Postmillenial Partial Preterism...What is it? A Victorious View of the Gospel.
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Just read the passage, and believe what you read. That's what I suggest.
Oh, and don't try to interpret Bible prophecy as you would the non-inspired "Hebrew Apocalyptic" genre. Many people seem to make that mistake.
Much love!
In your assumption.
"Let us go down and see . . .", but you seem to assume God didn't do that? I don't just assume statements in the Bible are false.
Now, I'm anticipating being derided as though I were neglecting the fact that God is all present. So I'll mention now that He showed up at Abraham's tent.
Much love!
First mention in the Bible of the sun, moon, and stars are as lights in the sky. Is there some problem with that?
Much love!
Maybe . . . maybe . . . nuclear weapons . . . maybe something else . . . but something real.
They didn't have crucifiction when David penned the 22 Psalm, yet he still prophesied it.
Much love!
Yes, but what if this were what He wanted to say? What He said?
You skimmed right past my question . . .
Much love!
That's right, and, we should believe the things we read. Not try to say, Well, I can't imagine how THAT could really happen! So it MUST mean something else . . .
Much love!
Zao is life
Well-Known Member
Be nice. He works (he's said so a number of times). i.e he's not sitting at home with his eyes glued to his screen just waiting for someone to post a reply so he can shoot out his reply.
He has to do this in-between his work.
I'm glad he did explain his view of the kind of visions and symbolic language used throughout Biblical prophecy.
Fullness of the Gentiles,
[31 And He shall send His angels with a great sound of a trumpet, and they shall gather His elect from the four winds, from one end of the heavens to the other.]
Initially I see a similarity to Ezk9:
3 And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer's inkhorn by his side;
4 And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.
5 And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity:
6 Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house.
7 And he said unto them, Defile the house, and fill the courts with the slain: go ye forth. And they went forth, and slew in the city.
8 And it came to pass, while they were slaying them, and I was left, that I fell upon my face, and cried, and said, Ah Lord God! wilt thou destroy all the residue of Israel in thy pouring out of thy fury upon Jerusalem?
9 Then said he unto me, The iniquity of the house of Israel and Judah is exceeding great, and the land is full of blood, and the city full of perverseness: for they say, The Lord hath forsaken the earth, and the Lord seeth not.
10 And as for me also, mine eye shall not spare, neither will I have pity, but I will recompense their way upon their head.
11 And, behold, the man clothed with linen, which had the inkhorn by his side, reported the matter, saying, I have done as thou hast commanded me.
This language is similar to rev.13...mark of the beast, contrasted with rev14...the Fathers mark;
14 And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father's name written in their foreheads.
2 And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps:
3 And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth.
4 These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb.
5 And in their mouth was found no guile: for they are without fault before the throne of God.
6 And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people,
7 Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.
8 And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.
9 And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand,
10 The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb:
11 And the smoke of their torment ascendeth up for ever and ever:
Angels oversee the judgment, believers are marked safe.
Notice it was not a visible mark,it was only visible to the angels.
[31 And He shall send His angels with a great sound of a trumpet, and they shall gather His elect from the four winds, from one end of the heavens to the other.]
Initially I see a similarity to Ezk9:
3 And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer's inkhorn by his side;
4 And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.
5 And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity:
6 Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house.
7 And he said unto them, Defile the house, and fill the courts with the slain: go ye forth. And they went forth, and slew in the city.
8 And it came to pass, while they were slaying them, and I was left, that I fell upon my face, and cried, and said, Ah Lord God! wilt thou destroy all the residue of Israel in thy pouring out of thy fury upon Jerusalem?
9 Then said he unto me, The iniquity of the house of Israel and Judah is exceeding great, and the land is full of blood, and the city full of perverseness: for they say, The Lord hath forsaken the earth, and the Lord seeth not.
10 And as for me also, mine eye shall not spare, neither will I have pity, but I will recompense their way upon their head.
11 And, behold, the man clothed with linen, which had the inkhorn by his side, reported the matter, saying, I have done as thou hast commanded me.
This language is similar to rev.13...mark of the beast, contrasted with rev14...the Fathers mark;
14 And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father's name written in their foreheads.
2 And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps:
3 And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth.
4 These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb.
5 And in their mouth was found no guile: for they are without fault before the throne of God.
6 And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people,
7 Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.
8 And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.
9 And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand,
10 The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb:
11 And the smoke of their torment ascendeth up for ever and ever:
Angels oversee the judgment, believers are marked safe.
Notice it was not a visible mark,it was only visible to the angels.
I understand, I only mention it after several days . . . No matter!
Much love!
Zao is life
Well-Known Member
Well, that doesn't answer my question (which has nothing to do with the sealing of God's elect, but instead, with the gathering of God's elect).
Paul said that at the last trumpet the dead in Christ will be raised etc (1 Corinthians 15:52-53). Matthew 24:30 says that the sign of the Son of Man will appear in the heavens and verse 31 says "He shall send His angels with a great sound of a trumpet, and they shall gather His elect from the four winds, from one end of the heavens to the other." Verse 29 says this will occur immediately after the tribulation of those days.
I'm not talking about the elect being sealed with the seal of God. I'm talking about the angels of the Son of Man being sent out to gather the elect at the sound of a trumpet.
Matthew 24:29-31, unless adequately explained, remains a great inconvenience to the dating of the Olivet Discourse to one period in time only.
PS: I don't have an answer. I'm expressing the question that I've never found an answer to. Without Matthew 24:29-31, the evidence for the entire Olivet Discourse leans 100% in favor of one period in time only, i.e A.D 66-70. But Matthew 24:29-31 causes it to lose a good few percentage points.
If you don't have an answer either, just say so.
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I will speak about Matthew 24 in a couple of hours
There are a couple of time texts that limit it to the 1st century and also there are a couple of phrases that are used that point the direction to the answer
There are a couple of time texts that limit it to the 1st century and also there are a couple of phrases that are used that point the direction to the answer
Okay.....Time texts
.
24 And Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple.
2 And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down.
3 And as he sat upon the mount of Olives, the disciples came unto him privately, saying,
Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?
28 For wheresoever the carcase is, there will the eagles be gathered together.
29 Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken:
30 And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.
31 And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.
32 Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh:
33 So likewise ye, when ye shall see all these things, know that it is near, even at the doors.
34 Verily I say unto you, This generation shall not pass, till all these things be fulfilled.
Jesus told them at that time, that there were some who were STANDING THERE WHO WOULD NOT TASTE DEATH UNTIL THEY SAW HIM COMING IN HIS KINGDOM
In revelation1;
1 St. John makes it clear from the outset that his book
is a revelation, an unveiling or disclosure of God’s
purposes. It is not intended to be mysterious or
enigmatic; it is, emphatically, a revealing of its subject.
Specifically, it is the Revelation of Jesus Christ, which
God gave Him – in other words, a revelation mediated
by our Lord Himself (cf. Heb. 1:2), about the things
33
PART ONE INTRODUCTION
that must shortly take place. The Revelation,
therefore, is not concerned with either the scope of
world history or the end of the world, but with events
that were in the near future to St. John and his readers.
As we shall see throughout the commentary, the Book
of Revelation is a “covenant lawsuit,” prophesying the
outpouring of God’s wrath on Jerusalem. It is a
prophecy of the period known in Scripture as “the Last
Days,” meaning the last days of the covenantal nation
of Israel, the forty-year “generation” (Matt. 24:34)
between the Ascension of Christ (A.D. 30) and the
Fall of Jerusalem to the Romans (A.D. 70).
1 It foretells events that St. John expected his readers to see very soon.
This clearly militates against any “futurist” interpretation of the book. The futurists would have it that St. John was warning the Christians of his day mostly about things they would never see – meaning that the
Book of Revelation has been irrelevant for 1900 years!
To claim that the book has relevance only for our generation is egocentric; and it is contrary to the testimony of the book itself. It must be stressed that the Greek expression for our English word shortly plainly means soon, and those who first read the phrase would not have understood it to mean anything else (cf. Luke18:8; Acts 12:7; 22:18; 25:4; Rom. 16:20; Rev. 22:6). A futurist interpretation is refuted in the very first verse of Revelation.
.
24 And Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple.
2 And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down.
3 And as he sat upon the mount of Olives, the disciples came unto him privately, saying,
Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?
28 For wheresoever the carcase is, there will the eagles be gathered together.
29 Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken:
30 And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.
31 And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.
32 Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh:
33 So likewise ye, when ye shall see all these things, know that it is near, even at the doors.
34 Verily I say unto you, This generation shall not pass, till all these things be fulfilled.
Jesus told them at that time, that there were some who were STANDING THERE WHO WOULD NOT TASTE DEATH UNTIL THEY SAW HIM COMING IN HIS KINGDOM
In revelation1;
1 St. John makes it clear from the outset that his book
is a revelation, an unveiling or disclosure of God’s
purposes. It is not intended to be mysterious or
enigmatic; it is, emphatically, a revealing of its subject.
Specifically, it is the Revelation of Jesus Christ, which
God gave Him – in other words, a revelation mediated
by our Lord Himself (cf. Heb. 1:2), about the things
33
PART ONE INTRODUCTION
that must shortly take place. The Revelation,
therefore, is not concerned with either the scope of
world history or the end of the world, but with events
that were in the near future to St. John and his readers.
As we shall see throughout the commentary, the Book
of Revelation is a “covenant lawsuit,” prophesying the
outpouring of God’s wrath on Jerusalem. It is a
prophecy of the period known in Scripture as “the Last
Days,” meaning the last days of the covenantal nation
of Israel, the forty-year “generation” (Matt. 24:34)
between the Ascension of Christ (A.D. 30) and the
Fall of Jerusalem to the Romans (A.D. 70).
1 It foretells events that St. John expected his readers to see very soon.
This clearly militates against any “futurist” interpretation of the book. The futurists would have it that St. John was warning the Christians of his day mostly about things they would never see – meaning that the
Book of Revelation has been irrelevant for 1900 years!
To claim that the book has relevance only for our generation is egocentric; and it is contrary to the testimony of the book itself. It must be stressed that the Greek expression for our English word shortly plainly means soon, and those who first read the phrase would not have understood it to mean anything else (cf. Luke18:8; Acts 12:7; 22:18; 25:4; Rom. 16:20; Rev. 22:6). A futurist interpretation is refuted in the very first verse of Revelation.
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Revelation, Ezekiel, and the Lectionary
But there is at least one other factor that has greatly influenced the outline of the Revelation. It is constructed with strict adherence to one of the most famous Covenant Lawsuits of all time: the prophecy ofEzekiel. Revelation’s dependence upon the language
and imagery of Ezekiel has long been recognized;43 one scholar has found in Revelation no less than 130separate references to Ezekiel.44 But St. John does more than merely make literary allusions to Ezekiel. He follows him, step by step – so much so that Philip Carrington could say, with only mild hyperbole: “The Revelation is a Christian rewriting of Ezekiel. Its fundamental structure is the same. Its interpretation depends upon Ezekiel. The first half of both books leads up to the destruction of the earthly Jerusalem; in the second they describe a new and holy Jerusalem. There is one significant difference. Ezekiel’s lament over Tyre is transformed into a lament over Jerusalem, the reason being that St. John wishes to transfer to Jerusalem the note of irrevocable doom found in the lament over Tyre.
Here lies the real difference in the messages of the two books. Jerusalem, like Tyre, is to go forever.”45 Considerthe more obvious parallels:46
1. The Throne-Vision (Rev. 4/Ezek. 1)
2. The Book (Rev. 5/Ezek. 2-3)
3. The Four Plagues (Rev. 6:1-8/Ezek. 5)
4. The Slain under the Altar (Rev. 6:9-11/Ezek. 6)
5. The Wrath of God (Rev. 6:12-17/Ezek. 7)
6. The Seal on the Saint’s Foreheads (Rev. 7/Ezek. 9)
7. The Coals from the Altar (Rev. 8/Ezek. 10)
8. No More Delay (Rev. 10:1-7 /Ezek. 12)
9. The Eating of the Book (Rev. 10:8 -11/Ezek. 2)
10. The Measuring of the Temple
(Rev. 11:1-2/Ezek. 40-43)
11. Jerusalem and Sodom (Rev. 11:8/Ezek. 16)
12. The Cup of Wrath (Rev. 14/Ezek. 23)
13. The Vine of the Land (Rev. 14:18-20/Ezek. 15)
14. The Great Harlot (Rev. 17-18 /Ezek. 16, 23)
15. The Lament over the City (Rev. 18/Ezek. 27)
16. The Scavengers’ Feast (Rev. 19/Ezek. 39)
17. The First Resurrection (Rev. 20:4-6/Ezek. 37)
18. The Battle with Gog and Magog
(Rev. 20:7-9/Ezek. 38-39)
19. The New Jerusalem (Rev. 21/Ezek. 40-48)
20. The River of Life (Rev. 22/Ezek. 47)
Days of Vengeance, pg 35,Chilton
But there is at least one other factor that has greatly influenced the outline of the Revelation. It is constructed with strict adherence to one of the most famous Covenant Lawsuits of all time: the prophecy ofEzekiel. Revelation’s dependence upon the language
and imagery of Ezekiel has long been recognized;43 one scholar has found in Revelation no less than 130separate references to Ezekiel.44 But St. John does more than merely make literary allusions to Ezekiel. He follows him, step by step – so much so that Philip Carrington could say, with only mild hyperbole: “The Revelation is a Christian rewriting of Ezekiel. Its fundamental structure is the same. Its interpretation depends upon Ezekiel. The first half of both books leads up to the destruction of the earthly Jerusalem; in the second they describe a new and holy Jerusalem. There is one significant difference. Ezekiel’s lament over Tyre is transformed into a lament over Jerusalem, the reason being that St. John wishes to transfer to Jerusalem the note of irrevocable doom found in the lament over Tyre.
Here lies the real difference in the messages of the two books. Jerusalem, like Tyre, is to go forever.”45 Considerthe more obvious parallels:46
1. The Throne-Vision (Rev. 4/Ezek. 1)
2. The Book (Rev. 5/Ezek. 2-3)
3. The Four Plagues (Rev. 6:1-8/Ezek. 5)
4. The Slain under the Altar (Rev. 6:9-11/Ezek. 6)
5. The Wrath of God (Rev. 6:12-17/Ezek. 7)
6. The Seal on the Saint’s Foreheads (Rev. 7/Ezek. 9)
7. The Coals from the Altar (Rev. 8/Ezek. 10)
8. No More Delay (Rev. 10:1-7 /Ezek. 12)
9. The Eating of the Book (Rev. 10:8 -11/Ezek. 2)
10. The Measuring of the Temple
(Rev. 11:1-2/Ezek. 40-43)
11. Jerusalem and Sodom (Rev. 11:8/Ezek. 16)
12. The Cup of Wrath (Rev. 14/Ezek. 23)
13. The Vine of the Land (Rev. 14:18-20/Ezek. 15)
14. The Great Harlot (Rev. 17-18 /Ezek. 16, 23)
15. The Lament over the City (Rev. 18/Ezek. 27)
16. The Scavengers’ Feast (Rev. 19/Ezek. 39)
17. The First Resurrection (Rev. 20:4-6/Ezek. 37)
18. The Battle with Gog and Magog
(Rev. 20:7-9/Ezek. 38-39)
19. The New Jerusalem (Rev. 21/Ezek. 40-48)
20. The River of Life (Rev. 22/Ezek. 47)
Days of Vengeance, pg 35,Chilton
ibid,pg41
They, also, spoke in figures and symbols,drawing on a rich heritage of Biblical images that began in the Garden of Eden.65
Indeed, Paradise is where prophecy began. It is worth noting that the very first promise of the coming
Redeemer was stated in highly symbolic terms. God said to the Serpent:I will put enmity Between you and the woman
And between your seed and her Seed;He shall crush your head, And you shall strike His heel. (Gen. 3:15)
Obviously, this is not simply “history written in advance.” It is a symbolic statement, very much of apiece with the evocative, poetic language used throughout the Bible, and especially in Revelation. In fact, St. John plainly tells us in his opening sentence that the Revelation is written in signs, in symbols. He did not intend it to be read like a newspaper or a stock market analysis. He expected his audience to respond to his prophecy in terms of the Bible’s own system of symbolism.
I repeat: the Bible’s own system of symbolism. The meaning of a symbol is not whatever we choose to make it; nor did St. John create the images of the Book of Revelation out of his own imagination. He presents Christ to his readers as a Lion and a Lamb, not because he thinks those are pretty pictures, but because of the connotations of lions and lambs already established in the Bible. The Book of Revelation thus tells us from the outset that its standard of interpretation is the Bible itself. The book is crammed with allusions to the Old Testament. Merrill Tenney says: “It is filled with references to events and characters of the Old Testament,
They, also, spoke in figures and symbols,drawing on a rich heritage of Biblical images that began in the Garden of Eden.65
Indeed, Paradise is where prophecy began. It is worth noting that the very first promise of the coming
Redeemer was stated in highly symbolic terms. God said to the Serpent:I will put enmity Between you and the woman
And between your seed and her Seed;He shall crush your head, And you shall strike His heel. (Gen. 3:15)
Obviously, this is not simply “history written in advance.” It is a symbolic statement, very much of apiece with the evocative, poetic language used throughout the Bible, and especially in Revelation. In fact, St. John plainly tells us in his opening sentence that the Revelation is written in signs, in symbols. He did not intend it to be read like a newspaper or a stock market analysis. He expected his audience to respond to his prophecy in terms of the Bible’s own system of symbolism.
I repeat: the Bible’s own system of symbolism. The meaning of a symbol is not whatever we choose to make it; nor did St. John create the images of the Book of Revelation out of his own imagination. He presents Christ to his readers as a Lion and a Lamb, not because he thinks those are pretty pictures, but because of the connotations of lions and lambs already established in the Bible. The Book of Revelation thus tells us from the outset that its standard of interpretation is the Bible itself. The book is crammed with allusions to the Old Testament. Merrill Tenney says: “It is filled with references to events and characters of the Old Testament,
If we want to have Biblical authority in our interpretations, we need to be able to show where the Bible declares something to be a symbol, and what that symbol means. Otherwise we put ourselves in the position of declaring without evidence that while the Bible says a certain thing, that it actually means something different.
Example:
Revelation 12:3 KJV
And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads.
We know this dragon is a symbol.
Revelation 12:9 KJV
And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.
We know what the symbol means.
The Bible tells us both of these facts. This is Scriptural authority.
Much love!
The Day of the Lord The “the day of the Lord” appears frequently in Scripture, particularly in the Old Testament prophets (Isa 13:6, 9; Eze 13:5; Joel 1:15; 2:1, 11; Am 5:18, 20; Ob 15; Zep 1:7; Mal 4:5).
It also appears in the New Testament (Ac 2:20; 1Co 5:5; 1Th 5:2; 2Th 2:2; 2Pe 3:10; Rev 6:17; 16:14).
The concept can appear even apart from the full phrase, “day of the Lord.”
Scripture calls it ;
a “day of punishment” (Isa 10:3),
a “day of doom” (Jer 51:2),
a “day of trouble” (Eze 7:7),
a “day of darkness” (Joel 2:2),
a “day of the Lord’s anger” (Zep 2:2).
Or prophets may simply call it “that day” (Isa2:11, 17; 7:18; 11:10; Jer 4:9; 30:7; Eze 24:26; 29:21; Hos 1:5; 2:16, 18; Joel 3:18; Am 2:16; 8:3; Mic 2:4).
The “day of the Lord” may be “sometimes used by the prophets to refer to any specific period of time in which the God of Israel intervenes in human affairs to save and judge” and “invariably the Day of the Lord is associated with acts of violent judgment” (DBI 196, 197). This concept always appears in the singular form, as an individual day.
Nevertheless, “the ‘day of the Lord’ is not a one-time occurrence” for “there have been days of the Lord in the past” (EDBT 147).
We see them coming against Babylon (Isa 13:6, 9),
Egypt (Eze 30:3–4),
Jerusalem (Joel 1:14–15),
Edom (Oba 8, 15), and others.
He Shall Have Dominion , Gentry pg 381,382
The symbolism of disruptions of Sun, moon, and stars, accompany these judgments
It also appears in the New Testament (Ac 2:20; 1Co 5:5; 1Th 5:2; 2Th 2:2; 2Pe 3:10; Rev 6:17; 16:14).
The concept can appear even apart from the full phrase, “day of the Lord.”
Scripture calls it ;
a “day of punishment” (Isa 10:3),
a “day of doom” (Jer 51:2),
a “day of trouble” (Eze 7:7),
a “day of darkness” (Joel 2:2),
a “day of the Lord’s anger” (Zep 2:2).
Or prophets may simply call it “that day” (Isa2:11, 17; 7:18; 11:10; Jer 4:9; 30:7; Eze 24:26; 29:21; Hos 1:5; 2:16, 18; Joel 3:18; Am 2:16; 8:3; Mic 2:4).
The “day of the Lord” may be “sometimes used by the prophets to refer to any specific period of time in which the God of Israel intervenes in human affairs to save and judge” and “invariably the Day of the Lord is associated with acts of violent judgment” (DBI 196, 197). This concept always appears in the singular form, as an individual day.
Nevertheless, “the ‘day of the Lord’ is not a one-time occurrence” for “there have been days of the Lord in the past” (EDBT 147).
We see them coming against Babylon (Isa 13:6, 9),
Egypt (Eze 30:3–4),
Jerusalem (Joel 1:14–15),
Edom (Oba 8, 15), and others.
He Shall Have Dominion , Gentry pg 381,382
The symbolism of disruptions of Sun, moon, and stars, accompany these judgments
The sign of the Son of Man...in heaven, Is the Sign or Proof that the Son of Man is in Heaven.as it says in fulfillment of Dan.7:13-14,which prophesied that the Son of Man would come with clouds of Heaven.
His appearing in Judgment was proof of that.
Mt 24 is set in language dealing with the fall of Jerusalem, the temple, the sabbath, synagogues ,the holy place.
In mt26:64 we have...ye shall see the Son of Man sitting at the right hand of power,
and coming on the clouds of heaven.
His appearing in Judgment was proof of that.
Mt 24 is set in language dealing with the fall of Jerusalem, the temple, the sabbath, synagogues ,the holy place.
In mt26:64 we have...ye shall see the Son of Man sitting at the right hand of power,
and coming on the clouds of heaven.
Zao is life
Well-Known Member
@Iconoclast
I've read your posts, and I know that I mentioned Revelation 11:15, but you've avoided answering what I said was especially my problem with Matthew 24:31, which is the comparison between Matthew 24:31 and Paul's statement in 1 Corinthians 15:52.
Your posts on Revelation and the obvious parallels with Ezekiel have increased my knowledge of parallels that I've noticed myself before (but I only saw the parallels between Ezekiel chapters 37 to 48 and the Revelation, which coincides perfectly with a Premillennialist view:
So quite obviously, the conclusions we (you or me or anyone else) reach about the parallels between Ezekiel and Revelation depend on our starting points, as do the rest of your beliefs regarding the reasons for the Lord giving His Revelation to His churches in the first place.
So let's please stay out of the book of Revelation for now and concentrate on the similarity between Matthew 24:31 and 1 Corinthians 15:52.
It you can give me a plausible answer regarding the seeming similarity between the above verses, then who knows, I may even begin to consider the Partial Preterist view of the Revelation.
I've read your posts, and I know that I mentioned Revelation 11:15, but you've avoided answering what I said was especially my problem with Matthew 24:31, which is the comparison between Matthew 24:31 and Paul's statement in 1 Corinthians 15:52.
Your posts on Revelation and the obvious parallels with Ezekiel have increased my knowledge of parallels that I've noticed myself before (but I only saw the parallels between Ezekiel chapters 37 to 48 and the Revelation, which coincides perfectly with a Premillennialist view:
So quite obviously, the conclusions we (you or me or anyone else) reach about the parallels between Ezekiel and Revelation depend on our starting points, as do the rest of your beliefs regarding the reasons for the Lord giving His Revelation to His churches in the first place.
So let's please stay out of the book of Revelation for now and concentrate on the similarity between Matthew 24:31 and 1 Corinthians 15:52.
It you can give me a plausible answer regarding the seeming similarity between the above verses, then who knows, I may even begin to consider the Partial Preterist view of the Revelation.
It is the end of the Jewish theocracy, and Jesus comes in the clouds, ie, judgment, Ot/nt
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