18

T H E S I G N M I N I S T R I E S N E W S L E T T E R / S P R I N G 2 0 0 1

The Correct Interpretation of Jeremiah 30:7

Parousia — page 2

from? These and other questions require acareful look at Jeremiah 30:7 and its con-text.

Pretribulationists are quick to offer theiropinions concerning the meaning and sig-nificance of Jeremiah 30:7. However, fewoffer exegetical details to support theirclaims. What is offered is a litany of less thancogent arguments without explicit scripturalbasis. The fundamental flaw in the thinkingof pretribulationists is their insistence thatDaniel’s Seventieth Week is (1) Jewish in fo-cus and (2) seven years of tribulation (God’swrath in varying degrees). Both points aresupported with arguments of scriptural si-lence instead of explicit scripturalstatements.

Dr. Paul Benware is a former professor ofBible at Moody Bible Institute. His com-ments are typical of those who argue thatthe Seventieth Week of Daniel is Jewish infocus. He writes,

In the Scripture passages that dealwith the tribulation period no specif-ic reference to the church of JesusChrist is found. The Tribulation pas-sages in both the Old and NewTestaments refer to Israel and toGentiles and to people who aresaved, but they do not refer to thechurch. The word for “church”(ekklesia) is not used, and specific

ISRAELThe Tr ouble r o f

The Correct Interpretation of Jeremiah 30:7by Charles CooperElijah,

the prince of Old Testament prophets,placed Samaria (ten northern tribes) under aforty-two month drought (James 5:17).Immediately following the prophecy of thedrought, God instructs Elijah to leave theland of Israel. Ahab, the king of Samaria,whom the Bible says, “…did evil in the sightof the Lord more than all who were beforehim,” attempts to find Elijah. All efforts tofind Elijah fail because God protects himwith miraculous interventions. After threeplus years, God instructs Elijah to presenthimself before Ahab. It is at this meeting thatKing Ahab utters those immortal words, “Isthis you, you troubler of Israel (1 Kings18:16-19)?” As is so typical of the Bible,Ahab’s question is ironic. His accusationagainst Elijah is really an indictment againsthimself. For Ahab was the “troubler” ofIsrael.

Jeremiah 30:7 also speaks of a “troubler ofIsrael.” This passage is perhaps the most of-ten quoted text by pretribulationists todefend their supposition that Daniel’sSeventieth Week pertains to Israel and notthe church. Jeremiah writes, “Alas! For thatday is great, there is none like it; and it is thetime of Jacob’s trouble, but he will be savedfrom it.” Does this prophecy automaticallyexclude the church from the “tribulation?”Who is he that is the eschatological troublerof Israel? Whose wrath will Jacob be saved

Parousia — page 3

terms used of the church, such as “thebody of Christ” are not found inthese passages…. Daniel 9:24-27 isone of the most important passageson the Tribulation (the “seventiethweek of Daniel”). It explicitly saysthat these years involve Daniel’s peo-ple and Daniel’s city—Israel andJerusalem. That was true of the firstsixty-nine weeks (483 years), andconsistency would require that it willalso be true of the seventieth week(last seven years) as well. Nowhere inthat key passage is the church seen orhinted at.1

To the untrained eye, Benware’s logic mightseem flawless, but let’s examine his argu-ments more closely. It is the height ofsophistry to argue that the term church orbody of Christ does not appear in any passagein the Old Testament that deals with the“tribulation.” When, in fact, the term churchor body of Christ does not appear in the OldTestament at all. To argue that the termchurch or body of Christ must appear in aprophetic passage in order for that passageto have direct application for NewTestament believers is a fallacy. This is aclear example of arguing from silence, whichis no argument at all. By this definition, noprophetic passage in the whole of the OldTestament would apply to New Testamentbelievers given that not once does the termchurch or body of Christ appear in the OldTestament. Yet, this is clearly not the case!The correct hermeneutical principle is this:an Old Testament prophetic direct reference(like Joel 2:28-32) does not necessarilymean that that is its only referent. Only theLord knows the fullest intent of His Word.God determines the referent not a theologi-cal system.

Case in point, Peter indicated that Joel2:28-32 prophetically inaugurated the “lastdays” which include both the beginning ofthe “church age” and its consummation dur-ing the eschatological Day of the Lord.There is no explicit terminological relation-ship between the church and Joel 2:28-32.Yet, the apostle Peter (Acts 2:16) makes thecase for direct fulfillment. It is true thatDaniel 9:24 specifically refers to the Jews

and Jerusalem. However, the question of ap-plication is not determined by Daniel 9:24.Rather, the New Testament must be consult-ed. Since the church is not mentioned in theOld Testament at all, but certain passages inthe Old Testament directly apply to thechurch, we are dependent on the NewTestament for clarification. The Lord Jesusapplied Daniel 9:24-27 to New Testamentbelievers in Matthew 24:15, Revelation 6and 13. The apostle Paul applied Daniel9:27 to the Thessalonians in 2 Thessalonians2:3-12. The Old Testament limited its appli-cation to the Jews and Jerusalem. The NewTestament expanded it to include thechurch.

Therefore, whether an Old Testamentprophetic passage does or does not apply toNew Testament believers cannot be deter-mined from the Old Testament. Rather, Godmust reveal that information to us throughHis apostles or prophets. What appears to bea flawless argument is in reality a straw man,set up to be easily shot down so as to givethe impression that the opposing position isweak.

Benware also succumbs to the pretribula-tional habit of describing the entireSeventieth Week of Daniel as “the tribula-tion period.” There is no explicit scripturalbasis for this claim. Daniel 9:27 states that “astop to sacrifices and grain offering” will oc-cur at the mid-point of Daniel’s SeventiethWeek. The Lord Jesus teaches in Matthew24:15 that “tribulation” begins with “theabomination of desolation,” which Scriptureteaches will occur at the mid-point ofDaniel’s Seventieth week (Dan. 9:27; 12:11;Matt. 24:9, 15 and 2 Thess. 2:3-4). Jesus in-dicates that those living in Jerusalem shouldnot fear the wars, famines and earthquakesin the days that immediately precede the“abomination of desolation” (Matt. 24:4-8).Tribulation should only be connected withthe second three and a half-year period ofDaniel’s Seventieth Week (Matt. 24:9, 15).

Benware’s logic is flawed concerning oneother issue stated above. He points out thatsince Daniel 9:24-26 explicitly involvesDaniel’s people and Daniel’s city—Israeland Jerusalem—it is only logical that whatwas “true of the first sixty-nine weeks (483years),” consistency requires that it will also

The Seventieth Weekof Daniel will not be

a problem for Israelalone, but indeed, the

whole world.

THE TROUBLER OF ISRAEL

be true of the seventieth week (last sevenyears). However, pretribulationists fail to ap-preciate the uniqueness of Daniel’sSeventieth Week. The seventieth week doesnot immediately follow the first sixty-nineweeks. It is separated from the first sixty-nine by two thousand plus years. Twounexampled (unique) periods of persecutionwill occur during it (a point to be discussedlater). With Daniel’s Seventieth Week, hu-man history as we know it will beconsummated. Daniel’s Seventieth Week willend Gentile dominion over the Jews andJerusalem (Luke 21:24). At the end of thefirst sixty-nine weeks, Messiah was put todeath. At the end of the seventieth week,Messiah will reign over the earth. At the endof the sixty-ninth week, Israel went into aperiod of partial blindness (Romans 11:25-27). At the end of the seventieth week, Israelwill enter eternal blessings. While Daniellimited the seventieth week to Israel andJerusalem, John extended it to the world. Hesaid, “authority over every tribe and peopleand tongue and nation was given to him(Antichrist) (Rev. 13:7),” during the greattribulation. The Seventieth Week of Danielwill not be a problem for Israel alone, but in-deed, the whole world.

At the core of this problem is the insis-tence of pretribulationists that Jeremiah’sphrase “the time of Jacob’s trouble,” Daniel’sphrase “a time of distress,” and the Lord’sphrase, “a great tribulation,” covers the sameperiod as Daniel’s entire Seventieth Week.Thus, the three phrases are equal. This con-clusion cannot be maintained in the face of

Parousia — page 4

southern tribes) and Israel (ten northerntribes).

Chapter 30 is wholly committed to therestoration of both Judah and Israel. Versesone through three of Jeremiah 30 set forththe critical theme: Israel and Judah will berestored to their land in the coming days.Notice,

The word which came to Jeremiahfrom the Lord, saying, thus says theLord, the God of Israel, ‘Write all thewords which I have spoken to you ina book.’ ‘For, behold, days are com-ing,’ declares the Lord, ‘when I willrestore the fortunes of My peopleIsrael and Judah.’ The Lord says, ‘Iwill also bring them back to the landthat I gave to their forefathers, andthey shall possess it.’

This promise of restoration naturally fostersseveral questions. When will this promisedrestoration occur? How will this promisedrestoration occur? Both of these questionsare answered in the second major paragraphof Jeremiah 30.

Jeremiah writes,

Now these are the words which theLORD spoke concerning Israel andconcerning Judah, for thus says theLORD, ‘I have heard a sound of ter-ror, of dread, and there is no peace.Ask now, and see, if a male can givebirth. Why do I see every man withhis hands on his loins, as a woman inchildbirth? And why have all facesturned pale? Alas! for that day isgreat, there is none like it; and it isthe time of Jacob’s distress, but hewill be saved from it. ‘And it shallcome about on that day,’ declares theLORD of hosts, ‘that I will break hisyoke from off their neck, and willtear off their bonds; and strangersshall no longer make them theirslaves. But they shall serve the LORDtheir God, and David their king,whom I will raise up for them. Andfear not, O Jacob My servant,’declares the LORD, ‘and do not bedismayed, O Israel; for behold, I willsave you from afar, and your off-

an exegetical evaluation of Jeremiah 30:7.We shall demonstrate that while “a time ofdistress,” and “a great tribulation” is equal.The time of Jacob’s trouble is a separate anddistinct period all together.

Exposition of Jeremiah 30:7“Jeremiah [the weeping prophet] is unusualamong the Hebrew prophets because of theextent to which he revealed his personalfeelings.”2 More than any other propheticwriter, Jeremiah bemoans the judgment ofhis people and the destruction of Jerusalem.Yet, he understood the need for judgmentbecause of the idolatry and apostasy ofJudah. In Jeremiah 1-29, God threatensjudgment against Judah because they wouldnot repent. In these early chapters, Judahfalsely assumes that God will protect thembecause He would never allow His holy city,Jerusalem, to fall into enemy hands. This ar-rogant presumption on the part of Judah iscondemned and judgment promised.

What a sweet relief Jeremiah must havefelt to finally deliver words of comfort to thefaithful remnant in Judah. Jeremiah 30-33 isabout God’s promised restoration. Thesefour chapters have been called “the book ofconsolation” because it gives expression tohopes for the future rather than judgmentwhich characterizes earlier chapters.3

Chapters 30-31 are poetical in nature andoffer consolatory hope for both Judah (two

THE TROUBLER OF ISRAEL

spring from the land of their captivi-ty. And Jacob shall return, and shallbe quiet and at ease, and no one shallmake him afraid. For I am with you,’declares the LORD, ‘to save you; forI will destroy completely all thenations where I have scattered you,only I will not destroy you complete-ly. But I will chasten you justly, andwill by no means leave you unpun-ished.’

This paragraph has three thought units:verses 4-7, 8-9, and 10-11. Jeremiah 30:4-7 tells the reader when God’s promisedrestoration would come to Israel and Judah.Jeremiah 30:8-11 answers the second ques-tion posited above. That is, how God’spromised restoration will come to Israel andJudah. We shall take a very detailed look atJeremiah 30:4-7.

Jeremiah first gives a summary statementof chapters 30-31 (ver. 4). The prophet an-nounces a cry of terror, panic, and no peace(ver. 5). Terror, panic and no peace are trade-mark characteristics of God’s work amongthe wicked (Deut 2:25; 11:25; 1 Sam 14:15;Isa 19:16). At once, the reader asks, “what isthe cause of this terror and panic?” A situa-tion so bad that every man, “from convulsivepains, hold their hands on their loins, so asto support their bowels, in which they feelthe pangs, and which makes every counte-nance pale” (ver. 6).4 Verse 7 declares thecause. It is the eschatological Day of theLord. The last and greatest Day of the Lordthe world will ever experience.

That day is the critical indicator that theeschatological Day of the Lord is in focus.“That day” and similar expressions are foundfrequently in the Old Testament for the Dayof the Lord.5 Richard H. Hiers in The AnchorBible Dictionary agrees. He states, “Often, ex-pression[s] like “that day” refer to the futuretime when God… would act in judgmentagainst foreign nations, Israel, Judah, or theJewish people…”6 That the eschatologicalDay of the Lord is indicated here has wideconsensus. Charles L. Feinberg states, “Inlight of the immediate context and what fol-lows, the preferable position is to assumethat the reference (that day) is to the Day ofthe Lord.”7 John M. Bracke states, “the initial

More than any otherprophetic writer,

Jeremiah bemoans thejudgment of his peopleand the destruction of

Jerusalem

Parousia — page 5

that Jeremiah 30:7 does not equate withDaniel 12:1 and Matthew 24:21.

The time of Jacob’s trouble is clearly identi-fied as the eschatological Day of the Lord.Scripture indicates that the eschatologicalDay of the Lord is God’s punishment of thewhole world and not just Israel. Isaiah states,“Behold, the day of the Lord is coming…Thus I will punish the world for its evil…(Isa. 13:9a, 11a).” The fact that God’s finalpunishment of Jacob is identified as the es-chatological Day of the Lord universalizesthe scope of God’s wrath.

However, there is no explicit scripturalfoundation for placing “the time of distress,”(Dan. 12:1) and “a great tribulation,” (Matt.24:21), which are equal, within the contextof the eschatological Day of the Lord. God,alone, is the direct cause and executor of HisDay-of-the-Lord-wrath! Of the 29 explicitDay of the Lord passages in the OldTestament, the prophets repeatedly reportthe Lord to have said, “It (the Day of theLord) will come as destruction from theAlmighty,” (Isa. 13:6b, Joel 1:15). The Lordalso states, “I will punish the world,” (Isa.13:11, Zep. 1:8), and “I will bring distresson men,” (Zep. 1:17). In the Revelation, thetrumpets and bowls are clearly God’s execu-tion of His wrath against the world.

However, in the passages, which explicit-ly describe “the great tribulation,” there is noexplicit indication that God is directly at-tributed to be its agent or executioner.Daniel 9:27 explicitly indicates that thethree-and-a-half years of desolation is attrib-utable to man (Antichrist) who isempowered by Satan directly (2 Thess. 2:9and Rev. 13:2). Daniel 12:1 indicates thatthe time of distress follows Michael’s (God’sagent) actions.11 Revelation 12:12 states thatSatan comes down to earth, having greatwrath, recognizing that he has a short time.Revelation 12:13-17 makes it clear thatSatan’s short time is three-and-a-half years.Revelation 13 makes it clear that Antichristexecutes the wrath of Satan against the saints(Rev. 13:7). Thus, the “tribulation” is Satan’swrath, not God’s wrath.12

Therefore, the time of Jacob’s trouble and atime of distress/a great tribulation are two en-tirely different periods. Both areunexampled, but different. The time of Jacob’s

poem of these chapters begins with a por-trayal of the day of the Lord.”8

Jeremiah himself defines “that day.” First,he indicates that “there is none like it.”Secondly, he states, “it is the time of Jacob’sdistress.” Both sentences are unique.However, one should not succumb to theold saying “familiarity breeds contempt.”Anthony Tomasino illustrates this trap. Heposits,

In [Jeremiah] 30:7, the “time of thedistress of Jacob” will be more awfulthan any day preceding it, but it willresult in a time of eschatological bliss,when Israel will be saved and a newDavid will reign over them (30:9).This same prophet refers to theeschatological judgment at the (lit.)“time of visitation (by the Lord)”(8:12; 10:15; 46:21; 49:8; 50:27;51:18). Dan 12:1 expresses a similaridea about the eschatological oppres-sion, stating that it will be a “time ofdistress” greater than any precedingor following, but it will result in thesalvation and glorification of therighteous in Israel.9

Following the notion of similarity, CharlesL. Feinberg would add Matthew 24:21 as acorollary text to support Tomasino’s conclu-sion. Matthew 24:21 states, “for then therewill be a great tribulation, such as has notoccurred since the beginning of the worlduntil now, nor ever shall.”

Feinberg, Tomasino and many pretribula-tionists seize on the description ofJeremiah’s “time of Jacob’s trouble,” Daniel’s“time of distress,” and Matthew’s “greattribulation.” Each event is described as un-exampled (unique) in human history. Theydeduce that this “unexampledness” can meanonly one thing. Jeremiah’s event, Daniel’sevent and Matthew’s event must be the sameevent. Notice the certainty expressed in thestatement of G. Campbell Morgan. He states,“Exposition is scarcely needed here. Therecannot be two periods of unexampled tribula-tion, and Jeremiah and Jesus, in Matthew,therefore speak of the same period (italicsadded).”10 However, the trait of commonali-ty—unexampledness—does not warrant, inand of itself, sameness. We shall demonstrate

BY CHARLES COOPER

trouble (Jer. 30:7) is God’s wrath against Israeland Judah for their many centuries of rebel-lion. Israel and Judah are the central focus ofJeremiah 30, but many other passages extendthe impact of the eschatological Day of theLord to the whole world. God’s wrath, asseen in the trumpet and bowls of Revelation8-9; 11:15-18; 16 and 19, is clearly theworst expression of God’s wrath the worldwill ever experience—there is none like it.

A time of distress/a great tribulation (Dan.12:1 and Matt. 24:21) is Satan’s wrathagainst God’s elect. Revelation 13:7 states,“it (the power to persecute) was given (bySatan with God’s sovereign permission) tohim (Antichrist) to make war with the saintsand to overcome them…” Revelation 13:8states that the non-elect will worshipAntichrist. Therefore, the only people leftare those who will not worship Antichrist—the elect. They will experience the worstpersecution of God’s elect the world hasever seen—such as has not occurred since the be-ginning of the world until now, nor ever shall(Matt. 24:21).

There will be two unexampled times:Satan’s wrath against the righteous (a time ofdistress/a great tribulation) and God’s wrathagainst Israel/Judah and the wicked (theDay of the Lord/the time of Jacob’s trouble).The question is then: does this conclusionhave explicit biblical proof ?

First, Jesus separates His wrath andSatan/ Antichrist’s wrath. Matthew 24:29

Parousia — page 6

covers the time of the great tribulation, andinvolves His return to earth and the estab-lishment of His messianic reign.”13 Paul D.Feinberg, another pretribulationist, differswith Hiebert. He writes, “I think that[Robert] Gundry is probably right in argu-ing that the Day of the Lord does not beginwith the Tribulation, although I would startthe Day of the Lord about the middle of the[Daniel’s Seventieth] week…”14 A thirdpretribulationists, R. L. Mayhue differs withboth Hiebert and Feinberg. He states, “thatDOL [Day of the Lord] will occur only atthe end of the tribulation period, notthroughout its duration…”

Perhaps, pretribulationists should heedMayhue’s request. He writes,

In my view, the traditional dispensa-tional definition of DOL beginningat the pretribulational rapture andextending throughout the millenni-um or beginning with Christ’s sec-ond coming and extending throughthe millennium needs to be modi-fied.15

The prewrath position takes the view thatthe eschatological Day of the Lord occurs “atthe end of the [great] tribulation period,[and] not throughout its duration.”16

However, a distinction taught by prewrathproponents is this: the great tribulation ofSatan/Antichrist against God’s elect will becut short. The remainder of Daniel’sSeventieth Week and Antichrist time of rulewill consist of the wrath of God. Jesus ex-plicitly stated as much. He taught, “for thesake of the elect, those days [of persecution]shall be cut short (Matt. 24:22b).” Now ifJesus knew that Daniel’s abomination ofdesolation was still future, he also knew thatDaniel indicated that this period would lastthree-and-a-half years. Therefore, the three-and-a-half years will be cut short. Howshort? No one knows, but definitely shorterthan three-and-a-half years!17

The prewrath position recognizes severalcorollary issues because of this “modified”view of the Day of the Lord. We shall ad-dress only one issue in this article. First, ifthe Day of the Lord follows the great tribu-lation by Satan/Antichrist, then is anyaspect of the great tribulation the wrath of

states, “But immediately after the tribulationof those days the sun will be darkened, andthe moon will not give its light, and the starswill fall from the sky, and the powers of theheavens will be shaken.” From the context,one can easily discern that the Lord is an-swering the disciples’ question, “what willbe the sign of your coming?” Jesus indicatesthat His return follows the “tribulation” ofthose days. The “tribulation of those days” isnone other than the wrath ofSatan/Antichrist against God’s elect (Matt.24:22-24). This event will be cut short bythe initiation of the eschatological Day ofthe Lord (Matt. 24:22, 24 and 29). The signof the Old Testament’s eschatological Dayof the Lord is the same sign as the sign ofthe Lord’s coming. Thus, the Lord’s returninitiates His wrath against the wicked as wellas relief for the elect. Joel 2:31 explicitlystates, “The sun will be turned into darkness,and the moon into blood, before the greatand awesome day of the Lord comes.”

Second, Daniel is clear that the time of dis-tress begins at the midpoint of Daniel’sSeventieth Week. Few would argue that the“great tribulation” begins at the midpoint ofDaniel’s Seventieth Week. However, the pre-cise beginning of the eschatological Day ofthe Lord does not enjoy consensus amongpretribulationists. D. E. Hiebert, a pretribula-tionist, states that “the day of the Lord isinaugurated with the rapture of the churchas described in [1 Thessalonians] 4:13-18,

God? Or put another way, is the wrath ofGod limited to the Day of the Lord? The an-swer: yes!

God’s eschatological wrath is indeed lim-ited to the Day of the Lord. In both passagesof the New Testament that specifically dealwith this (Matthew 24 and Revelation 6),God’s wrath is clearly shown to follow thegreat tribulation. Jesus explicitly states thisfact in Matthew 24:29, which says, “But im-mediately after the tribulation of those daysthe sun will be darkened,” etc. This is thefirst and only direct indication in Matthew24 that God’s wrath is involved in the eventsof the end times. The Day of the Lord clear-ly follows the persecution by Satan/Antichrist.

The wrath of God can be shown to fol-low the persecution of God’s elect bySatan/Antichrist from a careful analysis ofRevelation 6 as well. The fifth seal states,

And when He broke the fifth seal, Isaw underneath the altar the souls ofthose who had been slain because ofthe word of God, and because of thetestimony which they had main-tained; (Rev. 6:9)

and they cried out with a loud voice,saying, “How long, O Lord, holyand true, wilt Thou refrain fromjudging and avenging our blood onthose who dwell on the earth?” (Rev.6:10)

And there was given to each of thema white robe; and they were told thatthey should rest for a little whilelonger, until the number of their fel-low servants and their brethren whowere to be killed even as they hadbeen, should be completed also. (Rev.6:11)

Who are these martyrs? These believers wererecently killed on earth because of theirfaith. The phrase “those who dwell on theearth” is consistently used throughout theRevelation to refer to the living earth-dwellers during the end times that supportSatan/Antichrist and oppose God and Hiselect. This is a very important point. Themurderers of the faithful are still alive on the

THE TROUBLER OF ISRAEL

Parousia — page 7

earth at the time the question is asked inheaven. Second, when do the martyrs askthis question? The martyrs’ question followsan unexampled season of death on the earthas indicated in the fourth seal.

The particular concern of the martyrs isGod’s timing of His planned judgment andvengeance on the living-earth dwellers. Themartyrs indicate that God has not actedagainst the living earth-dwellers yet. Theparticular phrase that expresses God’spresent conduct toward the living earth-dwellers is variously translated. David E.Aune in his commentary on Revelation says,“how long will it be until you judge andavenge…”18 J. Massyngberde Ford says,“how long before you render judgment anddeliver our lives…”19 Robert Mounce says,“how long… dost thou not judge andavenge…”20

A literal translation of the Greek revealsthat there is not a verb to refrain from, to be, torender, or to do used in this verse. Rather,translators are attempting to communicatethe sense of the Greek. The point is this:God has not in the past nor has He21 to thetime of the martyrs’ question punished theliving earth-dwellers for their crime. God in-structs the martyrs that His justice will bedelayed until the complete number of be-lievers to be killed is finished (Rev. 6:11).Then He will punish the living earth-dwellers.

That this is the case is additionally sup-ported by the direct indication that thewrath of God follows in the sixth seal.Revelation 6:12-14 indicates that the samesign that Jesus indicated would follow thegreat tribulation follows the fifth seal mar-tyrs’ question—a sign, which the wickedsee, understand and respond to appropriate-ly (Rev. 6:15-16). The wicked indicate thatthe cosmic disturbances point to the immi-nent outbreak of the wrath of God.

In a recent article by Dr. Robert L.Thomas, he attempts to refute this aspect ofthe prewrath position, arguing that the re-sponse of the wicked indicted in Revelation6:14-15 demands that the wrath of Godmust have been experienced prior to thesixth seal. Otherwise, the wicked wouldhave no idea that the cosmic disturbances in-dicate the imminent pouring out of the

BY CHARLES COOPER

wrath of God. Dr. Thomas writes,

A burning question persists for thosewho believe that God’s wrath willbegin with the seventh seal: How canan unbelieving world, whose criesare recorded in 6:16-17, know thatthe wrath of God is about to fall onthem at the time represented by thesixth seal? The day of God’s wrathwill catch them by surprise, as a thiefcatches his victims at night (3:3;16:15; cf. 1 Thess. 5:2-3). The wrathto which these earth dwellers refermust be something that has alreadybegun, and now for the first timethey recognize it while experiencingthe afflictions of the sixth seal.22

This is “a burning question,” but only forpretribulationists who refuse to accept ex-plicit biblical evidence. As with so much ofthe pretrib position, Thomas’s statement isbased upon an assumption. He assumes thatsince the wicked are ignorant about whenGod’s wrath will come that they are also ig-norant about what God’s wrath is.

It will not take a brain-surgeon to figureout that when the whole universe goes pitchblack (no sun, no moon, and no stars shin-ing) followed by “the sign of the Son ofMan” appearing in the sky and then Jesusappears with angels of fire, that earth andher people will know that they have a prob-lem. Just the magnitude of the event alonewill be enough to convince the wicked thatGod’s wrath is imminent.

First, in Revelation 6:15-16 John indi-cates there will be “a great earthquake…”Five earthquakes are mentioned in theRevelation.23 Three of them are said to bemegas. It is one thing to have a localizedearthquake, but these are mega-earthquakes.These mega-earthquakes will shake the en-tire earth (Isa. 13:13). The result: “menfainting from fear and the expectation of thethings which are coming upon the world(Luke 21:26).” Notice, “the things which arecoming upon the world” (italics added), andnot “things which [have been] coming uponthe world.”

Secondly, John indicates “the sun becameblack as sackcloth made of hair…” Matthewsays “the sun will be darkened (Matt.

As with so much ofthe pretrib position,Thomas’s statementis based upon an

assumption.24:29).” Peter quotes Joel 2:31 in Acts 2:20that “the sun shall be turned into darkness.”The point is that our solar system will haveno physical light source. The result: “menfainting from fear and the expectation of thethings which are coming upon the world(Luke 21:26).”

Thirdly, John indicates “the whole moonbecame like blood.” Like indicates a simile—a figure of speech of comparison. Matthewtells us what this figure of speech means:“the moon will not give its light.” If the sungoes dark, the moon automatically ceases togive light because it only reflects the light ofthe sun. The result: “men fainting from fearand the expectation of the things which arecoming upon the world (Luke 21:26).”

Fourthly, John indicates “the stars of thesky fell to the earth…” This is a physical im-possibility so we know this is a figure ofspeech as well. As with the sun and themoon, the stars will simply give no light(Isa. 13:10). The result: “men fainting fromfear and the expectation of the things whichare coming upon the world (Luke 21:26).”

Fifthly, John indicates “the sky was splitapart like a scroll when it is rolled up.” Theparticular Greek word used here can mean“to disappear” or “ to split apart.” The ideaseems to be that a space is created in theheavens that allows direct sight from earthto God’s throne. The result: “men faintingfrom fear and the expectation of the thingswhich are coming upon the world (Luke21:26).”

The sixth and final component of John’scataclysmic disturbances involves the moun-

Parousia — page 8

tains and islands of the world. John states“every mountain and island were moved outof their places.” Some have incorrectly asso-ciated this event with the seventh bowljudgment of Revelation 16:20 where Johnindicates that the mountains and islands fledaway or disappeared. However, Revelation6:14b merely indicate that the mountainsand islands “moved out of their places.” Ageographical re-distribution of the earth’surface will certainly be impressive. The re-sult: “men fainting from fear and theexpectation of the things which are comingupon the world (Luke 21:26).”

While we must admit that we have metsome wicked people who were stupid, wemust say that the overwhelming majority ofwicked people are not stupid. No person intheir right mind could possibly think thatthe five events depicted above could be any-thing but the work of God. As Nicodemussaid, “Rabbi, we know that You have comefrom God as a teacher; for no one can dothese signs that You do unless God is withhim (John 3:2).” The wicked may not be-lieve, but they are certainly not stupid. Thewicked can recognize the deeds of God.

Jesus teaches in Matthew 24:30 that im-mediately after darkness grips the universe,“the sign of the Son of Man will appear inthe sky.” If the five events of Revelation6:12-14 was not enough for the wicked toknow what’s up, the appearance of the signof the Son of Man certainly will clear up anyconfusion. What exactly is the sign of theSon of Man? John F. Walvoord states, “Thesign of the Son of man predicted inMatthew 24:30 is apparently the glory ofthe Lord which will appear in the heavens as

Christ returns.”24 Meredith G. Kline arguesthat

His advent is to be an epiphany inradiant clouds amid the holy angelsof God’s throne, attended by a greatnoise and cosmic cataclysm… Now,“the sign of the Son of Man in heav-en” (vs. 30a) is nothing other thanthis epiphany itself… The Son ofMan in heaven is himself the sign,the name-banner, of the Son ofMan.25

The early church father, Chrysostom, indi-cated that he thought “the sign of the Son ofMan” was “the cross being brighter than thesun, since this last will be darkened…”26

Scripture does not explicitly identify the“sign of the Son of Man.”

One cannot be dogmatic about what thesign or banner is, but who or what the sign orbanner represents will be unmistakable. Forwe are told that immediately following thesign, “all the tribes of the earth will mourn”(Matt. 24:30). This is not the mourning thataccompanies repentance, but the mourningthat accompanies despair. The particularGreek word used in this verse means “to beatone’s breast as an act of mourning.”27

Matthew indicates that in associationwith mourning tribes, the Lord Jesus will beseen coming on the clouds with power andglory. It is clear that these are the events thatinform the wicked upon the earth that thewrath of God is imminent. Events so unmis-takable, due to their magnitude, that all menwill know it is the Lord’s handiwork.

One final point about the knowledge ofthe wicked during Daniel’s Seventieth Weekis necessary. Dr. Thomas is seemingly un-aware that the earth will have the propheticministry of two great prophets prior to theLord’s return. Revelation 11:3 indicates thatGod’s two witnesses “will prophesy fortwelve hundred and sixty days, in sackcloth.”It is impossible to believe that these prophetswill not be “worrying” the world of its im-minent doom. The message of the twowitnesses is indicated by their dress—sack-cloth. In fact,

the garments of the two witnessesprovide the only clue to the nature of

THE TROUBLER OF ISRAEL

their message, for nothing whateveris said about the content of theirprophetic testimony. Though it isoften claimed that their message wasa call to repentance… the text isstrangely silent on that point… thetwo witnesses are concerned not withsecuring the repentance of the worldbut rather with acting as God’sagents in judging the world; killing,and tormenting the opposition arenot normal tactics of evangelists…”28

Therefore, we conclude that the answer toDr. Thomas’ “burning question” is simple.The cosmic disturbances are more than ade-quate to educate the wicked concerning thearrival of God’s imminent wrath. The reac-tion indicated in Revelation 6:15-16 of thewicked supports this conclusion.

ConclusionJeremiah 30:7 predicts the time of Jacob’s trou-ble. It is equal to the unexampled Day of theLord judgment against the wicked, whichwill include the final punishment of Judahand Israel prior to their full restoration. Thisperiod will follow the unexampled periodof persecution against the righteous (a timeof distress/a great tribulation). This se-quence is taught in both Matthew 24 andRevelation 6. Therefore, the time of Jacob’strouble is not the same as the time of distress/agreat tribulation. Consequently, pretribula-tionists incorrectly argue that the church isexcluded from Daniel’s Seventieth Week be-cause they incorrectly equate the time ofJacob’s trouble with the great tribulation. Thecorrect reason the church is excluded fromthe time of Jacob’s trouble is that the time ofJacob’s trouble is the eschatological Day ofthe Lord. A period of time the Lordpromised the church that it would not ex-perience (1 Thess. 1:10 and 5:9).

ENDNOTES1. P.N. Benware, Understanding End Times Prophecy,

(Chicago: Moody Press, 1995), 184-185.2. R.K. Harrison, Jeremiah and Lamentations,

(Downers Grove: Inter-Varsity Press, 1973),34.

3. J.A. Thompson, The Book of Jeremiah, NICOT(Grand Rapids: William B. EerdmansPublishing Company, 1980), 551.

4. C.F. Keil, Jeremiah and Lamentations, Vol. 2,

The time of Jacob’strouble is not the sameas the time of distress/

a great tribulation.

Parousia — page 9

(Grand Rapids: Eerdmans PublishingCompany, 1973) 5.

5. F.B. Huey, Jr., Jeremiah-Lamentations, NAC, Vol.16, (Nashville: Broadman Press) 262.

6. Anchor Bible Dictionary, s.v. “Day of the Lord,”by Richard H. Hiers, 2:79.

7. C.L. Feinberg, Jeremiah: A Commentary, (GrandRapids: Zondervan Publishing House,1982) 204.

8. J.M. Bracke, Jeremiah 30-52 and Lamentations,(Louisville: Westminster John Knox Press,2000) 4.

9. Anthony Tomasino, The International Dictionaryof Old Testament Theology & Exegesis, (eds W.A. VanGemeren et al.; Grand Rapids:Zondervan Publishing House, 1997) 3:563-567.

10. E.C. Deibler, “The Relation of the Church tothe Kingdom,” Part 2, BSac 97 (July 40)356.

11. Daniel 12:1 states that “Michael, the greatprince who stands over the sons of the your(Daniel) people, will arise.” Following thisevent, the time of distress occurs.

12. Revelation 12:1-6 indicates that the woman(the righteous remnant of Israel) will be pro-tected by God from the wrath of Antichristfor the three and a half-year tribulation. This

argues against labeling the “great tribula-tion” as the wrath of God. Jesus is reportedto have indicated that those living inJerusalem just prior to the beginning of the“abomination of desolation” should fleeonce the temple is desecrated. One is hardpressed to explain why God would need tosend the woman into the wilderness as pro-tection from His wrath.

13. D. E. Hiebert, The Thessalonian Epistles,(Chicago: Moody Press, 1971), 211.

14. R. R. Reiter, et al, The Rapture: Pre-, Mid-, orPost-Tribulational? (Grand Rapids: ZondervanPublishing House, 1984), 61.

15. R. L. Mayhue, “The Prophet’s Watchword:Day of the Lord,” GTJ 6 (Fall, 85), 246.

16. I would recommend that the reader pay closeattention to Dr. Mayhue’s article—“TheProphet’s Watchword: Day of the Lord,” ref-erenced above. Mayhue adopts two futureeschatological days of the Lord, a positionworthy of study.

17. Satan’s persecution of God’s elect will be cutshort, not Satan’s time to rule.

18. D. E. Aune, Revelation 6-16, 52B (Nashville:Thomas Nelson Publishers, 1998), 406.

19. J. M. Ford, Revelation, (New York: Doubleday,1975), 96.

BY CHARLES COOPER

20. R. H. Mounce, The Book of Revelation, (GrandRapids: Eerdmans Publishing Co., 1977),157.

21. Both verbs in the martyrs’ question are pre-sent, active and indicative. Extending-from-past present is the particular category of usage.The action began in the past and continuesin the present. For a detailed discussion, seeDaniel B. Wallace’s Greek Grammar: Beyondthe Basics, (Grand Rapid: ZondervanPublishing House, 1996), 519.

22. R. L. Thomas, “The Doctrine of Imminencein Two Recent Eschatological Systems,” BSac157 (October-November 2000), 460.

23. Revelation 6:12; 8:5; 11:13, 19; and 16:18.24. J. F. Walvoord, “The Future Work of Christ—

Part III: Christ’s Coming to Reign,” BSac123 (July-Sept. 1966), 197.

25. M. G. Kline, “Primal Parousia,” WTJ 40(Spring 1978), 278-280.

26. Chrysostom Homilies on the Gospel of St.Matthew, Homily 76. Also see St. Cyril ofJerusalem, St. Gragory of Nanzianzen andSt. Hilary of Potiers, John of Damascus.

27. BADG s.v. κ ′οπτω, 444.28. D. E. Aune, Revelation 6-16, (Nashville:

Thomas Nelson Publishers, 1998), 611.

RevelationCOMMENTARYW W W. R E V E L A T I O N C O M M E N T A RY . O R G

The Revelation About Jesus Christ – A Dynamic Commentary

Premillennial / Prewrath in Persepctive

The Revelation Internet Commentary – A Verse-by-Verse Study

WWW.REVELATIONCOMMENTARY.ORG

Parousia — page 10

by Charles Cooper

By the time you read this article, I willhave completed twenty-seven years in

the preaching ministry. Notwithstandingmany wonderful opportunities over theyears, few can really compare with a recenttrip that I had made to India.

We receive invitations from all over theworld and we assume that the people whoinvite us are people who want to be taught abiblically consistent approach to the Lord’sreturn. Naturally, we often know very littleabout the people inviting us. It’s usually ajourney of faith.

We received just such a request from Mr.Hispreaching Son Shylla in Shillong,Meghalaya India. With a first name likeHispreaching, one can sense the hopes of amother and father at their child’s birth. Mr.Shylla had been invited to a meeting at a lo-cal church to hear a lecture on the signs ofthe times. To the participants who arrivedfirst, a small pamphlet was given bearing thetitle: The Signs of the Times. Due to circum-stances beyond his control, Mr. Shyllaarrived late and lost his opportunity to re-ceive a copy of the pamphlet. Disappointed,he related the story to a friend of his. Hisfriend, having recently received a copy ofRobert Van Kampen’s book The Sign andhoping to appease his friend, purchased acopy for Mr. Shylla. After reading it, Mr.Shylla’s life changed irreparably.

Mr. Shylla is a very distinguished careerpolitician in Northeast India. At the time heread Van Kampen’s book, he was Speaker ofthe House for the State of Meghalaya inIndia. In a re-election year and uncontested,Mr. Shylla chose to step out of politics,something utterly unthinkable in India. Hehad the chart in the back of Van Kampen’sbook reproduced on a giant canvass and be-gan traveling around his state teaching theprewrath position. He found our web-site,contacted the ministry, developed, setup, andorganized two of the finest conferences Ihave ever attended. Well over 3, 000 peoplesat in 40 plus degrees to hear teachings con-

cerning the Lord’s return. End of story,right? Wrong!

In his excitement about the prewrath po-sition, Mr. Shylla shared what he hadlearned with any and everyone willing to lis-ten. His copy of The Sign traveled with himand finally fell apart.

But this story is really about one gentle-man in particular, Mr. Armstrong Syiem—amember of the royal family of Shillong, anacting chief of one of the Khasi states ofNortheast India, and a very successful busi-nessman. His wife had been a believer formany years, but he had never given thecause of Christ a second thought. Until a lifelong friend, Mr. H. S. Shylla recommendedthat he read The Sign.

At his friend’s request, Mr. Syiem read TheSign. A well-placed presentation of theGospel caught Armstrong by surprise. Awife’s prayers were finally answered—herhusband came to know the Lord. Not only ahusband, but five children also trustedMessiah as their personal sin-bearer. Shortlyafter I agreed to go to India to teach the fin-er points of the prewrath position, Mr.Shylla asked me if I would be willing tobaptize his life long friend, Mr. Syiem andhis children. Excitedly, I agreed. Havingbaptized many new converts, I naturallythought I would step into a beautiful bap-tistry with heated water and pipe organmusic in the background. Boy, was I wrong.

On December 13, 2000, I stepped into anatural pool formed from a mountain springthree hundred yards from a man-made damnto baptize eight recent converts. The waterwas below fifty degrees. The air temperaturea little better than fifty degrees. My dress for

The Precious Privileges of Our Ministry

the occasion was a cotton shirt and pants, noshoes and a lot of faith. We had the goodfortune to find broken branches from thetrees, which made a great fire. Seven thou-sand miles from home and heat, eightbaptismal candidates and I along with about15 others witnessed the faithfulness of Godfulfilled in the life of a faithful wife andmother who had prayed twenty years for thesalvation of her husband and family. TheLord is faithful.

It is not only a joy to teach others con-cerning the Lord’s return, but to see convertsto Christ in the process is “icing on thecake.” This is but one of hundreds of storiesabout how God has used Robert VanKampen’s book, The Sign to make a differ-ence in people’s lives around the world.

With my hosts and attendees in India.

Parousia — page 11Fl

or

id

a

The Sign Ministries is moving to Orlando,Florida. The rationale for moving is quite

simple—location, location and location.The sponsor of The Sign Ministries is

Sola Scriptura, a parent company set up byRobert Van Kampen to accomplish his vi-sion for the cause of Christ. In purpose, SolaScripture is devoted to the affirmation of theauthenticity, accuracy, and authority ofGod’s word—the Bible.

The last project Robert Van Kampenworked on before his death was a museumfor his Bible collection. The Van KampenCollection, as it is known, contains the onlyprivate collection of ancient manuscripts andoriginal versions of the Bible to be recog-nized by national historic societies.Cuneiform tablets, 13th-century illuminatedmanuscripts and perhaps the Latin BibleMartin Luther used to translate the Bible in-to German are but a few of the manyoutstanding pieces that make up the VanKampen Collection.

Instead of building the museum inWestern Michigan, as Robert Van Kampenoriginally intended, the family brilliantly de-cided to build the museum in Orlando,Florida. It was a matter of location. WhileWestern Michigan has experienced a signifi-cant increase in yearly tourism, nothing cancompare with the potential ministry oppor-tunities that Orlando, Florida affords.Boasting not only a large tourist populationfrom all over America, Orlando also offers aninternational presence as well. This allowsfor a maximum number of individuals to takeadvantage of the Van Kampen Collection.

Coupled with the Holy Land Experienceat Zion’s Hope, the Scriptorium (which willhouse the Van Kampen Collection) will fur-ther accomplish Robert Van Kampen’s visionto have believers see firsthand evidence forthe authenticity, accuracy, and authority ofGod’s word—the Bible. On display will befirst edition copies of English Bibles, Luther’sand Gutenburg’s Bibles, and much more.

With so much to offer those who visitOrlando yearly, Sola Scriptura’s investment

for the cause of Jesus Christ afforded TheSign Ministries a great opportunity. Again, itis a matter of location. First and foremost, asubstantial number of individuals will beexposed to the prewrath position in conjunc-tion with other Bible-based opportunities.Second, the move will allow The SignMinistries to publicly identify its missionwith the fulfillment of the purpose of SolaScriptura. The timing of the Lord’s return isnot a separate and unrelated issue to the af-firmation of the authenticity, accuracy, andauthority of God’s word—the Bible. Rather,because we fully recognize the nature ofGod’s word, we strongly advocate a face val-ue interpretation of the Bible. In so doing, weshow forth the authenticity, accuracy and au-thority of the Bible. Therefore, we aid in theaccomplishment of the purpose of SolaScriptura.

Thirdly, housing the ministries togethersaves money on operational costs. Fourthly,the staff of the ministry can now offer a va-cation package with our yearly conferencesthat will be second to none. Not only willconferees receive outstanding teachings onthe subject of end times, but they will alsohave the opportunity to take in the attractionsof the city of Orlando. Fifthly, it will provideon-going, shared ministry opportunities withZion’s Hope and other Orlando-based min-istries. And finally, the move positions TheSign Ministries for long-term viability in themainstream of evangelicalism. Orlando is fastbecoming a major center for Christian min-istry relocations.

The relocation of The Sign Ministriesshould be completed by the end of this year.We anticipate no significant interruption inthe on-going day-to-day operations of theministry. However, we continually desireyour prayers that God would be pleasedwith our efforts and give us wide acceptanceamong those who love His appearance.

★Orlando – A New Home for Ministry

★

Scenes from the Holy Land Experience in Orlando, Florida: a musical drama on the stepsof the Temple recreates Jesus being brought as an infant; a woman explains the significance

of the marketplace well; and a Roman soldier makes it his business to keep the peace.

Nonprofit Org.U.S. Postage PaidGrand Haven, MIPermit No. 383

Parousia is produced and published four times a year by The Sign Ministries, P.O. Box 113, West Olive, MI 49460; (800) 627-5134; info@signministries.org; Editor: Rev. Bill Lee-Warner;Associate Editors: Dean Tisch, Sandy Ksycki, Dirk Eichhorst; Creative Director & Designer: Scott Holmgren; ©2000 The Sign Ministries. All rights reserved. No part of this publication may bereproduced or transmitted without publisher’s written permission. Scripture taken from the New American Standard Bible, ©1977, 1987, 1988, The Lockman Foundation. Used by permission.The Sign Ministries is a ministry of Sola Scriptura. Visit our website at: www.signministries.org

THESIGN Ministries

P.O. Box 113West Olive, MI 49460

A Ministry of Sola Scriptura

ADDRESSSERVICEREQUESTED

Available for $1.00 from The Sign MinistriesCall 1-800-627-5134 to order