01A.01B. The Focus of God's Plan, Jesus Christ, His Person and His Work

B. The Focus of God’s Plan for Human History, Jesus Christ, His Person and His Work

1. The One Central Person of Human History: From the divine point of view, Jesus Christ, His Person and His work, is history, and our lives are defined and evaluated solely by our response to Him in faith or lack thereof (John 14:6; Romans 1:18-23; cf. Psalms 19:1-6; Acts 17:26-27; Hebrews 13:8).

2. The Two Phases of Human History: The Foreshadowing and Fulfillment of Jesus Christ: The Old and New Covenants: The cross divides history into two discrete phases, both referencing history’s central Person, our Lord Jesus Christ. a. The Old Covenant: Looking ahead to the cross through rituals and animal sacrifices, the Old Covenant was characterized by shadows (i.e., belief in and anticipation of the Messiah and His sacrifice: Colossians 2:17; Hebrews 8:5; Hebrews 10:1). b. The New Covenant: Looking back at the cross with the benefit of the entire canon of scripture, the New Covenant is characterized by reality (i.e., belief in and appreciation of the revelation of Jesus Christ and His sacrifice: Luke 2:32).

3. The Three Wilderness-Pilgrimage Eras of Human History: We believers are pilgrims and strangers in this world, walking the highway to Zion in the footsteps of Jesus Christ (Psalms 84:5-7; Hebrews 11:13-16; cf. 1 Chronicles 29:15; Psalms 39:12; Psalms 63:1; Psalms 119:19; Hebrews 11:37-38; Hebrews 13:13-14; 1 Peter 1:1; 1 Peter 2:11), sojourning here in the devil’s world (1 John 5:19; cf. 1 Corinthians 7:29-31), and experiencing God’s grace provision in this desert during one of three pilgrimage eras: a. The Gentile era: The first wilderness-pilgrimage era (Gentile) runs from the expulsion of Adam and Eve from the garden of Eden until the call of Abraham. Its pilgrim-believers are exclusively gentiles. In this era, there is an individual focus to the pilgrimage (i.e., following God as separate persons). b. The Jewish era: The second wilderness-pilgrimage era (Jewish) runs from the call of Abraham until the birth of Christ, when its completion is postponed till the commencement of the Tribulation. Its pilgrim-believers are primarily Jewish (along with gentiles in association with Israel). In this era, there is a national focus to the pilgrimage (i.e., following God as members or associates of a national community established by God and dedicated to Him, namely, Israel). c. The Church era: The third wilderness-pilgrimage era (Church) runs from the day of Pentecost until the onset of the Tribulation. Its pilgrim-believers are both Jews (the original branch) and gentiles (grafted into Israel) combined into the single body of Christ. In this era, there is a corporate focus to the pilgrimage (i.e., following God as intimate members of His family, the body of Christ which is the Church universal).

4. The Four Ages of Human History: The four ages of human history are defined by the nature of the revelation of Jesus Christ in each (represented by the faces of the four cherubs in Ezekiel chapter one and ten, and in Revelation chapter four): a. Gentile Age: Christ promised to all humanity in general as Savior (Genesis 3:15-16). From Adam to Abraham. b. Jewish Age: Christ promised to Israel in particular as Messiah (Jeremiah 23:5-6). From Abraham to Christ. c. Church Age: Christ having been revealed in Person in the (virgin-born) flesh in humility as the suffering Servant (1 John 1:1-3). From the First Advent to the Second Advent. d. Millennial Age: Christ having been revealed in Person in the (resurrected) flesh in glory as the King (Isaiah 2:1-4). From the Second Advent to the New Jerusalem.

5. The Five Dispensational Divisions of Human History: God’s dispensations or "stewardships" are periods of time distinguished by the different grace means He uses in each one to "dispense" through various "stewards" the resources of truth necessary for seeking Him to all those who desire to do so (Ephesians 3:2). a. Gentile Patriarchy: from Adam to Abraham God dispensed his truth and grace primarily through individuals like Enoch (Genesis 5:21-24; Hebrews 11:5), Noah (Genesis 6:9; Genesis 6:13-14; Hebrews 11:7) and Job (Job 1:8). b. Jewish Patriarchy: from Abraham to Moses God dispensed his truth and grace primarily through Jewish patriarchs beginning with Abraham, Isaac and Jacob ( Genesis 15:12-16; Genesis 26:2-5; Genesis 28:13-15). c. The Mosaic Law: from Moses to Christ God dispensed his truth and grace primarily through the nation Israel (Isaiah 42:6; Isaiah 43:21; Isaiah 49:6; Acts 13:47). d. The Church Age: from Christ’s first advent to His Second Advent God is dispensing his truth and grace exclusively through the Church of Jesus Christ (Ephesians 1:9-10; Ephesians 3:8-109; Colossians 1:25-27; 1 Timothy 1:4). God’s dispensation of the truth at the present time is not now fixed or focused on any particular nation but has been handed over to all believers, namely, the Church at large (this shift in approach was signaled by our Lord in the parable of the tenants: Matthew 21:33-46; Mark 12:1-11; Luke 20:6-19). e. The Millennium: from Christ’s return to the end of history God will dispense his truth and grace primarily through our Lord’s direct rule of the world (Jeremiah 31:33-34; Isaiah 11:9, Revelation 21:1-27, Revelation 22:1-21).

6. The Six Chronological Periods of Human History: These six periods divide history from a secular point of view, listing in chronological order the significant divisions of human history rather than categorizing them on the basis of any spiritual significance (which is the basis for the five categories that precede and the one which follows). "Six" is the number of Man, and these six periods present history largely from the point of view of the devil’s attacks on mankind. a. The Antediluvian Period: From the fall to the flood. Primary satanic target: true humanity. b. The Postdiluvian Gentile Period: From the flood to Abraham. Primary satanic target: freedom and law. c. The Jewish Period: From Abraham to Christ. Primary satanic target: the people and the nation of Israel. d. The Church Period: From Christ to the beginning of the Tribulation. Primary satanic target: the truth of the Word of God. e. The Tribulational Period: The seven years preceding the return of Christ. Primary satanic target: all of the above (humanity, freedom and law, Israel, truth) along with a particular emphasis on eradicating believers from the earth, as the devil employs any and all means available to him in the short time he has remaining. f. The Millennial Period: The thousand years following the return of Christ. Primary satanic target: the rule of Christ (attacked after Satan is released at the end of the period).

7. The Seven Days of Human History: Analogous to the seven, literal Genesis days God used for reconstruction of the earth, so also God has organized "human history" into seven millennial "days", that is, seven periods of one thousand years each, with the seventh being, like the seventh Genesis day, a period of rest:

Days 1 and 2: The Gentiles: (ca. 4065-2065 B.C.) a. The Antediluvian Civilization:

Time Frame: From Adam’s fall to circa Noah.

Challenge to believers: To maintain and develop faith in God while transitioning from perfect environment to the hardships of the present world. b. The Division of the Nations:

Time Frame: From circa Noah to Abraham.

Challenge to believers: To maintain and develop faith in God in the face of unprecedented satanic attacks (i.e., the genetic dilution of Genesis chapter six, and Satan’s post-flood attempt to establish one-world government).
 

Days 3 and 4: Israel: (ca. 2065-2 B.C.) [the 70 years of the Babylonian captivity excepted; the seven years of the Tribulation still future] c. The Nation of Israel:

Time Frame: From Abraham to circa David.

Challenge to believers: To maintain and develop faith in God as His unique witnesses (and as primary targets of the devil) in the midst of a pagan world. d. The Kingdom of Israel:

Time Frame: From circa David to Christ.

Challenge to believers: To maintain and develop faith in God as members (or associates) of His unique nation Israel (the central point of satanic opposition) in the midst of a world of devil-worshiping nations.
 

Days 5 and 6: The Church: (ca. 33-2033 A.D.) e. Centralized Christianity:

Time Frame: From Christ to circa the schism of the Church.

Challenge to believers: To maintain and develop faith in God despite growing opposition to the truth from monolithic, bureaucratic pseudo-Christianity. f. Decentralized Christianity:

Time Frame: From circa the schism of the Church to the Second Advent.

Challenge to believers: To maintain and develop faith in God in the face of mounting attacks on the truth from all quarters (religious, social, economic and political), culminating in the most intense period of pressure and opposition in human history, the Tribulation.
 

Day 7: The Kingdom of God (the Sabbath Day): (ca. 2033-3033 A.D.) g. The Millennium:

Time Frame: From the Second Advent of Christ to the Gog-Magog Rebellion.

Challenge to believers: To maintain and develop faith in God while transitioning from the devil’s world to Christ’s perfect rule over mankind (sinful human beings facing the ultimate prosperity test).

8. Evidence for the "Seven Days" Interpretation a. The construction of the ages: The ages of human history have been purposefully constructed by God for judging evil, restoring righteousness, and replacing evil-doers with faithful followers, all through the agency and saving work of His Son (Hebrews 11:3). b. The Millennium: The Millennium, the final period of human history and the only period of human history specifically named in scripture, is most definitely described as a period of one thousand literal years (Revelation 20:1-7), and as a period of rest directly analogous to Genesis day 7 (Isaiah 61:2; Isaiah 63:4). c. Days and Millennia: While from the human perspective the difference between a day and a millennium is immense, to God, the Creator and Master of time, the difference between these two finite chronological periods is insignificant (Psalms 90:4; 2 Peter 3:8). d. Biblical Usage: The Bible often uses relatively short periods of time (hours, days, weeks) to designate much longer chronological periods, reflecting God’s complete sovereignty over time:

1) The "year of redemption" in Isaiah 63:4 refers to the Millennium.

2) The "day of vengeance" in both Isaiah 34:8 and Isaiah 63:4 refers to the Millennium.

3) The "day of salvation" in Isaiah 49:8 refers to the Church’s two thousand years in addition to the Millennium (cf. 2 Corinthians 6:1-2).

4) The "seventy sevens" prophecy of Daniel chapter nine uses each day of the "week" to represent a one year period (Daniel 9:25-27).

5) The "time, times and half a time" of Revelation 12:14 refers to the three and one half years of the Great Tribulation. (as in Daniel 4:16 the seven "times" are seven years). e. Biblical Chronology: The Bible records approximately 2000 years from Christ to Abraham and 2000 years from Abraham to Adam. With the Gentile and Jewish ages both covering ca. 2000 years, and that the Millennium, the final "day" in God’s plan for human history, covering 1000 years, we posit a comparable 2000 years for the Church age. This results in a total of 7000 years wherein each millennium is reckoned as "a day" in God’s system. f. The Analogy of the Week: As the Sabbath age, the Millennium of its own accord invites us to posit six prior thousand year "days". This is especially so when we consider that the original period of time wherein God began the process or restoration and replacement known as human history was the original week of seven days, also ending in a day of rest (Genesis 1:3 ff.). g. The Seven Days of Re-Creation: The seven day week is a reflection of God’s overall design of human history. This can be seen by comparing the original week of re-creation with the millennial week it foreshadows. During the original seven days, God conducted a comprehensive restoration of the world which closely parallels His Plan for replacing Satan and his followers during the seven thousand years of human history. The Seven Genesis Days compared with the Seven Millennial Days:

h. The Jewish Ceremonial Calendar: The ceremonial calendar established by the Mosaic Law mirrors the overall progression of God’s plan for human history, likewise evidencing the seven millennial days. This calendar is essentially composed of four "gaps" (periods of no festivals) separated by three, week-long festival clusters (Unleavened Bread, Pentecost, and Tabernacles). The four gaps represent the gentile age, Jewish age, Church age, and Millennium respectively, and occur in the calendar in the same order as their chronological occurrence. The three week long festivals are symbolic of the last three ages of human history, the Jewish Age, Gentile Age and Millennium respectively. The three festivals, complete seven day weeks, each accomplish conceptually the symbolic task of designating one of these four major divisions of history, and as such appear in the exact same proportions as the overall history they represent (i.e., seven days each, a perfect whole, just as the plan of God for human history is likewise contained in seven millennial days). The increasing length of the gaps which follow these festivals represents the proportion of believers called out in the Jewish Age, Gentile Age and Millennium respectively (with the stream of believers entering into the family of God growing ever larger until it reaches flood-tide in the Millennium). i. The Testimony of Irenaeus: The writings of Irenaeus, perhaps our last extra-biblical witness to the original New Testament eschatological teachings (before such views were squelched by the increasingly secular church), clearly show that this was the way in which he understood the critical passages of Psalms 90:4 and 2 Peter 3:8. For, in Adversus Omnes Haereses 5.28.3, the millennial day interpretation is put as fact. j. The Problem of Science and the Bible: Differences between what the Bible teaches and the latest theories put forward by science about the construction of the universe need not cause believers concern, for the world was made by God in a manner and in a fashion which cannot be discerned through human skill (Hebrews 11:3; cf. 2 Peter 3:3-7; 2 Timothy 3:7-9) k. Chronology in the Bible:

1) As the Creator, God invented, created, and controls time and everything that takes place within it (Psalms 56:8; Psalms 139:16; Jeremiah 33:25; Romans 8:28-30; Ephesians 1:11; 1 Peter 1:2).

2) It is not accidental that the Bible contains much chronological data.

3) To be useful to us, biblical chronological data must be correctly matched to the system of reckoning time we now use.

4) This process has a number of systemic problems, such as the A.D./B.C. shift, inclusive counting in biblical times, differences in the exact length of months and years as then reckoned, in the start times of years, and the use of multiple reckoning methods in the Bible.

5) Biblical chronological information, however, is not only absolutely accurate, but also extremely precise (cf. Exodus 12:40-42).

6) We have been given this information in order to know and understand the chronological facts the Bible records (Matthew 16:3; Matthew 24:32-35; 1 Thessalonians 5:1-3).

7) As the ruler of time, it is within God’s authority both to establish any system He desires (such as the seven millennial day system), and to "change the times and the seasons" should He so desire (Daniel 2:21). God is not bound to honor any human system of chronology.

9. Specific Chronology of the Seven Days of Human History a. The Life of Christ: From God’s perspective, time, history is about Jesus Christ, and Jesus Christ is the focus of history. Scripture calls the period of our Savior’s earthly life the "conjunction of the Ages" (Hebrews 9:26; cf. Romans 5:6; Galatians 4:4; 1 Timothy 2:6; Titus 1:3; Hebrews 1:1-2; 1 Peter 1:20), and so it is, for His birth marks the postponement of the Jewish Age (cf. Matthew 11:12; Mark 1:15; Luke 12:49 ff.), while His death, resurrection and ascension to heaven signal the imminent commencement of the Church Age (Acts 1:4-5; cf. Matthew 27:51; Mark 7:27; John 2:4; John 7:8; Hebrews 9:10). Therefore all systems of biblical chronology must begin and end with Jesus Christ.

1) The Date of the Birth of Christ: Luke 3:1 states that John began baptizing "during the fifteenth imperial year of Tiberius" (i.e., from August 19^th of A.D. 28 to August 18^th of A.D. 29). Since Jesus was "about thirty"at the commencement of His public ministry (Luke 3:23), an event that post-dates the time when John began baptizing, the birth of Christ is to be fixed ca. 1-2 B.C.

2) The Date of the Census: The census described in Luke 2:1-3 is not the census of Quirinius. Properly translated, Luke 2:2 states that "this was a census which occurred prior to Quirinius’ governorship of Syria". Luke’s census was part of Augustus’ universalization of the census process occurring empire-wide in seven year cycles. Since each cycle included a year of registration followed by a year of official recording, we conclude that Christ was born in 2 B.C. during the universal census of 2/1 B.C. (as Joseph and Mary journeyed to Bethlehem to fulfill their legal requirements during the year of registration).

3) The Date of the Crucifixion of Christ: Since John the baptist’s ministry began sometime after August 19^th of 28 A.D., the time-frame of September-October 28 A.D. has much to recommend it as the true start of John’s ministry. This would fix Jesus’ baptism and therefore the coincident start of Jesus’ earthly ministry precisely at the point indicated by Luke (Luke 3:23), that is, at "approximately" (Greek hosei) the age of 30 years old in September-October of 30 A.D. (only weeks away from His thirtieth birthday assuming a December date). Following this reasoning, Passover of 33 A.D., three and one half years later, will be the correct date for the crucifixion and resurrection of our Lord. Christ’s earthly life is the center-piece of God’s chronological design of human history, "the fullness of times" (Galatians 4:4), and "the conjunction of the ages" (Hebrews 9:26 b; cf. Hebrews 1:2). It is a 33 year interlude in the progression of the seven millennial days, which, aside from the final seven year of the Tribulation (cf. Daniel 9:20-27), marks the termination of the Jewish Age (Mark 1:15), and the commencement of the Church Age (Matthew 21:43; Mark 12:9; Luke 20:16). This thirty-three year interval, the exact period of time that David (a type of His coming Son) reigned in Jerusalem, is a grace period around which the rest of human history pivots, for within it Jesus Christ was offered to the world (though the world rejected Him). Christ’s birth in 2 B.C. is the critical departure point for calculating God’s historical timetable backward, while the date of His death and resurrection, 33 A.D., is the basis from which to reckon the scheme of history that follows. b. Days 4-3, and 2-1: Jewish and Gentile millennial days: Both the Age of the Gentiles and the Jewish Age comprise two millennial days each (as does the Church Age). Working backward from the birth of Christ in 2 B.C., biblical records reflect a four thousand year period from this date back to the fall of Adam when taking into consideration that: 1) The Age of Israel still has seven years to run (i.e., Daniel’s 70^th week, otherwise known as the Tribulation: Daniel 9:27), thus reducing Israel’s two millennial days to 1993 years; and 2) The Babylonian captivity (586-516 B.C.), wherein Israel’s functioning as God’s mechanism for the distribution of His divine truth was held in abeyance, does not count against the two thousand years of the Jewish Age (thus adding 70 years to the chronology).

1) The Jewish Age (2165 - 2 B.C.): to 1444 B.C. (the Exodus): retrogressing 1442 years (from 2 B.C.) to the Exodus in 1444 B.C., based upon 1^st Kings 6:1 which states that the 4^th year of King Solomon’s reign (ca. 964 B.C.) occurred 480 years after the Exodus (i.e., ca. 1444 B.C.). to 1874 B.C. (Jacob in Egypt): retrogressing from 1444 B.C. a further 430 years to the time of Jacob’s arrival in Egypt, based upon Exodus 12:40 (which states that Israel remained in Egypt after Jacob’s arrival exactly 430 years), and thus taking us to 1874 B.C. to 2004 B.C. (Jacob’s birth): retrogressing from 1874 B.C. a further 130 years to Jacob’s birth, based upon Genesis 47:9 where Jacob tells Pharaoh on his arrival in Egypt that he is 130 years old. to 2064 B.C. (Isaac’s birth): retrogressing from 2004 B.C. a further 60 years to the birth of Isaac, based upon Genesis 25:26, where we learn that Isaac was sixty when Jacob was born. to 2065 B.C. (Abraham’s circumcision): retrogressing from 2064 B.C. one year to the circumcision of Abraham, the event which marks the beginning of the Jewish Age (Gen.17-18; cf. Romans 4:9-12). Subtracting from 2065 two years for the birth of Christ in 2 B.C. and seventy years for the Babylonian captivity, we are left with 1993 years, the entire two millennial days of the Jewish age (minus the 7 years of Daniel’s 70^th week, the yet future Tribulation).

2) The Age of the Gentiles (4065 - 2165 B.C.): to 2164 B.C. (Abraham’s birth): retrogressing 99 years from 2065 to the birth of Abraham based upon Genesis 17:24. to 2456 B.C. (the flood): retrogressing 292 years from 2164 to the great flood by adding the intervals between generations from Abraham to Shem, based upon Genesis 11:10-26. to 3056 B.C. (Noah’s birth): retrogressing 600 years to the birth of Noah by adding the intervals between generations from Shem to Noah, based upon Genesis 7:6 and 7:11 - 8:14. to 4112 B.C. (Adam’s creation): retrogressing 1056 years to the creation of Adam by adding the intervals between generations from Noah to Adam, based upon Genesis 5:3-29. Allowing exactly 2,000 years for Age of the Gentiles from 2065 to 4065 and subtracting the latter figure from 4112, we posit that Adam sinned and was expelled from the garden at the chronological age of 47 (i.e., he was already mature when created, then fell 47 years after his mature creation).
c. Days 5 and 6: the two millennial days of the Church: The Church Age also comprises two millennial days. Working forward two complete thousand year periods from 33 A.D., the year of our Lord’s crucifixion and resurrection, would bring us to the year 2033 A.D. as the date of our Lord’s return and the beginning of His millennial reign. Subtracting seven years from this total, gives us the year 2026 A.D. as the time of the commencement of the seven year tribulational period. Although our Lord’s crucifixion and resurrection occurred in the spring at the time of the Passover, the Tribulation will begin with the cycle of festivals occurring in the fall. The sixth month hiatus (between the spring and fall of 2026 A.D.) constitute the "half hour of silence" (Revelation 8:1), the final grace period before the commencement of that great" hour of testing" begins (Revelation 3:10).
d. The Break-points of the Three Pairs of Days: The occurrence of divinely significant events at the junctions of the ages is also a strong argument in favor of the millennial day interpretation advanced above. The Gentile, Jewish and Church Ages, though consisting of two millennial days each, are integral wholes or "pairs of days", with each divided from the other through the occurrence of the following unique events:

1) Gentile Age: Begins with the fall of Adam: The initial promise of the Messiah accompanies this event (Genesis 3:15; Genesis 3:21).

2) Jewish Age: Begins with the circumcision of Abraham: The specific promise of the Seed of Abraham, Jesus Christ, accompanies this event (Genesis 17:1-27).

3) Jewish Age: Ends with the birth of Christ: The Word becomes flesh through this event (John 1:14; see above on the time of Christ’s earthly life as the unique conjunction of the ages).

4) Church Age: Begins with the death and resurrection of Christ: The promise of salvation has now been fulfilled (2 Corinthians 1:19-20), and the expansion of our Lord’s Church begins.

5) Church Age: Ends with the return of Christ: The resurrection occurs and the kingdom commences at this time (Revelation 20:4-6)
e. Day 7: The Millennium: The Millennium is in many ways the capstone of the seven days of human history, a time of blessing as close to perfection as yet sinful mankind can experience, with, Satan, the prime instigator of evil, temporarily removed from the world (Revelation 21:1-3), and the Son of God Himself reigning upon the earth (Revelation 11:15). The Millennium will commence almost immediately following Christ’s return (following a short period of purification: Daniel 12:11-12), and last for one thousand years (ca. 2033-3033). Following the elapse of the one thousand years, the devil will be released and a short period of human rebellion and swift divine judgment will ensue (Revelation 21:3; Revelation 21:7-10). Scripture is silent as to the length of this postscript to history (although it is "short": Revelation 21:3), but we do know that at its conclusion, the world as we know it will cease to exist, being subsumed forever by our eternal home, the New Heavens and the New Earth – a place where only righteousness will dwell (2 Peter 3:10-13; Revelation 21:1-4; cf. Isaiah 60:21). This "new day" will have no end, as we who have chosen for God will have the inestimable privilege of living with Him and His Son forever (Revelation 22:3-5). The shifting of the "Lord’s day" from the Saturday Sabbath (the seventh millennial day in history’s seven day structure) to Sunday, is indicative and evocative of this "new day" that will never come to an end (cf. Revelation 1:10).
f. The Tribulational Overlap: The Tribulation’s seven years belong both to the Church Age (its final seven years) and to the Jewish Age (its final seven years: Daniel’s seventieth week; cf. Daniel 9:24-27). Both the Jewish and Church Ages are initially divided by the life of Christ (His birth marking the temporary end of the former and the beginning of the latter), but are ultimately joined together in the period preceding His Second Advent. This is fitting, in that both Jews and gentiles together form the true Body of Christ. Other indications that the final seven years of the Church Age run concurrently with the Tribulation include:

1) the fact that the completion of the gentile complement of the Body of Christ is coterminous with Israel’s change of heart at the Second Advent (viz., at the end of the Tribulation: Romans 11:25-26).

2) the fact that this present era, described as "the times of the gentiles (that is to say, a time and a time [period] of 1,000 years each: Luke 21:24), will not come to an end as long as Jerusalem is "trodden under foot" (i.e., not until the return of Christ at the end of the Tribulation).

3) the fact that the current Church Age trend of antichrist-type deceivers will only reach its culmination with the unveiling of the antichrist during the Tribulation (1 John 2:18).

4) the fact that the prophesied (and already observable) trend towards apostasy on the part of the Church will only reach its fulfillment in the Tribulation (compare Revelation 3:14-20 with 2 Thessalonians 2:3).

5) the fact that the Church Age is in a very real and scriptural way part of the "end times" (1 Corinthians 10:11; Hebrews 1:2; 1 Peter 1:20; 1 John 2:18), a principle that makes little sense if it is to be excluded from the conclusive period of the "last days", the Tribulation.

6) the fact that much of our hope as Christians consists in our looking forward eagerly to the return of our Lord, an event that will take place at the end of the Great Tribulation (1 Thessalonians 4:13-18; Titus 2:13).

7) the fact that, in this way, the Church Age will end in the same miraculous fashion in which it was ushered in, with great satanic opposition, and surpassingly great divine provision and manifestation (cf. Joel 2:28-32, a passage equally applicable to Pentecost and the events preceding the Second Advent: compare with Acts 2:16-1; cf. Isaiah 32:15; Isaiah 44:3; Jeremiah 31:33-34; Ezekiel 36:24-27; Ezekiel 37:9; Zechariah 12:10).