A Discussion Board on Daniel 7, 8, and 11.

            Reading Daniel can be an amazing experience. The history, the prophecies, backstabbing plots that go awry, this book has it all. However, some questions need to be answered in order to gain a better understanding of the book. What are the four kingdoms that Daniel speaks of in chapter 7? Who are the ram and the goat in chapter 8? Who are the kings of the South and the kings of the North in chapter 11? Who is the king that “exalts himself” at the end of chapter 11? All of these questions will be addressed in order to understand the book of Daniel. Ultimately, it must be understood that, “Daniel 7-12 contains many symbols, but most of the material is straightforward prophecy”.[1]

The four kingdoms. Daniel 7 contains the prophecy of four kingdoms. Furthermore, Daniel 7 was written before chapters 5-6. Culver sees this first prophecy occurring some fourteen years before chapter 5.[2] Most commentators identify the four beasts of Dan. 7 with four kingdoms established in Dan. 2 with the statue, and there seems to be some plausibility in this argument.[3] Similarly, there is a sequential timeline involved. The fact that the four beasts come “out of the sea” is probably to be understood the same way “sea” is understood in Revelation- that is, in reference to the Gentile nations of the world.[4]

            The first of the four kingdoms in found in Dan. 7:4. “The first was like a lion, and had eagle’s wings: I beheld till the wings thereof were plucked, and it was lifted up and made stand upon the feet as a man, and a man’s heart was given to it”. Several clues in this particular passage identify this as Nebuchadnezzar. First, Jeremiah, Lamentations, Habakkuk, and Ezekiel all symbolically identify Babylon as either a lion or an eagle.[5] Second, something specific happens to this king. “Its wings were plucked off, and thus it is deprived of its power of flight. No longer as a conqueror can it fly over the earth, nor as a ruler hover over it”.[6] It is the author’s opinion that the word “and” may best be read “until”. The Chaldean word, צַד [^cad], is translated “and” as a preposition, and “until” as a conjunction.[7] Here the word should be treated as a conjunction: the lion’s wings are plucked, or removed, until the lion is lifted up by something else, and once this has occurred, then the lion is stood upright as a man. This is seen in the life of Nebuchadnezzar. For seven years, he acts as an animal until he recognized his pride and then humbled himself to God. Once he humbled himself, he was reinstated as king, but the act of humility must have happened for his reinstatement to occur.  

        The second kingdom is found in Dan. 7:5. “And behold, another beast, a second, like to a bear, and it raised up itself on one side, and it had three ribs in the mouth of it between the teeth of it: and they said thus unto it, ‘Arise, devour much flesh.’” Following chronologically, the second beast represents the Medo-Persian Empire. This is not just the Median Empire, as some would propose. Succinctly, three reasons argue against this referring to a Median Empire. First, historically speaking, the Babylonian empire was immediately followed by the Medo-Persian, not the Median by itself; second, Media never ruled apart from Persia on a global scale; and third, some commentators identify Greece as the fourth beast and not Rome.[8] In order to accept the idea that Greece is the fourth beast is to deny accuracy in the prophecy of Daniel and to hold that Daniel is a second-century forgery.[9]

            The third kingdom is found in Dan. 7:6. “After this I beheld, and lo another, like a leopard, which had upon the back of it four wings of a fowl; the beast had also four heads; and dominion was given to it.” The word for “fowl” [צו֗ף] here is different from the word for “eagle” [נְשַׁר] in the vision of the first beast. Longman points out that the addition of wings to the leopard may symbolize blazing fast speed, but remains ambiguous as to whom the creature is to represent.[10] Following the conservative historical timeline, the third world power after Babylon and Medo-Persia was Greece. Young sees the four heads independent from the wings and that the heads demonstrate ecumenicity under Alexander the Great.[11] While Young is correct in the heads being separate from the wings, Miller correctly states that the four heads describe a kingdom that will ultimately end in four distinct rulers.[12]

            The fourth kingdom, found in Dan. 7:7-8, is uniquely different from the previous three kingdoms. There is no mention of a known animal, just the adjectival description, “Dreadful and terrible and strong exceedingly; and it had great iron teeth: it devoured and brake into pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns.” If Daniel’s dream corresponds to the statue in Nebuchadnezzar’s dream, then this last beast would cover the legs, feet, and toes. Young derives a three-fold explanation for this hideous beast. First, there is the existence of the beast- destructive beyond measure, gruesome and terrifying, with great iron teeth that devours and destroys anything within its path.[13] This would be referring to ancient Rome. The second phase is the phase of the ten horns. These horns will arise out of the original beast, but at a later stage; they are not direct contemporaries, but they belong within the general realm of the beast.[14] The third phase revolves around the little horn. While the second phase is still ongoing, another horn rises up and subdues three of the original ten horns. During this time, the little horn will reign over all of the earth.[15]

Who are the ram and goat of Dan. 8? Dan. 8:1-2 introduces the section on the ram and the goat. The ram is introduced in verses 3-4; followed by the goat in verses 5-6. The two move against one another in military-like fashion, and ultimately, the goat wins (vs. 7-8). Gabriel is sent to translate what Daniel has seen. The ram is the kings of Media and Persia (vs. 20). The rough goat is the king of Greece, and the great horn between the eyes is the first king (vs. 21). This great horn is more than likely Alexander the Great.[16]

Who are the kings of the South and the North in Dan. 11:1-35? This section, which seems to begin in Dan. 10:18 deals with three people groups; however, only two are of importance. One is merely there to move the reader forward historically. “The fact that two hundred years of Persian history are compressed into a single verse is due primarily to the intent of Daniel’s original query concerning the fate of the Hebrew people (cf. 10:14). The message of the revealing angel gives prominence to the kingdoms of the Ptolemies (the ‘kings of the South’) and the Seleucids (the ‘kings of the north’) because their political and military interplay directly affects the history of Israel (11:5-20).”[17] Verses 21-35 seem to describe Antiochus Epiphanes, his hatred and persecution of the Jewish people, as well as his desecration of the temple in Jerusalem.[18] An interesting note is the term “vile” used in vs. 21. The verb is בָּזָה (bazah) in the niphal form, which would translate; he was vile, despicable, or contemptible.[19] His character is completely against the character of God, and his actions speak such.

Who is the king who exalts himself in Dan. 11:36-45? The question that must be answered is, is this same king, Antiochus IV of the previous section, or is this a new ruler at a separate point in time? Some points must be introduced in order to discern a contextual conclusion. Verse 38 reads that this king will honor a god whom his fathers did not know. Verse 40 reads that the king will meet his end in Israel, “between the seas in the glorious holy mountain”. Miller rightly points out that Antiochus Epiphanes worshipped the Greek pantheon, and furthermore, that he died at Tabae in Persia, not in Palestine.[20] The Antichrist will meet his destruction at Armageddon[21], which is could be a reference to modern day Megiddo (northwest of Jerusalem and east of the Mediterranean Sea). Walvoord points out that 12:1 is a continuation of the passage with the phrase, “And at that time”.[22] 12:1 also describes the great Tribulation at the end of the world, followed by two resurrections in vs. 2- one of the saved who awake to everlasting life, and the other to shame and everlasting contempt, “דֵּרָאון” (literally, everlasting abhorrence[23]). This then could not refer to Antiochus Epiphanes, but rather to the true Antichrist to come at the end of the age.

Bibliography

Boice, James Montgomery. Daniel. Grand Rapids: Baker Books, 2006.

Brown, Francis, S. Driver, and C. Briggs. The Brown-Driver-Briggs Hebrew and English Lexicon.    Peabody: Hendrickson, 2008.

Culver, Robert Duncan. The Histories and Prophecies of Daniel. Winona Lake, Indiana: BMH Books,         1980.

Goodrick, Edward W., and John R., III Kohlenberger. The Strongest NIV Exhaustive Concordance. Grand   Rapids: Zondervan, 1999.

Hill, Andrew E. Daniel. Vol. 8, in The Expositor's Bible Commentary, edited by Tremper Longman III         and David E. Garland, 19-212. Grand Rapids: Zondervan, 2008.

Longman III, Tremper. "Daniel." In The NIV Application Commentary, edited by Terry Muck, 312. Grand   Rapids: Zondervan, 1999.

Miller, Stephen R. Daniel. Vol. 18, in New American Commentary, edited by E. Ray Clendenen, 352.          Nashville: B & H Publishing, 1994.

Ross, Allen B. Introducing Biblical Hebrew. Grand Rapids: Baker Academic, 2005.

Walvoord, John F. Daniel, The Key to Prophetic Revelation. Chicago: Moody Press, 1989.

Young, Edward J. Daniel. Carlisle: Banner of Truth, 1997.

             

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[1] Stephen R Miller, Daniel, vol. 18 of New American Commentary (Nashville: B & H Publishing, 1994), 193.

[2] Robert Duncan Culver, The Histories and Prophecies of Daniel (Winona Lake: BMH Books, 1980), 105. So also Walvoord, 149-150; Wood, 179; Longman III, 179-180; Hill, 132; Young, 141; Baldwin, 136. This is identified from dating the phrase in 7:1, “In the first year of Belshazzar king of Babylon” with extrabiblical sources.

[3] Boice comments that Dan. 2 is man’s view of the future, and Dan. 7 is God’s view of the kingdoms.

[4] The Chaldean word “ruach” which is translated “winds” in the King James can also mean spirit or mind (according to Strong’s #10658; BDB #7308). The fact that these are “winds of heaven” may point to the fact that this is God causing kingdoms to come about in order to bring His will.

[5] See Young, 143 and Miller, 197 for a complete list of references.

[6] Edward J. Young, Daniel, in Geneva Series of Commentaries (Wiltshire: Cromwell, 1997), 144.

[7] Francis Brown, S. Driver, C. Briggs, The Brown-Driver-Briggs Hebrew and English Lexicon (Peabody: Hendrickson, 2008), 1105; BDB #5705

[8] Wood, 182-183.

[9] John F. Walvoord, Daniel- The Key to Prophetic Revelation (Chicago: Moody Press, 1989), 155.

[10] Tremper Longman III, Daniel, in The NIV Application Commentary (Grand Rapids: Zondervan, 1999), 185-186.

[11] Young, 146.

[12] Miller, 200.

[13] Young, 148.

[14] Ibid, 149.

[15] Ibid; Walvoord (160-161) points out that if the book of Daniel is a Babylonian captive from the sixth century and is writing legitimate scripture, than the case for Rome is more accurate than the case for Greece being the fourth beast.

[16] See Walvoord, 196; Longman, 206; Young, 178; Baldwin, 159; Montgomery, 89; Culver, 124; Miller, 233; Wood, 225.

[17] Andrew E. Hill, Daniel, vol. 8 “Daniel – Malachi” in Expositor’s Bible Commentary (Grand Rapids: Zondervan, 2008), 187. See Young, 234-240 for a complete historical explanation including names, dates, and places concerning this prophecy (also Walvoord, 257-264).

[18] Walvoord, 264.

[19] BDB, 102; See Allen P. Ross, Introducing Biblical Hebrew (Grand Rapids: Baker Academic, 2005), pgs 188-192 for understanding the niphal usage in Hebrew language.

[20] Miller, 305.

[21] Young, 253.

[22] Walvoord, 281.

[23] BDB, 201.

Pretribulational Premillenialism

 “Pretribulational Premillenialism”

A Biblical Defense

A Report

Presented in Partial Fulfillment

Of the Requirements for the Course

Daniel/Revelation (BIBL 450)

By

N. Ryan Howard

February 2011

Table of Contents

I.                   Introduction

II.                A Biblical Argument for Pretribulational Premillennialism

A.    The Rapture of the Church

B.     Premillennialism

III.             Conclusion

 

Introduction

            Concerning the church and the millennial reign of Christ, there are four main theological standpoints: preterism, premillennialism, postmillennialism, and amillennialism. Preterists hold that the tribulation has all ready occurred, some taking it as far as the second coming having all ready occurred as well. The main difference between premillennialism and postmillennialism is where the church is during the millennial reign of Christ. The main difference between premillennialism and amillennialism is whether there is a literal, millennial reign of Christ. This paper will conclude that only a pretribulational, premillennial theology is biblically correct.   

Pretribulational Premillennialism

            While there are differences of interpretation among premillennial theology, this paper will focus on Pretribulational premillennialism. The centrality of this argument revolves around the understanding of Revelation 20:4. “And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.” The question needs to be addressed, where is the church during the tribulation?

The Rapture of the Church. Where is the church? Was it raptured before the tribulation, does it suffer through the tribulation, or does it bring the millennium into existence? I Thessalonians 4:11-18 give us a picture of the rapture. Ryrie points out five specific clues in this passage: the return of Christ (vs. 16), a resurrection of the dead (vs. 16), a rapture of the living (vs. 17), a reunion with the Lord and loved ones who have died (vs. 17), a reassurance of comfort and encouragement (vs. 18).[1] A similar passage is I Corinthians 15:51-58; yet, the book of Revelation does not specifically include any mention of this. If this is not in Revelation, then it must occur after Revelation 3, but before Revelation 6 with the opening of the seals.

            Revelation 3:10 supports a pretribulational rapture, “Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon the entire world, to try them that dwell upon the earth.” The verse begins with a causal term, “because” meaning that since they have held fast to the word of the Lord’s promise, there will be a positive result. They will be “kept from” [thrhsw] means “to guard against” or “prevent harm”.[2] Just because someone becomes a Christian, does not remove him or her from harm or danger.[3] Since this is the case, this then must refer to something entirely different.[4]

            The understanding of the phrase, “from the hour of temptation” [ek thj wraj tou peirasmou] will define what the church is removed from. “The statement does not refer directly to the rapture. What it guarantees is protection away from the scene of the ‘hour of trial' while that hour is in progress. This effect of placing the faithful in Philadelphia (and hence, the faithful in all the churches; cf. 3:13) in a position of safety presupposes that they will have been removed to another location (i.e., heaven) at the period's beginning.”[5] Since it is not general danger, and since this must refer to a specific beginning, this can only refer to the tribulation, which begins in Revelation 6.

            This removal is spoken of by Jesus in John 14:1-3, “And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also” (vs. 3). Geisler states,

First, the use of the present tense for a future event: ‘I will come back’ (‘I am coming back’) indicates the event’s present immediacy. Second, that He will personally come back implies a separate event. At the end of the Tribulation, at the Second Coming, when Christ returns to earth, it is not He, but his Angels who will gather the elect (Matt. 24:31). Third, Christ will take them to heaven to His Father’s house, not keep them on the earth to go into the kingdom as at the end of the Tribulation (the Second Coming- 25:34).[6]

This immediacy is found in Revelation 22:7, 12, and 20 with the statements, “Behold, I come quickly” (vs. 7), “And behold, I come quickly” (vs. 12), and, “Surely, I come quickly” (vs. 20). “Quickly” [tacu] means “speediness” or “without delay”.[7] This is the exact same phrase used in Revelation 3:11, “Behold, I come quickly”. The point is that Christ’s return could occur at any moment. This is not the same return in Revelation 19; where a series of events must occur beforehand in order to set the stage for Christ’s triumphant return.[8]

            Posttribulational rapturists argue that there will only be one return by Christ, and that will occur after the tribulation.[9] Posttribulationalists raise several objections, and some of those objections will be addressed here.

            Posttribulationalists point to Matthew 24:27-40 as a proof text that there is only one coming of Christ. Some of their arguments are: 1) in vs. 27, the “coming” [parousia] is the same word found in I Thess. 4:15; 2) vs. 29-30 describe the sign of the Son of man in power and glory; and 3) vs. 37-40 compare the time of Noah to the coming of the Son of man. Postribulationalists point to I Cor. 15:51-52, which uses the phrase, “at the last trump”;   as well as II Thess. 1:5-10, which speaks of the only release of Christians from persecution (after the tribulation).[10]

            Several responses must be made. Matthew 24:27-40 paint a clear picture of the second coming of Christ, not the rapture. While Posttribulationalists are correct in pointing out the correct word, “parousia” is found in Matthew 24:27 and I Thess. 4:15, the texts speak of different occurrences, not the same. In fact, no parallel exists between Matt. 24:27-40 and any Rapture passage.[11] The argument from Matt. 24:37-40 comparing the time of Noah describes a similarity of God’s judgment upon sinful humankind, and that those who are saved will be taken away before the final punishment, again a reference to the second coming in Revelation 19, not the rapture.

            Geisler responds to the Posttribulationalist’s usage of I Cor. 15:51-52 with four reasons. First, Paul’s use of the phrase, “at the trump” (I Cor. 15:51-52) should not be compared to John’s writing of the seven trumpets (Revelation 11:15). Second, Paul’s writing of I Corinthians predates the writing of Revelation by a decade (applying an early date for Revelation). Third, Paul may be using an Old Testament reference (Ex. 19:16) in that a sign of God’s appearance would be a trumpet. Fourth, taken in the context of I Cor. 14, Paul mentioned a trumpet arousing soldiers to prepare for battle, and this passage would be a trumpet calling them to battle. Nothing in this passage relates to Revelation 11:15 in any form or association.[12]

            The passage in II Thess. 1:5-10 should not be included in rapture passages because it gives clear signs that must occur before the coming of the Lord, and then what happens as the Lord does come: judgment, recompense tribulation, flaming fire vengeance, and everlasting destruction. These are signs of the tribulation as found in Revelation 6:9-11, not John 14:1-3 or I Thessalonians 4:16-17, which are rapture passages.[13]  

Premillennialism. Passages such as Matthew 24:27-31, Zech. 14:3-4, and Revelation 19:11-16 are key passages that discuss the second coming of Christ. Walvoord states, “As is made clear in these prophecies, the second coming of Christ will be a glorious event which the entire world will behold, both believers and unbelievers”.[14] Does this event occur before the millennial reign of Christ? Premillennialists, following a sequential understanding of Revelation, agree that it does.

            Revelation 4:1 begins the pattern of future events. “After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will shew thee things which must be hereafter” [italics added for emphasis]. From this point on, Revelation moves in a series of progression. 1) John is caught up into heaven’s throne room (chs. 4-5), 2) the future judgments occur (chs. 6-11), 3) seven symbolic players emerge (chs. 12-13), 4) the last seven plagues (chs. 14-18), 5) the marriage supper of the Lamb and the triumphant return (ch. 19), 6) the millennial kingdom (ch. 20), 7) a new heaven, a new earth, and John’s closing doxology (chs. 21-22).[15] Furthermore, the seven-year reign of the Antichrist must be seen as a literal seven years, preceding the second coming of Christ. John writes in a specific format, an overview, followed by specifics. The Greek text also points to a progression of events with the phrase, “kai meta tauta” (and after these things).[16] Hindson also points out that the kaimeter used by John in Revelation moves the reader along in a constant sense of progression- the text constantly pushing the reader along a prophetic rollercoaster towards the end of the world.[17]

            The premillennial view also recognizes the fact that the Abrahamic and Davidic covenants will not be fulfilled until the millennial reign of Christ. Parts of these covenants have been fulfilled all ready, but specific parts of these promises have not. The Abrahamic covenant consists of three parts: the personal promises (Gen. 12:2), the universal promises (Gen. 12:3), and the national promises (Gen. 15:18-21).[18] The key portion that has yet to be fulfilled in the Abrahamic covenant lies in the promise of the everlasting possession of land (Gen. 17:8; cf. Gen. 48:4- the promise to Jacob). This same promise, which was made to David, has yet to be fulfilled with the additional caveats of an everlasting ruler out of David’s descendants and that his kingdom would last forever (II Sam. 7:16). These covenants were made by God without condition (Gen. 15; cf. II Sam. 7:4). Neither Abraham nor his descendants were held accountable for holding up their end of the promise because Abraham did not walk through the animals in the blood covenant- only God did. The millennial reign of Christ will fulfill these promises. Christ’s kingdom reestablishes the Davidic throne, and Jerusalem will be His seat of power.  

            Furthermore, the chronological pattern continues with the bowl judgments. Christ must return to battle the beast and the false prophet before He can establish his millennial kingdom (Revelation 19:17-21). The beast and the false prophet are thrown into the lake of fire, and the armies of the kings are destroyed. Second, Satan must be bound in the bottomless pit during the millennial kingdom (Revelation 20:1-3). Third, six clear references in Revelation point to a thousand-year reign. While parts of Revelation point to a metaphorical rendering, nothing in these passages indicate a metaphor, but rather a literal translation.[19]  

            Some argue that the binding of Satan has all ready occurred (Amillennialists). This is clearly not the case. Satan is clearly at work today, just as he was in Eden, the Old Testament, and the New Testament. There is nothing biblically to indicate that Satan’s time has ceased. He is still “seeking those whom he may devour” (I Peter 5:8). “Opposed to the Amillennial interpretation, however, is the uniform revelation of the New Testament which shows that Satan in the present age is a very active person. If anything, he is more active than in the preceding ages and is continuing an unrelenting opposition to all that God purposes to do in the present age.”[20]

            Others argue that this is a retelling of Satan being cast out from heaven (Revelation 12:9). This is not chronologically possible in the text of Revelation. Too many events occur between Revelation 12 and Revelation 20 for this to be a possibility. Furthermore, the binding of Satan brings about a complete cessation of his works, which is not found before Revelation 20. “Confinement to the abyss, however, requires a complete termination of his activity in the sphere of the earth.”[21] This confinement will allow Christ to reign without interruption.

            Some Postmillennialists argue that the church will usher in the millennial reign. Hindson correctly points out that if this is the case, the church is desperately failing.[22] They argue that the church will fulfill the Great Commission, which brings about the millennium. Yes, the church is to fulfill the Great Commission, but the church is raptured before the Tribulation begins. Furthermore, 144,000 Jews are sealed that are not a part of the church. There is also a great multitude saved in the Tribulation. This multitude is separately identified from the Jews, and they are not identified as the church. They argue that the actual return of Christ will not happen until the end of the millennium. However, this contradicts Revelation 19-20, where Christ’s return precludes the millennial reign. The question would have to be asked, how could Christ’s return happen after the millennium when He is to rule during the millennium?

Conclusion

            Based on Revelation 3 and other passages, the church will not experience the tribulation. It will have been raptured before the tribulation begins. The Greek word “ek” was rightly translated “from” and not “through” (cf. Revelation 3:10). This is also separate from the second coming of Christ, which precludes the millennial reign. “When reading the Bible’s 320-plus references to the second coming, one must read the contexts carefully to discern whether a specific passage is describing the rapture or the glorious appearing.”[23]

            Christ’s glorious second coming as the Messiah will not occur until the seven-year tribulation has reached its climax. This can only be understood if a chronological understanding is applied to the text of Revelation. A sequence of events cannot be denied; nor can the numerical usage guiding the reader be ignored. One must conclude that each seal, bowl, and trumpet follow in a series. It is a timeline of future events played out in front of a first century believer who could not humanly describe what he saw in the right words per se. However, what we do have is an accurate understanding of what is to come. The armies of the kings have gathered with the beast and the false prophet to make war against Christ and His armies (Rev. 19:19). Once the armies have been defeated, Satan will be bound by an angel and completely sealed in the bottomless pit until the thousand-year reign of Christ is over. To say otherwise would demand more from the text than what is truly there.

 Bibliography

Boyd, Gregory, and Paul R. Eddy. Across the Spectrum. Grand Rapids: Baker Academic, 2009.

Brindle, Wayne A. "Biblical Evidence for the Immanence of the Rapture." Bibliotheca Sacra, no. 158 (April-May 2001): 138-151.

Geisler, Norman. Church, Last Things. Vol. 4, in Systematic Theology, by Norman Geisler, 784. Minneapolis: Bethany House, 2005.

Hindson, Ed. "Revelation, Unlocking the Future." In Twenty First Century Biblical Commentary, by Ed Hindson and Mel Couch, 256. Chattanooga: AMG Publishers, 2002.

Lahaye, Tim, and Ed Hindson. The Popular Bible Prophecy Commentary. Eugene: Harvest House, 2006.

Ryrie, Charles C. Basic Theology. Chicago: Moody, 1999.

Thomas, Robert L. Revelation 1-7. Edited by Kenneth Barker. Chicago: Moody, 1992.

—. Revelation 8-22. Chicago: Moody, 1995.

Walvoord, John F. The Revelation of Jesus Christ. Chicago: Moody Press, 1989.

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[1] Charles C. Ryrie, Basic Theology (Chicago: Moody, 1999) 538.

[2] James Strong, Strong’s Hebrew and Greek Dictionaries (E-Sword Edition).

[3] For a testimony of persecution, see II Cor. 11:23-28. Persecution will be a part of the Christian life (to list a few: Matt. 5:10; Acts 14:22; John 15:18-20; II Cor. 12:9-10; II Tim. 3:12; I Thess. 3:7). 

[4] This promise is also not just to the church of Philadelphia, but also to the church in general. The phrase, “He who has an ear, let him hear” is a reference to believers in general. See Gerald Β. Stanton, Kept from the Hour (Miami Springs, Fla.: Schoettle Publishing Company, 1991) 46-50.

[5] Robert L. Thomas, Revelation 1-7 (ed. Kenneth Barker; Chicago: Moody, 1992) 288.

[6] Norman Geisler, Church, Last Things, Vol. 4 of Systematic Theology (Minneapolis: Bethany House, 2005) 623.

[7] Strong (E-Sword).

[8] Wayne A. Brindle, Biblical Evidence for the Immanence of the Rapture, Bibliotheca Sacra 158 (April-May, 2001), pp. 138-151. Rom. 11 also points to a time when the focus will change from Gentiles back to Israel (which may be a reference to the 144,000 in Revelation).

[9] Gregory A. Boyd and Paul R. Eddy, Across the Spectrum (Grand Rapids: Baker Academic, 2009) 323.

[10] Geisler, 624-633. This entire section on Posttribulationism comes from Geisler’s work. See also Ryrie, 562-568.

[11] John 14:1-3; I Cor. 15:51-58; I Thess. 4:16-17.

[12] Geisler, 628

[13] Geisler, 629; for a complete list of rapture passages and second coming passages, refer to Tim Lahaye and Ed Hindson, The Popular Bible Prophecy Commentary (Eugene: Harvest House, 2006) 443.

[14] John F. Walvoord, The Revelation of Jesus Christ (Chicago: Moody, 1989) 275.

[15] Edward Hindson and Mel Couch, Revelation- Unlocking the Future (Chattanooga: AMG Publishers, 2002) 11.

[16] Revelation 7:1, 9; 18:1; 19:1.

[17] Ibid.

[18] Ryrie, 526-527.

[19] See Robert L. Thomas, Revelation 8-22 (Chicago: Moody, 1995) 407-409 for a clear argument of a literal thousand-year reign.

[20] Walvoord, 292.

[21] Thomas, 404.

[22] Hindson, 201.

[23] Lahaye and Hindson, 443.