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Election 2024: Grace Super-abounding

Published: 19 November 2024
Written by Dean Davis
No comments
Categories: current events

Note: This article first appeared on the American Thinker website, November 14, 2024. (See here)

 

Following the electoral miracle of 2024, many conservatives have swiftly moved on to a contemplation of the persons, procedures, and policies that will best advance an American renaissance. Kindly allow a retired pastor and bush league theologian to explain why they should not—not, at least, until they have paused to reflect seriously on the purposes of the One who granted it.

Consider, then, this short narrative recorded in the New Testament by Dr. Luke (Luke 17:11-17). The Lord Jesus has just healed ten lepers and ordered them to report the miracle to the priests. Demonstrating that a spiritual test lay hidden in his command, one of the former lepers, a Samaritan, came back to Jesus, fell to the ground, and poured out his heart in thanksgiving to Christ and God. The Lord’s response is well worth pondering: “Were there not ten cleansed? But where are the nine? Were there not any found who returned to give glory to God except this foreigner?” Then he said to the man, “Arise, go your way. Your faith has made you well.”

We do well to listen hard to this text. For decades the spiritual leprosy of atheistic Neo-Marxism has been spreading through our body politic, bringing massive sickness, corruption, and death in its train. But suddenly, in a patently miraculous turn of events, it was arrested and (one fervently hopes) permanently put to flight—not by President Trump, not by the MAGA movement, and not even by the voters, though all three were indeed heaven’s instrumentalities. Rather, it was put to flight by the sovereign God, in whose hands lie the hearts, minds, and votes of all men (Proverbs 21:1). He is the One, said the prophet, who changes times and seasons; who removes kings and raises them up (Daniel 2:21; 4:1-37). But if that is so, should we not be imitating the grateful Samaritan; should we not be falling on our faces before Christ and God, pouring out our hearts in thanksgiving to then? And should we not be asking God what he mean by this stupendous miracle of providence, and what he would have us do? If we truly desire lasting wellness, surely we must.

I have just suggested two reasons for the miracle of 2024: God wants us to see that he himself is the One who performed it, and, for our own spiritual health, he would have us turn back and thank him for it. But what else does he desire us to learn and do as we press on into a better future?

I offer five brief replies.

First, he would have us understand how he works in history. The apostle Paul sums it up this way: “Where sin abounded, grace abounded much more.” This principle—so dramatically manifested in Christ’s death and resurrection—governs the flow of all world events. For a season, by God’s wise decree, sin will abound. During such times, he is testing our discernment, integrity, courage, perseverance, and aptitude for self-sacrifice. Then, when it appears that evil is about triumph, he suddenly intervenes, grace super-abounds, goodness wins out, and the nations behold his sovereignty, wisdom, holiness, justice, mercy, and grace. We observe this principle in Scripture (Daniel 2, Revelation 13). We see it in the succession of world empires. We have seen it in recent history; in the rise and fall of Communist and socialist regimes. We see it in myth and great literature (think of Frodo and the triumph on Mount Doom). And (one fervently hopes) we are seeing it today a fresh revival of the American Experiment. It began on November 5, 2024, a day when God’s grace did indeed super-abound.

Secondly, he would have us repent of all known sin. For surely the blessing of 2024 was not granted because of our righteousness (though there is some), but in spite of our sin. It was altogether of God’s goodness, mercy, and grace. And, as the apostle wrote, the goodness of God is meant to lead us to repentance (Romans 2:4). So too are his providential chastisements, so painfully abundant over the last few decades (Hebrews 12:6). Why, then, do we boast about making America great again? Would it not be far better—and far safer—to humble ourselves (presidents and parties included), repent of our sin, and purpose in our hearts to make America good again? In Scripture, the Great City (of proud, deluded, and fallen mankind) is slated for destruction (Revelation 18), whereas the Holy City (of penitent and redeemed mankind) is slated for eternal life and glory (Revelation 21). Do we want America to enjoy true greatness? Then let us swiftly repent of all atheism, idolatry, lawlessness, abortion-murder, sexual immorality, military adventurism, greed, (class) hatred (a species of murder according to Christ), lying, slander, and tyranny of every kind. The message of 2024 is clear: Sin no more, lest something worse than the previous decade befall you (John 5:14).

Thirdly, God would have us come (back) to him through his one and only channel of redemption and blessing: the Lord Jesus Christ. In the noxious spiritual atmosphere now enveloping the West, a vague, generic spirituality will no longer suffice. To survive the new warfare, we must unite with the true victor. Lavishly, palpably, God has shown us that the victor is Jesus Christ. His righteous life, profound wisdom, mighty miracles, atoning death, public resurrection, and exaltation to the right hand of God—all in fulfillment of hundreds of ancient prophecies—plainly mark him out as a man set apart; nay, as the God-Man, as God in human flesh. It is this Man—now seated at the right hand of God the Father, with all authority in heaven and earth—who just spared our country, having largely done so through concerned pastors, lay thought leaders, biblically motivated voters, and the residuum of Christian values still operating in the broader culture. But if all this is so, then surely God’s message in our recent election includes this most loving command: “Serve the Lord with fear, and rejoice with trembling. Kiss the Son, lest He be angry and you perish in the way, when His wrath is kindled but a little. Blessed are all who put their trust in Him!” (Psalm 2). Do we desire the blessing of 2024 to continue? Let us kiss the Son and put our trust in him.

Fourthly, God is calling us to recommit ourselves to the American Experiment. I opine that he is quite friendly to it. True, the founding fathers declined to make America a Christian theocracy. But they did make it a theistic republic, a republic in which the enjoyment of personal liberty is ever sustained by obedience to natural law and the Judeo-Christian traditions. Accordingly, the experiment involves a frank recognition of the depravity of man, of his perennial lust for power, and therefore of our need for institutional safeguards (i.e., democracy, separation of powers, limited government), all of which are enshrined in our majestic Declaration, Constitution, and Bill of Rights. This rich inheritance places great responsibility upon the citizenry: to honor God, educate oneself, cultivate strong families (the spiritual womb of the next generation), and remain ever vigilant against the manifold encroachments of tyranny. To receive God’s message in 2024 is to appreciate afresh the dangers of life in a fallen world, but also to celebrate the blessings of life in the last best hope of the earth. It is to rededicate oneself to understanding and living out the American Experiment.

Finally, through the election of 2024 God would prepare us for the dramatic closing scenes of universal history. Mercifully and graciously, he has revealed them to us in the Bible. There we learn that under the influence of invisible satanic forces a Babylonian Principle is ever at work in human history, according to which powerful (and powerfully deceptive) men are ever seeking to establish a global empire for the glory of man, rather than a global kingdom for the glory of God. Hitherto, the one true God has frustrated all such efforts. However, as we near the end of the present evil age, he will permit the effort one last time, and for a brief moment it will succeed. In that day, evil will abound as never before. But at the return of Christ, which will swiftly ensue, mercy and grace will again super-abound. And this time—in an eternal City set upon a hill—they will super-abound forever.

Is the New Pro-Choice GOP Committing Political Suicide?

Published: 6 September 2024
Written by Dean Davis
5 Comments
Categories: Christian Activism, current events

Note: I recently submitted this article in a slightly different form to a number of media outlets and pro-life organizations. I post it here, not only to make the case that the GOP is endangering its very existence, but also to encourage Christian citizens to enter the public square and bring much-needed biblical perspective to the burning issues of the day. The Church is the pillar and support of the truth in the earth. God grant her the wisdom, ability, and courage to boldly fulfill that high calling (see here).

___________

Before I reply to the question above, a little history is in order.

In the mid-19th century most American abolitionists had found a home in the Whig Party. But in 1852 the party leadership included a pro-slavery plank in its platform. The abolitionists bolted, and just four years later the Whig party exited American history, stage left. It was replaced by a Republican Party dedicated to this fundamental principle: self-evidently, it is wrong—at all times and in every place—for one person to kidnap, sell, buy, or enslave another.

It is just this stubborn adherence to principle that has drawn millions of pro-life Americans into the GOP for the last 50 years which, until now, has held firmly to a similar principle: self-evidently, it is wrong—at all times and in every place—for anyone to murder a preborn human being by abortion.

Imagine, then, our shock and dismay, as we who are pro-life Americans watched President Trump and much of the GOP reject the historic GOP position on abortion and the sanctity of human life.

The litany of the President’s statements to this effect is depressingly familiar. He has told us that the SCOTUS got it right: abortion is a 10th Amendment issue properly left to the states and the (diverse and ever-shifting) will of the voters.1 Though he personally opposes late term abortions, he is fine with letting blue states permit them, even up to birth. He thinks current abortion law in Florida (and therefore some 15 other states) is too restrictive (i.e., illegal 6 weeks after conception, when the baby’s heart is now beating). He has pledged not to sign any federal law restricting abortion. He states that his administration will be “great for reproductive rights.” Professing love for wanted babies, he is keen on in vitro fertilization, an enterprise fraught with moral hazard and inevitable manslaughter; as for unwanted babies, they are on their own. Perhaps most disturbingly, he and his surrogates surreptitiously marginalized pro-life members of the GOP Platform Committee in order to eviscerate the party’s deeply principled, highly detailed, and longstanding pro-life plank. Alas, all too many Republicans, fearing election loss, have fallen in line.

But might this much-lamented pivot to a pro-choice stance on abortion lead—Whig-like—to the death of the GOP? For the following four reasons, I would answer yes.

1. It forfeits the blessing of God and courts his judgment. Christians believe that righteousness exalts a nation, but that sin is a shame to any people (Proverbs 14:34). They believe that God will honor those who honor him, especially if they do so by defending the helpless victims of oppression and violence (1 Samuel 2:30; Proverbs 24:11-12). They believe that the primary purpose of government is to promulgate and administer God’s law (Romans 13), and that his law includes, as an especially high priority, solemn sanctions against murder (Genesis 9:5-7; Exodus 20:13). They also believe that abortion is a form of murder, that deep down everyone knows it, and that when any citizen, candidate, judge, party, legislature, or nation suppresses such knowledge in unrighteousness and willfully murders the innocent, it is courting the judgment of God (Romans 1).

But one needn’t be a Christian to see all this. Thomas Jefferson, a deist who committed the new nation to the self-evident “laws of nature and nature’s God,” solemnly warned Americans that God is just, and that his justice will not sleep forever. Surely events have proven him right. Observe the (post-Roe) decay of our national character, culture, unity, institutions, public policy, economy, military readiness, and standing in the world. Is this not the hand of Almighty God, withdrawing his favor? But in view of 60 million deaths by abortion, one is compelled to ask: What has kept God’s hand from destroying us altogether? Could it be, in good part, a pro-life movement and a pro-life GOP that stood strong? If so, what might happen if they cave?

2. It betrays long-standing principles articulated in the Declaration of Independence, the Constitution, and the 2020 GOP platform. The latter stated:

The Constitution’s guarantee that no one can “be deprived of life, liberty or property” deliberately echoes the Declaration of Independence’s proclamation that “all” are “endowed by their Creator” with the inalienable right to life.  Accordingly, we assert the sanctity of human life and affirm that the unborn child has a fundamental right to life which cannot be infringed. We support a human life amendment to the Constitution and legislation to make clear that the Fourteenth Amendment’s protections apply to children before birth.

A party should be defined by noble principles such as these; its platform—above all else—should declare, defend, and preserve its principles. Policies may change, but principles—being anchored in God—must not change, for they cannot change. Since the 1980’s millions of Americans have joined the GOP because of the pro-life principles embedded in its platform. Now President Trump has not only abandoned them, but also used his considerable influence to strike them from the party platform, as if one man’s political judgments or preferences should ever be allowed to commandeer and modify a longstanding platform. Yet a majority in the GOP seems content to follow his lead. Naturally enough, pro-lifers feel betrayed. What will they do? Where will they go?

3. It creates a dangerous leadership vacuum in the American public square. Great principles generate great goals, great leaders, and great movements. The modern civil rights movement had all three and triumphed. The pro-life movement is a great movement with a great goal. But for the moment it has no leader. President Trump and the GOP elite, with some noble exceptions, have vacated the public square and surrendered the field of battle on this issue to the Democrat death cult. Unless God grants us a new leader, a renewed GOP, or a new pro-life party, their hordes will continue to swiftly overspread the land.

4. It creates a crisis of conscience in pro-lifers, forcing many not to vote at all, or to vote for a more principled candidate, or to find or start a more principled party. Some conservative pundits bemoan such single-issue absolutism. We wish they understood. Just as you cannot have a little slavery, so you cannot have a little abortion. And for this reason, you cannot compromise with either. Unavoidably, abortion is an act of murder entailing infant suffering and death, irreparable harm to women, the debasement of the culture, and God’s judgment upon the land. Inevitably, conscientious pro-life citizens will hesitate to mark their ballots for a candidate who declares his commitment to “reproductive rights,” lest they themselves should be found responsible for the evils that their candidate unleashes upon the nation. The party that recognizes such compunctions and honors such convictions will enjoy the enthusiastic votes and participation of millions of pro-lifers. The party that doesn’t, won’t. And it may in fact be signing its own death warrant.

How then shall we prevent the suicide of the GOP?

My reply is simple. We must pray for President Trump and the GOP leadership. We must love them enough to challenge them, but always with gentleness, respect, and hope. We must urge them to repent of this lethal dalliance with institutionalized murder, seek God’s forgiveness, re-embrace his will, and re-enjoy his favor.

Concretely, this means that we must stay true to the fundamental principles of the American Experiment. We must constantly proclaim the sanctity of human life and its corollaries in ethics and law. We must urge the SCOTUS to apply the 14th Amendment and restore the God-given right to life to all preborn Americans. Failing that, we must advocate for a Personhood or Human Life Amendment to the U.S. Constitution, thereby compelling the SCOTUS to do its duty.

Along the way, we must work to restrict abortion as much as possible at the federal, state, and local levels. And much is possible. Currently 7 in 10 Americans favor laws that proscribe abortion after the baby is able to feel pain (8-12 weeks after conception). Out of 50 nations in Europe, 47 have enacted just such laws. With tears, we can and should do the same, all the while keeping the supreme goal before our eyes and the eyes of the people: a legally guaranteed right to life for all Americans, from the moment of conception to the moment of natural death.

In passing, let me offer my best reply to a question that presses on many of us: Is it ever right for a person of conscience to vote for a pro-choice candidate?

The issue is complex, so the answers may not be identical.

To begin with, all who honor the Bible as God’s Word know that they must pray over this (kind of) decision, seeking the relevant teaching of Scripture and the mind of the Holy Spirit. Then, when they are fully persuaded of God’s will on the matter, they may vote—or not vote—with a clear conscience before God (Acts 24:16; Romans 14).

Speaking personally, I  judge that at times it may be necessary for me to vote for a better pro-choice candidate in order to avoid the election of a worse one, and the dire consequences that would ensue if the latter were to take office. With reference to the 2024 election, pro-life stalwart Steven Mosher also takes this position, arguing that only a Trump victory—which is unlikely without the support of pro-lifers—gives any hope of preserving pro-life gains at the federal level and of influencing President Trump down the line (see here). I agree with his logic. If, however, I were to cast such a vote, I would feel compelled to contact the pro-choice candidate, explain that I am voting for him in spite of his position on abortion, and urge him to reconsider it, seeing that it is dangerously wrong, both for him and the nation.

But again, my decision may be different from my neighbor’s. The GOP apostasy on this issue is fraught with moral hazard on many fronts, requiring each citizen to examine the matter closely, consult his conscience, and pray personally to the Ruler and Judge of all men and nations (Romans 14:12). Inevitably, some will vote one way, others another. If only the GOP had not foolishly laid this burden upon us.

Permit me therefore to close with an illustration based on my Christian faith. Most people would agree that Jesus Christ is the single most influential leader the world has ever known, and that his party—though not without grievous blemishes—is the largest and most enduring in human history. Observe from the New Testament how this man encountered fierce opposition and suffered widespread rejection, even to the loss of his life. But he never compromised. He always stood firm, speaking God’s words, doing God’s will, and letting the chips fall where they may. And so, on Resurrection Sunday his heavenly Father honored and vindicated him once and for all, setting him on a course of eternal victory.

Beloved fellow-Republicans, shall we not emulate Christ, stand firm, and so enjoy  true and lasting victory?

Dean Davis is a retired pastor, pro-life advocate, and director of Come Let Us Reason, a Bible teaching ministry specializing in Apologetics and Worldview Studies.  www.clr4u.org.

 

Notes

1. On this point, the President is in error. In the Dobbs decision the SCOTUS did indeed repeal Roe; but it declined to make a judgment on the constitutionality of abortion, limiting itself instead to denying that the constitution contains a right to an abortion. Justice Alito, writing for the majority, said, “The Constitution makes no reference to abortion, and no such right is implicitly protected by any constitutional provision, including the one on which the defenders of Roe and Casey now chiefly rely—the Due Process Clause of the Fourteenth Amendment. That provision has been held to guarantee some rights that are not mentioned in the Constitution, but any such right must be deeply rooted in this nation’s history and tradition and implicit in the concept of ordered liberty” (here). Now, as a matter of historical fact, the right to life of pre-born Americans is indeed deeply rooted in our nation’s history and tradition, seeing that in promulgating earlier laws protecting the unborn, the states typically appealed to the 14th Amendment. Moreover, even after Roe, the federal government passed any number of laws regulating abortion, laws that the SCOTUS has not stricken down as unconstitutional. Apparently the justices really do believe that the federal government has a constitutionally mandated right/duty to protect human life in the womb. Therefore, it remains only for the SCOTUS to acknowledge the obvious: the 14th Amendment, just like the Declaration of Independence, guarantees the right to life of all pre-born Americans. But alas, the current justices seem content to punt the issue back to the states. The ensuing chaos and conflict—resulting from the rejection of profoundly important principles anchored in God, conscience, and our founding documents—is evident for all to see (here).

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

A Stone of Stumbling and a Rock of Offense: A Response to President Trump’s New Pro-Choice, State’s Rights Position on Abortion

Published: 11 April 2024
Written by Dean Davis
5 Comments
Categories: Pro-Life

I am deeply concerned. As a retired pastor and pro-life activist for over 40 years, I feel compelled to respond to President Trump’s new position on abortion and related life issues. In what follows I will largely address my brothers and sisters in Christ, but also all Americans who cherish our great experiment—that we should live together as one nation under the laws of nature and nature’s God.

What exactly did President Trump say? In essence, it was this: “In the Dobbs decision, the SCOTUS got it right. The justices saw that the Constitution says nothing about abortion. Therefore, in accordance with the 10th Amendment, they sent this matter back to the states. And I myself believe that’s where we should leave it.”

Here are some of the President’s exact words: “We have abortion where everyone wanted it . . . The states will determine [their position] by vote or legislation, or perhaps both. And whatever they decide must be the law of the land: in this case, the law of the state. Many states will be different. Many will [permit abortions after] a different number of weeks . . . At the end of the day, this is all about the will of the people.”

In so speaking, a historically pro-life President, who previously accomplished great things for the unborn and their moms, has effectively become pro-choice. He is personally opposed to abortion; but if elected as President, he will not seek to restrict it by means of federal legislation, Supreme Court decision, or constitutional amendment.

In the face of rising criticism from pro-life leaders who expected more, the President seems unmoved. When asked if he would sign any kind of national ban on abortions, he simply said, “No.” Also, he expects—and apparently welcomes—electoral and legislative challenges to the kind of restrictive abortion laws we see in Arizona and Florida. He said, “So Florida’s probably going to change. Arizona is going to definitely change, everybody wants that to happen. And you’re getting the will of the people. It’s been pretty incredible when you think about it” (here).

Yes, it truly is pretty incredible.

A Stone of Stumbling, a Rock of Offense

I reckon this new states’ rights approach to abortion law to be an exceedingly dangerous error. Among other things, it places a spiritual and moral stumbling block before all Americans. It tempts us to accept the new status quo; to give up the fight for universal legal protection for unborn human beings; and to settle for a politically popular but spiritually lethal compromise, a compromise that will leave multitudes of unborn babies and their moms exposed to painful injury and death, and America exposed to the wrath and judgment of  a holy God.

Already, many have succumbed to the siren song. Kari Lake, a candidate for the U.S. Senate in Arizona, has publicly declared her agreement with President Trump. Accordingly, she has voiced her intention to oppose a recent Arizona State Supreme Court decision proscribing all abortions, except to save the life of the mother (here). Many other GOP hopefuls are falling in line with the President’s new stance (here). To judge from articles and comments appearing on conservative websites, multitudes of conservative Americans are doing the same (here). Doubtless many of my fellow Christians are in agreement. Even the leaders of longstanding pro-life ministries seem uncertain about how to proceed (here, here, and here). The Bible teaches that we are to be imitators of God (Eph. 5:1). President Trump now tempts us to become imitators of man.

Why So?

Why is the states’ rights approach to the life issues (abortion, in vitro fertilization, euthanasia, etc.) such a dangerous stumbling block? Here, to my mind, are a few of the most important reasons.

First and foremost, it ignores the will of God. Or rather, it actually seeks to replace the will of God with the will of man. God says, “You shall not commit murder” (Ex. 20:13). But President Trump and his followers say, “Well, personally we don’t agree with committing murder, but legally and constitutionally we must leave it to the people in the states to decide. Some will allow murder after 6 weeks, others after 15, others later still. At the end of the day, it’s all about the will of the people.” But this, as Roman Catholic leaders recently reminded us in Dignitas Infinitas, is simply another concession to the age-old temptation that fallen man should become his own god (here).

Secondly, this approach misunderstands the proper role of government. Biblically, government does not exist to implement the will of the people; it exists to implement the will of God. This is the thrust of Romans 13. Rulers are servants of God. They are given to us by God for our good. Their job is to commend those who do what is right, and to bring God’s wrath and retribution upon those who practice evil. In short, the purpose of government is to administer God’s holy law, not the wishes of fallen man, which are often sinful and unlawful. When God first instituted human government in the earth, he gave but one command: “Whoever sheds man’s blood, by man his blood shall be shed; for in the image of God he made man” (Gen. 9:6). Similarly, on the second table of the Ten Commandments, the very first “Thou shalt not” is: Thou shalt not commit murder. Let every human ruler understand and tremble.

Thirdly, this approach misreads the nature and purpose of America’s founding documents. Like the Ten Commandments, these writings laid down the fundamental principles by which the nation as a whole covenants to live together. According to the Declaration, all Americans enjoy a God-given right to life, bestowed upon them by their Creator. That is the principle. The 14th Amendment gives us the principle put into practice: No state may deprive any person of life, liberty, or property, without due process of law; nor shall it deny to any person within its jurisdiction the equal protection of the laws.

I am all too aware of those who try to argue that the unborn are not (yet) persons. For biblical Christians, this position is completely untenable, for Scripture everywhere depicts the unborn child as fully human, as a spiritual soul (person) united with a physical body. (Gen. 2:7; Ex. 21:22-25; Psalm 139; Luke 1:41-44; James 2:26). And even if there were doubts about the matter, Dietrich Bonhoeffer was surely correct when he observed that since God himself is the One who is developing a new human being in his/her mother’s womb, we dare not strike at his handiwork (here).

But quite apart from biblical teaching on the matter, we have the testimony of John Bingham, the primary author of the 14th amendment. Summing up its purpose, he wrote, “No state in the Union should deny to any human being . . . the equal protection of the laws.” And subsequent to the passage of this amendment, the states acted accordingly. Nearly every one of them adopted laws prohibiting abortion, and most were classified as “offenses against the person.” Person, according to the original intent of the 14th amendment, means human being. Are unborn babies human beings? If so, the 14th Amendment protects their God-given right to life (here).

Here, then, is the all-important conclusion of the matter. Like slavery, abortion is a national (federal) issue. The Declaration declares that all American human beings have the right to life. The 14th Amendment guarantees that right, securing it under national law. And the 10th Amendment itself concurs. The Constitution does indeed delegate to the U.S. the power to protect the right to life, and so prohibits the several states from violating it (here). Just like slavery, abortion is an objective evil that is wholly inconsistent with the fundamental principles and documents of our nation. By its very nature, it is not a states’ rights issue, but a human rights, national, and federal issue.

In the Dobbs decision, the SCOTUS refused to acknowledge this self-evident truth. Rightly, the justices ruled that Roe. vs. Wade was unconstitutional. Wrongly, they refused to hear the pleas and reasoning of various legal briefs, arguing that legalized abortion violates the natural and original sense of the 14th Amendment (here). Rejecting these pleas, and hiding behind a fallacious view of the 10th Amendment, the justices remanded the matter to the states. Thus did they unleash the spiritual, moral, and political chaos that is now upon us. For the moment, the President and his followers have been bewitched by this legal fiction, and are now furthering the chaos. Until we return to our founding national principles, the chaos, death, and divine judgment will continue.

Along these lines, I would also point out, with Lila Rose of Live Action, that any Republican who adopts a states’ rights position is abandoning his own party platform. It reads as follows:

The Constitution’s guarantee that no one can “be deprived of life, liberty or property” deliberately echoes the Declaration of Independence’s proclamation that “all” are “endowed by their Creator” with the inalienable right to life. Accordingly, we assert the sanctity of human life and affirm that the unborn child has a fundamental right to life which cannot be infringed. We support a human life amendment to the Constitution and legislation to make clear that the Fourteenth Amendment’s protections apply to children before birth. 

President Trump and his followers are new political creatures under the sun. If they love the truth, they will either change the party platform or stop calling themselves Republicans (here).

Though he seeks to wear the mantle of a pro-life leader, the President has done great harm to the pro-life movement. For any movement to be successful, it must have a clear goal, a united membership, and (ideally) a champion: a statesman, a true leader who will stand on principle and forward the cause. Our goal has never changed: the restoration of the (biblically-based) sanctity of human life ethic in society at large, and the legal protection of all Americans, from conception to the moment of natural death. For the moment, it appears that President Trump does not embrace that goal, and has therefore declined to be our champion. Indeed, he now undermines our goal, tempting pro-lifers in red states to turn a blind eye to the ghastly whirlpools of suffering and death that are swallowing up human lives in neighboring blue states. That approach did not work in the days of slavery; it will not work in ours. Almighty God will see to that.

The Way Forward

What is the way for forward for pastors, church members, and all traditional Americans?

My reply is fairly simple. We all must be well-informed, active citizens. We must remind ourselves of the founding principles of our nation, and embrace them afresh. We must proclaim to all the sanctity of human life. We must advocate for its full protection under law. More concretely, we must urge the SCOTUS to do its duty: to implement the 14th Amendment and protect the right to life of all Americans, including the unborn, the handicapped, and the aged. Failing that, we must advocate for a Personhood or Human Life Amendment to the U.S. Constitution, thereby compelling the SCOTUS to do its duty.

Along the way, we must diligently work to restrict abortion as much as possible, at the federal, state, and local level (here). And much is possible. Currently 7 in 10 Americans favor laws that limit abortion after the unborn are able to feel pain (12-14 weeks after conception). Out of 50 nations in Europe, 47 have enacted just such laws. We can and should try to do the same, all the while keeping the supreme goal before us and before the nation (here). We dare not abandon pain-capable unborn babies in the blue states to the tender mercies of the Whitmers, Hochuls, Newsoms, and Pritzgers of this present evil age. (here)

A Concluding Plea 

I will close as I began, by stating that I am deeply concerned. The wrath of God is much upon our land. We see this in the accelerating corruption of our national character, institutions, public policies, economy, military readiness, and standing in the world. As members of the Body of Christ we can rejoice in the corresponding growth of the Church. But as grateful citizens of the United States, we must lament the condition of our beloved homeland, and, for the honor of Christ, do all we can to strengthen the things that remain.

Why exactly are we in this condition? Romans 1 tells us plainly. We have turned away from God, with the result that God, in wrath, has turned away from us, handing us over to the idolatry, depravity, and corruption that we see all around us, and through which he mercifully warns us to turn back to him.

But second only to America’s spiritual apostasy and idolatry is her monstrous national assault on the most helpless and innocent of his image-bearers: unborn human beings. I know of no more fundamental crime or injustice. We may judge God’s heart in this matter by hearing afresh the words of his Law: “You shall not afflict any widow or fatherless child. If you afflict them in any way, and they cry at all to Me, I will surely hear their cry; and My wrath will become hot, and I will kill you with the sword; your wives shall be widows, and your children fatherless (Ex. 22:22-24).

Though they are not without guilt, multitudes of troubled women, spiritually widowed by absentee husbands and boyfriends, have been deceived and led to the slaughter by Big Abortion. And the blood of their murdered children—nearly 65 million of them—cries out to God for vengeance from the hidden graveyards where their pitiful remains are found. Yes, there is great wrath upon this nation, it leaders, and its institutions, for many have not yet repented of their murderous assault on the apple of God’s eye, his unborn human children. 

And now, as if to make matters worse, the SCOTUS, President Trump, and their Republican fellow-travelers have placed a stone of stumbling before us all, tempting Christians, pro-lifers, and all traditional Americans to abandon the founding principles of our national life, and to embrace a species of libertinism that will bring God’s wrath even more heavily upon our land.

Brothers and sisters in Christ, under our Lord Jesus Christ we ourselves are the light of the world. We are the pillar and the support of the truth in this present darkness (1 Tim. 3:15). If we do not take action in this matter, no one will.

Let us therefore keep praying for spiritual renewal in America. Let us pray for our leaders (1 Tim. 2:1-2). As opportunities arise, let us speak truth to the SCOTUS, the President, our representatives, governors, party leaders, neighbors, and fellow-voters. Let us urge them to turn back to their Creator and Redeemer, and to do all they can to restore the right to life to all God’s children.

And let us especially pray for candidate Donald Trump. I feel a genuine affection for the man. He accomplished much good in his years in office. He has bravely endured outrageous attacks and injustices from nearly every quarter. He has shown supernatural perseverance in the pursuit of his goals. I believe he sincerely desires to make America great again. But he must understand what De Tocqueville understood: America cannot be great again until she is good again. His present policy on human life does nothing to advance that noble and indispensable end.

Therefore, while there is still time, may he—and all Christians and all Americans—hear the word of the Lord:

“This day I call the heavens and the earth as witnesses against you that I have set before you life and death, blessings and curses. Now choose life, so that you and your children may live” (Deut. 30:19). 

 

 

leave it.” (here)

The Dispensational Interpretation of the Revelation, With Amillenarian Replies

Published: 27 February 2024
Written by Dean Davis
2 Comments
Categories: Eschatology, The Revelation

Note: This essay is an excerpt from a forthcoming book, The Gist of the Revelation: An Amillennial Overview of the Grand Finale of All Scripture (Redemption Press)

Here is a key to a few of the acronyms used in the book and the essay below:

DNT = The Didactic New Testament (i.e., the distinctly teaching portions of the gospels, Acts, and the epistles)

EOP = Era of (Gospel) Proclamation (i.e., the season of Christ’s heavenly mediatorial reign, stretching from Pentecost to the Consummation at his return in glory, during which the Church proclaims to gospel to the nations)

OTKP = Old Testament Kingdom Prophecy (i.e., OT prophecies fulfilled post-Pentecost, speaking typologically and figuratively of New Covenant realities, and needing to be interpreted accordingly)

 

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Why does dispensational premillennialism have such a powerful grip on the evangelical imagination?

One answer—and perhaps the most important—is the apparent harmony between the dispensational interpretation of Daniel 9:24–27 (i.e., the prophecy of the seventy sevens) and the structure and contents of the Revelation. In the eyes of the dispensationalist, these two texts so clearly confirm each other that the truth of his theological system cannot possibly be in doubt, no matter what the DNT may have to say about the central themes of biblical eschatology: the nature and structure of the Kingdom of God, the nature and structure of the Consummation, and the proper NT method of interpreting OT Kingdom prophecies.

I reckon this perceived harmony to be an illusion, an illusion that compromises biblical truth and works positive harm to God’s people. In this essay I do what I can to dispel the illusion, hoping to win my dispensational brothers back to the classic amillennial faith of our Protestant forefathers, and to the one true blessed hope of the Church.

The journey here will involve three steps. First, we’ll look briefly at the dispensational interpretation of Daniel 9:24-27. Next, we’ll discuss the dispensational interpretation of the Revelation, spotlighting its (alleged) connections with Daniel’s prophecy, and then offering amillennial correctives. Finally, we’ll inquire as to exactly why our dispensational brothers have so egregiously misunderstood the grand finale of all Scripture.

 

The Dispensational Interpretation of Daniel’s Seventy Sevens

Here, from the mouth an imaginary dispensationalist, is a short statement of the standard dispensational interpretation of Daniel 9:24–27:

The theme of the prophecy is not the future of spiritual Israel (i.e., the Church), but rather of ethnic Israel, the physical seed of Abraham. Daniel’s people and Daniel’s city are not spiritually circumcised Jews and Gentiles, but rather the Jewish race and their historic capital (9:24). Throughout OT times, God promised ethnic Israel a theocratic kingdom, to be mediated by his Messiah. But before Israel can enter the promised Kingdom Age, it must first traverse Daniel’s “seventy sevens.” These are weeks of calendar years, totaling 490. The sixty-nine weeks of verse 25 began with Artaxerxes’s decree to rebuild Jerusalem (445 BC); they ended at the birth (or triumphal entry) of Christ. Verse 26 gives us the events of the sixty-ninth week: the week in which Christ was rejected, and after which the Roman general Titus came and destroyed the temple in Jerusalem. But just here, something unexpected happens: God (through Gabriel) suddenly leaps over the entire Church Age (now some two thousand years long), thereby keeping his dealings with his heavenly people (i.e., the Church) a mystery later to be unveiled by Christ. Accordingly, verse 27 gives us future events set to occur during the seventieth week: the week that follows the Secret Rapture of the Church. Once that occurs, “God’s prophetic time clock” will begin to tick again. That is, he will now resumes his dealings with the (physical) sons of Abraham.

This week of seven years is called the Tribulation. At the beginning of the Tribulation, the Antichrist will make a covenant with ethnic Israel. In the middle of the week he will break it, suppressing Jewish worship, and defiling the (restored) Jewish temple. This marks the beginning of the Great Tribulation, which will last a literal three and a half years. At their end, Christ will return in glory, destroy the Antichrist, and welcome the Jewish saints and gentile converts who have survived the Tribulation into the promised Kingdom Age. According to Revelation 20, it will last 1000 literal years.1

 

The Dispensational Interpretation of the Revelation, With Amillennarian Replies

We turn now to the dispensational interpretation of the Revelation. In the paragraphs ahead I will give the gist of the dispensational interpretation of each section of the Revelation. Then, in italics, I will offer an amillenarian reply. Along the way I will point out how the dispensationalist’s interpretation of Daniel 9:24-27 controls his thinking about the Revelation, and explain why I believe his conclusions are in error.

Dispensational teaching: Chapter 1 of the Revelation gives us a vision of the exalted Christ, the One who will first bring to pass God’s purpose for the Church (chapters 2–5), and thereafter God’s purpose for ethnic Israel and the believing nations who survive the Tribulation (chapters 6–20).

 Amillenarian reply: Yes, chapter 1 gives us a revelation of the exalted Christ, the Lord of the remainder of Salvation History. But no, the book does not give us God’s twofold purpose and plan, first for the Church, and then for ethnic Israel. Rather, it gives us God’s singular purpose and plan for his one and only people: the Church, comprised of elect Jews and Gentiles of all times. Here, however, the emphasis falls upon God’s New Covenant people, whom the High King of heaven will empower to make their difficult spiritual pilgrimage through the Era of Gospel Proclamation.

Dispensational teaching: Chapters 2–3 give us the Lord’s messages to the seven churches of Asia. Real as those churches were, they also symbolize the universal Church, and (for those of us who lean to an historicist interpretation of the Revelation) the historical stages through which she must pass over the course of the Church Age. This age is the “mystery parenthesis” that neither Daniel nor any of the other the OT prophets foresaw. It is the age that Christ unveiled when, in anticipation of his rejection by Israel, he said, “I will build my Church” (Matt. 16:18). Thus, in chapters 2–3, Christ is speaking to the Church, about the Church during the Church Age. Soon, however, he will be speaking to Israel, about Israel (and the nations) during the Tribulation, and on into the Millennium.

 Amillenarian reply: Yes, the true nature of the Church, as the spiritual Body of the Messiah, was a mystery hidden from the OT prophets (Eph. 3:1-13). However, the prophets did indeed foresee the Church, and were moved by the Spirit to speak about her, albeit under a veil of OT imagery (e.g., Isa. 60; Jer. 3:16-18; Ezek. 37-48). And this is true of the prophet Daniel himself, who was speaking about the Church in Daniel 9:25b–27! As for the Revelation, in chapters 2–3 the High Prophet of heaven speaks to the Church about the various strengths and weaknesses she will manifest during her pilgrimage to the World to Come. Then, in chapters 6–20 he speaks to her about the persons, powers, events, and institutions she will encounter along the way. In the Revelation, ethnic Israel is never in view, whereas Israel’s antitype, the true spiritual Church, is always and only in view.

Dispensational Teaching: In chapters 4–5 we have John’s vision of heaven, its occupants, and the worship with which they fill it. The apostle hears a voice, saying, “Come up here” (4:1). For many of us, this is a veiled reference to the Rapture. For all of us, the twenty-four elders represent the raptured, glorified, rewarded, and worshiping Church. In her sight, and eliciting her praise, Christ receives from the Father the title deed to the earth and prepares to unfasten the seven seals. When he does, the seventieth week of Daniel (i.e., the seven-year Tribulation) begins. In other words, the exalted Christ now commences his eschatological dealings with ethnic Israel and the nations, with a view to introducing the 1000-year Kingdom Age.

 Amillenarian reply: No, John’s journey to heaven does not picture the Secret Rapture of the Church (a doctrine not found in the DNT). It does, however, remind us that through the new birth all of the members of Christ’s Church are, or will be, seated in the heavenly places in/with him (Eph. 2:6). As for the scene in heaven, it is timeless, depicting God’s eternal decree that the redeemed Church should forever live and worship before his throne. She is comprised of OT saints (symbolized by twelve patriarchs upon thrones) and NT saints (symbolized by twelve apostles upon thrones). The scroll in the Father’s hand is a last will and testament, containing the eternal inheritance of the saints (chapters 21–22). Before they can receive it, the High King of heaven, who prevailed on the earth for the salvation of his people, must unfasten its seven seals. That is, he must preside over the remainder of Salvation History: over the various historical events through which his redemptive work will be proclaimed and applied to the hearts of his believing people. In sum, he must oversee the pilgrimage of his Church throughout the EOP, after which he will come again to consummate God’s plan in final judgment and redemption, and to bring in the new heavens and the new earth, the eternal inheritance of the children of God.

Dispensational teaching: Chapters 6–19 give us the Tribulation, the seventieth week of Daniel. In essence, it is a seven-year season of world evangelization, during which 144,000 redeemed Israelites will proclaim the gospel of the (coming millennial) Kingdom amidst ever-increasing and ever-intensifying providential judgments, culminating in a final judgment of the living nations at the visible return of Christ (7:1–8; 19:11–21). The judgments are serial in nature, progressing from the six seals (6–7), through the seven trumpets (8–11), and on into the seven bowls (15–16). As John MacArthur says, “The seal judgments include all the judgments to the end. The seventh seal contains the seven trumpets, the seventh trumpet contains the seven bowls.” Midway through the Tribulation the Antichrist (i.e., the Beast) will arrive on the scene, break his covenant with Israel, defile the temple, and devastate Jerusalem; at this, the three and a half years of the Great Tribulation will begin (13:5). This section ends with chapter 19, which alone gives us the Second Coming of Christ in glory (19:11–16), the demise of his enemies gathered against him and Israel at (the plain surrounding) Megiddo (19:17–21), and the close of the Great Tribulation.

 Amillenarian reply: No, these chapters do not speak of a future seven-year tribulation. Rather, along with chapter 20, they employ richly symbolic language to give us six parallel recapitulations of the course and character of the High King’s heavenly reign. Each one begins at the beginning of the EOP and ends with a more or less symbolic representation of the return of Christ in judgment, and, on occasion, of the eternal blessedness of the saints. Literal interpretations of the 144,000 sealed Israelites, the seal judgments, the trumpet judgments, the bowl judgments, the two witnesses, the permutations of three and a half years, the mark of the Beast, and the Battle of Armageddon all wreak havoc with the text. They needlessly strain credulity, engender crippling fears, and obscure the meaning, solemnity, and wonder of these parallel visions. Here the dispensational view works positive harm to the Church, not simply by misunderstanding the symbolism used in these chapters, but also by projecting their fulfillment onto another people and into a distant (post-rapture) future. The flock of God is journeying through the howling wilderness of this present evil age. It is headed for the special challenges of the Last Battle. In order to be fully prepared, it needs to hear the wise and comforting voice of its heavenly Shepherd. Here, as elsewhere, dispensationalism silences it.2

Dispensational teaching: Chapter 20 gives us the goal and aftermath of Daniel’s seventy weeks: the 1000-year Kingdom Age, in which all OTKP is (literally) fulfilled at last. First, Satan and his demons are cast into the abyss, paving the way for vastly improved spiritual and physical conditions upon the earth. Then, in “the first resurrection”, Christ raises the OT saints and the tribulation martyrs. They, along with those who came to faith during the Tribulation, enter the Kingdom Age and rule with Christ during the Millennium. OT temple worship, centered in Jerusalem, is revived, but only to commemorate the finished work of Christ. Fundamentally, the Millennium is a lengthy season of peace, prosperity, longevity, righteousness, and joy. Nevertheless, as time passes many of the children of the tribulation saints fall into unbelief. The result is a series of dramatic eschatological events that bring the Millennium to a close: the release of Satan from the abyss, a gathering of rebellious nations against Jerusalem, a divine judgment by fire, a second resurrection (this time of the unrighteous dead), and a final Judgment of all unbelievers at the Great White Throne.

Amillenarian reply: No, Revelation 20 does not describe a future 1000-year reign of Christ upon the earth. Rather, it gives us a seventh and final recapitulation of the course and character of his heavenly reign and its earthly impacts. During this time, which stretches between the Lord’s first and second advents, Satan is bound from deceiving God’s elect, and also from gathering the unbelieving world to the Last Battle. It is a long time (symbolized by the number 1000), but also a finite time, during which the triune God (3) completes (10) the application of the redemption purchased by Christ (10 x 10 x 10). During this time the souls of believers who die in the faith are raised to spiritual perfection and reign in life with Christ in heaven above (Rom. 5:17). This is the first resurrection. At the end of the age Satan is released from his restraints and gathers the unbelieving world against the Church for the Last Battle. However, Christ swiftly returns to raise the dead, judge the world, consign the unrighteous to the Lake of Fire, and bring in the eternal World to Come. While the dispensational view, for many reasons, strains all credulity, the amillennial view paints a realistic, sobering, but ultimately hopeful picture of the world in which we live, and the world to which we’re heading.

Dispensational teaching: Concerning chapters 21–22, we hold different views. All of us look for new heavens and a new earth. All of us look for a physical city: the eternal habitation of the saints. Many of us look for a physical tree and water of life, albeit with spiritual significance, properties, and benefits. Some of us say that the middle wall between Jew and Gentile will be removed once and for all. Others say it will endure forever.

 Amillenarian reply: Yes, chapters 21–22 give us the eternal World to Come; but no, we should not bring a literalist hermeneutic with us when we enter it. Here the Spirit depicts the Church—comprised of all God’s people of all time—not only as a Bride, but also as a City. She is the Bridal City, forever dwelling in glory in the new creation. The throne of God and the Lamb, the river of the water of life, the tree of life, its fruits and its leaves—all are spiritual realities rather than physical objects. All are symbols, teaching us that the sovereign Father and Son, by the Holy Spirit, will forever refresh, nourish, and maintain the good health of their beloved children and Bride in the glorious World to Come.3

 

Why the Dispensational Interpretation Fails

Praiseworthy as they are for their strong commitment to an inspired and perspicuous Bible, our dispensational brothers have stumbled badly in their interpretation of (OTKP and) the Revelation. Given the widespread popularity of this interpretation, it will serve us well to summarize the reasons why.

My seven-fold answer is as follows:

First, they have misunderstood the intended audience of the book, which is the Church, the whole Church, and nothing but the Church. The future of ethnic Israel is nowhere in view.

Secondly, they have misunderstood the nature and purpose of the book, failing to see that it is an extended prophecy designed to edify, exhort, and encourage the Church as she journeys through the wilderness of this present evil world.

Thirdly, they have misunderstood the underlying theme of the book, which is the heavenly mediatorial reign of the exalted Lord Jesus Christ, who is seated at the right hand of the Father, and who, throughout the entire EOP, rules the cosmos with a view to the ingathering, upbuilding, preservation, and final glorification of his Church.

Fourthly, they have misunderstood the literary genre of the book, which is (a unique species of) biblical apocalyptic. For this reason they have interpreted many persons, places, objects, and events of the Revelation literally, instead of typologically and figuratively. They have imported the literalist hermeneutic that they use to interpret OTKP into the Revelation, with the result that they have misunderstand both; for both refer to New Covenant realities, while (often) using Old Covenant imagery to describe them.

Fifthly, they have misunderstood the structure of the book, failing to see that its five major blocs are meant as a celebration of the heavenly reign of the exalted Christ, and that the very lengthy fourth bloc (chapters 6–20) gives us six parallel representations of the course and character of the High King’s heavenly reign.4

Sixthly, they also have failed to see that this structure rules out a futurist interpretation of the book, but instead mandates an idealist interpretation, according to which its key symbols (e.g., the Woman, the Dragon, the Beast, the False Prophet, the Harlot, Babylon the Great, etc.) all stand for certain kinds of persons and institutions that Christ’s Church will encounter again and again in her pilgrimage through world history.

Finally, they have misunderstood the ancillary purpose of the Revelation, which is to give us the Grand Finale of All Scripture: a biblical movement that introduces no new themes (such as a secret rapture or future millennium), but instead simply rehearses and celebrates all that was previously disclosed in the Bible, but especially in the master key to the Bible: the Didactic New Testament.

In sum, our  dispensational brothers have stumbled over the Revelation because they have turned away from God’s appointed Teacher, the DNT, and clear NT instruction on the nature of the Kingdom of God, the Consummation, and OTKP.5 Instead, they have brought a literalist hermeneutic to OTKP, developed an exotic interpretation of Daniel 9:24-27, and used both to create a Procrustean Bed into which they have forced the entire NT, including the Grand Finale of All Scripture: the Revelation.

Sadly, the result has been great complexity, confusion, and controversy.

Happily, a loving heavenly Father still points us all to the simple solution:

“Listen to him!” (Matt. 17:5).

 

Notes

1. For a critique of the dispensational view of Daniel 9, and an exposition of the Reformed Two-Advent View that I espouse, click here.

2. For short amillennial definitions of these and other key symbols in the Revelation, click here.

3. For a fuller exposition of the Revelation in amillennial perspective, click here and here.

4. For a diagram of the structure of the Revelation, click here.

5. To read an essay on how the NT apostles taught us to interpret OTKP, click here.

The Revelation is the Grand Finale of All Scripture, and Why That’s Important to Know

Published: 22 February 2024
Written by Dean Davis
12 Comments
Categories: Eschatology, The Revelation

Think for a moment about your favorite symphony. Now think about its final movement. What is it that makes the final movement of a symphony into a grand finale? Three simple answers come to my mind.

First, it appears at the end of the symphony. There is no more music to come. Accordingly, this is the composer’s last opportunity to sum up his message and get it across to his audience with a final burst of artistic power and panache.

Secondly, it reprises the themes that the composer gave us in the previous movements. When it does, however, it does so “grandly.” Here the composer skillfully weaves together all his earlier motifs, so that we not only hear them again, but also hear them afresh, with fresh power. We hear them in new, startling, and beautiful relations with one another. We hear them in such a way that the whole symphony is somehow poured into the last part of the symphony.

Finally, precisely because it is a grand finale, it does not typically introduce any new musical themes. Instead, the composer devotes himself more or less exclusively to a fresh, inspiring, and majestic recapitulation of the old.

All three of these observations apply to the Revelation, and in a way that helps us understand it to its depths.

Like a grand finale, the Revelation appears at the end of the great symphony of biblical revelation. By God’s wise decree, it is the last book of the Bible. What’s more, its contents positively cry out that it should be the last book, since it is so thoroughly taken up with the last things: the Last Days, the Last Battle, the (last) Resurrection, and the (last) Judgment, the last two of which occur at the last Coming of the Last Man (1 Cor. 15:45). The claims of Church History’s false prophets notwithstanding, Spirit-taught Christians find it unthinkable that God, having given us a book like this, would give us any more. And indeed, this is the testimony of the Revelation itself (21:18-19). The Revelation is the Book of the End; therefore it rightly appears at the end of the Book (1:8; 2:26; 21:6; 22:13).

Like a grand finale, the Revelation also incorporates various biblical texts, historical references, theological doctrines, and images and numbers drawn from the preceding movements of Holy Scripture, both Old Testament and New. The allusions super-abound. There are references to the Garden of Eden, Moses, the Exodus, Elijah, Mount Zion, the Temple, the birth of Jesus, the murderous cruelty of Herod, the preaching of the disciples two by two, and Christ’s resurrection, ascension, session, heavenly reign, and Parousia.

These only scratch the surface. Westcott and Hort, Bible translators and commentators, counted nearly 400 references to the OT in the Revelation. Some say there are more. In Revelation 12 alone we find quotes from—or allusions to—Genesis, Exodus, Deuteronomy, Psalms, Song of Solomon, Isaiah, Hosea, Micah, Daniel, Zechariah, Matthew, Luke, John, 2 Corinthians, Galatians, 1 Peter, 1 John, and Jude. Clearly, the Revelation is not simply historical narrative, law, poetry, gospel, or epistle. Rather, it is something completely new under the biblical sun. It is a final prophetic word to the universal Church, clothed in raiment woven together from all that has gone before it. As such, it is not only prophetic scripture, but also the Grand Finale of All Scripture.

If so, the implications are important. For if the Revelation really is the Grand Finale of All Scripture, then we should not expect it to introduce new themes (i.e., doctrines). It is not the purpose of a grand finale to introduce new themes; its purpose is to creatively recapitulate the old.

And when we examine the Revelation, we find that this is indeed the case. Here there is nothing new, nothing other than what Christ and the apostles have already taught us in the New Testament. There is nothing new about the trinity, the creation, the fall, the eternal covenant, the nature and structure of the Kingdom of God, or the Consummation at Christ’s return. Rather, we simply find the Holy Spirit speaking to us over and again about these old and well-established truths. However, when he does, he does so in new and astonishing ways: in beautiful, powerful, and supremely inspiring visions and symbols. Here he weaves together all that has gone before in Holy Scripture, even as he celebrates—one final time—the exaltation of the One who is the grand theme of Holy Scripture: the High King of heaven and earth.

All evangelical Christians are aware of the great debate surrounding biblical eschatology, and most realize that the nub of the controversy centers around the proper interpretation of Revelation 20. Therefore, please let this convinced amillennarian close with a few questions.

If, as I have suggested, the Revelation really is the Grand Finale of All Scripture, then does not this simple fact greatly help us to resolve the debate?  For is it likely that just a few measures prior to its end (i.e., in chapter 20), God would suddenly introduce a completely new eschatological theme (i.e., a future 1000-year earthly reign of Christ)? Moreover, what if that theme had not been mentioned in any other part of the Revelation? What if it was never mentioned in the rest of the New Testament? What if it was never mentioned in the Old Testament? What if it could not be harmonized with the eschatology of the Revelation, the OT, or the NT? And finally, what if embracing it threatened to destroy the eschatological harmony that previously existed between them all?

Yes, the Grand Finale of All Scripture has much to teach the contestants in the great end time debate. My prayer is that we all may hear it, thrill to it, come together, and come home.