WiseReader

“David, when you get to England you are going to meet Christians who are amillennialists. How will you handle that?” It was one of the final questions posed at my ordination council thirty-four years ago.

Quickly and confidently I replied: “If an amillennialist invites me to speak in his church, I will do so. But I will never let him speak in my church. Everyone knows that an amillennialist allegorizes Scripture and so is just one step away from liberalism.”

“Amen, brother!” “Never lose that conviction!” The council’s response was immediate and affirming. I knew I would be recommended for ordination.

My theology was cultivated in the soil of dispensational premillennialism. Holding this view was almost as important as believing in the substitutionary atonement of Christ. I began ministry a convinced dispensationalist, with all other views suspect. It was for me a test of fellowship.

Regrettably, prophecy has often fueled conflict among Christians. There are three major millennial views which interpret the 1000 year reign of Christ mentioned in Revelation 20. Here are some basic definitions.

 Premillennialism holds that Jesus will return to earth before the millennium begins - a literal 1000 year reign of Christ on earth. Among the many variations of premillennialism, two stand out: “historic” and “dispensational.” Space does not permit an extensive discussion of these views, but the main difference is that historic premillennialists see a one-stage second coming of Christ, whereas dispensationalists see a two-stage second coming - the rapture of the church followed by Christ’s return to establish his earthly kingdom.

Amillennialism, sometimes referred to as the “realized (or Gospel) millennium” believes that Christ’s kingdom is a spiritual kingdom and that the first resurrection mentioned in Revelation 20 is a spiritual one occurring at the moment of regeneration. The 1000 years mentioned in Revelation 20 symbolizes Christ’s present heavenly reign, after which He shall return.

Postmillennialism holds that the Christian faith will permeate the world, gradually ushering in a golden age on earth - the millennium. Like amillennialists, postmillennialists believe the 1000 year reign in Revelation 20 will occur before Christ’s return.

In some respects, historic premillennialism, amillennialism and postmillennialism are similar. All three see a one-stage second coming of Christ. Dispensational premillennialism is quite different in that it maintains a strict separation between Israel and the Church - two separate peoples with two separate programs. Unlike historic premillennialists, amillennialists and postmillennialists, who demonstrate flexibility with one another, dispensational premillennialists tend to separate from those who disagree in the details. I was among those separationist-prone dispensationalists.

It was in 1976, while rubbing shoulders with British “one-step-away-from-liberal” amillennialists that the Spirit of God began chipping away my youthful arrogance. Imagine my shock at discovering many godly amillennialist pastors who held the Scriptures in high esteem. They were hardly teetering on the brink of liberalism. I learned that equally devoted Christians can hold a number of views with reference to eschatology.

Somewhere along the way I gave up dispensationalism while retaining a premillennial outlook. I also discovered that one’s millennial view does not significantly impact daily life.

This is not to say that eschatology is unimportant, or that all views are equally valid. Every view cannot be right and Christians ought to wrestle with prophetic texts, coming to conclusions, but conclusions that are held with grace and humility.

My friend David Cooke, with whom I have often discussed eschatology, recently shared five interpretive principles he uses when studying biblical prophecy. I offer them to you as he gave them to me.

CONTEXT. We must pay careful attention to the context in which a prophecy occurs. Firstly, there is the cultural-historical context of the writer’s day and age. Secondly, there is the redemptive-epochal context of how God was dealing with His people in that particular time. Thirdly, there is the narrow literary context of the writer’s book. Fourthly, there is the broader literary context of all the writer’s books, all the books of that particular biblical genre, and all the books of the Bible as a whole. We must discover how each prophecy “fits in” to its context and how the context shapes the form and meaning of the prophecy.

PARALLELS. We should examine other prophecies and Bible texts that seem to relate to or parallel the prophecy in question. The principle is: “Scripture interprets Scripture.” A prophecy may be represented very differently in different times, but it will speak the same fundamental message.

RELEVANCY. We observe that some prophecies are relevant to certain subjects, themes, and topics in particular, while others are not. We must search the Scriptures to discover where certain prophecies are given to explicitly address a particular subject. If we go to a prophecy and apply it to a subject that it was not intended to address, then we have distorted the Scriptures.

PROGRESSION. Since the Bible is a progressive revelation, earlier (older) prophecies need to be interpreted in light of later (newer) prophecies. Specifically, Old Testament texts need to be understood in light of New Testament teaching and not vice versa. The New Testament provides the interpretive framework for discerning the true meaning of Old Testament prophecy.

FAITH. Most important of all is to have personal, saving faith in our Lord Jesus Christ. Prophecy is a spiritual matter that requires spiritual discernment. Without the Holy Spirit operating in our hearts, we will be unable to grasp the essential truth of any prophecy. All interpretation must be done in faith and with prayer.

The importance of these principles is illustrated in the prophecy of Amos regarding “raising up the tabernacle of David” (Amos 9:11-12). Written prior to the Assyrian invasion of 722 BC, Amos describes a glorious Israel inhabiting a land of supernatural fruitfulness and ruling over elect Gentiles from around the world. Reading this prophecy without any further clues might lead one to imagine a future theocratic kingdom of Israel, replete with a temple, priestly service, and a king ruling the nations.

However, as the NT church began to grow, James declared to the council meeting in Jerusalem that the flood of Gentiles coming to faith was in fact the fulfillment of Amos’s prophecy (Acts 15:12-17). David’s raised tabernacle is nothing less that the NT Kingdom of God comprised of believing Jews and Gentiles.

By all means read and study prophecy. Come to conclusions. But hold them in graceful humility.

 In that moment when Adam and Eve tasted the forbidden fruit, turmoil entered our world. With little respite, the story of humanity is rife with strife of every kind.Imagine the thoughts of those shepherds keeping watch over their flocks that dark night outside ancient Bethlehem. With fellow citizens, they languished under the occupying hand of Rome knowing little of the peace and joy spoken of by the angels who announced the birth of Jesus singing: “Glory to God in the highest, and on earth peace toward men of good will.” (Luke 2:14). That night Isaiah’s great prophecy was fulfilled. The Messiah was born; the “Prince of Peace” had come (Isaiah 9:6).

When speaking to his disciples just before his arrest and crucifixion, Jesus said: “Peace I leave with you, My peace I give to you…” (John 14:27). He knew he was soon to leave his disciples and he was preparing them for his departure by promising them that the comforting presence of the Holy Spirit of God. All who have trusted Jesus as Lord and Saviour know what it is to have the peace of God ruling in their hearts and lives. There are numerous NT references to the role of peace in a Christian’s life. We have “peace with God” through faith in Jesus (Romans 5:1), and as we faithfully entrust our daily concerns to the Lord, we enjoy the “peace of God” (Philippians 4:6-7).

But have you ever compared these promises of peace with something Jesus said that seems to run in the opposite direction? “Do not think that I came to bring peace on earth. I did not come to bring peace but a sword” (Matthew 10:24). Luke will substitute “division” for “sword” in his account (Luke 12:51).

Why would Jesus say such a thing? And if he really did bring division, how could the Apostle Paul write that Jesus is our peace, that he removed the “middle wall of division” separating Jew and Gentile in order to “create in Himself one new man from the two, thus making peace” (Ephesians 2:14-15)?

The late F.F. Bruce, a well-respected Bible scholar, says this about the “division” Jesus brings. “When Jesus said that he had come to bring ‘not peace but a sword’, he meant that this would be the effect of his coming, not that it was the purpose of his coming” (The Hard Sayings of Jesus, IVP, 1983).

Even a casual perusal of history will support Bruce’s conclusion. Allegiance to Jesus very often causes conflict - conflict with friends and neighbours, and sometimes within families. Thousands upon thousands of Christians have suffered for their faith, but they have done so with an inner peace that the world cannot understand, nor can they take away.

Jesus is the Prince of Peace, and though this world still rages, one day he will return to this earth to welcome his people to live forever in that new Heaven and earth where all will be right and peaceful.

A version of this review first appeared in ChristianWeek.

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“Is Woody Allen a Jew?” Coming on the heels of a lengthy conversation where my rabbi-friend had argued that Jews believing in Jesus were no longer Jews, my question was framed in light of his equating Jewishness with adherence to Judaism.

“Of course he is”, my friend replied. “Why would you ask?”

“How could he be a Jew?” I exclaimed. “You are an orthodox rabbi and he is, as far as I can tell, a secular Jew. He is everything you are not! How can you say a secular Jew, who apparently believes little about traditional Judaism is still deemed Jewish, but a Jew believing in Jesus and seeking to live a godly life is not Jewish?”

Undaunted, my friend countered, “Woody Allen is an uninformed Jew.”

“Following that logic,” I said, “every Jewish person believing in Jesus is simply an ‘uniformed Jew,’ but he or she is nevertheless still Jewish.”

“No,” my rabbi-friend countered. “A Jew who believes in Jesus makes a conscious decision to become an idolater, because Jesus claims to be God and there is only one God.”

I have had many conversations with my friend since that day, and invariably our conversations revolve around a familiar set of Jewish objections to Jesus and the Christian faith. Because my main vocation is leading an evangelistic, discipling ministry in Toronto’s Jewish community, I am always in the hunt for good resources to assist me in answering those objections.

One of the best resources I have found is the multi-volume work Answering Jewish Objections to Jesus (BakerBooks, Vols. 1 & 2 - 2000; Vol. 3 - 2003; Vol. 4 - 2006) by Michael L. Brown. Described by Barry Leventhal (Academic Dean & Professor at Southern Evangelical Seminary) as the “foremost messianic apologist in the world,” Brown is an able defender of the Messianic Jewish/Christian faith.

With a Ph.D. in Near Eastern Languages and Literatures from New York University, Brown, a Jewish believer in Jesus, has been a visiting professor at Trinity Evangelical Divinity School and Fuller Theological Seminary. He has authored more than 15 books and contributed to the Oxford Dictionary of Jewish Religion. Currently Dr. Brown serves as president of the FIRE School of Ministry. Having appeared in numerous public debates with Jewish leaders, Brown is well-qualified to answer the objections his fellow Jews raise against Christianity.

In volume one Brown addresses 35 objections of a general and historical nature. He responds to such statements as “I was born a Jew and I will die a Jew”; “I won’t betray my ancestors”; and “If Jesus is the Jewish Messiah, why isn’t there peace on earth?” At the heart of these sorts of objections is the sentiment that “Jesus is not for Jews,” that Jesus cannot be the Messiah since we are not living in the Messianic Age.

His second volume deals with 28 theological objections to Jesus. Among the doctrines discussed are such matters as the Trinity, the Deity of Jesus, the concept of a suffering Messiah and the continuity/discontinuity of the law. Brown believes these objections are among the most serious, cutting to the very heart of what divides Messianic Jewish/Christian faith from traditional Judaism. Underlying objections of this kind is the opinion that the New Testament portrays a foreign religion, a religion unfaithful to the Hebrew Scriptures.

Brown tackles 39 Jewish objections to Jesus as the fulfiller of OT messianic prophecies in volume three. Accusing Christians of mistranslation, misquotation or taking verses out of context, Jewish objections in this area relate to the belief that Jesus did not live up to the Biblical description of Messiah.

In volume four, Brown answers 34 objections raised against the veracity of the New Testament. Those objections revolve around claims that the New Testament is historically inaccurate, that the Gospels portray a mythical Jesus who was a false prophet.

Throughout each volume, Brown follows a consistent format: concisely stating an objection, presenting a clear answer, supporting his response with appropriate citations, both Biblical and extra-biblical, and giving attention to possible objections leveled at his answers.

Brown writes for three groups: Christians interested in sharing their faith sensitively with Jewish people; Jewish believers who are being confused by the growing stridency of Jewish anti-missionary organizations; and for Jews of every background who do not believe that Jesus is Israel’s promised Messiah.

A careful reading of these volumes will reveal that many Jewish objections to Jesus are rooted in misconceptions about Christianity - misconceptions born and cultivated in the soil of a “gentilized” Christian faith disconnected from its Jewish roots. As Brown convincingly demonstrates, Christianity is a lot more Jewish than you think.

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You can purchase these books from Christianbook.com by clicking on the title below.

Answering Jewish Objections to Jesus, 4 Volumes
By Michael L. Brown / Baker

When Christians share their faith with Hebrew friends and family, difficult questions often arise. Combining scholarship, spiritual seriousness, and an engaging style, Jewish believer Brown offers fair and comprehensive answers to more than 100 general, historical, and theological queries regarding New Testament teachings, the Messiah, Old Testament prophecies, and more. Thoroughly documented and footnoted. 250–350 pages each, four softcovers from Baker.