowledge he has of his own past refuges of lies, evidently trusting in the same refuges; refuges where he himself would have stopped and died as a pretended Christian had not God had mercy on him. On the other hand, a man of the world, a wicked man, an unconverted man cannot see beyond the line of his own experience; the things of the Christian are hidden from him, for he has never gone into them; it is a world unknown, a world hidden by a veil that he has never lifted, a region of blessedness, knowledge, and glory, where his feet have never wandered; a region of sweet fields and living streams and vast prospects, of which he knows nothing and can conceive nothing. It is all like the unseen future to him.
Pilgrim’s Progress Part II is quite different, and tends to be neglected in comparison to the well-known first part. Cheever’s lecture points out that the second part can be understood as the journey of many ordinary believers, as contrasted with that of the spiritual giants, the famous Christian teachers such as Bunyan himself. At times, part II seemed harder for me to relate to, as it portrays the women and children having a relatively easy life, and with good counsel and guidance all through their journey. Christiana’s four boys even grow up and all marry godly Christian women, the characters are doing works of charity, and all is pleasant with no great challenges. As the commentary points out, this was Bunyan’s interest in affirming God’s positive purpose for marriage (in the Lord) and the local church. As such, it reflects the experience of those who are given these blessings from God, strong marriages with godly partners, and solid local churches that rightly teach God’s word and have healthy leadership and communication. Bunyan’s church era instead faced great persecution, which included his 12 years in prison, and possibly the churches of that era, the late 17th century, did not experience, or at least to as great an extent, the problems we are familiar with: churches where great error is taught, and/or abuse of authority from the leadership.
In the women and children characters, Pilgrim’s Progress Part II also describes the every-day believers that have been given more common grace including calm temperaments, and personalities and social skills within the normal range. They are naturally more easy-going and more humble, such that the famous places where Christian had extreme difficulties (the Valley of Humiliation, the Valley of the Shadow of Death, for instance) are much easier for them. Here I am reminded also of an observation from Joni Eareckson Tada, in The God I Love: A Lifetime of Walking with Jesus: in her ministry work, she had observed two children who had lost their legs in an accident and would never walk again, yet their attitude was much more accepting and positive, than her own very negative reaction and struggle with God about what had happened to her.
Then again, part two includes many other characters (Cheever likens the variety of pilgrims to that of The Canterbury Tales) and describes other personality types, or parts of our personalities. One such example is Mr. Fearing, a great contrast from the superficial characters such as Talkative, Ignorance, and Self-Will. The actual description from Bunyan is quite detailed, and then Cheever spends two full pages of commentary, pointing out the problems taken to excess with Mr. Fearing, as well as his strengths. In response to the simplistic attitude that would exhort believers, ‘Don’t be a Mr. Fearing’, it is worth noting that Bunyan included this reason, as to why such a believer should go about in the dark all his life: the wise God will have it so; some must pipe, and some must weep. The Apostle Paul also described the different types of believers, a verse often referenced in the topic of counseling: 1 Thess. 5:14, “And we urge you, brothers, admonish the idle, encourage the fainthearted, help the weak, be patient with them all.”
Pilgrim’s Progress and Cheever’s Lectures on the Pilgrim’s Progress are great works for re-reading and reference, with a lot of observations regarding various trials and temptations, and different aspects of the Christian’s personality and experience.
2020 Reading in Review: Reformed Confessions Study
A year ago I reviewed the 2019 books and looked forward to a year long study through the Reformed Confessions. Now I’m nearing the end of this study, which included reading through the Westminster Daily readings, a calendar schedule to read through the Westminster Confession of Faith and its two catechisms, WLC and WSC, along with:
- A.A. Hodge’s Commentary on the Westminster Confession
- Zacharias Ursinus’ Commentary on the Heidelberg Catechism
- Another helpful resource, Reformation 21’s ‘Through the Westminster Confession’ series
From my original plan at the end of 2019, I completed Spurgeon’s devotional Faith’s Checkbook as well as Thomas Boston’s Crook in the Lot. I added Thomas Watson’s Body of Divinity as commentary reading along with some of the questions from the Westminster Shorter Catechism, but found that I could not keep up with the Charnock’s Existence and Attributes of God in addition to the Confession commentaries — so I plan to resume reading that in the near future. I’ve also heard of Thomas Manton’s work on Psalm 119 as highly recommended, another to start on for 2021.
A few thoughts on these Confession commentaries: A.A. Hodge’s is a straightforward read, covering the basic doctrine, and understandable, and not too lengthy; the reading can tend to the dry side, just basic academic reading, but at the layperson level. This commentary includes a section of questions to be answered, at the end of each chapter of the confession — useful for a group study with assignments or discussion, or perhaps for family worship and use with children.
Ursinus’ 16th century commentary on the Heidelberg Catechism is interesting in that it comes from the main author of this well-known catechism. It is far lengthier (PDF over 1000 pages), and the writing style and content rather tedious; some of this is of course the older English writing of this edition, the public domain one available from Monergism and elsewhere (as far as I know, this one has not been recently republished in a modernized form). The content includes statement of each Heidelberg question and answer, followed by an exposition of that question/answer; the exposition frequently includes a number of ‘objections’ and answers to these objections–some of which may be familiar to current-day readers (and many that are not as clear, from long-forgotten objections that Ursinus was familiar with). Ursinus’ commentary has some good sections in response to, say, antinomians, Anabaptists, and a group called ‘Ubiquitarians’ (which I learned was the 16th century name for what we refer to as Lutheranism), regarding such things as God’s moral law and the Reformed interpretation of the Lord’s Supper (as contrasted with Lutheran / Ubiquitarian Consubstantiation). The objection responses are phrased in terms of major and minor propositions, with terms such as affirm, deny, and syllogisms, and sometimes these objection-abswer sections are rather lengthy, providing ‘too much information’ for the average 21st century Christian, issues about particular doctrinal points not necessarily relevant to understanding the original Catechism question.
One off-putting aspect especially of Ursinus’ writing, is his occasional references to eschatology, in which he states amillennial assumptions as though a given, assumptions stated in passing and as though not to be questioned — when a clear exegesis of the text clearly does NOT support that view. As for example, this section, at the beginning of section III. WHAT IS THE RESURRECTION, AND WHAT ARE THE ERRORS WHICH ARE ENTERTAINED CONCERNING IT? (page 513 in the Monergism PDF file)
The word resurrection sometimes signifies in the Scriptures man’s conversion, or his resurrection from sin, as, “This is the first resurrection.” (Rev. 20:5.)
Overall, the reading this year, the Reformed Confessions along with commentaries, has been a good study, covering the many different doctrines in the confessions and commentaries, and thus becoming more acquainted with the documents and the writings of these theologians from previous centuries.
Scripture Thoughts 
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.
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.