Topical Studies
End Times
(From Forerunner Commentary)
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The six parables of the Olivet Prophecy can be summarized in the following six principles: - Though not knowing the day or hour of Christ's return, we can know the signs.
- God requires us to live in expectation with vigilance and constant watchfulness.
- God requires faithfulness to duty and wisdom in dealing with our fellow man.
- God requires preparedness through spiritual development, working on our relationship with Him, and increasing the Holy Spirit.
- God requires us to grow in the grace and the knowledge of Jesus Christ (II Peter 3:18).
- Christ will judge us by how we treat Him and our brethren. We cannot fool the King—He can discern true love from false love. Nobody will pass under the rod through hypocrisy.
Jesus understood what the end time would be like, and thus He gave commensurate instruction on how to overcome it and how not to be drawn into this world's distractions. A Christian cannot afford to succumb to these pressure-packed, enervating, and distracting times that we live in. These God-given principles apply to a multitude of specific circumstances: how we conduct our marriages and careers, how we rear our children, how we run our homes, how we drive a car, how we dress, how we talk, how we entertain ourselves. In every case—always—the Kingdom of God covers all parts of our lives. It covers everything all the time for those who are called in this age. We look to the future, but we live in the present. Are we living by what we believe? Are we truly living by faith? We look for a city whose builder is God, and as His representatives we witness for Him in the way we live our lives. The Laodicean is distracted—he is living by what he sees—and is useless to Christ because he is not a faithful and true witness. The righteous live by faith not by sight (II Corinthians 5:7). And so we must live and grow as the return of Christ nears day by day.
John W. Ritenbaugh
The World, the Church and Laodiceanism
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Isaiah 58:1 (Go to this verse :: Verse pop-up)
Trumpets symbolize a loud, warning cry of impending danger. These verses from the prophets impart a dire warning to those living in the end time: The day of the Lord is at hand, a day of darkness, gloominess, and clouds over man's society! The prophets strongly admonish the ministry to raise their voices as trumpets to warn of sudden, terrifying destruction! Though originally intended for Israel, these warnings apply specifically to the called-out children of God since we are the ones living in the end time with the understanding of God's plan! In fact, we have the most to lose by ignoring these stern prophecies of death and destruction. They are admonishments to prepare ourselves spiritually for the tumult ahead. Notice that these verses stress repentance, fasting, and prayer, and who but God's elect truly understand them?
Staff
Holy Days: Trumpets
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Daniel 11:31 (Go to this verse :: Verse pop-up)
Daniel 11:31 was once fulfilled in ancient history. Most Bible scholars concede that most of Daniel 11 was fulfilled in history by the struggles of the Seleucidae of Syria and the Ptolemies of Egypt—called the kings of the North and the South by Daniel. Verse 31 was fulfilled when Jerusalem was conquered and the Temple of God was desecrated by Antiochus Epiphanes, king of Syria, in 168 BC. (See Rawlinson's A Manual of Ancient History.) But Jesus said the "abomination" was still future (Matthew 24:15; Mark 13:14; Luke 21:20-24). Then at least a part of Daniel 11 must also be dual! And no wonder, for we find the chapter concludes with the "time of the end" (verse 40)—leading up to the resurrection of the saints (Daniel 12:2). (In the original text, there is no chapter break between Daniel 11 and 12.) But what is the "abomination of desolation" prophesied for the "time of the end"? Putting Bible prophecy and historical fulfillment together, we can get an idea of what this abomination of desolation will be. Historically, the abomination of desolation occurred when Antiochus Epiphanes moved against Jerusalem with his armies. The latter-day fulfillment occurs when invading armies are again set up against Jerusalem (Luke 21:20). These armed forces will then crush and spoil the city (verse 24), stopping whatever daily sacrifice may be instituted by the Israelis. These actions by the brutal occupying armies will be a great abomination for the entire city and cause the desolation thereof. The modern "abomination of desolation" (Matthew 24:15), or "that makes desolate" (Daniel 12:11), therefore will be vicious and catastrophic troubles caused by invading armies in Jerusalem.
World Peace? Or World in Pieces?
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Daniel 11:40-42 (Go to this verse :: Verse pop-up)
Students of Bible prophecy have often wondered about the role of the "king of the South" in the end time. Daniel 11 describes the back-and-forth fighting and intrigue between the Seleucid Empire based in Syria—the king of the North—and the Ptolemaic Empire of Egypt—the king of the South. Obviously, during the time of their conflict, these nations were north and south of Jerusalem, respectively, and their battlegrounds were often in the land of Israel. Neither of these two empires exists any longer. However, verse 40 speaks of "the time of the end," meaning the period just before the return of Jesus Christ. Which nations, then, are the kings of the North and the South? Because the Roman Empire swallowed up both of the older empires, it could at one time have been said to be both. However, Diocletian split the Roman Empire into Eastern and Western halves in AD 284, and in 324, Constantine established the eastern capital at Byzantium, renamed Constantinople (now Istanbul). The Western Empire fell in 476, to be succeeded down the centuries by several resurrections of a Holy Roman Empire. The Eastern Empire, however, proved more enduring, lasting until 1453 when the Turks under Mahmed II took the weak and tired city of Constantinople after a 53-day siege. Once again, there were rival kings of North and South, though this event merely formalized an ongoing struggle between Christian Europe and Muslim Middle East. This situation remains intact today: Even now, we are witnessing the bitter and violent conflict between the Western and Islamic civilizations. Notice in verse 40 that the king of the North invades and conquers "countries," suggesting that the king of the South is composed of several nations, much like the modern Middle East. The King James Version uses "push at him" instead of "attack him," and this is to be preferred, as the Hebrew verb means "to thrust." It could be a military attack, but it could equally be an economic, religious, or cultural assault. Whatever it is, the king of the North reacts to it swiftly and forcefully. We should also note verses 41-42. In them, God directs our attention to the area targeted by the king of the North: "the Glorious Land"—the land of Israel—Edom, Moab, Ammon (all three part of modern Jordan), and Egypt. It is clear that, if this prophecy speaks of our day, the king of the South is represented by the Arab peoples of the Middle East. Could we be seeing this prophecy beginning to come to pass? Perhaps the waves of predominantly Muslim immigrants into Europe have woken the emerging colossus of the North to some of the troubles the clash of cultures can cause. If these problems should be combined with terrorist attacks on European soil of the magnitude of the September 11 bombings, an armed response would seem to be unavoidable. However, the leader, the person who is the king of the North, is still lacking. No strong man has stood up in Europe to take the lead in solving some of these problems. The stage, though, is being set for such a ruler to galvanize both the leadership and citizenry of Europe to unite to fight against the enemies of their civilization (see Revelation 17:9-14). Though it is probably not the catalyst, Europe's immigration woes could provide some of the fuel for the coming conflagration. This is an area on which Christians should keep a watchful eye (Mark 13:32-37).
Richard T. Ritenbaugh
Clash of Cultures
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Hosea 4:11-12 (Go to this verse :: Verse pop-up)
Undoubtedly, the Israelites of Hosea's day were literally getting drunk and involved in harlotry, but for us today the application is spiritual. At the end time, God predicts, His people will be deceived by a force near demoniacal in its deceptive power. Because of their closeness to the world, they will share the great harlot's attitude, "drunk with the wine of her fornication" (Revelation 17:2). Hosea's word-picture illustrates the effect a drug like alcohol has on a person's mind. Under the influence of alcohol, one's reactions slow, even though the person thinks he has better control. Most fatal accidents in the United States involve automobiles and roughly half of them occur with at least one driver under the influence. In driving while intoxicated, one's ability to make right decisions is severely hampered. Alcohol obscures judgment. When one cannot think clearly, a sound judgment is nearly impossible. Linked to this inability to make sound judgments is the destruction of inhibitions, modesty and restraint. In addition, alcohol produces a false sense of security and confidence, so people do silly and senseless things while drunk and regret them along with their hangovers. The same process occurs to a person drunk with the wine of the wrath of this spiritual prostitute. The attitude of this world deprives people of their spiritual judgment and removes their spiritual inhibitions. Their resistance to evil weakens, and they will begin to do things that they vowed they would never do. Like a drunken man's fidelity to his wife is destroyed by wine, so is a Christian's loyalty to God when he imbibes of this world's attitudes. His judgment is shattered.
John W. Ritenbaugh
The World, the Church and Laodiceanism
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Amos 6:3 (Go to this verse :: Verse pop-up)
The prophet pronounces God's judgment. Notice the many parallels to Babylon and Laodicea. Also notice what Jesus says in a parable concerning the time just before His return: "But if that evil servant says in his heart, 'My master is delaying his coming,' and begins to beat his fellow servants, and to eat and drink with the drunkards . . ." (Matthew 24:48-49). Amos and Christ speak about the same sequence of events. The attitude of putting off the day of Christ's return promotes violence and injustice toward one's fellow man. Appeasement, a "strength" of the Laodicean, virtually guarantees violence and war, as happened in the years leading to World War II.
John W. Ritenbaugh
The World, the Church and Laodiceanism
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Habakkuk 1:5-7 (Go to this verse :: Verse pop-up)
This prophecy concerns the economic, political, and military machinations that will occur as the end approaches, but these maneuvers end with the return of Christ. Many parallel prophecies are fulfilled during the same period, for instance, the appearance of the Two Witnesses and their work. Even God declares that what He is going to bring to pass will be astounding, partly because it runs counter to what most believe could happen. Nonetheless, God will have His Two Witnesses expounding upon these prophecies and warning all who are willing to listen that a new world order is being ushered in through the tumultuous, worldwide events of the end-time "Axial Period." It will not be the "New World Order" of human dreams, but Christ will return and continue to develop this new, God-devised revolution. The Babylonian image, which has governed and influenced the world since the sixth century BC, will be smashed on its feet, but the entire system will fragment into millions of pieces and be blown away into the dustbin of history, replaced by the Kingdom of God.
John W. Ritenbaugh
Prophecy and the Sixth-Century Axial Period
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Habakkuk 2:2 (Go to this verse :: Verse pop-up)
First, God allays some of the prophet's fears by implying that what He has told him is not necessarily a revelation of doom and despair. It may seem that way, but ultimately, the vision is encouraging, hopeful, and glorious. This is why He instructs him to write it down plainly so people will understand it and be encouraged by it—and thus run. Hebrews 12 contains a similar metaphor of running. Perhaps Paul had Habakkuk in mind as he wrote it, since he quotes Habakkuk in Hebrews 10:37-38. The apostle explains in Hebrews 12:1 that the race we run is our Christian lives. We can take the words of Habakkuk and run because we know that it all works out right in the end (Romans 8:28). Our Savior has already done His work, so if we finish our race, we will be saved. There is no doubt about this because He is not only the beginner of our faith, but He is also the finisher of our faith. So we can run with patience, just as God told Habakkuk to do. Even if it seems to tarry, patiently wait for it, because it will happen just as He has promised. His will will be done. In Hebrews 12:5-11, Paul goes through a section on discipline, chastening, correction. This is what Habakkuk had just heard—that God would discipline, chasten, correct His people by the wicked hand of Babylon. Paul says in Hebrews that if God does not chasten us, we are bastard children! The chastening, though unpleasant, is for our good. We may not like the humiliation of it, but we can patiently endure it because it is for the best. Our chastening is not a time to lag or worry but to strengthen ourselves through God and move forward because it is important that we endure and finish (Hebrews 12:12-13). When things get tough, the tough get going. Do not be like Esau (Hebrews 12:15-17), who had a great promise and inheritance and threw it all away for some temporary relief. We should never settle for temporary relief if it will knock us off the path! It is not worth it because it will end in bitterness, tears, disappointment, and failure. Paul shows in Hebrews 12:28 how we should approach God, even when things do not seem to be going the right way. We must serve Him acceptably with reverence and godly fear, just as Habakkuk did. Yes, he questioned Him, but he said, "You are God, and You know something that I do not understand, so I will wait patiently. I will see this through, and then I will respond." If we do not approach God properly, we may find ourselves caught under the heel of the Chaldean with the sinners. "That he may run who reads it" suggests a herald, like in medieval times, who went from place to place with a message from one person to another. God is instructing Habakkuk to put the revelation down clearly so that someone in the future can take it and deliver it into the right hands, those who need to hear it. Anyone in the end time who is speaking God's words fulfills this.
Richard T. Ritenbaugh
Habakkuk
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Matthew 24:3-5 (Go to this verse :: Verse pop-up)
It is no coincidence that the first warning Jesus gives about "the sign of [His] coming and the end of the age" is, "Take heed that no one deceives you" (Matthew 24:3-4). In fact, warnings about deception are frequent throughout His Olivet Prophecy (verses 4-5, 11, 23-26, 48). The time of the end, it seems, will be one of falsehood and deceit. In the book of Revelation, this same warning appears as the first seal, also known as the first of the Four Horsemen of the Apocalypse: Now I [John] saw when the Lamb opened one of the seals; and I heard one of the four living creatures saying with a voice like thunder, "Come and see." And I looked, and behold, a white horse. And he who sat on it had a bow; and a crown was given to him, and he went out conquering and to conquer. (Revelation 6:1-2) Comparing Jesus' comments in Matthew 24 with these verses in Revelation 6, it becomes apparent that this horseman is not Christ proclaiming the true gospel but a counterfeit spreading the news of a false Messiah. For instance, this horseman carries a bow, but in every case, Christ is pictured with a sword (see Revelation 1:16; 19:15). Jesus interprets this horseman for us in Matthew 24:5: "For many will come in My name, saying, I am the Christ, and will deceive many."
Richard T. Ritenbaugh
Let No One Deceive You
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Matthew 24:3 (Go to this verse :: Verse pop-up)
The Greek word translated "world" here is aion, meaning "age"—not the physical planet on which we live. Jesus, then, was questioned about the end of an "age" and about his scheduled return, rather than the destruction of the terrestrial globe we call earth. The end of man's present society would mean the end of an age, but the earth itself would continue to exist.
Why Study the Bible in the Space Age?
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Matthew 24:32-33 (Go to this verse :: Verse pop-up)
A parable is a story drawn from human experience that has a higher spiritual meaning. This is its principal purpose, just as a psalm is primarily intended to praise God. This does not exclude its use for other ends. God creates most things with multiple functions, and the various parts of His Word are not exceptions. The Parable of the Fig Tree is a good example. It both teaches a universal principle and prophesies of the coming Kingdom of God. As further proof of this parable's prophetic nature, Jesus gives it in the midst of the Olivet Prophecy! He has just listed several signs of His second coming, and He presents this parable to key us in on their time element. Notice He says, "when they are already budding," meaning that the events that signal His return will be happening—in motion—before we realize how close we are to the end!
Richard T. Ritenbaugh
Parables and Prophecy
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Matthew 25:1-13 (Go to this verse :: Verse pop-up)
Because of its abundance of well-known symbols, the Parable of the Ten Virgins is perhaps the easiest to understand in a prophetic light. The Bridegroom, of course, is Christ. Virgins are often symbols of churches or individual Christians, most likely the latter in this case. Lamps are vessels that contain oil, a common symbol of God's Spirit, thus they represent our minds, which, when filled with the Holy Spirit, provide illumination for the path to the Kingdom of God (I Corinthians 2:10-16). The wedding refers to the marriage of the Lamb to the church (Revelation 19:7). Jesus flatly states that this parable deals with conditions just before His second coming (verse 13). It does not take much interpretation, then, to understand what will happen—maybe has happened in part. All of God's people will go to sleep spiritually, but only half of them have enough spiritual strength to prepare for Christ's return. When He does return, our Savior shuts the door on the other half, proclaiming that He has no relationship with them (compare Revelation 3:7, 20). The warning to us is to draw close to God now because we do not know when Christ will come back.
Richard T. Ritenbaugh
Parables and Prophecy
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Luke 17:20-37 (Go to this verse :: Verse pop-up)
The original question posed by the Pharisees was, "When is the Kingdom of God coming?" (verse 20). The long section from the end of verse 20 to verse 37 is Jesus' answer, first to the Pharisees (verses 20-21) and then to His disciples (verses 22-37). His reply to the Pharisees is rather curt: "You won't be able to discern the coming of the Kingdom because you haven't recognized that I am its chief representative, though I have been among you." In His longer explanation to His disciples, Jesus goes into quite a bit more detail about the timing and conditions of establishing His Kingdom. First, He says, do not be deceived when people tell you Christ has come (verses 22-23). We will know very well when He returns; it will be like a flash of lightning that everyone will see (verse 24). However, before this can happen, Jesus must be tortured and crucified as man's Redeemer (verse 25). From our vantage point, which the disciples did not have, we know that this condition has already been met at Golgotha or Calvary. Then He gives details about the conditions in the world when He returns. It will be as it was in the days of Noah and Lot (verses 26-30). He highlights two major signs of the end here: 1. He will come suddenly when people do not expect Him to return. Most people will be going about their normal activities, unaware of the times. 2. When He returns, society will be degenerate and wicked just as it was before the Flood came and before God destroyed Sodom and Gomorrah (see Genesis 6:5-7; 18:20; 19:1-11). Luke 17:31-33 shows that, for His disciples, His coming will result in a test of faith. They will have to be willing to leave everything behind—their homes, their possessions, even their loved ones—in order to obey the call of God. Lot's wife turned back in longing for what she had left behind, and God's judgment fell swiftly upon her. We may have to be willing even to give up our lives for salvation, because in trying to save our physical lives, we would have to renounce our beliefs. Verses 34-36 illustrate three scenes of judgment. These show that Christ will judge us individually, and despite how close we may be to another—a spouse, a neighbor, a co-worker—our obedience and good works will not deliver anyone else (see Ezekiel 14:12-20). We will have to prove ourselves to the righteous Judge of all (Acts 17:31; Romans 14:10). Finally, the disciples ask Jesus where these things will take place (Luke 17:37). His reply is better translated in the Revised English Bible: "Where the carcass is, there will the vultures gather." This seems somewhat enigmatic, but if we take what He says literally, He implies that He will return at a place of great carnage. This would parallel the scenarios prophesied in Zechariah 14:1-5 and Revelation 19:11-21 (see especially verses 17-18, 21b). All through this section Jesus is describing real circumstances, real people, and real places. He speaks of a literal Kingdom to be established at His return "with power and great glory" (Matthew 24:30). Since the context of Luke 17:21 is Christ's second coming, and Jesus is speaking in great detail about the time, place, and conditions of His return, we must see His Kingdom as a literal government—just as real as any government of man. We cannot divorce "the Kingdom of God is among you" from this larger topic. Doing so distorts the true meaning of a literal, soon-coming Kingdom ruled by Jesus Christ that will grow to fill the whole earth after His return.
Richard T. Ritenbaugh
Is the Kingdom of God Within You?
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2 Timothy 3:1-5 (Go to this verse :: Verse pop-up)
Self-centeredness will produce the crisis at the close of this age. Its evils will reach a climax that can be compared to the time just before the Flood or to Sodom and Gomorrah. Self-centeredness, everyone having his own perception of beauty and pursuing it to the nth degree, is the driving force behind the perilous time of the end. It will be a time that fits the description in Judges 21:25 when "everyone did what was right in his own eyes." During the period of the judges no one could provide central leadership because people said, "This is what I believe; this is what I'm going to follow." So it will be at the end. People will abuse one another to possess the things they hold to be beautiful, like money or power. "[Men will be] . . . lovers of money, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, unloving, unforgiving, slanderers, without self-control, brutal, despisers of good" (II Timothy 3:2-3). The concept of "men will be lovers of themselves" (verse 2) continues in verse 5: "[H]aving a form of godliness but denying its power. And from such people turn away!" Verse 7 identifies them further: these people are "always learning and never able to come to the knowledge of the truth." Within God's warning of what it will be like at the end, He lists the traits that Christians must fight against when self-centeredness reaches its peak. But the Laodicean does not resist as he should, and that is his problem! Though converted, he has an attitude of self-centeredness, strong enough that his mind is diverted from more important spiritual concerns!
John W. Ritenbaugh
The World, the Church and Laodiceanism
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Revelation 1:1 (Go to this verse :: Verse pop-up)
The margin says shortly means "quickly" or "swiftly." This must be understood in terms of what the book of Revelation was designed to reveal. Verse 10 tells us that the book was designed for the Day of the Lord. "Shortly" has to be seen in light of verse 10. When was the apostle John on the island of Patmos? All indications are that he received this vision somewhere in the AD 90s—somewhere between AD 90 and 100. The Temple in Jerusalem had already been destroyed by the Romans under Titus. Think about this word "shortly" in reference to the time in which the prophecy was given. Did Jesus Christ mean shortly after He gave it? What happened historically quickly or shortly after Christ gave this prophecy to the apostle John? Nothing. Nothing happened. By and large, almost 20 centuries later, very little in Revelation has yet happened. What does this say about the design of the book of Revelation? It says that its primary intent is for the time we are living in right now! When Christ said that these things must shortly come to pass, what He meant was that once the things in Revelation begin to occur, they will happen very quickly in historical terms. They will begin unfolding so fast, it will take our breath away! To whom was this book written? Verse 11 says that it was written to the churches in Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea. If the book was written to the end-time people, then we have to conclude that the message as delivered to the actual churches in Asia Minor was only secondary. The attitudes, the conduct, the events occuring in those seven congregations were only models of what was going to happen later. However, Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea are somewhere extant on earth today. Not just in the form of attitudes, but maybe also in the form of true-church organizations. All seven churches must be in existence at the end. This only makes sense because the book is concerned primarily with the end-time. Does it not seem reasonable and logical that, if Christ wanted to get a message to each of the churches, and He only had a moment to spend with each one, He would be extremely selective in what He had to say? He would carefully design His message to contain the nucleus of what He wanted to get across. It would be quick, concise, and hit the nail right on the head. What He said would be of the utmost importance to them in regard to their responsibilities at the end time. If His church were to be in existence at the end—and surely it is because He says that the gates of the grave would not prevail against it (Matthew 16:18)—then He would give His church what it needed most of all to survive and endure that period of time. He would not waste His opportunity speaking on trivial matters! He would get to things that are essential to His people to get them through the trouble and into the Kingdom with as much growth as possible! This is the essence of those seven messages. It is the reason why they were written.
John W. Ritenbaugh
Revelation 2-3 and Works
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Revelation 3:10-11 (Go to this verse :: Verse pop-up)
It seems that some of the Philadelphia church will be around at Christ's return. Otherwise, there would be no need to mention the hour of temptation or trial that would come upon the whole earth—this is not some minor tribulation taking place in a corner of Asia Minor but an event happening all over the world. That has not happened yet. However, the message to Philadelphia indicates that elements of the Philadelphia church will be extant when that hour of temptation is occurring. Compare this example with the message to Pergamos, where a certain individual is named Antipas. His is not a name one would associate with the end time; Antipas is a Greek name from the time this book was written (about AD 95). It is possible that Antipas had died shortly before this was written. Little details like this suggest a movement of time within Revelation 2-3.
John W. Ritenbaugh
Revelation 10 and the Laodicean Church
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Revelation 3:14-22 (Go to this verse :: Verse pop-up)
The seventh and last of the attitudes within the church, Laodiceanism is the attitude that dominates the era of the end time. It seems more natural to think that this attitude would be the least likely to dominate in such terrible times—that it ought to be obvious that the return of Christ is near. Though it seems contradictory for the church to become lukewarm during such a stimulating period, Christ prophesies that it will occur. It indicates the power of Babylon! Spiritually, she is so very alluring. To our eyes, the world may look ugly, but its spiritual charm distracts us from more important things. Why does Babylon dominate the church in the end time? It dominates the world, and the Christian permits it to dominate him! In August 1987, a well-known evangelist in the church of God said, "You would be surprised how often the Work internally mirrors the world externally. I don't think we realize how often this is true." Why? Church members bring the world's ways into the body. Laodiceanism is so subtle that those who seemingly are best-equipped to detect it are blind to it! This is Christ's major concern for these people. It is not only that they are Laodicean, but also that they are blind to their own state!
John W. Ritenbaugh
The World, the Church and Laodiceanism
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