The Second Coming of Christ, the Resurrection,
and the Judgment--Their Timing and Nature
A Brief Introduction

Wayne Petty

The Return of Christ, the Resurrection, and the Judgment are all connected in prophecy and fulfilled at the destruction of Jerusalem. This brief study succinctly reveals the truth on the "Big Three" of eschatology.

---

Copyright © 2007 by Wayne Petty. See Rights Notice below.

---

 

The Second Coming of Christ, the Resurrection,
and the Judgment--Their Timing and Nature
A Brief Introduction

Wayne Petty

Since we are saved by God's grace through faith, our salvation does not depend on a perfect understanding of every Bible subject--thankfully. But at the same time, we seek to grow in our knowledge of what has been revealed to us through the Bible.

As disciples, it is our task to continue to study God's word and to seek a greater understanding of what He has revealed. Sometimes we may find we have to change our minds about fundamental concepts. This, of course, is very difficult to do. But if we are committed to the search for truth, we will be willing to review any conviction. With this in mind, please consider the following.

The majority of believers in Christ today view the Second Coming, the Resurrection, and the Judgment as events that yet lie in the future. One of the main reasons for this conviction is that the Biblical account is full of seemingly literal descriptions that are linked to these events.

Note the following for example:

“…the Son of Man coming on the clouds…” (Mt. 24.30),

“…the trumpet will sound, and the dead will be raised incorruptible” (1 Cor. 15.52), and

“…the dead, small and great, standing before God, and books were opened…and the dead were judged according to their works…” (Rev. 20.12).

So it is reasoned that if the nature of these events is literal, then the time of their fulfillment is obviously in the future.

This paper takes the opposite approach. We will show that Scripture indicates that the time of Jesus' Coming, the Resurrection, and the Judgment was confined to the first century. If this is true, then we will have reason to reevaluate the literal-sounding images to see if they actually may be prophetic or figurative descriptions of events that are spiritual in their nature.

The Time of Their Fulfillment

We will now consider what the Bible teaches regarding the time of the fulfillment of the Second Coming, the Resurrection, and the Judgment. We will find that the three events are concurrent and the time of their fulfillment can be established exclusively from Jesus' own teaching and His application of Daniel, the prophet.

The Time of His Coming and the Judgment

In that Generation

Jesus foretold his coming in judgment to his apostles:

"For the Son of Man will come [is about to come--YLT] in the glory of His Father with His angels, and then He will reward each according to his works. Assuredly, I say to you, there are some standing here who shall not taste death till they see the Son of Man coming in His kingdom.” (Mt. 16.27-28) [YLT--Young's Literal Translation]

Notice that Jesus here declares that His coming, in judgment (“to reward each”), was “about to come” and would be within the lifetime of some of those present.

At the "End of the Age"

Previously, in the Parable of the Wheat and the Tares (Weeds), Jesus taught some Jewish disciples that His coming, in judgment would be at the “end of the age.”

Another parable He put forth to them, saying: "The kingdom of heaven is like a man who sowed good seed in his field; 25 but while men slept, his enemy came and sowed tares among the wheat and went his way. 26 But when the grain had sprouted and produced a crop, then the tares also appeared. 27 So the servants of the owner came and said to him, 'Sir, did you not sow good seed in your field? How then does it have tares?' 28 He said to them, 'An enemy has done this.' The servants said to him, 'Do you want us then to go and gather them up?' 29 But he said, 'No, lest while you gather up the tares you also uproot the wheat with them. 30 Let both grow together until the harvest, and at the time of harvest I will say to the reapers, "First gather together the tares and bind them in bundles to burn them, but gather the wheat into my barn."'" [judgment--WP]

Then Jesus sent the multitude away and went into the house. And His disciples came to Him, saying, "Explain to us the parable of the tares of the field." 37 He answered and said to them: "He who sows the good seed is the Son of Man. 38 The field is the world, the good seeds are the sons of the kingdom, but the tares are the sons of the wicked one. 39 The enemy who sowed them is the devil, the harvest is the end of the age, and the reapers are the angels. 40 Therefore as the tares are gathered and burned in the fire, so it will be at the end of this age. 41 The Son of Man will send out His angels [at his “coming”--WP], and they will gather out of His kingdom all things that offend, and those who practice lawlessness, 42 and will cast them into the furnace of fire. There will be wailing and gnashing of teeth. 43 Then the righteous will shine forth as the sun in the kingdom of their Father. He who has ears to hear, let him hear! (Mt. 13.24-30; 36-43)

When Jesus said this, the “Christian Age” had not yet begun. “This age” (v. 40) for Jesus at that time was the Mosaic Age:

But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law, 5 to redeem those who were under the law, that we might receive the adoption as sons. (Gal. 4.4-5)

[The Greek word translated “age” in this context (and others below) is incorrectly rendered “world” in some translations. The original word describes a period of time; not a planet.]

So, Jesus' coming, in judgment, would be within the lifetime of some of the apostles--at the “end of the (Mosaic) age.”

During the "Time of the End"

Further, at the end of the Parable of the Wheat and Tares, in Mt. 13.43, Jesus quotes from Dan. 12.3. In this way, Jesus shows the events of the parable to be the fulfillment of Dan. 12. When we look at the rest of Dan. 12, we find out more about when the “end of the age” would take place.

Jesus placed “the end of the age” during “the time of the end” as revealed to Daniel:

"But you, Daniel, shut up the words, and seal the book until the time of the end; many shall run to and fro, and knowledge shall increase."

It would be when the power of the holy people (the Old Covenant Jews, Dan. 9.15-20) would be “completely shattered”:

Then I, Daniel, looked; and there stood two others, one on this riverbank and the other on that riverbank. 6 And one said to the man clothed in linen, who was above the waters of the river, "How long shall the fulfillment of these wonders be?" 7 Then I heard the man clothed in linen, who was above the waters of the river, when he held up his right hand and his left hand to heaven, and swore by Him who lives forever, that it shall be for a time, times, and half a time; and when the power of the holy people has been completely shattered, all these things shall be finished.

In the wider context, we find that the power of the holy people would be completely shattered when Jerusalem and the temple would be destroyed:

"And after the sixty-two weeks Messiah shall be cut off, but not for Himself; And the people of the prince who is to come Shall destroy the city [Jerusalem, Dan. 9.16--WP] and the sanctuary [the temple--WP]. The end of it shall be with a flood, And till the end of the war desolations are determined. 27 Then he shall confirm a covenant with many for one week; But in the middle of the week He shall bring an end to sacrifice and offering. And on the wing of abominations shall be one who makes desolate, Even until the consummation which is determined, Is poured out on the desolate." (Dan. 9.26-27)

“The end of the (Mosaic) age” would take place when the “power of the holy people” would be “completely shattered”--when Jerusalem and the temple would be destroyed.

Jesus' Return at the Destruction of the Temple

The foregoing analysis of the “end of the age” coincides perfectly with what Jesus described to the apostles on the Mount of Olives (Mt. 24-25). The disciples had already heard the teaching of Jesus that we have just noticed (Mt. 16, Mt. 13). And, as faithful Jews, they would have been familiar with the prophecies of Daniel. So, it follows that after hearing Jesus predict the destruction of the temple, they asked the natural questions--“when” would this happen and “what” would be the sign of His coming--which would be at the “end of the age”:

Then Jesus went out and departed from the temple, and His disciples came up to show Him the buildings of the temple. 2 And Jesus said to them, “Do you not see all these things? Assuredly, I say to you, not one stone shall be left here upon another, that shall not be thrown down.” 3 Now as He sat on the Mount of Olives, the disciples came to Him privately, saying, “Tell us, when will these things be? And what will be the sign of Your coming, and of the end of the age?” (Mt. 24.1-3).

A survey of Jesus' answer (Mt. 24-25) reveals the same items that we have already noticed:

1. Destruction of the temple (24.2)
2. His coming (24.2; 25.31)
3. In judgment (24.2; 25.32ff)
4. Jesus mentions Daniel by name and alludes to Dan. 9.27 commenting on the “abomination of desolation” at "the end" (the “end of the age”) (24.13-15)
5. On clouds (24.30)
6. With glory (24.30, 36; 25.31)
7. With angels (25.31)
8. The gathering of the elect (24.31)
9. His coming would be within the generation then living (24.34)
10. After judgment, some to “everlasting punishment,” some to “eternal life” (25.46)

Thus, from these few passages, we conclude that the Coming of Christ and the Judgment would take place in that generation--within the lifetime of some of the apostles (Mt. 16, 24, 25), at the end of the Mosaic Age (Mt. 13). This would be when the “power of the holy people was completely shattered” (Dan. 12), at the destruction of the temple and Jerusalem (Dan. 9, Mt. 24).

The Time of the Resurrection

But there is more in Daniel 12--we find that the time of the judgment at the “end of the age” was also to be the time of the resurrection! In fact, the very verse from Daniel (12.3) that Jesus quoted in the Parable of the Wheat and Tares (Mt. 13.43) is a description of some of those who would be raised. Look at Dan. 12.2-3:

And many of those who sleep in the dust of the earth shall awake, Some to everlasting life, Some to shame and everlasting contempt. 3 Those who are wise shall shine Like the brightness of the firmament, And those who turn many to righteousness Like the stars forever and ever.

Clearly, “those who are wise that shine” are those who slept “in the dust of the earth” and would awake to “everlasting life.” These are the same ones in the parable who are symbolized by the wheat that would be harvested at “the end of the age” and gathered into barns. Those who would awake from “the dust of the earth” to “everlasting contempt” would be the tares that would be burned at the “end of the age.” Here resurrection is inextricably linked to judgment. They were to be raised so that they could be judged.

Further, Daniel himself was to be one of those who would sleep in the “dust of the earth” who would rise to “everlasting life.” Daniel was told that he personally would rise at the “end of the age”:

"But you, go your way till the end; for you shall rest, and will arise to your inheritance at the end of the days [end of the age--NASB]." (Dan. 12.13)

So, we have now established, exclusively from Jesus' own teaching, that the Resurrection was to be at the same time as His Coming and the Judgment--all at “the end of the (Mosaic) age” (Mt. 16.27-28; Mt. 13; and Dan. 12).

Resurrection--A Promise to Ancient Israel

But how can this be? Most today see the resurrection as a promise to Christians at the end of the “Christian Age”!

Actually, the resurrection was primarily a promise to ancient Israel. In his defense before Herod Agrippa, Paul said that the resurrection was the hope of Israel, and that the twelve tribes hoped to attain it:

And now I stand and am judged for the hope of the promise made by God to our fathers. 7 To this promise our twelve tribes, earnestly serving God night and day, hope to attain. For this hope's sake, King Agrippa, I am accused by the Jews. 8 Why should it be thought incredible by you that God raises the dead? (Ac. 26.6-8)

Previously, before Roman Procurator Festus, he said that the resurrection promise was written in the Law and the Prophets:

But this I confess to you, that according to the Way which they call a sect, so I worship the God of my fathers, believing all things which are written in the Law and in the Prophets. 15 I have hope in God, which they themselves also accept, that there will be [is about to be--YLT] a resurrection of the dead, both of the just and the unjust. 16 This being so, I myself always strive to have a conscience without offense toward God and men. (Ac. 24.14-15).

Paul here alludes to the prophet Daniel. He believed what the prophet wrote about the resurrection of the just and the unjust (Dan. 12.2), and he believed it to be imminent.

This may seem foreign to us, but the Jews of the first century were familiar with this teaching. Jesus, in a discourse by the Sea of Galilee, taught the Jews that He was the “bread of life” and those who believed Him to be the Messiah would have “everlasting life” and He would raise them up at “the last day” (John 6.22ff).

Also, note the following conversation about the resurrection between Martha, a Jew, and Jesus on the occasion of her brother's death. Note that this discussion takes place well before the “Christian Age” begins:

Now Martha, as soon as she heard that Jesus was coming, went and met Him, but Mary was sitting in the house. 21 Now Martha said to Jesus, “Lord, if You had been here, my brother would not have died. 22 But even now I know that whatever You ask of God, God will give You.” 23 Jesus said to her, “Your brother will rise again.” 24 Martha said to Him, “I know that he will rise again in the resurrection at the last day.” (John 11.20-24)

Of course, we now know that Jesus was telling her that He was going to physically raise her brother, Lazarus, from the dead. But she does not seem to understand this. Consider her comment about a resurrection on “the last day.” She was describing the very concept we have just seen in Daniel 12 and in Jesus' teaching in John 6--resurrection at the “end of the age” (the Mosaic Age) on the “last day.” (We will have more comments on this text below.)

Paul: All Three Events Were Imminent

In conclusion of our discussion regarding the time of these events, look at one more passage in which all three are described as concurrent and imminent. In about AD 60, Paul tells Timothy that Jesus' judgment of “the living and the dead” (i.e. those resurrected) was about to take place at Jesus' “appearing” (i.e. His “coming”):

I charge you therefore before God and the Lord Jesus Christ, who will judge [is about to judge--YLT] the living and the dead at His appearing and His kingdom: 2 Preach the word! Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching. (2 Tim. 4.1-2)

The Roman armies destroyed Jerusalem in AD 70. Not one stone of the temple was left upon another. Thus, we conclude that the Second Coming of Jesus, the Resurrection, and the Judgment all took place at that time--the end of the Mosaic Age as predicted by Daniel and Jesus.

The Nature of the Second Coming,
the Resurrection, and the Judgment

The correct understanding of the timing of these events leads us to a correct understanding of their nature.

We know these three events took place at that time because of Jesus' teaching. We also know they took place at that time because they were linked by scripture to an historical event--the destruction of Jerusalem.

Yet, where is the historical record of Jesus Christ travelling on an actual storm cloud? And where can we read of millions of dead people coming to life and exiting tomb and grave?

The Nature of His Coming and the Judgment

Did Jesus actually come “on a cloud”; and were the dead actually raised and judged? Yes, He did and, yes, they were--but perhaps what we thought were literal descriptions in scripture are not literal after all.

For example, Jesus describes Himself as "coming on the clouds":

Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory. (Mt. 24.30)

In comparison, note that in the Old Testament, Jehovah is depicted as “coming on a cloud” in judgment against Egypt:

The burden against Egypt. Behold, the LORD rides on a swift cloud, And will come into Egypt; The idols of Egypt will totter at His presence, And the heart of Egypt will melt in its midst. (Isa. 19.1)

Yet, the Father did not take some visible form and ride a cloud--the apostle John taught, “No one has seen God at any time.” (John 1.18).

Rather, Jesus, a Jewish rabbi teaching other Jews, is using familiar imagery (that the Jews had heard before) regarding His own coming in judgment against Jerusalem. It is the same picture that Jehovah used of His coming in judgment against Egypt.

We see further similarity to other figurative Old Testament images. Compare what Jesus said describing His judgment against Jerusalem to what Jehovah said (through Isaiah) some 750 years earlier describing judgment against Babylon:

“Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of the heavens will be shaken.” (Mt. 24.29)

For the stars of heaven and their constellations Will not give their light; The sun will be darkened in its going forth, And the moon will not cause its light to shine. (Isa. 13.10)

Jesus' first century Jewish audience, being familiar with the prophets, would have immediately recognized the same figurative picture of judgment used in Isaiah. On the other hand, in modern times many of us lacking an adequate knowledge of the Old Testament have incorrectly concluded such a description to be literal.

Thus, we conclude that these images (and many others) figuratively illustrate the spiritual events of the Coming and the Judgment.

The Nature of the Resurrection

In regard to the resurrection, since history shows no record of widespread reanimation of deceased human bodies in AD 70, we reason that the “end-of the-age” resurrection described by Daniel was also a “spiritual” event. Let's test this idea as we study Jesus' and Paul's teaching on the nature of the resurrection.

Jesus on the Nature of the Resurrection

Now we return to the John 11 passage noted above. After Martha answered with her understanding of “the resurrection on the last day,” Jesus comments further:

Jesus said to her, “I am the resurrection and the life. He who believes in Me, though he may die, he shall live. 26 And whoever lives and believes in Me shall never die. Do you believe this?” 27 She said to Him, “Yes, Lord, I believe that You are the Christ, the Son of God, who is to come into the world.” (John 11.25-27)

Obviously, Jesus is not describing eternal biological life here. If so, Martha would still be with us--and nearing her 2000th birthday!

Rather, it seems that Jesus refers to two groups: The first group is composed of believers who would die before His “coming” (and the resurrection). Though they physically died, they would be raised and would “live” spiritually.

Secondly, since His Return and the Resurrection were to happen within that generation, Jesus comments on another group. The second group are those who would physically live past His “coming” (and the resurrection)--and, therefore, would “never die” spiritually. They would not need resurrection!

This is exactly what the apostle John promised Christians later on--those who lived within a very short time of Jesus' “coming”:

These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life, and that you may continue to believe in the name of the Son of God. (1 Jn. 5.13)

Notice, he said that they “have eternal life”--present tense. They were so close to the time of Jesus' “coming” that John describes them the way Jesus described the second group above--they would “never die”.

This same teaching from Jesus is also found in another famous resurrection passage, John 5.24-30. Jesus, responding to some unbelieving Jews, said:

“Most assuredly, I say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life. 25 Most assuredly, I say to you, the hour is coming, and now is, when the dead will hear the voice of the Son of God; and those who hear will live. 26 For as the Father has life in Himself, so He has granted the Son to have life in Himself, 27 and has given Him authority to execute judgment also, because He is the Son of Man. 28 Do not marvel at this; for the hour is coming in which all who are in the graves will hear His voice 29 and come forth-those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation. 30 I can of Myself do nothing. As I hear, I judge; and My judgment is righteous, because I do not seek My own will but the will of the Father who sent Me." (John 5.24-30)

First notice that Jesus alludes to Dan. 12.2 in verses 28-29, so we know that He refers to the same resurrection. Also, we see that these events were quite close: “the hour is coming, and now is.”

Those who believed in Him would “not come into judgment,” had “passed from death into life” and had “everlasting life.” This is the second group of John 11--they would live past his Coming and would “never die.”

The dead who would “hear the voice of the Son of God” would live--these are in the first group of John 11. Righteous Daniel would have been in this group.

But these are not the only dead to be raised and judged. Just as it was revealed to Daniel, some would experience the “resurrection of life”; others, the “resurrection of condemnation.”

Paul's Resurrection Teaching

We have already noticed, in Paul's own words, that he taught the resurrection which was “written in the Law and in the Prophets” (Ac. 24.14), and which was the hope of Israel (Ac. 26.6). Thus, we will certainly expect Him to teach the same thing that Daniel (and Jesus) taught.

But first, a look at when Paul indicates it would take place. Paul, writing in the mid AD 50's, referring to the time of the resurrection said in 1 Cor. 15.51, “We shall not all sleep” (i.e. die, 1 Cor. 15.6). Thus, Paul places the time of the resurrection within the lifetime of some of his readers--certainly agreeing with the timeframe of Daniel and Jesus above.

Regarding the nature of the resurrection, Paul says it is spiritual:

So also is the resurrection of the dead. The body is sown in corruption, it is raised in incorruption. 43 It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. 44 It is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body. (1 Cor. 15.42-45)

So, Paul does, in fact, agree with Daniel and Jesus in his description of the time and spiritual nature of the resurrection.

Summary and Conclusion

We have learned that Jesus placed the time of His Coming and the Judgment within the lifetime of some of the apostles (Mt. 16.27-28). In Mt. 13.40, Jesus said that at His Coming, the Judgment (the harvest) would take place at the “end of this age”--which was the Mosaic Age (the only age in progress at that time).

When Jesus quoted Dan. 12.3 in Mt. 13.43, He linked the Resurrection to His Coming and the Judgment--because those described in that very verse were some who would be resurrected and judged.

We found that the end of the Mosaic Age was linked to the destruction of Jerusalem with its temple that symbolized the Old Covenant.

Thus, we concluded that the time of Jesus' Return, the Resurrection, and the Judgment was at the end of the Mosaic Age when Jerusalem was destroyed in AD 70.

Since this is true, we took a fresh look at the nature of these events in Scripture and realized that generally they were spiritual events described with figurative language.

Yet, we are sure that they took place because (1) we believe Jesus, and (2) we have a linked historical event--the destruction of the city and the temple--that verifies the occurrence of all of the unseen spiritual events at the “end of the age.”

---

This short paper is intended to be a very brief introduction to this view of “eschatology,” or the study of “last events.” As we mentioned in the introduction, most believers see these prophetic fulfillments to be yet future--a “futurist eschatology.” This paper presents the most basic rudiments of the view that the fulfillments are in the past. This is called “preterist eschatology.” The word “preterist” basically means “past.”

It is our hope that this paper will simply stimulate readers to begin a re-examination of their convictions on this subject. It is a very broad study that will touch many aspects of our understanding of scripture.

But now our method of study will be different--and quite simple. Since Jesus placed His Return, the Resurrection, and the Judgment at the time of the destruction of Jerusalem, as we encounter these events in our Bible study, we will mentally “file” them accordingly. Now that the timeline is correct (according to Jesus Himself), the passages begin to fall into place and fit perfectly.

There is quite a lot of information regarding this view. One of the best books to set forth the position from the New Testament is The Parousia, by James Stuart Russell, written in 1878. (“Parousia” is a Greek word translated “coming” or “presence.”) The Parousia may be read on-line at www.preteristarchive.com and may be ordered in book form at the International Preterist Association website www.preterist.org.

All Scripture quotations are from The New King James Version, unless otherwise indicated.

This essay is available at the website: gospelthemes.com.

---

Rights Notice

These electronically-transmitted pages are copyrighted © 2007 and belong to Wayne Petty. All rights reserved. You are free to download this electronic material for personal use, to make copies to share with others, or to mirror on your local web site, with the following restrictions:

• The material must remain intact and unmodified from the form supplied here, including header and footer and their graphics, copyright notice, the URL and postal addresses.
• You may not charge for this material. If you have any questions about using this material, please contact the publisher at gtp@gospelthemes.com.

Copyright

The New King James Version, © 1982 by Thomas Nelson, Inc. Used by permission. All rights reserved. The New American Standard Bible, © 1960-1977, 1995 by the Lockman Foundation. Used by permission.

Young's Literal Translation: The Bible text designated YLT is from the 1898 Young's Literal Translation by Robert Young who also compiled Young's Analytical Concordance. This is an extremely literal translation that attempts to preserve the tense and word usage as found in the original Greek and Hebrew writings. The text was scanned from a reprint of the 1898 edition as published by Baker Book House, Grand Rapids Michigan. The book is still in print and may be ordered from Baker Book House. Obvious errors in spelling or inconsistent spellings of the same word were corrected in the computer edition of the text.

Publisher

Gospel Themes Press
2028 South Austin Street Suite 906
Amarillo, TX 79109-1960 USA

---

How to Study the Bible
A Practical Guide to
Independent Bible Study

Samuel G. Dawson

This book will open up the scriptures to you,
highlight God's consistency and love for mankind,
and help you learn independently of preachers and clergy.

---

How to Study the Bible will help you:

• be a serious disciple or student of God's word, so you can adhere to that teaching and bear fruit
• recognize the Bible's guarantee that you can understand it
• understand the Bible for yourself, with no denominational allegiance
• develop an overall view of the Bible
• consider habits which will aid your understanding
• rid yourself of practices which hinder your understanding
• investigate the differences in Bible translations
• appreciate many aids which will help you in more serious study
• learn common-sense principles of interpretation
• realize the power of figurative language
• explore the importance of studying the Old Testament in order to understand the New
• discover an orderly plan for studying all the books of the Bible
• determine when to study topics vs. the books of the Bible
• help your congregation develop an orderly plan for teaching all of the Bible
• manage the growth of your two reservoirs of Bible knowledge
• deal forthrightly with difficult passages in the Bible
• find commercial and free Bible software to aid your study
• study the Bible in the original languages it was written in, if you desire

How to Study the Bible is ideal for individual study, preaching, elders,
classes, personal evangelism, new converts, and gifts.

Click here for detailed information about How to Study the Bible: A Practical Guide to Independent Bible Study.

---

Check out these free online booklets that demonstrate how important it is to study the Old Testament:

• The Importance of the Old Testament to New Testament Christians
  Many claiming to be New Testament Christians are woefully weak in their knowledge of the Old Testament. Thus, they are severely limited in their knowledge of the New Testament itself, for the New Testament is based squarely upon the Old. This leads to mistaken assumptions which result in doctrinal misinterpretations in the New. In addition, New Testament Christians were foretold in the Old Testament. Perhaps worst of all, ignorance of the Old Testament violates plain commands in the New Testament that instruct Christians to be serious students of the Old. (Chapter 6 from the book How to Study the Bible: A Practical Guide to Independent Bible Study.)

• Matthew 24-25: Destruction of Jerusalem vs. Final Judgment
  Matthew 24-25 is one of the most difficult, perplexing, abused, and misapplied passages in the Bible. It suffers the most speculative interpretations and many false doctrines about a final return of Christ rest upon it. For example, the Worldwide Church of God and Jehovah's Witnesses use Matthew 24-25 to substantiate their false teachings. It is also the basis for Hal Lindsay's popular Late Great Planet Earth. (Chapter 10 from the book The Teaching of Jesus: From Mount Sinai to Gehenna: A Faithful Rabbi Urgently Warns Rebellious Israel)

• II Peter 3: Destruction of Jerusalem or Destruction of the Universe?
  A verse-by-verse study of II Peter 3 shows how our ignorance of the Old Testament often causes us to jump to false conclusions about this important chapter. While many people believe this chapter deals with the destruction of the universe, the author proves that it prophesies about the destruction of Jerusalem. (Appendix 1 from the book The Teaching of Jesus: From Mount Sinai to Gehenna: A Faithful Rabbi Urgently Warns Rebellious Israel)

• Old Testament Passages Quoted in the New Testament
  The New Testament quotes or alludes to 300 Old Testament passages. Jesus and his apostles frequently quoted from the Old Testament. Those New Testament quotes provide some of the most valuable and interesting verses in all the Bible, for two reasons. The New Testament quotes give God-approved commentaries on the Old Testament. Likewise, the Old Testament passages shed light on the meanings of difficult New Testament verses. This chapter tells where all the Old Testament passages are found in the New Testament and offers a procedure for making it easy to recognize them. (Appendix 1 from the book How to Study the Bible: A Practical Guide to Independent Bible Study.)

Do you want to study more about our misconceptions about the teaching of Jesus and judgment language that stems from our ignorance of the Old Testament? Place an order.

---

Learn about the Latest Tradition-Challenging Publications

Subscribe to free newsletter and receive information about

• New publications
• New free online materials
• Special offers and discounts

Note: Gospel Themes Press rarely sends notifications out more than once a month. We do not sell or share our lists.

Please enter your name:
and your e-mail address:

Feedback Form:

Thanks for your input

Return to top.

---

gospelthemes.com Copyright © 2008 Gospel Themes Press, 2028 South Austin Suite 906, Amarillo, TX 79109-1960, USA. All rights reserved.