Eschatology Q & A -- "What About the Great Tribulation?"

Jeremy asks (July 29, 2006), “In the amillennial system, where does the tribulation fit in? Are we living in it now, or will it be a distinct time before the return of Christ?"

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This is an important question for several reasons.  First, when most people think of the great tribulation, they are thinking of the dispensational idea that at (or about) the time of the Rapture, the world enters a seven-year period of tribulation in which the Antichrist comes to power after the unexpected removal of all believers.  The Antichrist then makes a seven-year peace treaty with Israel, only to turn upon Israel after three and a half years, plunging the world into a geo-political crisis which ends with the battle of Armageddon.  Dispensationalists believe this is a time of horrific cruelty and that only way to be saved during this period is to refuse to take the mark of the beast, and not worship the beast or his image.  The main problem with this interpretation is that it is nowhere found  in Scripture.

A second reason why this question is important has to do with the rise of various forms of preterism (full-preterism, which is considered a heresy; and so-called “partial” preterism, which is not) which contend that Christ returned in A.D. 70 to execute judgment upon apostate Israel, the city of Jerusalem, and the Jewish temple and its sacrificial system.  Those who hold to the various forms of preterism believe that this great tribulation spoken of by Jesus (Matthew 24:21) has come and gone with the events associated with the destruction of Jerusalem and its temple by the Romans.

In light of the tendency to relegate a time of "great" tribulation to the distant past or imminent future, it is important to survey the biblical teaching in this regard.  As we will see, this time of “great tribulation” cannot be tied exclusively to the events of A.D. 70, or to the very end.  God’s people may face such tribulation throughout the entire time from Christ’s redemptive tribulation on the cross, until the end of the age.

Virtually all scholars agree that the basis for the three references in the New Testament to a “great tribulation” (Matthew 24:21; Revelation 2:22; 7:14) is Daniel 12:1, which reads: “At that time shall arise Michael, the great prince who has charge of your people. And there shall be a time of trouble, such as never has been since there was a nation till that time. But at that time your people shall be delivered, everyone whose name shall be found written in the book.”

In Daniel’s prophecy not only  is this period of suffering tied to the time of the end (i.e., the mention of the general resurrection in vv.2-3), but the basis for the tribulation God’s people face is their covenant loyalty to God in the face of external persecution (by the state) and false teaching (from within) which causes the apostasy of many within the covenant community (cf. Daniel 11:30-39; 44; 12:10).

The same idea is found in the letters to the seven churches in Revelation 2-3.  Three of the churches mentioned (Ephesus, Sardis, and Laodicea) are suffering greatly, and two other churches are thoroughly compromised in their witness to Christ (Pergamum and Thyatira).  In the light of struggles these churches are experiences, in Revelation 2:22, we read “behold, I will throw her [the woman Jezebel] onto a sickbed, and those who commit adultery with her I will throw into great tribulation, unless they repent of her works.”  Here, “great tribulation” is meted out upon those in the church of Thyatira who delight in this woman's false teaching.  This, the text explains, is a time of "great tribulation" for unbelievers (apostates).

In Revelation 7:14, one of the elders tells John that “these [John sees] are the ones coming out of the great tribulation.  They have washed their robes and made them white in the blood of the Lamb.”  This refers to the faithful remnant across time who endured the persecution of the world and who have been put to death.  Having been given white robes, every tear is wiped from their eyes as they serve in the heavenly temple.  They hunger and thirst no more!

In both passages in Revelation then, the idea of a “great tribulation” refers to events occurring at various points between Christ’s own tribulation on the cross and the end of the age.  As Beale puts it, “the great tribulation has begun with Jesus’ own sufferings and shed blood, and all who follow him must likewise suffer through it.”  Beale goes on to say this is the point of passages such as Revelation 1:9 (where John states he is already a participant in tribulation because he follows Christ); Colossians 1:24; and 1 Peter 4:1-7, 12-13 (cf. G. K. Beale, The Book of Revelation, 433-435).

While Jesus speaks of “great tribulation” in connection with the destruction of Jerusalem and its temple--the events of A.D 70 (Matthew 24:21)--in Revelation, John speaks of such periods of “great tribulation” as re-occurring throughout the course of this age, perhaps even intensifying at time of the end.

So, with that in mind, we are now in a position to answer Jeremy’s questions.

1).  "Where does the tribulation fit?"

 We may face tribulation at any point throughout the course of the interadvental age.  In the providence of God, we may even face a time of “great tribulation.”

2).  "Are we living in it now?"

Yes and no.  While we live in an age where unbelievers and government authorities will attempt to persecute us or deceive us, it is surely not right for me (in answering this question) to compare my current situation (indeed, my life-long situation), with a Christian who lives in Darfur, or in China, or in a Muslim nation.  Some of God’s people will face unspeakable rage and hatred throughout this period.  Some will be martyred, and many will live in depravation.  Others will be spared and prosper greatly.  The reason as to why one suffers and another does not, is to be found not in the worthiness of the individual Christian, but in the mysterious providence of God.

3).  "Will it be a distinct time before the return of Christ?"

 Not in the sense taught by dispensationalists who believe in a seven year tribulation which is tied to the fulfillment of Daniel 9:24-27.  I believe this to be a messianic prophecy already fulfilled in Christ.  But will there be increasing tribulation (both in intensity and frequency) before the time of the end?  I would say that is a real possibility, and that Scripture warns us that we may be called to suffer during a time of "great tribulation", while at the same time encouraging us with God's promise of all-sufficient grace under the most difficult of circumstances.  

"Klaatu Barada Nikto" and Other Stuff from Around the Web

Talk about "Alien Righteousness"!  The Vatican has declared that it is acceptable for the faithful to believe in aliens and extra-terrestrials.  I wonder what Klaatu (Mr. Carpenter) and Gort (his robot) would say about that.  Click here: Enthusiasts say 'Amen' as Vatican allows alien belief -- -- chicagotribune.com  

This is sad.  After an Israeli mayor decries Christian proselytizing, Israeli Jews gather around a bonfire and burn New Testaments.   Click here: Breaking News - JTA, Jewish & Israel News.  Makes me think of Romans 10:18-21.  Makes me hope for the day depicted in Romans 11:25-36. 

For those of us who grew up in the 60's, it was commonplace to speculate what life would be like in the year 2000.  Check out these predictions from 1961.  I'm still waiting for the 24 hour work week.  (You'll laugh--or wince--at the hokey ads).   Click here: Will Life Be Worth Living In 2,000AD?

It would figure that Dr. Clark would find this before I did--he's a huge stooge fan, as am I.  Finally, a stooge channel on the web!  My all-time favorite White Horse Inn prank was to play a short snippet from "Boobs in Arms" when the stooges manage to bomb themselves with laughing gas.  The White Horse Inn topic that night was the Toronto Revival, and the program opened to the sound of Moe, Larry, and Curly just plain cracking-up.  Priceless.  Click here: The Stooge Channel Video Channel | Veoh Video Network

"More Than Conquerors" -- Romans 8:28-39

The Twenty-Third in a Series of Sermons on Paul's Epistle to the Romans

When we step back from the details of Paul’s discussion of justification and sanctification in Romans 3-8 and look at the big picture, we see something that is truly amazing.  In Romans 4:5, Paul speaks of God justifying the wicked.  In Romans 5:1, Paul speaks of those same ungodly sinners having peace with God, because as Paul tells us in Romans 5:6, Christ dies for the ungodly, even while we were powerless to do anything to save ourselves.  Then, in Romans 6, Paul describes how justified sinners die with Christ in baptism and rise in him to newness of life.  In Romans 7, Paul describes an intense struggle with sin, both before and after conversion, while in Romans 8, Paul speaks of how sinners now walk in the Spirit and how God will redeem us as individuals, even as he redeems all of creation.  And now, at the end of Romans 8, Paul’s heart soars as he considers how these same ungodly sinners are more than conquerors through Jesus Christ.

We now wrap up our treatment of Paul’s discussion of justification and sanctification by turning to the final two sections of Romans 8, Paul’s discussion of the “order of salvation” in Romans 8:28-30, and the glorious doxology which ends this discussion in verses 31-39.  As we turn to the first part of our text, we need to keep in mind that although this 3 verse section of Romans is best understood as a continuation of the previous section (Paul’s discussion of the intercession of the Holy Spirit) these verses have played such a huge role in the Reformed tradition’s theological development, we will treat them separately before turning to the doxology which concludes the chapter.

In verses 28-30, Paul sets forth “the way the purpose of God is worked out in believers.”  Although Paul’s readers groan right along with the creation as they await personal and cosmic redemption, nevertheless in the midst of this groaning and suffering, we can take heart.  For we are not suffering at the hands of a cruel fate or random chance which are beyond God’s control.  Rather, we suffer because of the consequences of human sin and because of this sin, God has subjected creation to frustration.  But God is in control of all of these things even while we suffer and while creation groans.  Furthermore, God is directing all of history toward its appointed end.  Says Paul, both the suffering and groaning as well as the coming heavenly glory, come to pass because God has willed it to be so.  This is why we can take heart in the midst the suffering associated with life in this world.  The same God who brings all of this to pass as part of his decree, now tells us that he is working out all of this for our good.  God never promises us to keep us from suffering.  But God does promise that our suffering will be turned to our ultimate good, if not in this present evil age, certainly in the age to come when Christ’s eschatological glory is revealed.  While the mere thought of God’s sovereignty moves many Americans to question God’s fairness, Paul sees God’s sovereignty as a source of great comfort. 

This passage, along with others such as Ephesians 1:3-14 and I Corinthians 6:11, seems to describe a basic ordo salutis (order of salvation), in which salvation begins with God’s eternal decree which is executed in time through the administration of the covenants and is applied to individual believers at the time of conversion.  This, of course, is where the Reformed, Lutheran and Arminian theological traditions diverge, and this is why these verses are so important for us to understand. 

To read the rest of this sermon, click here 

The White Horse Inn on Video!

If you haven't seen this, the recent "live" White Horse Inn taping in Oceanside was video-taped.

Lord willing, we may do this with all our future broadcasts.  Imagine actually seeing Rod's facial expressions while the Reformed talk about Romans 9!

Here's the link.   Click here: The White Horse Inn: Know What You Believe & Why You Believe It 

Audio from Ken Samples' Academy Lecture Posted

Here's the audio from Ken Samples' series "A Little Lower than the Angels."

Ken's lecture is entitled "The Engima of Man"' and completes this series.

Here's the link to the MP3:  http://links.christreformed.org/realaudio/A20080516-ViewOfMan.mp3

Here's the link to the streaming audio:  http://links.christreformed.org/real/20080516.m3u

Who Said That?

"A thread of hatred runs through the New Testament."

You know how this works!  Leave your guess in the comments section below.  Please, no google searches or cheating. 

Update on Sunday, May 18, 2008 at 05:25PM by Kim Riddlebarger

This comes from Karen Armstrong's book,  The Bible: A Biography, (2007), p. 76.  An ex-nun, Armstrong bills herself as a "freelance monotheist," who draws from all three faiths of Abraham.

A Sermon for Trinity Sunday -- Matthew 28:16-20

Here's the link to today's sermon, "In the Name of the Father, the Son, and the Holy Spirit" (Matthew 28:16-20).

http://links.christreformed.org/realaudio/KR20080518-Trinity.mp3

The Next Great Idea

One of the things Reformed Christians tend to do well is publish and lecture.  Folks who identify with our tradition tend to read widely, and love to educate themselves, as well as stay informed about current issues/controversies through lectures and conferences.

I have had a number of interesting conversations of late with colleagues, church members, and seminary students, about those areas in which our tradition has not written widely, nor provided sufficient instruction through lectures/audio materials.

In light of these discussions, I would like to conduct a survey of sorts. 

• Can you think of any topic(s) not sufficiently covered by a current (in-print) Reformed writer/speaker? 
• Are there resources you need, but can't find? 
• What topics need to be addressed in print (or a lectures series) that haven't been addressed?

Please leave your suggestions in the comments section below. 

Who knows?  You might just come up with the next great idea in Reformed publishing! 

Tonight's Academy Lecture

Ken Samples wraps up his current Academy series @ Christ Reformed Church in Anaheim.  Ken's lecture is entitled "The Enigma of Man."

Academy lectures are free of charge, there is a time for questions and discussion, and refreshments are served.  For more information, Click here: Christ Reformed Info - Schedule of Academy Classes and Author's Forums

The Canons of Dort, First Head of Doctrine, Rejection of Errors, Paragraph Five

Synod condemns the errors of those . . .

V.  Who teach that the incomplete and nonperemptory election of particular persons to salvation occurred on the basis of a foreseen faith, repentance, holiness, and godliness, which has just begun or continued for some time; but that complete and peremptory election occurred on the basis of a foreseen perseverance to the end in faith, repentance, holiness, and godliness. And that this is the gracious and evangelical worthiness, on account of which the one who is chosen is more worthy than the one who is not chosen. And therefore that faith, the obedience of faith, holiness, godliness, and perseverance are not fruits or effects of an unchangeable election to glory, but indispensable conditions and causes, which are prerequisite in those who are to be chosen in the complete election, and which are foreseen as achieved in them.

This runs counter to the entire Scripture, which throughout impresses upon our ears and hearts these sayings among others: Election is not by works, but by him who calls (Rom. 9:11-12); All who were appointed for eternal life believed (Acts 13:48); He chose us in himself so that we should be holy (Eph. 1:4); You did not choose me, but I chose you (John 15:16); If by grace, not by works (Rom. 11:6); In this is love, not that we loved God, but that he loved us and sent his Son (1 John 4:10).

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At this point, the authors of the Canons are responding to one of the more technical forms of Arminianism, then prevalent in Holland.  Here again, the primary error to be refuted is the attempt to locate the ground, or basis, for God’s election in a free action of the creature.  In this particular species of Arminianism, it was argued that God elected to save those who will believe the gospel and who will persevere.  God’s decree is therefore a general decree to save those who do, in fact, believe, repent, and live in holiness before God.  

This general decree, supposedly, accounts for the “whosoever will” language found in Scripture.  In other words, God decrees to save “whosoever” comes to Christ.  In this scheme, no specific individuals are chosen, rather the means are chosen by which those who believe (and who become elect) will be saved.  A subsequent decree is then set forth, in which, it is argued that God absolutely elects those who do come.  This supposedly, accounts for the language in Scripture which declares that “all that the father gives to me, will come to me.”  This is a very clever formulation, and at first glance may appear to offer a solution to the problem of human responsibility and divine sovereignty.  

Once again, however, the Arminian ignores what the Scriptures teach about the fundamental human condition–“no seeks God, no not one” (Romans 3:10-11) and that no man can come, unless the father draw them (cf. John 6:44).  The Arminian position also puts the cart before the horse, so to speak.  Scripture never speaks of a conditional, indefinite election, but an unconditional, particular election, in which God chooses to save specific individuals that he has chosen from before the foundation of the world.  The elect come to faith in Christ because God has chosen them.  They do not come to faith to be numbered among the elect.  To state the critical matter yet again, the ground for election lies in the mysterious eternal counsel of God, not in anything good in the creature.

The best refutation of the Arminian argument is to simply summarize (as the Canons do) what the Scriptures so clearly teach about this very point:  “Election is not by works, but by him who calls (Rom. 9:11-12); All who were appointed for eternal life believed (Acts 13:48); He chose us in himself so that we should be holy (Eph. 1:4); You did not choose me, but I chose you (John 15:16); If by grace, not by works (Rom. 11:6); In this is love, not that we loved God, but that he loved us and sent his Son (1 John 4:10).”