IDENTIFYING THE ANTICHRIST?

Some years ago, a particular "prophecy preacher" authored a work purporting to tell the reader "everything you ever wanted to know about prophecy." Inevitably, of course, time invalidates such claims.

Despite Christ's denial that mankind knows the time of his return (Matt. 24:36; Mark 13:32), predictions to that end are anything but new. Scripture further implies that some prophetic pronouncements will be understood only within the setting of fulfillment itself (Jer. 23:22; 30:24; John 14:29, etc.)

This was all brought to mind recently in relation to the latest, at least to our knowledge, prediction of Christ's return and destruction of the earth - the occurence of which, allegedly, was to have taken place a couple weeks or so ago.

In relatively recent times, the most effective propagation of spurious "prophetic insight" was, of course, the "forty year generational theory" wherein Christ's coming to reign on the earth was to take place forty years after the reestablishment of Israel as a nation. Given the fact that Israel attained statehood in 1948, and that a Pre-tribulation Rapture of the Church was projected to occur seven years prior to the conclusion of the forty years, Christ's "return" would then take place in in 1981. Enormous numbers of believers were persuaded and immense quantities of books promoting the thesis were sold.

Of numerous lesser effective "revelations and insights" we will here touch upon but a few. Some readers, for example, may recall when, following World War II, biblical reference denoting a certain new instrument of warfare was purportedly discovered in Matthew 24:15: "When you therefore shall see the abomination of desolation, spoken of by the prophet..." . There it was... the first four letters of the word "abomination" being comprised of "A-bom" - thus "the A-bomb of desolation!"

Others will recall the "prophetic discovery" that by ascribing an ascending value of the number 6 (the "number of man") to letters of the English alphabet (A=6; B=12; C=18; etc.), the then Secretary of State Henry Kissinger's last name would yield a numerical total of 666 (no doubt to the immense relief of then Egyptian President Anwar Sadat who, given the fact that Charles de Gaulle was no longer around to fill the role of Antichrist, was himself now absolved of that onerous responsibility).

Again, it was claimed that in preparation for the coming carnage of Armageddon, Mideastern vultures were now multiplying at an incredible rate (largely attributable to their now laying four eggs per clutch as opposed to a previous single egg). The list of spurious "revelations" is, of course, ongoing.

While not specifically eschatological in nature, we would also note the considerable excitement exerted some years ago by the widely disseminated report of Russian scientists who, having drilled a hole many miles into the earth into which a microphone had then been lowered, had been stunned beyond measure upon hearing the cries of the damned in hell. The drive and thrust attendant this alleged event held much in common with many of the "insights" that yet continue to characterize the realm of speculative prophetic allegations.(Interestingly, it was later discovered that the story of the Russian scientists was a deliberate fabrication initiated by a religious skeptic intent on proving Christians gullible and naive.)

To the world at large, repeated confusions of the foregoing nature tend not only to undermine the credibility of prophetic pronouncement but, particularly among those less nurtured in the faith, a certain hesitation or even disillusionment in relation to insightful understanding - particularly as the Church increasingly encounters the day of spiritual delusion wherein, "were it possible, the very elect elect will be deceived" (Matt. 24:24).

Finally, on a somewhat lighter side and as a reminder to "prove all things" (I Thess. 5:21; an exhortation most likely unneeded in the following instance)we here share the following tongue-in-cheek "revelation" concerning "Barney the Purple Dinosaur" of children's television fame. This first appeared some years ago in "The Joyful Newsletter" as published by Cal and Rose Samra of Portage, Michigan(*). With their permission, we then shared it with our readership.

Beginning with the words "CUTE PURPLE DINOSAUR" in which, as per Latin usage, the letters "U" are changed to "V," one thus arrives at CVTE PVRPLE DINOSAVR. By substituting Arabic numerical equivalents for the Roman numerals CVVLDIV in the amended ascription, one then arrives at 100-5-5-50-500-1-5; the sum of which totals
666. Barney, obviously, is the Antichrist!

While we smile, might it be that the preceding "insight" is not always that far removed from the eschatological assumptions sometimes encountered in relation to more serious concerns?

While originally written in relation to another sphere of concern, the words of the apostle Paul are equally appropriate here: "Brethren, do not be children in your thinking, yet in evil be babes, but in your thinking be mature" (I Cor. 14:20).

Burl Ratzsch


(*) "The Joyful Noiseletter"
P.O. Box 895
Portage, Michigan 49081-0895

"DAYS OF NOAH"

While in a neighboring community recently, our attention was directed to a young lady wearing a shirt emblazoned on both front and back with the word "INCUBUS." For those to whom the term may be somewhat unfamiliar, reference here is to demonic spirits who - primarily within realms of the satanic and/or deeply occult - allegedly assume physical form for the purpose of engaging in sexual intercourse with humans. While likely acquired at a concert by the rock band of that name, our thoughts logically went to the biblical account of such involvement.

In addressing the subject we would, however, first note that following Jesus' lament over Jerusalem and accompanying prediction of its devastion - particularly with regard to its temple - the Gospels record the Twelve's immediate inquiry as to the sign (signal indication) of his return and end of the age (Matt. 24:3 Mark 13:4; Luke 21:7).

At this point, two aspects of our Lord's response assume particular significance in light of their prefigurative implications. "The days of the Son of Man" (i.e., in terms of his coming and end of the age) will be "as it was in the days of Noah" and again, "as it was in the days of Lot" (Luke 17:26,28). While initially focusing upon mankind's fatal lack of awareness as to the fact of impending judgment, both eras are to be seen as additionally presaging the time of the end in terms of its moral and spiritual character.

In relation to "the days of Lot," Scripture portrays an era of moral deviance within a cultural setting of "arrogance, abundant food, careless ease, indifference toward the poor and needy, haughtiness and the committing of abominations" (Gen. 19:1-11; Ezek. 17:49-50). Little in the way of present explanation is needed here.

By way of contrast, the "days of Noah" frequently requires a degree of clarification. At this point Scripture details an era well known to both ancient tradition and holy writ concerning a time of demonic/human interaction wherein fallen angels (generally known at the time as "sons of the gods") interbred with earthly women, thus occasioning the birth of supra human hybrids known as "Nephilim" (Gen. 6:4. Interestingly, upon recognizing the supernatural character of the being accompanying the "three Hebrew children" in the fiery furnace, the pagan king Nebuchadnezzar mistakenly identified this personage as "a son of the gods," Dan. 3:25 NIV; see also other corresponding translations).

At this point a more contemporary view defining the "sons of god" as the supposedly godly descendants of Seth in opposition to the ungodly descendants of Cain obviously requires our consideration. Simply stated, the difficulties are immediate.

First of all, Scripture lends no credence or support to the theory.

Secondly: Godliness is never the result of congenital descent. To quote an applicable adage from the relatively recent past: "GOD HAS NO GRANDCHILDREN; ONLY SONS AND DAUGHTERS." We do well to again hear its affirmation.

Thirdly: Throughout the past Jewish tradition and religious scholarship consistently defined the Genesis account of the "sons of god" as referring to fallen spirit beings. This, in itself, denotes the original sense of meaning ascribed to the Mosaic record.

Fourthly: Nowhere within the realm of biblical pronouncement is there any allusion whatever to godly persons who, in having married outside the realm of like cause and commitment, run the risk of dramatically abnormal, hybrid children (in this instance, the superhuman Nephilim) - as the "sons of Seth"/"sons of Cain" hypothesis would logically require.

Fifthly: Of even greater significance from a Christian point of view is the fact that the apostle Peter, in keeping with the Genesis account, likewise associates Noah's Flood with "angels who sinned" (II Pet. 2:4,5). Simply put, the Sethite/Cainite proposal lacks for either biblical or historical support.

While identified in Scripture as fallen angels (II Peter 2:4; Jude 6), the spirit entities of a rebellious, morally insurrectionist nature are known in contemporary parlance as incubus (male singular) or succubus (female singular - incubi and succubi in the plural). Thus the young lady's shirt - to little mention a growing emphasis within the realms of popular music, entertainment media, etc.

What does this all mean in relation to the time of the end? Simply this: Just as Satan endeavored in the "days of Noah" to so corrupt the human race as to preclude the coming of the Savior who, for obvious reasons, could not be born of such ancestry, so also at the end, demonic interaction with humankind will again serve as a major means of attack whereby the enemy again seeks to thwart divine purpose in relation to both his own defeat and the divine creation of a "new heavens and new earth wherein dwelleth righteousness" (II Pet. 3:13).

In contrast to the world of both Noah's and Lot's days wherein they "knew not until...," it will prove increasingly critical for the believing community "to know."

Burl Ratzsch

P.S. For angelic beings who, in having "kept their first estate" are yet - in the ascription's original intent - designated "sons of God," see Job 1:6; 2:1; 38:7).

REVIVE "US" AGAIN?

We were in a service some years ago in which the pastor exhorted his congregation to seek revival for the simple reason that "if we don't get on fire for God, God is liable to grant revival to some other church instead."

It would be difficult to find a premise more variant divine will and objective than that in which the extension of God's blessing to other believers is deemed objectionable, presumably because such would be deemed an undercutting of our own quest for spiritual preeminence and superiority. That attitudes of this nature are far from uncommon is a tragedy of our time.

Nor does Scripture lack for mention of similar quest and intent. Both Mark and Luke note Christ's Disciples having, on one occasion, sought to impede the ministry of an individual exercising a successful ministry of exorcism in Jesus' name. "We tried to hinder him," John explained, "because he was not following us" - to which Jesus replied: "Do not hinder him... for he who is not against us is for us" (Mark 9:38-40; Luke 9:49-50).

At the same time, we recall another minister who shared his having once passionately advised the Lord that revival represented the most fervent desire of his heart. At this point, he related, it was as though the Lord replied, "You won't mind, then, if I send it through the church down the road, will you?" It revolutionized his thinking.

As noted in previous postings, we are pleased to observe the growing swell of those desiring revival in our time. Such constitutes a vital need. At the same time, we are particularly appreciative of those seeking spiritual renewal, not only within the confines of their immediate endeavor, but with a view to serving the larger community of faith - elsewhere identified in Scripture as "all those who love our Lord Jesus Christ in sincerity" (Eph. 6:24).

Herein is reflected the perspective of our Lord who has only "one body" (Eph. 4:4-6). Simply put: He does not always make the distinctions to which, at times, we are so assiduously committed.

BurlRatzsch

PROPHETIC PERSPECTIVE

Given the unease increasingly attendant present political and religious trends, experience would suggest the merit of the following before hitching our eschatological wagons to the next train of prophetic "expertise" - whatever its allegedly new or "greater" insight. (Ever wonder, for example, what became of the "countdown to the 'eighties" enthusiasm of some years back?)

1. Prophecy is not given to satisfy curiosity regarding the future. Jesus emphasized this point in Acts 1:6-7. The revealing of future realities is meant to serve the larger purposes of spiritual focus and/or sense of direction. Thus, while containing much predictive prophecy, the Revelation's role is, first and foremost, "the revelation of Jesus Christ" and is to be understood within that frame of reference (Rev. 1:1).

2. Prophetic fulfillment is not decipherable by human reason alone. This is by divine intent. Spiritual insight is rather perceived through revelation (Matt. 13:10-17). The religious scholars of Jesus' day had the prophetic agenda "figured out" missed his advent and its meaning entirely. The history of the Church is similarly replete with those seeking to understand predictive prophecy by the faculties of natural reason. Time and events have repeatedly refuted them.

3. Prophecy never presents the complete picture. What is given are reference points whereby fulfillment in its larger sense becomes not only identifiable but, as occasion requires, applicable in a practical sense.

Given such, present understanding is oftentimes analogous to one's possession of a limited number of jigsaw puzzle pieces. While contributing to the portrayal's overall sense of intent, the pieces do not enable one to comprehend the scene in final detail by means of speculation. They do, however, provide increasingly meaningful insight as the whole develops. Thus the Lord's words to the prophet Jeremiah: "In the last days [i.e., time of fulfillment] you will understand it clearly" (Jer. 23:20; 30:24).

To illustrate: It would have been impossible to understand beforehand all the contributing factors and implications attendant Jesus' prediction of Jerusalem's fall and destruction prior to that event's occurrence in A.D. 70. Undoubtedly, there had been much in the way of the assumptive and/or conjectural. Such is human nature. But, knowing what Jesus had said, even if the how was not fully grasped, gave meaningful direction when the event took place. The Judean Christian community was thus enabled to escape the carnage that otherwise cost an estimated million lives.

As the perceptive are well aware, recognition of the foregoing principles would have saved the evangelical community more than a littler error and confusion throughout the years - up to, and including, our own time and era.

It will pay us to remain both insightful and alert.

Burl Ratzsch

MINISTRY AND CALLING

While aware of the ease with which stories can sometimes come into being, we assume the credibility of the following although present confirmation is admittedly difficult. The magazine in which it appeared in the 'seventies is no longer in existence and the founder of the ministry by which it was published has long since passed on.

According to the story, a pastor was hunting in Montana. The weather had turned cold and there was snow on the ground. A stranger was suddenly seen approaching. Upon reaching the pastor he shared a brief message: The pastor should not fail to take his ministry seriously. Present faithfulness to calling would eventuate in even greater avenues of opportunity and service in the era to come. Having so stated, the stranger left. The pastor's astonishment was compounded in the extreme upon observing that his visitor had left no footprints in the snow.

While we cannot vouch for the story's validity, its correlation to Jesus' words is nonetheless striking. Luke 19:11-17, for example, recounts a parable in which our Lord's impending departure was portrayed in terms of a nobleman's journey to a far country from which, upon having been appointed king, he then returns to establish his reign. His servants, in the meantime, are entrusted with his assets and instructed to "do business with this until I come back."

In the parable's continuance, several points are to be noted:

1. Emphasis is on the nobleman's return to his servants as opposed to their transferrence elsewhere;

2. The nobleman's kingdom is established over the area (in this instance the earth) from which he had earlier departed and to which he subsequently returns;

3. Those faithfully discharging their duty during the nobleman's absence are rewarded by advancement to greater levels of honor and authority in association with his reign ("made ruler over ten cities," Luke 19:17; "five cities," vs. 19; "placed in charge of many things," Matt. 25:14-30).
Portrayal here is considerably variant the frequent "religious materialism" of much present song and emphasis: e.g., "I've Got a Mansion..." ad infinitum.) - focus here centering rather on Christ's return to the believing community and their participation in his ensuing reign (Rev. 5:10-11).

The pastor's experience in Montana? Presuming the story to be factual, the stranger's message reiterates that which Jesus had himself shared following his well-known encounter with Zaccheus at Jericho ("while they were listening," Luke notes), concerning service and calling in the era yet to come. The implications are profoundly significant.

Burl Ratzsch

END TIME FAITH

While having touched upon the following in prior postings, we yet do well to remind ourselves.

God is not through with the Church. Although there were instances in which the apostle Paul seemingly anticipated living to see Christ's return (note, for example, his inclusion of himself with those to be granted "relief" at Christ's coming, II Thess. 1:7) he was yet unhesitating in expressing himself as to certain prerequisites destined to precede that time and event.

When, despite Christ's having returned to the Father some thirty or more years prior, the Thessalonian believers became caught up in a euphoric expectancy of his immediate return, Paul's advice was essentially that they go back to work and recognize, as he had before taught them, that Christ's return would not take place until after the age-concluding "man of sin" had risen to power. "Do you not remember?" (II Thess. 2:1-5).

Another key to the times in relation to the Church lies in the fact of certain objectives ordained to attain fulfillment prior to, and in preparation for, Christ's reception of a Church "without spot or wrinkle or any such thing...holy and blameless" (Eph. 5:27 as predicated on preceding 4:11-13: "until we all come to...").

As anyone acquainted with Church well recognizes, such state has yet to exist within the Church in any lasting sense. This includes the apostolic era, as attested by the ongoing efforts of the apostles to counter heresy, personal ambition, immorality - as well as resolve Church disputes, renew a Christocentric focus, ad infinitum.

Significantly, the first attribute of the matured Church will be a meaningful "unity of the faith" (again, Eph. 4:13). This, of course, accords with Christ's last recorded prayer in which he petitioned that the Church come to reflect the oneness of his own relationship with the Father.

While various factors will contribute to the fulfilling of this prayer, one of the more obvious agencies for effecting such will lie in the coming universal hatred of believers - a fact to which our Lord made repeated reference. It need little be noted that the rumblings of such are already becoming discernable in terms of not only an increasingly anti-Christian world, but apostate elements within the institutional Chruch as well.

The day is coming in which, as believers, we shall much need one another - a day in which the bond of faith and fellowship will derive, not from self-focused causes, identities and sectarian interests, but rather transcendent commitment to Jesus Christ, love for one another, and dedication to biblical principles.

Count on it.

Burl Ratzsch

"ALL THESE THINGS..."

We recently spoke with a lady whose response to life and its encounters is typically positive. She has, on occasion, evidenced a certain sensitivity to matters of spiritual import as well. Given such, we were interested in hearing her calm description of a growing sense of foreboding relative to today's world and its present trends. Along with others, we would identify ourselves as being of similar mindset.

This is not to imply an absence of perpetual "gloom and doom" proponents throughout the years. The observant need little be reminded of the "far afield" prognostications sometimes attendant past claims of end time imminence. Within many evangelical/fundamentalist circles this has tended primarily to reflect an unquestioned commitment to the eschatological (i.e., end time related) understandings of the late C. I. Scofield of Scofield Reference Bible fame. Within this frame of reference, Christ's return, accompanied by a "Pre-tribulation Rapture" of the Church, was deemed momentarily imminent (a philosophy, interestingly, first promulgated some two hundred and fifty years ago).

One can little avoid being impressed by a growing hesitation on the part of more than a few evangelical believers relative to various aspects of such viewpoint - and, we believe, with justifiable cause. This is not to imply that one's eschatological persuasion represents the litmus text of faith. It does not. Indeed, one might here note God's own affirmation that various aspects of the prophet Jeremiah's inspired pronouncements would be clearly understood only within the context of fulfillment (Jer. 23:20; 30:24; cf. I John 3:2). The following will clarify much here.

Having shared with the Twelves concerning the Jerusalem temple's ultimate destruction, Jesus was asked a two-fold question: "What will be the sign (singular) of your coming and of the end of the age?" (Matt. 24:3). Jesus, in reply, first detailed the "signs (plural) of the times" relative to the time of his coming (vv. 4-28). Only after establishing the general tenor of that time does he then address the Disciples' question as to "the sign" of his return:

"Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from the sky, and the powers of the heavens will be shaken. And then 'the sign' (again singular) of the Son of Man' will appear will appear in the sky..." (vv. 29-30).

What then will be "the sign" of Christ's coming? Our Lord's reply is straightforward and to the point: "He [Christ] will send forth his angels with a great trumpet and they will gather together his elect from the four winds, from one end of the sky to the other" (vs. 31).

This accords with Jesus' confirming Parable of the Virgins in which, upon the bridegroom's approach, the "sign" of his coming is the heralded cry: "Behold, the bridegroom comes; go out to meet him" (Matt. 25:6). Hence the corresponding heralding of Christ's coming as manifested in the angelic trumpet call to which he here refers (see also I Cor. 15:52; I Thess. 4:16).

Why then our Lord's lengthy detailing of the "signs of the times?" Answer lies in the fact that "when you see all these things (false "christs," widespread deception, political violence and warfare, ecological disaster, universal hatred of believers, replicated "days of Noah," the "abomination of desolation," etc.), know that He (Christ) is near; right at the door" (Matt. 24:33). One is considerably pressed to find scriptural support for the "easy escapism" long promoted in some settings.

In light of that which yet lies ahead we shall, as believers, need to be strong, sensitive, spiritually alert and biblically grounded.

Are we approaching that time of which Jesus here spoke? Time, of course, will tell. In our opinion, however, quite possibly so.

Burl Ratzsch

"UNDERSTANDING THE TIMES"

Homespun wisdom would propose something to the effect that, in terms of the objectively meaningful, some individuals play a role in what is happening; others primarily observe what is happening; while more than a few have little idea as to what is happening.

To no small degree, the latter characterization accords with Jesus' reference to a coming day wherein mankind's essential lack of discernment concerning the times will prove fatally ruinous - a state of loss finding prefiguration in the realities of Noah's day: "They knew not until the flood came and took them all away" (Matt. 24:39).

Scripture has more than a little to say in this regard. It has been to the Church's loss that requisite insight has, on occasion, been missed at this point; as such granting opportunity to the speculative and/or merely assumptive. Some will remember, for example, the widely promoted "countdown to the 'eighties" enthusiasm of the late 'seventies and subsequent 'eighties wherein Christ was to return, first in 1981 and, given that date's ultimate and obvious failure, 1988. The result, of course, was not only confusion but loss of credibility.

I Chronicles 12:32 describes "the sons of Issachar" as men who, in a crucial and defining hour, "understood the times, with knowledge of what Israel should do." That they should be so acknowledged within a lengthy listing of tribal militias denotes the significance of their perceptiveness.

A basic need within much of today's Church is for men and women of commitment and stability; in other words, those who are motivated by more than the merely conjectural, along with other self-defeating vulnerabilities such as sectarian impulsion, emotional stimulus, personal aggrandizement or self focused recognition - "religious" though such may be.

Answer here will necessitate, first of all, our "understanding the times" in terms of the need for revival, recommitment to Scripture, dedication to end time mission, and awareness of a coming hour of test.

Burl Ratzsch

"UNDER GOD"

Tomorrow marks the United States' annual observance of Independence Day. We are duly grateful for the favor that has long attended our nation as a free society.

At the same time, perhaps few greater anomalies presently exist than the fact that such a society - by its own acknowledgement, existent "under God" - should find it increasingly expedient to sanction the suppression of public expression in relation to that Source "from Whom all blessings flow."

Nor need it be pointed out to the objectively observant that the benefits with which we have long been blessed shall, in correspondence to the ongoing declension, themselves prove increasing elusive.
Wherein lies the answer? We would here offer two points as bearing vital significance:

1.) Need exists for a widespread spiritual awakening. It is within this context that Matthew 24:14 (universal witness) finds ultimate application;

2.) With regard to developing world conditions at large, the directive is that the believing community "be not alarmed, for all these things (spiritual deception; political conflict; ecological disaster; persecution; false prophets; lawlessness, etc.) must needs come to pass" (Matt. 24:4-12).

Within a synthesis of the preceding lies the call to God's people for a vibrant end time witness in conjunction with, and predicated upon, our Lord's assurance that "he who endures to the end shall be delivered" (Matt. 24:13, "saved," KJV).

Restated: night will be followed by the dawn.

In the meantime, we must pray for America. Much is at stake.

Burl Ratzsch

MIGHT IT BE...?

In his Epistle to the Ephesians, Paul envisions Christ's reception of "a glorious church without spot or wrinkle..." (Eph. 5:27), in consequence of its having come to a final state of unity and maturity (Eph. 4:13). This accords with Christ's "high priestly prayer" of John 17:21.

At the same time the apostle foresees "a great falling away" and time of apostasy preceding Christ's return (II Thess. 2:3; I Tim. 4:1-3; II Tim. 3:1-5). This again correlates with Christ's foreknowledge of "the love of many grow[ing] cold" in a culminating time of deception (Matt. 24:4-5;11), persecution (vs. 9), lawless and iniquity (vs. 12). Hence the call to patience and perseverance (vs. 13. For further detail regarding this "endurance of the saints" within the setting of God's "hour of judgment" upon a world acceptant of the Antichrist, see Rev. 14-12, emphasis vs. 12).

Might the increasing distinction within professing Christendom between liberal and conservative wings presage a day of total polarization (cf. Dan. 12:9-10) based upon, and in direct relation to, an "inclusive" apostate end time "faith" - the seeds of which not only now exist but which, in many instances, are taking root? We are not inclined to discount the possibility.

To such, Scripture's ultimate response is a call for the withdrawal of "God's people" (Rev. 18:4) - not in the interests of some self-focused "spiritual" sectarianism or denominational identity, but rather transcendent "unity of faith" (Eph. 4:13) predicated on a commonly shared commitment to the grace of God as manifested in the person of Jesus Christ and guided by the Spirit and Word of God.

In a day perhaps not too far distant, spiritual survival will require requisites running deeper than the merely external in terms of ecclesial structure, politics and/or sectarian based academics - new renewed or otherwise.

Burl Ratzsch

"EYE HAS NOT SEEN"

I Corinthians 2:9 ("eye has not seen, nor ear heard...) is oftentimes quoted as relating to heaven. Such, however, was not the apostle's intent. Indeed, few verses of Scripture are more taken out of context. To what then does both verse and passage relate?

Drawing upon Isaiah's observation that in bringing Israel out of Egypt, God had demonstrated His power in ways never before seen, heard or known ("as it is written," see Isa. 64:4), Paul stresses that present spiritual realities are similarly unknown to the faculties of natural human perception. Indeed, "the things of God" do not "enter the heart of [unregenerate] man." Only by agency of the Spirit, who not only "knows the things of God" but makes such known to believing faith (I Cor. 2:10-16), is one enabled to grasp divine truth and its meaning - in this instance, the believer's oneness with Christ, "who of God is made to us wisdom, and righteousness, and sanctification and redemption" (I Cor. 1:30 in expansion upon vs. 24. The subsequent chapter division is unfortunate in its division of thought).

The apostle's words here reiterate Jesus' earlier declaration to Nicodemus that God's kingdom (in its present manifestation, the essence, character, and outworking of divine purpose and will upon earth - further defined by Paul in terms of "righteousness, peace and joy in the Holy Spirit," Rom. 14:17) is comprehended only as experientially "seen" within the context of the new birth. Herein lie the otherwise unknown realities of divine grace (again, "the things of God" as manifested in wisdom, righteousness, sanctification and redemption) "prepared for" (2:9); "revealed unto" (vs. 10); and "freely given to" (vs. 12) the believing Body as "those who love [God]."

As with John 3:3, I Corinthians 2:9 need only be read within context. In keeping with Scripture at large, it should be remembered that with limited exceptions (portions of the Law, considerable of the Book of Proverbs, I Thess. 5:16-22, for example), Scripture is not a composite of isolated affirmations, admonitions and injunctions. While its chapter and verse divisions (of Medieval era origin) greatly facilitate one's referencing of various passages, themes and/or pronouncements, their addition has oftentimes been conducive as well to the perception of God's Word as a somewhat disjointed series of faith related dicta, claims, assurances and warnings. Such tends to considerably undermine its ends and objectives as a whole.

Simply stated, apart from those instances wherein scriptural pronouncement exhibits a decidedly self-contained sense of meaning (e.g., "Thou shalt not steal"), defining intent will derive from context. Apart from such, misunderstanding frequently ensues.

Burl Ratzsch

"IN ALL THE WORLD..."

"This gospel of the kingdom shall be preached in the whole world for a witness to all nations, and then shall the end come" (Matt. 24:14).

The Pre-tribulation Rapture school is confronted with considerable difficulty in that its fundamental thesis requires the Gospel's having been "preached in all the world" since the late eighteenth century when, for all practical purposes, the "imminent Rapture" proposal first appeared. (The early Church had anticipated Christ's return to the earth and believing community; see John 14:18, 28.) Problem here derives from the fact that long after "Pre-trib's" formulation of an imminent temporary translation to heaven, vast areas of the earth remained untouched by the Gospel in any form or expression.

The argument that modern media outreach (radio, TV, audio/visual systems, and now the internet - or as per earlier claim, the printed page) effectively fulfills the prophetic requirement simply fails of the fact that modern communication technology did not exist at the time in which an imminent Pre-tribulation Rapture was first promulgated nor, indeed, was it present for a long time afterward. Despite the sincerity of the concept's proponents, what is here encountered constitutes rather an opportunistic appropriation of subsequent development that in time became "proof" of a state alleged to exist before the proposed means to such end itself existed.

Examination of the text will show that Jesus here speaks of a final Gospel proclamation in a concluding time of global chaos, apostasy, hatred of believers, end time "abomination of desolation," etc., of which the
A.D. 70 "fulfillment in type" (destruction of Jerusalem, its Temple, violence and upheaval) gives a limited preview. The picture thus emerges of a discerning and purifed Church standing in opposition to evil end time powers, proclaiming the coming rightful rule of Jesus Christ. It is the world's final call and opportunity of choice. "And then shall the end come."

For the believing community, days of challenge and confrontation lie ahead. This explains much concerning Paul's defining of Christ's return as an event of "relief" ("rest," KJV) in terms of the believing Church (II Thess. 1:7).

Burl Ratzsch.