Tagged: Christian apologetics

A quick look at post- and amillennialism

This is Part 2 of a series on the end times. Click on the drop-down menu in the upper right-hand corner of the screen to access all lessons under the heading, “End Times.”

LISTEN: Podcast – “A quick look at post- and amillennialism

The word millennium means “one thousand years” and for our study purposes comes from Rev. 20 where the word is used six times in the first seven verses:

1 Then I saw an angel coming down from heaven with the key to the abyss and a great chain in his hand. 2 He seized the dragon, that ancient serpent who is the Devil and Satan, and bound him for 1,000 years. 3 He threw him into the abyss, closed it, and put a seal on it so that he would no longer deceive the nations until the 1,000 years were completed. After that, he must be released for a short time. 4 Then I saw thrones, and people seated on them who were given authority to judge. [I] also [saw] the souls of those who had been beheaded because of their testimony about Jesus and because of God’s word, who had not worshiped the beast or his image, and who had not accepted the mark on their foreheads or their hands. They came to life and reigned with the Messiah for 1,000 years. 5 The rest of the dead did not come to life until the 1,000 years were completed. This is the first resurrection. 6 Blessed and holy is the one who shares in the first resurrection! The second death has no power over these, but they will be priests of God and the Messiah, and they will reign with Him for 1,000 years. When the 1,000 years are completed, Satan will be released from his prison … (HCSB)

When do these 1,000 years take place? Have they already occurred, or are they in the future? Are we to take the millennium literally or figuratively? Is it possible we are in the millennium today? Christians have answered these and other related questions differently throughout the church age and in some cases have argued heatedly for their particular point of view. The purpose of our study is to identify and understand four major views of the millennium: postmillennialism, amillennialism, historic premillennialism, and dispensational premillennialism. This document will briefly highlight these views.

Generally speaking, the millennium describes a period in which Christ and His followers reign; when Satan is bound; when righteousness overshadows (but does not yet eliminate) wickedness; and when, according to some views, there are significant (but not yet perfect) improvements in nature and the animal kingdom. Whether one understands the millennium literally or figuratively has a lot to do with his or her view as to when and where these events take place. All of the views call us to look for a future, visible, physical return of Christ and to anticipate the time in which He creates new heavens and a new earth. The primary differences center around whether Jesus returns before or after the millennium; whether the events described take place in heaven or on earth; whether the 1,000 years are literal or figurative; whether Christ’s return is a singular event to a two-stage event (the Rapture and the Glorious Appearing); and whether Christians will endure some or all of the tribulation – a time of intense persecution prior to the second coming.

As we look at different views of the end times, it’s important to note the biblical truths affirmed by all of these views: 1) Jesus will return physically, visibly and personally in the future; 2) Jesus will resurrect all people, who will stand in final judgment resulting in heaven or hell; and 3) He will create new heavens and a new earth where righteousness dwells and in which Satan, demons and unbelievers have no part.

The postmillennial view

The prefix post means “after.” According to this view, Jesus will return after the millennium, a lengthy era of peace and righteousness not necessarily 1,000 years in length. Basically, postmillennialists believe that as the gospel spreads and the church grows, a larger proportion of the world’s people will become Christians. This will have a positive impact on society at all levels – government, commerce, social interaction, etc. – resulting in a world that functions more in accordance with God’s standards. In effect, the world will be Christianized. Gradually, a “millennial age” of unprecedented godliness will prepare the way for the return of Christ. When He comes, He will resurrect all people, judge them, create new heavens and a new earth, and usher in the eternal state.

The postmillennial view is optimistic about the power of the gospel to change lives and permeate society in a positive way. This view is most popular when the church is experiencing revival and when there is a general absence of war, international conflict, and suffering.

Arguments in favor of postmillennialism are:

  • The Great Commission leads us to expect a Christianized world. Jesus said all authority in heaven and on earth has been given to Him, and He has promised to be with us as we take the gospel to the ends of the earth. Therefore, we have every reason to believe the gospel will triumph in the hearts of individuals and around the world.
  • Jesus’ parables of the kingdom indicate that the gospel will permeate the whole world. The parables of the mustard seed (Matt. 13:31-32) and leaven (Matt. 13:33) are specifically cited.
  • The world is becoming more Christian. Christianity, for example, is the largest religion on earth, far outpacing Islam, Hinduism and other major world religions.

Arguments against postmillennialism are:

  • Although Christ does indeed have all authority in heaven and on earth, and while people from every tribe, nation, and language will be in heaven (Rev. 5:9), this does not mean a majority of the world’s people will become Christians or that the world will dramatically improve prior to Christ’s return.
  • While the parables of Jesus indicate that the kingdom of heaven will begin humbly and then grow dramatically, they do not tell us the extent to which this growth will take place. In fact, other parables of Jesus indicate there will be much wickedness leading up to the days of Christ’s return (e.g., the parable of the dragnet in Matt. 13:47-50 and the parable of the sheep and goats in Matt. 25:31-46).
  • While Christianity is indeed the world’s largest religion, evil is rampant and spreading. Two world wars and numerous other conflicts in the 20th century put a damper on postmillennial fervor.

The Amillennial View

The amillennial view is the simplest of the four major positions on the end times. The prefix “a” means “no,” and therefore those who hold this view believe there is no future millennium to which believers should look. Amillennialists say Rev. 20:1-10 describes the present church age, not some future era of 1,000 years. Presently, Satan’s influence over mankind has been great restricted so that the gospel may reach the ends of the earth. Those said to be reigning with Christ for the 1,000 years – which are not to be taken literally – are saints who have died and are with Jesus in heaven. Christ’s reign in the millennium is not His physical presence on earth but His authority being exercised in heaven as He sits at the Father’s right hand, having received all authority in heaven and on earth (Matt. 28:18). The exact duration of the millennium / church age cannot be known and the phrase “thousand years” in Rev. 20 is simply a figure of speech to indicate a long period of time during which God accomplishes His will on earth.

According to this view, the millennium / church age will continue until Christ returns. All people will be resurrected and brought before Christ in final judgment. Believers will receive glorified bodies and stand before the judgment seat of Christ, where they will receive rewards for their earthly service. Unbelievers will be brought into final judgment and sent to hell. The eternal state will begin immediately as God brings about the new heavens and new earth.

Arguments in favor of amillennialism are:

  • In all of scripture, only one passage (Rev. 20:1-6) mentions a 1,000-year earthly reign of Jesus, and this passage is obscure. It is best not to base a major doctrine on a single passage in the Bible. Instead, Rev. 20:1-6 is better interpreted as describing the present church age.
  • The scriptures teach only one resurrection, not two (or more) separated by 1,000 years. Dan. 12:2, John 5:28-29, and Acts 24:15 indicate a single, or general, resurrection of all people.
  • It seems unreasonable to think glorified believers, unglorified believers and lost sinners would live on earth at the same time, even if only for 1,000 years.
  • If Jesus is literally ruling the earth from the throne of David in Jerusalem, it seems unreasonable that people would continue to reject Him and persist in sin.
  • There seems to be no ultimate purpose for a literal 1,000 reign of Christ on earth. Once Jesus has returned, what’s the point of delaying the eternal state?
  • Scripture seems to indicate that all the major events of the end times will occur at once, not spread out over 1,000 years or more.

Arguments against amillennialism are:

  • In response to the statement that only one passage (Rev. 20:1-6) mentions a 1,000-year earthly reign of Jesus, it may be said that even if this were true, the Bible only needs to say something once for it to be true and to command our belief. Further, premillennialists do not find this passage obscure by any means, and they see numerous Old and New Testament passages that indicate a long period of time in the future, yet before the final state, during which Messiah reigns.
  • Revelation 20 speaks of the “first resurrection,” implying there will be a second one. It also addresses those who have no part in the first resurrection; they will come to life after the 1,000 years and experience the “second death.” A straightforward (not figurative) understanding of this chapter seems best.
  • The idea of glorified believers, unglorified believers and unbelievers inhabiting the earth at the same time may be difficult to understand but is not impossible. The resurrected and glorified Christ walked among believers and unbelievers in their natural state after His resurrection.
  • Jesus’ physical presence on earth following His return does not rule out the possibility that many will reject Him. He was rejected by many during His earthly ministry as the Suffering Servant. Even Judas, who shared in Jesus’ ministry for three years, ultimately betrayed Him. We should not underestimate the ability of sinful and fallen people to resort to the greatest evil.
  • An earthly millennial reign of Christ would show “the outworking of God’s good purposes in the structures of society” (Wayne Grudem, Systematic Theology, p. 1121).
  • The amillennial view lacks a meaningful purpose for Revelation 20.

Next: Historic and Dispensational Premillennialism.

The parable of the sheep and goats

Following is chapter 15 of The Kingdom According to Jesus. You may order the entire study from a number of the nation’s leading booksellers.

Matt. 25:31-46 (HCSB)

31 “When the Son of Man comes in His glory, and all the angels with Him, then He will sit on the throne of His glory.
32 All the nations will be gathered before Him, and He will separate them one from another, just as a shepherd separates the sheep from the goats.
33 He will put the sheep on His right and the goats on the left.
34 Then the King will say to those on His right, ‘Come, you who are blessed by My Father, inherit the kingdom prepared for you from the foundation of the world.
35 For I was hungry and you gave Me something to eat; I was thirsty and you gave Me something to drink; I was a stranger and you took Me in;
36 I was naked and you clothed Me; I was sick and you took care of Me; I was in prison and you visited Me.’
37 Then the righteous will answer Him, ‘Lord, when did we see You hungry and feed You, or thirsty and give You something to drink?
38 When did we see You a stranger and take You in, or without clothes and clothe You?
39 When did we see You sick, or in prison, and visit You?’
40 And the King will answer them, ‘I assure you: Whatever you did for one of the least of these brothers of Mine, you did for Me.’
41 Then He will also say to those on the left, ‘Depart from Me, you who are cursed, into the eternal fire prepared for the Devil and his angels!
42 For I was hungry and you gave Me nothing to eat; I was thirsty and you gave Me nothing to drink;
43 I was a stranger and you didn’t take Me in; I was naked and you didn’t clothe Me, sick and in prison and you didn’t take care of Me.’
44 Then they too will answer, ‘Lord, when did we see You hungry, or thirsty, or a stranger, or without clothes, or sick, or in prison, and not help You?’
45 Then He will answer them, ‘I assure you: Whatever you did not do for one of the least of these, you did not do for Me either.’
46 And they will go away into eternal punishment, but the righteous into eternal life.”

The context

This parable ends the so-called Olivet Discourse of Matthew 24-25. Jesus is on the Mount of Olives with his disciples, responding to their questions about the future destruction of the Temple and the end of the age: “When will these things happen (the destruction of the Temple)? And what is the sign of your coming and of the end of the age” (Matt. 24:3)? He concludes His teaching in Matthew 25 with an exhortation to watchfulness (the parable of the 10 virgins, Matt. 25:1-13); an encouragement to faithfulness (the parable of the talents, Matt. 25:14-30); and an assurance of righteous judgment (the parable of the sheep and goats, Matt. 25:31-46).

Central theme

The central theme of this parable is that Christ will separate believers from unbelievers at His return.

Central character

The central character in this parable is Christ, who assures His disciples He will return one day with the holy angels and sit on the throne of His glory – “the glory of His judicial authority” (Jamieson-Fausset-Brown Bible Commentary). Jesus refers to Himself as a shepherd, who faithfully separates the sheep from the goats. Jesus knows who belongs to Him and who does not. “My sheep hear My voice, I know them, and they follow Me,” He says in John 10:27. There are many other references to God/Christ as the shepherd and to His followers as sheep (see Ps. 23:1, 80:1; Zech. 13:7; Matt. 26:31; John 10:11, 14, 16; Heb. 13:20; 1 Peter 2:25, 5:4). In this parable, Jesus plainly teaches that a time of separation is coming when those who are of His flock will enjoy the benefits of His kingdom while those who have rejected Him will be rejected themselves.

Details

It’s important to establish when this judgment takes place and who it involves as the sheep and goats. There is considerable disagreement over these two questions. Some commentators believe this parable is a general description of the final judgment of all mankind – a summary of both the judgment seat of Christ for believers (Rom. 14:10, 2 Cor. 5:10) and the great white throne judgment for unbelievers (Rev. 20:11-15), even though these judgments may be separated by a thousand years or more. Other scholars, however, believe this parable teaches a separate judgment for all those who survive the great tribulation and witness the return of Christ.

In the context of Jesus’ teaching on the Mount of Olives in Matthew 24-25, and since there is no reference to resurrection, it appears Jesus will carry out this judgment in concert with His personal, physical and glorious return one day, and that the sheep and goats represent those who are alive at His return. Their treatment of “the least of these brothers of Mine” (Matt. 25:40) indicates the true condition of their hearts, either as believers in Christ or rejecters of the King of kings and Lord of lords.

Next, it’s helpful to look more closely at some key words and phrases Jesus uses in this parable:

  • Son of man. This is the name Jesus most frequently gives to Himself. “Some eighty times He thus designated Himself and this familiar title was a racial one as the representative Man” (Herbert Lockyer, All the Parables of the Bible). Used also in the Old Testament, this term has Messianic meaning, and by using it liberally, Jesus is revealing not only His identity with man (John 1:14) but His identity as the Son of God.

  • All the nations. The word “nations” also may be translated “Gentiles.” Herbert Lockyer points out that “when the plural is used in the Bible, it represents all the heathen or Gentile nations of the world as distinguished from the Jewish nation (All the Parables of the Bible). Others argue that the Jews are necessarily included here. Still others teach that this is a reference to representatives of all the sovereign nations of the world, which will be judged for their treatment of God’s people as all national boundaries are dissolved. It seems best in the context of this parable to see the nations/Gentiles as those individuals who are alive at the glorious appearing of Christ.
  • Sheep and goats. These creatures often graze together, and it takes the trained eye of the shepherd to separate them at the time of shearing. Sheep symbolize mildness, simplicity, innocence – the qualities of one completely dependent upon the shepherd for protection and care. Clearly, these are believers. Goats naturally are quarrelsome, selfish and smelly – a stark contrast that highlights the profane and impure character of unbelievers.
  • Right and left. “The right hand is the place of honour, and denotes the situation of those who are honoured, or those who are virtuous…. The left was the place of dishonour, denoting condemnation” (Barnes’ Notes on the New Testament).
  • The King. This is the only time Jesus directly refers to Himself as King – and just three days before He is crucified as a common criminal.
  • Brothers of mine. Some teach that these are the Jews, and eternal rewards await those who care for God’s chosen people, especially throughout the great tribulation. Others believe this is a reference to all believers. It would appear this phrase describes those who trust in Christ – at great personal cost – during the period between the rapture of the church and the glorious appearing of the King.

Now, let’s look more closely at what Jesus says to those who stand before Him in judgment. To those on His right, He says, “Come, you who are blessed by My Father, inherit the kingdom prepared for you from the foundation of the world” (v. 34). Believers often are called heirs of God and/or co-heirs with Christ in Scripture (see Rom. 8:17; Gal. 4:6-7; Heb. 1:14). The kingdom of heaven has been “prepared” – designed, appointed – for believers from the beginning. This is no new plan; rather, it is the fulfillment of God’s eternal plan to bless His own.

What is the basis of this blessing for these people? “For I was hungry and you gave Me something to eat; I was thirsty and you gave Me something to drink; I was a stranger and you took Me in; I was naked and you clothed Me; I was sick and you took care of Me; I was in prison and you visited Me” (vv. 35-36). We know from Jesus’ own words that eternal life is received by faith and not by works (John 5:24). So what He seems to be saying is that the way the sheep treat God’s children demonstrates they truly know Him. “The surprise expressed is not at their being told that they acted from love to Christ, but that Christ Himself was the Personal Object of all their deeds” (Jamieson-Fausset-Brown Bible Commentary).

In contrast, Jesus says to those on His left, “Depart from Me, you who are cursed, into the eternal fire prepared for the Devil and his angels” (v. 41). The one who rejects Christ is “already condemned, because he has not believed in the name of the One and Only Son of God” (John 3:18). “There is a remarkable difference between the manner in which the righteous shall be addressed, and the wicked. Christ will say to the one that the kingdom was prepared for them; to the other, that the fire was not prepared for them, but for another race of beings. They will inherit it because they have the same character as the devil, and therefore are fitted to the same place” (Barnes’ Notes on the New Testament).

What is the basis of this departure into eternal fire? “For I was hungry and you gave Me nothing to eat; I was thirsty and you gave Me nothing to drink; I was a stranger and you didn’t take Me in; I was naked and you didn’t clothe Me, sick and in prison and you didn’t take care of Me” (vv. 42-43). As with the sheep, the goats’ destiny is not determined by works; rather, the works demonstrate the true condition of the heart. The unbeliever does not care for heirs of the kingdom because he has no regard for the King. And so, by his choice, the goat departs into eternal fire.

Spiritual application

Our acts of kindness, especially toward those “who belong to the household of faith” (Gal. 6:10), demonstrate our true nature as children of the King, and are received by Christ as if done for Him personally.

The Parable of the 10 Virgins

Following is chapter 14 of The Kingdom According to Jesus. You may order the entire study from a number of the nation’s leading booksellers.

Matt. 25:1-13

1 “Then the kingdom of heaven will be like 10 virgins who took their lamps and went out to meet the groom.
2 Five of them were foolish and five were sensible.
3 When the foolish took their lamps, they didn’t take oil with them.
4 But the sensible ones took oil in their flasks with their lamps.
5 Since the groom was delayed, they all became drowsy and fell asleep.
6 In the middle of the night there was a shout: ‘Here’s the groom! Come out to meet him.’
7 Then all those virgins got up and trimmed their lamps.
8 But the foolish ones said to the sensible ones, ‘Give us some of your oil, because our lamps are going out.’
9 The sensible ones answered, ‘No, there won’t be enough for us and for you. Go instead to those who sell, and buy oil for yourselves.’
10 When they had gone to buy some, the groom arrived. Then those who were ready went in with him to the wedding banquet, and the door was shut.
11 Later the rest of the virgins also came and said, ‘Master, master, open up for us!’
12 But he replied, ‘I assure you: I do not know you!’
13 Therefore be alert, because you don’t know either the day or the hour.”

The context

Jesus is on the Mount of Olives with his disciples, responding to their questions about the future destruction of the Temple and the end of the age. Just before this, in Matthew 23, Jesus pronounces woes on the Jewish leaders for their hypocrisy. Then, leaving the Temple and crossing over the Kidron Valley, He tells His disciples that the Temple, a glistening monument to Jewish nationalism (but a stale house of worship where He was rejected as Messiah), would soon be demolished. Shocked by this prediction, His disciples ask him in Matt. 24:3, “When will these things happen (the destruction of the Temple)? And what is the sign of your coming and of the end of the age?” Jesus responds in the rest of Matthew 24-25 in what is known as the Olivet Discourse. The parable of the 10 virgins comes in the middle of this message.

Central theme

The central theme of this parable is that people should stay alert and be prepared for the return of Christ.

Central character

The central character in this parable is the bridegroom, or Christ, who is delayed in his coming for the bride, the church. Scripture often refers to the church as the bride and Christ as the bridegroom (Matt. 9:15; Mark 2:19-20; Luke 5:34-35; John 3:29). Believers are “espoused” or “betrothed” to Jesus, who promises He will come one day and take them to His Father’s house (John 14:1-3).

An understanding of the Jewish wedding custom is helpful in navigating this parable. In Jesus’ day, if a young man has acquired sufficient means to provide a marriage dowry – or payment for a bride – then his parents select a girl for him, call in a “friend of the bridegroom” (John 3:29) to represent them and begin negotiations with the bride’s father, who also selects a representative. If consent is given for the bride to be married, and if there is agreement on the amount to be paid, congratulations are exchanged, coffee is brought out and everyone drinks as a seal of the marriage covenant. Later, the families of the bride and groom meet. The young man gives the young woman a gold ring, some article of value, or simply a document in which he promises to marry her, saying, “See by this ring (or this token) thou art set apart for me, according to the law of Moses and of Israel.” The young man then leaves his bride-to-be, promising to return once he has prepared a place for her.

He then returns to his father’s home and, under his father’s supervision, prepares a wedding chamber for his bride. The period of betrothal normally lasts a year or more and may only be broken by obtaining a bill of divorcement. While the bridegroom works on the wedding chamber, the bride prepares herself for the wedding and remains chaste – covering her face with a veil in public to show she is pledged to be married.

At last, the father gives word to his son that all is ready and the night of the wedding arrives. The groom dresses as much like a king as possible. If he is wealthy enough, he wears a gold crown; otherwise, it is a garland of fresh flowers. The bride, meanwhile, goes through an elaborate and costly adorning. Every effort is made to make her complexion glossy and shining like marble. Her dark locks of hair are braided with gold and pearls, and she is decked with all the precious stones and jewels her family has inherited from previous generations.

The groom sets out from his father’s house to the home of the bride in a night-time procession attended by wedding guests bearing torches. The bride steps out to meet him, receives the blessing of her relatives, and then proceeds across town with the groom to his father’s home. A grand procession follows them. The invited guests who did not go to the bride’s home are allowed to join the march along the way, and go with the whole group to the marriage feast. Since the streets are dark, the guests need a torch or lamp, without which they may not join the procession or enter the feast.

There are demonstrations of joy all along the route. Family members hand out ears of parched grain to the children, musical instruments are played, and there is dancing and shouts of “Behold, the bridegroom comes!” At last they reach the home of the bridegroom’s father, where the specially built wedding chamber is prepared. Together they enter the suite and shut the door, and for seven days they stay inside, alone. Meanwhile, a seven-day celebration breaks out. At the end of the seven days, the bride and groom emerge, leave the father’s house and set out to establish their own home.

This is the context in which Jesus’ disciples hear the parable, so the truths about the bridegroom going away, preparing a place and returning are well-known, as are the elements of delay and surprise. This parable clearly is a teaching that Jesus, after His suffering, death and resurrection, would return to His Father, prepare a place in heaven for believers, and then call His bride to meet Him in the air in an event known as the rapture (1 Cor. 15:50-57; 1 Thess. 4:13-18). The seven-day honeymoon perhaps depicts the seven years the church is in heaven while the tribulation takes place on earth. And the leaving of the father’s house after the honeymoon may picture the glorious appearing of Christ when He returns to earth with the saints, sitting on the throne of David, and ruling the earth with His bride.

Details

It is interesting to note that the bride is not mentioned in this parable. While Scripture often refers to Christ’s church as His bride, the focus in this parable is on the bridegroom and the virgins, or attendants. It is not necessary for believers to be represented as both bride and bridal attendants, or this would present difficulties Jesus did not intend. Remember that His parables generally illustrate one key spiritual truth – and this parable warns all those who profess Christianity to make sure they are ready for Christ’s return.

Therefore, let’s see the virgins as professors of the faith, those who claim to know the Bridegroom and await His coming. Some are “wise” and some are “foolish” – not good and bad. There is at least a degree of goodwill, and good intentions, in the foolish as well as in the wise. The difference is in the depth of their commitment, which is evident by their readiness for the Bridegroom’s coming.

The wise virgins are those who truly know Christ and are known by Him. They understand that His coming may be delayed, so they are prepared with an abundance of oil, “that inward reality of grace which alone will stand when He appears whose eyes are as a flame of fire” (Jamieson-Fausset-Brown Bible Commentary). They may not be excused for slumbering while the Bridegroom tarries – even Christ’s closest followers could not stay awake one hour while He prayed in the Garden of Gethsemane – yet they persevere and are allowed into the marriage feast.

The foolish virgins are those who profess to know Christ but lack a genuine relationship with Him. They carry their lamps – an outward profession of their faith in the Messiah – but they lack the reserve of oil that is the indwelling presence of the Holy Spirit. When the Bridegroom comes, their lamps are dark.

The supply of oil may be seen as that inward grace of Christ that has enduring character. Whereas God’s grace is given to all in a general sense, only those who have entered into a relationship with Him receive His Spirit Who, like the oil of the wise, is abundant and sufficient.

Nothing should be made of the fact that there are 10 virgins, other than that Jews would not hold synagogue, a wedding or another ceremony without at least 10 witnesses.  The fact that five of the virgins are wise and five are foolish should not be taken to mean that half of all professing Christians are lost. There is folly in reading too much into the details of Christ’s parables.

All 10 of the virgins “slumbered and slept.” The word “slumbered” signifies “nodding off” or “becoming drowsy.”  The word “slept” is the usual word for lying down to sleep. This denotes two states of spiritual stupor – first, “that half-involuntary lethargy or drowsiness which is apt to steal over one who falls into inactivity; and then a conscious, deliberate yielding to it, after a little vain resistance” (Jamieson-Fausset-Brown Bible Commentary).

The lamps are of two general kinds. The first consists of rags wrapped around one end of a wooden pole and dipped in oil. The second, and most likely, consists of a “round receptacle for pitch or oil for the wick. This was placed in a hollow cup or deep saucer … which was fastened by a pointed end into a long wooden pole, on which it was born a loft” (Dr. Alfred Edersheim, quoted in Manners and Customs of Bible Lands).

When the bridegroom comes at last, the foolish virgins need oil, for their lamps are going out, and so they ask the wise for oil. The response of the wise is important in two respects. First, they deny the request for oil – not out of selfishness or a judgmental nature, but because all 10 virgins would be undone. Salvation is not to be acquired from believers but from God. Second, the wise virgins tell the foolish to buy their own reserve of oil. This does not imply that salvation may be purchased, only that the foolish need to acquire salvation the same way the wise did.

When the bridegroom comes, the wise are ready. They join the wedding procession with their blazing lamps and are welcomed in. The foolish come too late, after the door has been shut, and are excluded from the wedding feast. Today, believers and unbelievers populate the visible church; in a day to come, God will separate those who merely profess to know Christ from those who truly do.

Spiritual application

There is no improving on the words of Jesus, “Therefore be alert, because you don’t know either the day or the hour” when the Bridegroom will come (Matt. 25:13).

Isaiah 66: Restoration and Retribution

LISTEN: Isaiah 66 (mp3)

READ: Isaiah 66 notes

STUDY: Isaiah 66 worksheet

Prologue

Where we are:

Part 1: Judgment Part 2: Historical Interlude Part 3: Salvation
Chapters 1-35 Chapters 36-39 Chapters 40-66

When this takes place:

Chapter 66 is part of the second major section of Isaiah and deals less with Judah’s immediate plight than with its future deliverance from Babylonian exile and ultimate glory.

Key verses:

Isa. 66:14-16 – You will see, you will rejoice, and you will flourish like grass; then the Lord’s power will be revealed to His servants, but He will show His wrath against His enemies. Look, the Lord will come with fire – His chariots are like the whirlwind – to execute His anger with fury, and His rebuke with flames of fire. For the Lord will execute judgment on all flesh with His fiery sword, and many will be slain by the Lord.

Quick summary:

“[M]en can look forward to the future with fear and with hope. God, the Creator, extends the offer of fellowship to the humble who are responsive to His Word (66:1–6). Zion is told to rejoice, confident that all her troubles are but birth pangs, and soon she will give birth to a glorious future (vv. 7–11). God will bless His land with peace and comfort His children in the day He executes judgment on sin (vv. 12–16). This book of powerful poetry ends in prose. God pledges that all mankind as well as the Jewish people will find Him at history’s end. The new heavens and the new earth He makes will endure. But the bodies of those who rebelled against the Lord will be scattered over old earth’s deadened lands (vv. 17–24)” (Lawrence O. Richards, The Bible Readers Companion, electronic ed., S. 445).

Take note:

Jesus quotes the concluding verse of Isaiah (66:24) in Mark 9:43-48 to contrast the final state of the redeemed with that of the lost. The prophet ends his book with these words: “As they [worshipers of God in the age to come] leave, they will see the dead bodies of the men who have rebelled against Me; for their maggots will never die, their fire will never go out, and they will be a horror to all mankind.” Seven hundred years later, Jesus quotes this passage to warn His listeners that there are everlasting consequences for rejecting Him. He urges them not to let anything keep them from “life” or “the kingdom of God.” Yet, just as many people reject Isaiah’s call to repentance, many in Jesus’ day – and even today – reject His invitation to life and thus will find themselves in “hell – the unquenchable fire” (Mark 9:43).

God’s Throne and Footstool (Isa. 66:1-2)

The Lord is depicted figuratively as sitting on a throne, with the earth as His footstool. Jesus borrows this imagery in the Sermon on the Mount, instructing His disciples to speak truthfully – with a simple yes or no – and resist the contemporary trend to swear by heaven and earth (Matt. 5:33-37). Stephen quotes this passage in Acts 7:49-50 in his defense before the Sanhedrin to remind the Jewish leaders that the magnificent temple in Jerusalem is inferior to the God who is worshipped there – a sovereign Lord who cannot be confined to man-made dwellings. Isaiah’s point is that God, who created all things and is greater than any house of worship, seeks a personal relationship with the one who is “humble, submissive in spirit, and who trembles at My word” (v. 2). For Israel, that word is primarily the Mosaic Covenant. Pointing the people back to the Word of God, Isaiah is telling them they need to obey it if they want to receive the Lord’s blessings.

Divine Payback (Isa. 66:3-6)

The stark contrasts in verse 3 expose the people’s religious practices for what they really are: external rituals void of heartfelt worship. While bringing sacrifices and offerings to the temple, the people are murderers, idolaters and breakers of the dietary laws. They have “chosen their ways and delighted in their abominations.” Therefore, harsh judgment is coming. The people who profess to know the Lord, yet hate His people and discriminate against them, will feel the hand of divine discipline when the temple is destroyed.

Jesus has similar words for the religious leaders in His day. Matthew 23 features a series of woes pronounced on religious hypocrites. Here is a sampling:

  • Woe to you, scribes and Pharisees, hypocrites! You pay a tenth of mint, dill, and cumin, yet you have neglected the more important matters of the law – justice, mercy, and faith. These things should have been done without neglecting the others. Blind guides! You strain out a gnat, yet gulp down a camel! (vv. 23-24)
  • Woe to you, scribes and Pharisees, hypocrites! You are like whitewashed tombs, which appear beautiful on the outside, but inside are full of dead men’s bones and every impurity. In the same way, on the outside you seem righteous to people, but inside you are full of hypocrisy and lawlessness. (vv. 27-28)
  • Snakes! Brood of vipers! How can you escape being condemned to hell? This is why I am sending you prophets, sages, and scribes. Some of them you will kill and crucify, and some of them you will flog in your synagogues and hound from town to town. So all the righteous blood shed on the earth will be charged to you, from the blood of righteous Abel to the blood of Zechariah, son of Berechiah, whom you murdered between the sanctuary and the altar.  I assure you: All these things will come on this generation! (vv. 33-37)

Just as God tells the people in Isaiah’s day that He will use the Babylonians to judge them, Jesus tells the Jewish leaders that terrible days are coming upon them as well – divine retribution for rejecting God’s Son, the Messiah. This is fulfilled in 70 A.D. when the Romans sack Jerusalem, destroy the temple and scatter the Jews.

Birth of a Nation (Isa. 66:7-21)

Israel’s return to the land after the Babylonian exile will be so swift that it is likened to a woman giving birth as soon as she experiences her first labor pains. The Lord will finish what He started, resulting in great joy for His people. They will exult in a rebuilt Jerusalem just as an infant delights in her mother’s breast. Peace will come to Jerusalem and the nations’ wealth will flow to her. Just as Jerusalem is compared to a mother in verses 11-12, the Lord is compared to a mother who comforts her children in verse 13: “As a mother comforts her son, so I will comfort you, and you will be comforted in Jerusalem.” While these promises offer great hope to the Israelites facing Babylonian captivity, they look ever further into the future to that glorious time when Christ will sit on the throne of David. This should be a message of comfort to Jews today, and to all Christians who look forward to Christ’s glorious return.

While millennial blessings will flow abundantly in Israel, the Lord promises retribution against those who oppose Him and His people. Verses 15-16 are graphic depictions of God’s wrath: “Look, the Lord will come with fire – His chariots are like the whirlwind – to execute His anger and fury, and His rebuke with flames of fire. For the Lord will execute judgment on all flesh with His fiery sword, and many will be slain by the Lord.” D.A. Carson comments: “The fire and sword are the harsh aspect of every divine intervention (cf. Mt. 10:34), but this is the final one (cf. v 24; 2 Thes. 1:7–10). While it has reference to all men, the special objects of wrath are the apostates of v 17 (cf. 65:3–7; Lv. 11:7, 29), who have known the light and despised it” (New Bible Commentary: 21st Century Edition, S. Is 66:6).

When Christ returns, He will judge all nations (Zech. 14:3; Rev. 19:17-18) and because of that the world will see His glory. People from around the globe will turn to the Lord and worship Him. Believing Israelites will travel to distant lands to testify of God’s magnificent glory and grace. Those hearing the message represent the distant outposts of Israel’s world: Tarshish (probably southwestern Spain), Put (northern Africa), Lud (western Asia Minor), Tubal (northeastern Asia Minor), Javan (Greece), and other distant lands. They will be won to the Lord and will travel to Jerusalem to worship. Some will even be selected priests and Levites, positions historically reserved for Jews alone.

New Heavens and Earth (Isa. 66:22-24)

The closing verses of this breathtaking book contrast the joy of the redeemed and the fate of the damned, magnifying God’s grace and justice. As the Gentiles once descended on Israel in search of plunder, they will in the age to come travel expectantly to worship the Lord. As they depart Jerusalem, they will see the bloated corpses of those who have rebelled against their King. Just outside the city lies the Valley of Hinnom (Gehenna in Greek), a place where children once were sacrificed to pagan gods and, in Jesus’ day, a trash dump where fires burned continuously. The valley is a picture of judgment (Isa. 30:33). Jesus used it to illustrate the horrors of hell (Mark 9:43-48). According to Derek Kidner, in the synagogue verse 23 is read again after verse 24 to soften the ending of the prophecy, but the reality of hell is a true ending for unbelievers (New Bible Commentary: 21st Century Edition, S. Is 66:18).

For believers, however, the new heavens and earth are purged of sin and its consequences. While the terrible fate of those who reject Christ may remain with the saints as a reminder of God’s mercy toward them, the pristine beauty of God’s restored creation overshadows the putrid scenes of Gehenna. There is no doubt that God will shake the earth to its very foundation in the days to come, judging all people and removing the curse of sin. Note how the writer of Hebrews looks to this day: “[B]ut now He has promised, Yet once more I will shake not only the earth but also heaven. Now this expression, ‘Yet once more,’ indicates the removal of what can be shaken – that is, created things – so that what is not shaken might remain. Therefore, since we are receiving a kingdom that cannot be shaken, let us hold on to grace. By it, we may serve God acceptably, with reverence and awe; for our God is a consuming fire” (Heb. 12:26-29).

The apostle Peter also gives us a foretaste of what is to come, and how we should live in the light of God’s future earthly renovation: “But the Day of the Lord will come like a thief; on that [day] the heavens will pass away with a loud noise, the elements will burn and be dissolved, and the earth and the works on it will be disclosed. Since all these things are to be destroyed in this way, [it is clear] what sort of people you should be in holy conduct and godliness as you wait for and earnestly desire the coming of the day of God, because of which the heavens will be on fire and be dissolved, and the elements will melt with the heat. But based on His promise, we wait for new heavens and a new earth, where righteousness will dwell” (2 Peter 3:10-13).

Warren Wiersbe summarizes: “Throughout his book, Isaiah has presented us with alternatives: Trust the Lord and live, or rebel against the Lord and die. He has explained the grace and mercy of God and offered His forgiveness. He has also explained the holiness and wrath of God and warned of His judgment. He has promised glory for those who will believe and judgment for those who scoff. He has explained the foolishness of trusting man’s wisdom and the world’s resources. The prophet calls the professing people of God back to spiritual reality. He warns against hypocrisy and empty worship. He pleads for faith, obedience, a heart that delights in God, and a life that glorifies God” (Be Comforted, S. Is 66:1).

Closing Thought

Commenting on Isaiah’s closing verse – a graphic vision of the saved observing the damned – Matthew Henry writes: “Those that worship God shall go forth and look upon them, to affect their own hearts with the love of their Redeemer, when they see what misery they are redeemed from. As it will aggravate the miseries of the damned to see others in the kingdom of heaven and themselves thrust out (Lu. 13:28), so it will illustrate the joys and glories of the blessed to see what becomes of those that died in their transgression, and it will elevate their praises to think that they were themselves as brands plucked out of that burning. To the honour of that free grace which thus distinguished them let the redeemed of the Lord with all humility, and not without a holy trembling, sing their triumphant songs” (Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume, S. Is 66:15).

The Parable of the Wedding Banquet

Following is chapter 13 of The Kingdom According to Jesus. You may order the entire study from a number of the nation’s leading booksellers.

Matt. 22:1-14 (HCSB)

1 Once more Jesus spoke to them in parables:
2 “The kingdom of heaven may be compared to a king who gave a wedding banquet for his son.
3 He sent out his slaves to summon those invited to the banquet, but they didn’t want to come.
4 Again, he sent out other slaves, and said, ‘Tell those who are invited: Look, I’ve prepared my dinner; my oxen and fattened cattle have been slaughtered, and everything is ready. Come to the wedding banquet. ’
5 But they paid no attention and went away, one to his own farm, another to his business.
6 And the others seized his slaves, treated them outrageously and killed them.
7 The king was enraged, so he sent out his troops, destroyed those murderers, and burned down their city.
8 Then he told his slaves, ‘The banquet is ready, but those who were invited were not worthy.
9 Therefore, go to where the roads exit the city and invite everyone you find to the banquet.’
10 So those slaves went out on the roads and gathered everyone they found, both evil and good. The wedding banquet was filled with guests.
11 But when the king came in to view the guests, he saw a man there who was not dressed for a wedding.
12 So he said to him, ‘Friend, how did you get in here without wedding clothes?’ The man was speechless.
13 Then the king told the attendants, ‘Tie him up hand and foot, and throw him into the outer darkness, where there will be weeping and gnashing of teeth.’
14 For many are invited, but few are chosen.”

A similar parable is found in Luke 14:16-24.

The context

Jesus has made His triumphant entry into Jerusalem and cleansed the Temple complex, driving out those who are buying and selling. He has received the praise of children and cursed the barren fig tree. He has answered the Pharisees’ challenges to His authority and provided the parables of the two sons and the vineyard owner to illustrate the Jewish leaders’ hardness of heart. Stung by Jesus’ rebuke, they look for a way to arrest Him.

Now, as chapter 22 begins and Jesus’ crucifixion draws near, He remains in the Temple in the presence of the Pharisees and tells the parable of the wedding banquet.

Central theme

The central theme of this parable is that Israel will be judged for its rejection of the Messiah. The kingdom of heaven has been opened to the Gentiles – a joyous event the Jews should have anticipated and celebrated as friends of the King and His Son, the Bridegroom. Yet, because the generation of Jews witnessing Messiah’s appearance has rejected Him, God’s wrath will fall. This prophecy is fulfilled in 70 A.D.

Central character

The central character in this parable is the king, who represents God the Father. He chooses the nation of Israel as His own special people, and invites them to the wedding of His Son through the prophets. Yet their hearts grow hard, and when the time comes for the Son of God to appear, they will not receive Him. Therefore, the Jews are set aside as the Gentiles are welcomed in.

Details

The wedding banquet, in all likelihood, is an evening meal. In Jewish culture, two invitations are sent out. The first asks the guests to attend, and the second announces that all is ready and provides the time at which the guests are to arrive. In this story, the king offers a third invitation, but the invited guests respond by treating the king’s slaves cruelly – even killing them. There is little doubt that the banquet is a picture of the covenant fellowship between Christ (the king’s son) and the church (his bride) in the current age. The Jews under the old covenant are the invited guests, who disregard the Father’s invitation, treat His slaves (the prophets) cruelly, and despise His Son. There also is a sense in which this refers not only to Jews, but to all people and cultures that have closed their eyes to the light of the promised Messiah.

“The king was enraged,” according to verse 7, “so he sent out his troops, destroyed those murderers, and burned down their city.” This is Jesus’ prophecy of the judgment that would befall the nation of Israel in 70 A.D., when the Roman armies under Titus sacked Jerusalem, completely destroyed the Temple, killed more than one million Jews, and scattered the rest of the Jewish nation. Jesus also speaks of this terrible day in Matt. 24:1-2.

Now, the king directs his slaves to go “where the roads exit the city and invite everyone you find to the banquet” (v. 9). Luke adds the word “hedges” or “lanes” (Luke 14:23), “to point out the people to whom the apostles were sent, as either miserable vagabonds, or the most indigent poor, who were wandering about the country, or sitting by the sides of the ways and hedges, imploring relief. This verse points out the final rejection of the Jews, and the calling of the Gentiles” (Adam Clarke’s Commentary).

So the slaves fill the banquet hall with “everyone they found, both evil and good” (v. 10), a picture of the visible, or professing church. Scripture is abundantly clear that not everyone who claims the name of Jesus truly knows Him, despite appearances to the contrary (Matt. 7:21-23). In the same way, the church throughout this present, evil age will consist of professors and possessors – those who profess to know Christ and those who truly have His Spirit within them as the distinguishing mark of the true believer (Rom. 8:9).

Now, we come to the guest “who was not dressed for a wedding” (v.11). In ancient times, kings and princes provided fresh clothing to their guests. Normally these were long white robes. To refuse such gifts, or to appear at the banquet without them, was an expression of highest contempt. Albert Barnes comments in his Notes on the New Testament:

“This beautifully represents the conduct of the hypocrite in the church. A garment of salvation might be his, wrought by the hands of the Saviour, and dyed in his blood. But the hypocrite chooses the filthy rags of his own righteousness, and thus offers the highest contempt for that provided in the gospel. He is to blame, not for being invited; not for coming, if he would come – for he is freely invited; but for offering the highest contempt to the King of Zion, in presenting himself with all his filth and rags, and in refusing to be saved in the way provided in the gospel.”

The king confronts the guest in verse 12: “Friend [companion is a better term], how did you get in here without wedding clothes?” The man is speechless — “muzzled, or gagged,” according to Adam Clarke’s Commentary. Just as the guest is silenced by his own conscience, the unbeliever will stand before God one day “without excuse” (Rom. 1:20). As a result, the king orders his guest to be bound hand and foot and thrown into “the outer darkness,” away from the fellowship of the wedding party, perhaps even into a dungeon. In a similar way, Christ will cast unbelievers out of His kingdom into everlasting punishment on the day they are summoned before the great white throne (Rev. 20:11-15; see also Matt. 7:21-3; 8:12; 25:30).

“It will aggravate their misery, that … they shall see all this plenty with their eyes, but shall not taste of it,” writes Matthew Henry. “Hell is utter darkness, it is darkness out of heaven, the land of light; or it is extreme darkness, darkness to the last degree, without the least ray or spark of light, or hope of it, like that of Egypt; darkness which might be felt … Hypocrites go by the light of the gospel itself down to utter darkness; and hell will be hell indeed to such, a condemnation more intolerable; there shall be weeping, and gnashing of teeth” (Matthew Henry Unabridged).

Finally we come to the phrase Jesus uses often in the Gospels, “For many are invited [called], but few are chosen” (v. 14). This is an allusion to the Roman method of raising an army. All men are mustered, but only those fit for duty are chosen to serve. Many are invited to the wedding feast, but most ignore the invitation, make light of it, find themselves otherwise engaged in worldly matters, abuse the King’s messengers, or show up in the filthy rags of their own righteousness; a comparatively small number enter the kingdom through the narrow gate (Matt. 7:13-14).

Spiritual application

To enter the fellowship of the King we must make sure we are clothed in the righteousness of Christ – true possessors of the Holy Spirit and not merely professors of the faith.