Creation Engineering Proves God's Existence
Sunday, March 1, 2026
Deuteronomy 2 KJV
Deuteronomy 2 King James Version
1 Then we turned, and took our journey into the wilderness by the way of the Red sea, as the Lord spoke unto me: and we compassed mount Seir many days.
2 And the Lord spoke unto me, saying,
3 Ye have compassed this mountain long enough: turn you northward.
4 And command thou the people, saying, Ye are to pass through the coast of your brethren the children of Esau, which dwell in Seir; and they shall be afraid of you: take ye good heed unto yourselves therefore:
5 Meddle not with them; for I will not give you of their land, no, not so much as a foot breadth; because I have given mount Seir unto Esau for a possession.
6 Ye shall buy meat of them for money, that ye may eat; and ye shall also buy water of them for money, that ye may drink.
7 For the Lord thy God hath blessed thee in all the works of thy hand: he knoweth thy walking through this great wilderness: these forty years the Lord thy God hath been with thee; thou hast lacked nothing.
8 And when we passed by from our brethren the children of Esau, which dwelt in Seir, through the way of the plain from Elath, and from Eziongaber, we turned and passed by the way of the wilderness of Moab.
9 And the Lord said unto me, Distress not the Moabites, neither contend with them in battle: for I will not give thee of their land for a possession; because I have given Ar unto the children of Lot for a possession.
10 The Emims dwelt therein in times past, a people great, and many, and tall, as the Anakims;
11 Which also were accounted giants, as the Anakims; but the Moabites called them Emims.
12 The Horims also dwelt in Seir beforetime; but the children of Esau succeeded them, when they had destroyed them from before them, and dwelt in their stead; as Israel did unto the land of his possession, which the Lord gave unto them.
13 Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered.
14 And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them.
15 For indeed the hand of the Lord was against them, to destroy them from among the host, until they were consumed.
16 So it came to pass, when all the men of war were consumed and dead from among the people,
17 That the Lord spake unto me, saying,
18 Thou art to pass over through Ar, the coast of Moab, this day:
19 And when thou comest nigh over against the children of Ammon, distress them not, nor meddle with them: for I will not give thee of the land of the children of Ammon any possession; because I have given it unto the children of Lot for a possession.
20 (That also was accounted a land of giants: giants dwelt therein in old time; and the Ammonites call them Zamzummims;
21 A people great, and many, and tall, as the Anakims; but the Lord destroyed them before them; and they succeeded them, and dwelt in their stead:
22 As he did to the children of Esau, which dwelt in Seir, when he destroyed the Horims from before them; and they succeeded them, and dwelt in their stead even unto this day:
23 And the Avims which dwelt in Hazerim, even unto Azzah, the Caphtorims, which came forth out of Caphtor, destroyed them, and dwelt in their stead.)
24 Rise ye up, take your journey, and pass over the river Arnon: behold, I have given into thine hand Sihon the Amorite, king of Heshbon, and his land: begin to possess it, and contend with him in battle.
25 This day will I begin to put the dread of thee and the fear of thee upon the nations that are under the whole heaven, who shall hear report of thee, and shall tremble, and be in anguish because of thee.
26 And I sent messengers out of the wilderness of Kedemoth unto Sihon king of Heshbon with words of peace, saying,
27 Let me pass through thy land: I will go along by the high way, I will neither turn unto the right hand nor to the left.
28 Thou shalt sell me meat for money, that I may eat; and give me water for money, that I may drink: only I will pass through on my feet;
29 (As the children of Esau which dwell in Seir, and the Moabites which dwell in Ar, did unto me;) until I shall pass over Jordan into the land which the Lord our God giveth us.
30 But Sihon king of Heshbon would not let us pass by him: for the Lord thy God hardened his spirit, and made his heart obstinate, that he might deliver him into thy hand, as appeareth this day.
31 And the Lord said unto me, Behold, I have begun to give Sihon and his land before thee: begin to possess, that thou mayest inherit his land.
32 Then Sihon came out against us, he and all his people, to fight at Jahaz.
33 And the Lord our God delivered him before us; and we smote him, and his sons, and all his people.
34 And we took all his cities at that time, and utterly destroyed the men, and the women, and the little ones, of every city, we left none to remain:
35 Only the cattle we took for a prey unto ourselves, and the spoil of the cities which we took.
36 From Aroer, which is by the brink of the river of Arnon, and from the city that is by the river, even unto Gilead, there was not one city too strong for us: the Lord our God delivered all unto us:
37 Only unto the land of the children of Ammon thou came not, nor unto any place of the river Jabbok, nor unto the cities in the mountains, nor unto whatsoever the Lord our God forbad us.
King James Version (KJV) Public Domain
Ephesians 4 KJV
Ephesians 4 King James Version
1 I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called,2 With all lowliness and meekness, with longsuffering, forbearing one another in love;
3 Endeavouring to keep the unity of the Spirit in the bond of peace.
4 There is one body, and one Spirit, even as ye are called in one hope of your calling;
5 One Lord, one faith, one baptism,
6 One God and Father of all, who is above all, and through all, and in you all.
7 But unto every one of us is given grace according to the measure of the gift of Christ.
8 Wherefore he says, When he ascended up on high, he led captivity captive, and gave gifts unto men.
9 (Now that he ascended, what is it but that he also descended first into the lower parts of the earth?
10 He that descended is the same also that ascended up far above all heavens, that he might fill all things.)
11 And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;
12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:
13 Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:
14 That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive;
15 But speaking the truth in love, may grow up into him in all things, which is the head, even Christ:
16 From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.
17 This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind,
18 Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart:
19 Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness.
20 But ye have not so learned Christ;
21 If so be that ye have heard him, and have been taught by him, as the truth is in Jesus:
22 That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;
23 And be renewed in the spirit of your mind;
24 And that ye put on the new man, which after God is created in righteousness and true holiness.
25 Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another.
26 Be ye angry, and sin not: let not the sun go down upon your wrath:
27 Neither give place to the devil.
28 Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth.
29 Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.
30 And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.
31 Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice:
32 And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you.
King James Version (KJV) Public Domain
Trust in the Lord at All Times! Pour Out Your Heart Before Him!
Dennis Edwards
Psalm 62:8 Trust in Him at all times; ye people, pour out your heart before Him: God is a refuge for us. Selah. (KJV)
In times of uncertainty, we get anxious. The psalmist is calling us to come before the Lord in prayer and pour out our hearts before Him. The Lord is our refuge, our secret place, our hiding place from the storms of life. Many podcasters are saying that the present year will be a year of testing, of chaos, of great change. As a results of their words and what we may watch on the News, and perhaps because of our personal experience and situation, we may be feeling anxious and worried about the future. We long for a refuge from the problems that seem to be looming like dark clouds on the horizon. The psalmist is reminding us that God is our true refuge in times of trouble. He is also reminding us to pour out our hearts before the Lord, to seek Him with all our heart, mind, and soul.
In his letter to the Philippians, Apostle Paul gives a similar solution to finding that perfect refuge in the Lord. Are you anxious? Pour out your heart to the Lord.
Philippians 4:6-9 Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God. 7 And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus. 8 Finally, brothers and sisters, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things. 9 Whatever you have learned or received or heard from me, or seen in me—put it into practice. And the God of peace will be with you. (NIV)
Ultimately the refuge that we seek is the peace of heart and mind that God is with us and will keep us and protect us from evil, especially when it seems the world could fall apart at any moment. Let us review some of the promises from God’s word that assure us He is in deed with those that come unto Him with all their heart, soul, body, mind, and spirit.
Psalm 46:1-3 God is our refuge and strength, an ever-present help in trouble. 2 Therefore we will not fear, though the earth gives way and the mountains fall into the heart of the sea, 3 though its waters roar and foam and the mountains quake with their surging. (NIV)
No matter if we are in the midst of a Tsunami or tidal-wave, God promises to be present and a refuge and strength to His children. Many times in the psalms, the psalmist calls the Lord his refuge and, or his hiding place.
Psalm 32:7 You are my hiding place; you will protect me from trouble and surround me with songs of deliverance. (NIV)
Psalm 36:7 How excellent is thy lovingkindness, O God! therefore the children of men put their trust under the shadow of thy wings. (KJV)
Psalm 57:1-3 Be merciful unto me, O God, be merciful unto me: for my soul trusts in thee: yea, in the shadow of thy wings will I make my refuge, until these calamities be overpast. I will cry unto God most high; unto God that performs all things for me. He shall send from heaven, and save me from the reproach of him that would swallow me up. Selah. God shall send forth his mercy and his truth.
Psalm 59:16 But I will sing of thy power; yea, I will sing aloud of thy mercy in the morning: for thou hast been my defence and refuge in the day of my trouble. (KJV)
Psalm 71:3 Be my rock of refuge, to which I can always go; give the command to save me, for you are my rock and my fortress. (NIV)
Psalm 119:114 You are my refuge and my shield; I have put my hope in your word. (NIV)
Psalm 91:1-10 Whoever dwells in the shelter of the Most High will rest in the shadow of the Almighty. 2 I will say of the Lord, “He is my refuge and my fortress, my God, in whom I trust.” 3 Surely, he will save you from the fowler’s snare and from the deadly pestilence. 4 He will cover you with his feathers, and under his wings you will find refuge; his faithfulness will be your shield and rampart. 5 You will not fear the terror of night, nor the arrow that flies by day, 6 nor the pestilence that stalks in the darkness, nor the plague that destroys at midday. 7 A thousand may fall at your side, ten thousand at your right hand, but it will not come near you. 8 You will only observe with your eyes and see the punishment of the wicked. 9 If you say, “The Lord is my refuge,” and you make the Most High your dwelling, 10 no harm will overtake you, no disaster will come near your tent. (NIV)
God’s promises of deliverance and protection are expedient on our walking closely with Him. Psalm 91 has beautiful promises of protection. At the end of the psalm, the voice of the Lord breaks through and tells why He protects His children.
Psalm 91:14-15 “Because he loves me,” says the Lord, “I will rescue him; I will protect him, for he acknowledges my name. 15 He will call on me, and I will answer him; I will be with him in trouble, I will deliver him and honour him. 16 With long life I will satisfy him and show him my salvation.” (NIV)
We have to practice coming unto the Lord in prayer and supplication. We have to follow closely His voice and His commandments and His admonitions. If we do so, we can have total confidence that God will be with us in times of trouble. In Proverbs we read,
Proverbs 3:1-2, 21-26 My son, forget not my law; but let thine heart keep my commandments: 2 For length of days, and long life, and peace, shall they add to thee…21 My son, let not them depart from thine eyes: keep sound wisdom and discretion: 22 So shall they be life unto thy soul, and grace to thy neck. 23 Then shalt thou walk in thy way safely, and thy foot shall not stumble. 24 When thou lie down, thou shalt not be afraid: yea, thou shalt lie down, and thy sleep shall be sweet. 25 Be not afraid of sudden fear, neither of the desolation of the wicked, when it comes. 26 For the Lord shall be thy confidence, and shall keep thy foot from being taken. (KJV)
Isaiah 25:1 & 4 O Lord, thou art my God; I will exalt thee, I will praise thy name; for thou hast done wonderful things; thy counsels of old are faithfulness and truth…4 For thou hast been a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the wall. (KJV)
Psalm 9:9 The Lord also will be a refuge for the oppressed, a refuge in times of trouble.
Nahum 1:7 The Lord is good, a strong hold in the day of trouble; and he knows them that trust in him. (KJV)
Isaiah 26:3, 8-9 Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusts in thee…8 Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. 9 With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. (KJV)
Ultimately, the peace and safety we seek is an inner peace. The Lord promises to be that inner peace to those who keep their minds and hearts on Him and walk close by His side. When God judgments begin to fall, men will begin to seek the Lord and learn the path of salvation found in the love and truth of Jesus.
Psalm 61:1-5 Hear my cry, O God; listen to my prayer. 2 From the ends of the earth I call to you, I call as my heart grows faint; lead me to the rock that is higher than I. 3 For you have been my refuge, a strong tower against the foe. 4 I long to dwell in your tent forever and take refuge in the shelter of your wings. 5 For you, God, have heard my vows; you have given me the heritage of those who fear your name. (NIV)
Proverbs 18:10 The name of the Lord is a strong tower: the righteous runs into it, and is safe. (KJV)
We have gone over a few of the promises in God’s Word showing that the Lord will be our refuge in the day of trouble. In the book of Revelation, God promises to the church of Philadelphia, which means in the Greek, the church of brotherly love, a special blessing:
Revelation 3:10-11 Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man takes thy crown. (KJV)
God promises to keep His children, even if they have little strength, because they have kept His Word, not denied His Name, and walked in brotherly love one for another. Jesus said,
John 13:35 By this shall all men know that ye are my disciples, if ye have love one for another.
John 14:27 Peace I leave with you, my peace I give unto you: not as the world gives, give I unto you. Let not your heart be troubled, neither let it be afraid.
John 16:33 These things I have spoken unto you, that in Me ye might have peace. In the world you shall have tribulation: but be of good cheer, (or in other words be encouraged); I have overcome the world. (KJV)
Jesus has promised to be with us even to the end of the world. Apostle Paul has reminded us that nothing, absolutely nothing can separate us from love of God which we find in Jesus. The only thing that can separate us from God is our refusal to accept His love and recognise our dependence on Him. Our sins can separate us from God. But if we confess our sins, and change from our bad behaviour, God is faithful to forgive us our sins and cleanses us from all unrighteousness. Therefore, let us not fear or be dismayed, for God has promised to strengthen us, and uphold us with the right hand of His righteousness. We are not to fear, for He will help us. He is that refuge that we seek, and He promises His peace will be upon us. Pour out your heart before Him and ye shall find Him.
Jeremiah 29:13 And ye shall seek me, and find me, when ye shall search for me with all your heart. (KJV)
Philippians 4:7 And the peace of God, which passes all understanding shall keep your hearts and minds through Jesus Christ (our Lord). (KJV)
They that fear the Lord and walk in His commandments shall have that place of refuge He has promised for His children.
Matthew 28:20b And, lo, I am with you always, even unto the end of the world.
Originally published January 24, 2024.
La vida es aprender a amar - La Voz Diaria
Por J.R. Miller, de Arroyos en el Desierto 2
La gran tarea de una verdadera vida cristiana es aprender a amar. El Sr. Browning, en su Muerte en el Desierto, pone en boca del moribundo San Juan estas palabras:
Porque la vida, con todo lo que trae consigo: alegrÃa y tristeza,
y esperanza y temor —creed al anciano amigo—,
es solo nuestra oportunidad de alcanzar el premio de aprender a amar,
como el amor podrÃa ser, ha sido y es;
y que desde entonces nos aferramos hasta el lÃmite
a tal premio a pesar de la envidia del mundo.
La vida, con todas sus experiencias, es solo nuestra oportunidad de aprender a amar. La lección está dada para nosotros: «Amarás»; «Como yo os he amado, que también os améis los unos a los otros». Nuestro único objetivo es dominar esta lección. No estamos en este mundo para enriquecernos, ganar poder, aprender artes y ciencias, construir un gran negocio ni hacer grandes cosas en ningún ámbito. No estamos aquà para desenvolvernos en nuestro trabajo diario, en nuestros talleres, escuelas, hogares o granjas.
No estamos aquà para predicar el evangelio, consolar el dolor, visitar a los enfermos ni realizar obras de caridad. Todas estas cosas, o cualquiera de ellas, pueden estar entre nuestros deberes y pueden llenarnos las manos; pero en todas nuestras ocupaciones, el verdadero propósito de la vida, aquello que siempre debemos esforzarnos por hacer, la labor que debe acompañar todas nuestras experiencias, si es que comprendemos el verdadero significado de la vida, es aprender a amar y desarrollar un carácter y una disposición amorosos.
Podemos aprender las artes más nobles de la vida: música, pintura, escultura, poesÃa; o dominar las ciencias más nobles, o mediante la lectura, el estudio, los viajes y la conversación con personas refinadas, podemos alcanzar la mejor cultura; pero si en todo esto no aprendemos a amar ni nos volvemos más amables de espÃritu y comportamiento, habremos perdido el premio de la vida.
Si en medio de todos nuestros deberes, preocupaciones, pruebas, alegrÃas y tristezas, no crecemos dÃa a dÃa en dulzura, gentileza, generosidad, consideración y en todas las ramas del amor, no estamos aprendiendo la gran lección que nos dio nuestro Maestro en esta escuela de la vida.
"Si Dios nos amó asÃ, también nosotros debemos amarnos unos a otros." (1 Juan 4:11)
Publicado originalmente en marzo de 2012.
A vida é para aprendermos a amar - A Voz Diária
Por J.R. Miller, de "Rios no Deserto 2"
A grande tarefa de uma verdadeira vida cristã é aprender a amar. O senhor Browning, no seu livro "Morte no Deserto", coloca na boca do moribundo São João estas palavras:
Pois a vida, com tudo o que oferece de alegria ou de tristeza,
E a esperança e o medo — acredite o velho amigo —
É apenas a nossa oportunidade de ganhar o prémio de aprender a amar,
Como poderia ser o amor, como de facto foi e como é;
E que a partir de então nos agarremos a esse prémio até ao fim
apesar da inveja do mundo.
A vida, com todas as suas experiências, é apenas a nossa oportunidade de aprender a amar. A lição é-nos dada: "Amarás"; "Como Eu vos amei, que também vos ameis uns aos outros". O nosso único objetivo é dominar esta lição. Não estamos neste mundo para enriquecer, para ganhar poder, para nos tornarmos eruditos nas artes e nas ciências, para construir um grande negócio ou para realizar grandes feitos em qualquer área. Não estamos aqui para nos darmos bem no nosso trabalho diário, nas nossas lojas, escolas, lares ou quintas.
Não estamos aqui para pregar o evangelho, consolar os aflitos, visitar os doentes e praticar obras de caridade. Todas estas atividades, ou algumas delas, podem estar entre os nossos deveres e ocupar as nossas mãos; mas em todas as nossas ocupações, o verdadeiro propósito da vida, aquilo que devemos sempre esforçar-nos por fazer, o trabalho que deve permear todas as nossas experiências, se queremos compreender o verdadeiro sentido da vida, é aprender a amar e a cultivar o amor na disposição e no carácter.
Podemos aprender as mais belas artes da vida — música, pintura, escultura, poesia — ou dominar as ciências mais nobres, ou, através da leitura, do estudo, das viagens e da convivência com pessoas requintadas, alcançar a mais elevada cultura; mas se, em tudo isto, não aprendermos a amar e não nos tornarmos mais bondosos no espÃrito e no comportamento, teremos perdido o prémio da vida.
Se, no meio de todos os nossos deveres, cuidados, provações, alegrias e tristezas, não estivermos a crescer de dia para dia em doçura, bondade, altruÃsmo, consideração e em todas as formas de amor, não estaremos a aprender a grande lição que o nosso Mestre nos ensinou nesta escola da vida.
"Se Deus nos amou assim, também nós devemos amar-nos uns aos outros". (1 João 4:11)
Publicado originalmente em março de 2012.
Life is to Learn to Love! - The Daily Voice
By J.R.Miller from Streams in the Desert 2
The great business of a true Christian life is to learn to love. Mr. Browning, in his Death in the Desert, puts into the mouth of the dying Saint John these words:
For life, with all it yields of joy or woe,
And hope and fear-believe the aged friend-
Is just our chance o´the prize of learning love,
How love might be, hath been indeed, and is;
And that we hold thenceforth to the uttermost
Such prize despite the envy of the world.
Life with all its experiences is just our chance of learning love. The lesson is set for us-" Thou shall love"; "As I have loved you, that you also love one another." Our one thing is to master this lesson. We are not in this world to get rich, to gain power, to become learned in the arts and sciences, to build up a great business, or to do large things in any line. We are not here to get along in our daily work, in our shops, or schools, or homes, or on our farms. We are not here to preach the gospel, to comfort sorrow, to visit the sick, and perform deeds of charity. All of these, or any of these, may be among our duties, and they may fill our hands; but in all our occupations the real business of life, that which we are always to strive to do, the work which must go in all our experiences, if we grasp the true meaning of life at all, is to learn to love, and to grow loving in disposition and character.
We may learn the finest arts of life-music, painting, sculpture, poetry, or master the noblest sciences, or by means of reading, study, travel, and converse with refined people, may attain, the best culture; but if in all this we do not learn love, and become more gentle in spirit and behavior, we have missed the prize of living. If in the midst of all our duties, care, trials, joys, sorrows, we are not day by day growing in sweetness, in gentleness, in unselfishness, in thoughtfulness, and in all branches of love, we are not learning the great lesson set for us by our Master in this school of life.
"If God so loved us, we ought also to love one another." (1John4:11)
Originally published March 2012.
Confie no Senhor em todos os momentos! Derrame o seu coração diante d’Ele!
Dennis Edwards
Salmo 62:8 Confiai nele em todos os momentos; ó povo, derramai o vosso coração diante dele; Deus é o nosso refúgio. (Selá)
Em tempos de incerteza, ficamos ansiosos. O salmista chama-nos a vir à presença do Senhor em oração e a derramar o nosso coração diante d’Ele. O Senhor é o nosso refúgio, o nosso lugar secreto, o nosso esconderijo contra as tempestades da vida. Muitos podcasters estão a dizer que este ano será um ano de provações, de caos, de grandes mudanças.
Como resultado das suas palavras e do que podemos ver nos noticiários, e talvez pela nossa experiência e situação pessoal, podemos estar a sentir-nos ansiosos e preocupados com o futuro. Ansiamos por um refúgio contra os problemas que parecem aproximar-se como nuvens escuras no horizonte. O salmista recorda-nos que Deus é o nosso verdadeiro refúgio em tempos de dificuldade. Ele também nos lembra de derramar o nosso coração diante do Senhor, de O procurar com todo o nosso coração, mente e alma.
Na sua carta aos Filipenses, o apóstolo Paulo oferece uma solução semelhante para encontrar este refúgio perfeito no Senhor. Está ansioso? Derrame o seu coração diante do Senhor.
Filipenses 4:6-9 Não vos inquieteis com nada; em vez disso, orem a Deus pedindo aquilo de que precisam e agradecendo-Lhe por tudo o que ele já fez. 7 Então experimentarão a paz de Deus, que excede todo o entendimento e que guardará o vosso coração e a vossa mente em Cristo Jesus. 8 Finalmente, irmãos, tudo o que for verdadeiro, tudo o que for nobre, tudo o que for correcto, tudo o que for puro, tudo o que for amável, tudo o que for de boa fama, se houver algo de excelente ou digno de louvor, pensai nessas coisas. 9 Tudo o que aprenderam, receberam, ouviram e viram em mim, ponham-no em prática. E o Deus da paz estará convosco. (NVI)
Em última análise, o refúgio que procuramos é a paz de espÃrito e de coração, a certeza de que Deus está connosco, nos guardará e nos protegerá do mal, especialmente quando parece que o mundo pode desmoronar-se a qualquer momento. Examinemos algumas das promessas da Palavra de Deus que nos asseguram que Ele está verdadeiramente com aqueles que vêm a Ele de todo o coração, alma, corpo, mente e espÃrito.
Salmo 46:1-3 Deus é o nosso refúgio e fortaleza, auxÃlio sempre presente na angústia. 2 Por isso, não temeremos, ainda que a terra se mude, e ainda que os montes se transportem para o meio dos mares; 3 ainda que as águas rujam e se perturbem, e ainda que os montes se abalem com a sua fúria. (NVI)
Não importa se estamos no meio de um tsunami ou de uma onda gigante, Deus promete estar presente e ser um refúgio e fortaleza para os Seus filhos. Muitas vezes nos Salmos, o salmista chama o Senhor do seu refúgio e/ou do seu esconderijo.
Salmo 32:7 Tu és o meu refúgio; proteger-me-ás da angústia e rodear-me-ás de cânticos de libertação. (NVI)
Salmo 36:7 Quão excelente é a tua benignidade, ó Deus! Por isso, os filhos dos homens refugiam-se à sombra das tuas asas. (Salmo 57:1-3)
Sê misericordioso para comigo, ó Deus, sê misericordioso para comigo, pois a minha alma confia em ti; sim, à sombra das tuas asas me refugiarei, até que passem as calamidades. Clamarei ao Deus AltÃssimo, ao Deus que realiza todas as coisas por mim. Ele enviará ajuda desde os céus e livrar-me-á do opróbrio daquele que me quer devorar. (Selá) Deus enviará a sua misericórdia e a sua verdade.
Salmo 59:16 Mas eu cantarei o teu poder; sim, cantarei em alta voz a tua misericórdia pela manhã, porque tens sido a minha defesa e o meu refúgio no dia da minha angústia. (Salmo 71:3)
Sê a minha rocha de refúgio, para onde eu possa sempre ir; dá ordem para me salvares, pois tu és a minha rocha e a minha fortaleza. (NVI)
Salmo 119:114 Tu és o meu refúgio e o meu escudo; na tua palavra espero. (NVI)
Salmo 91:1-10 Aquele que habita no abrigo do AltÃssimo descansará à sombra do Todo-Poderoso. 2 Direi do Senhor: “Ele é o meu refúgio e a minha fortaleza, o meu Deus, em quem confio”. 3 Certamente que o livrará do laço do passarinheiro e da peste mortal. 4 Ele te cobrirá com as tuas penas, e debaixo das tuas asas encontrarás refúgio; a sua fidelidade será o seu escudo e a sua proteção. 5 Não temerás o terror da noite, nem a seta que voa de dia, 6 nem a peste que se propaga nas trevas, nem a praga que devasta ao meio-dia. 7 Mil poderão cair ao teu lado, dez mil à tua direita, mas não serás atingido. 8 Só com os teus olhos observarás e verás o castigo dos Ãmpios. 9 Se disseres: “O Senhor é o meu refúgio”, e fizeres do AltÃssimo a tua habitação, 10 nenhum mal te atingirá, nem praga alguma chegará à tua tenda. (NVI)
As promessas de libertação e proteção de Deus são essenciais para a nossa comunhão com Ele. O Salmo 91 contém belas promessas de proteção. No final do salmo, a voz do Senhor faz-se ouvir e revela porque é que Ele protege os Seus filhos.
Salmo 91:14-16 “Porque ele me ama”, diz o Senhor, “eu o livrarei; eu o protegerei, pois ele conhece o meu nome.” 15 Ele me invocará, e eu lhe responderei; estarei com ele na angústia, livrá-lo-ei e glorificá-lo-ei. 16 Dar-lhe-ei satisfez-o com longos dias e mostrar-lhe-ei a minha salvação. (NVI)
Precisamos de praticar a achegação ao Senhor em oração e súplica. Precisamos de seguir atentamente a Sua voz, os Seus mandamentos e as Suas admoestações. Se fizermos isso, podemos ter plena confiança de que Deus estará connosco nos momentos de dificuldade. Em Provérbios, lê-se:
Provérbios 3:1-2, 21-26 Filho meu, não te esqueças da minha lei, mas guarda no teu coração os meus mandamentos. 2 Pois eles te darão longos dias, vida longa e paz… 21 Filho meu, não os deixes apartar-se dos teus olhos; guarda a sabedoria e o bom senso. 22 Assim, serão vida para a tua alma e conforto para o teu pescoço. 23 Então, andarás seguro no teu caminho, e o teu pé não tropeçará. 24 Quando te deitares, não terás medo; deitar-te-ás, e o teu sono será tranquilo. 25 Não temas o pavor súbito, nem a destruição dos Ãmpios, quando ela vier. 26 Porque o Senhor estará contigo. confiança, e guardarás que o teu pé não seja preso. (KJV)
IsaÃas 25:1 e 4 Ó Senhor, tu és o meu Deus; Eu te exaltarei, louvarei o teu nome, porque fizeste coisas maravilhosas; os teus conselhos antigos são fidelidade e verdade… 4 Pois tu tens sido uma fortaleza para o pobre, uma fortaleza para o necessitado na sua angústia, um refúgio contra a tempestade, uma sombra contra o calor, quando o sopro dos terrÃveis é como uma tempestade contra a parede. (KJV)
Salmo 9:9 O Senhor será também um refúgio para o oprimido, um refúgio em tempos de angústia.
Naum 1:7 O Senhor é bom, uma fortaleza no dia da angústia; e conhece os que nele confiam. (KJV)
IsaÃas 26:3, 8-9 Conservarás em perfeita paz aquele cuja mente está firme em ti; porque ele confia em ti… 8 Sim, no caminho dos teus juÃzos, ó Senhor, temos esperado. A ti pertence a tua alma; o desejo da nossa alma está no teu nome e na tua lembrança. 9 Com a minha alma te desejei de noite; sim, com o meu espÃrito, dentro de mim, te buscarei de madrugada; porque, quando os teus juÃzos estiverem na terra, os habitantes do mundo aprenderão a justiça. (Salmo 61:1-5)
Em última análise, a paz e a segurança que procuramos são uma paz interior. O Senhor promete ser essa paz interior à queles que mantêm a sua mente e o seu coração n’Ele e caminham perto d’Ele. Quando os juÃzos de Deus começarem a cair, os homens começarão a procurar o Senhor e a aprender o caminho da salvação que se encontra no amor e na verdade de Jesus.
Salmo 61:1-5 Ouve o meu clamor, ó Deus; atende à minha oração. 2 Desde os confins da terra clamo a ti, quando o meu coração desfalece; leva-me para a rocha que é mais alta do que eu. 3 Pois tu tens sido o meu refúgio, uma torre forte contra o inimigo. 4 Anseio habitar para sempre no teu tabernáculo e refugiar-me no abrigo das tuas asas. 5 Pois Tu, ó Deus, ouviste os meus votos; deste-me a herança daqueles que temem o teu nome. (NVI)
Provérbios 18:10 O nome do Senhor é uma torre forte; o justo corre para ela e está seguro. (KJV)
Já analisámos algumas das promessas na Palavra de Deus que mostram que o Senhor será o nosso refúgio no dia da angústia. No livro do Apocalipse, Deus promete à igreja de Filadélfia, que em grego significa "igreja do amor fraterno", uma bênção especial:
Apocalipse 3:10-11 Porque guardaste a palavra da minha paciência, também eu te guardarei da hora da tentação que há de vir sobre todo o mundo, para provar os que habitam sobre a terra. Eis que venho sem demora; guarda o que tens, para que ninguém tome a tua coroa. (KJV)
Deus promete guardar os Seus filhos, mesmo que tenham pouca força, porque guardaram a Sua Palavra, não negaram o Seu Nome e andaram em amor fraterno uns pelos outros. Jesus disse:
João 13:35 Nisto conhecerão todos que sois meus discÃpulos, se vos amardes uns aos outros.
João 14:27 Deixo-vos a paz, a minha paz vos dou; não vo-la dou como o mundo a dá. Não se perturbe o vosso coração, nem se atemorize.
João 16:33 Tenho-vos dito estas coisas para que em mim tenhais paz. Neste mundo tereis aflições; mas tende bom ânimo (ou, por outras palavras, encorajai-vos), Eu venci o mundo. (João 16:33)
Jesus prometeu estar connosco até ao fim do mundo. O apóstolo Paulo recordou-nos que nada, absolutamente nada, nos pode separar do amor de Deus que encontramos em Jesus. A única coisa que nos pode separar de Deus é a nossa recusa em aceitar o Seu amor e em reconhecer a nossa dependência d’Ele. Os nossos pecados podem separar-nos de Deus. Mas se confessarmos os nossos pecados e mudarmos o nosso mau comportamento, Deus é fiel para nos perdoar os pecados e nos purificar de tudo injustiça.
Por isso, não tenhamos medo nem desanimemos, pois Deus prometeu fortalecer-nos e sustentar-nos com a destra da Sua justiça. Não devemos temer, pois Ele ajudar-nos-á. Ele é o refúgio que procuramos e promete que a Sua paz estará sobre nós. Derrame o seu coração diante d’Ele e encontrá-Lo-á.
Jeremias 29:13 E me buscareis, e me achareis, quando me buscardes de todo o vosso coração. (KJV)
Filipenses 4:7 E a paz de Deus, que excede todo o entendimento, guardará os vossos corações e as vossas mentes em Cristo Jesus (nosso Senhor). (KJV)
Provérbios 14:26 No temor do Senhor há uma forte confiança; os seus filhos terão um lugar de refúgio.
Aqueles que temem o Senhor e andam nos seus mandamentos terão o lugar de refúgio que Ele prometeu aos seus filhos.
Mateus 28:20b E eis que estou convosco todos os dias, até à consumação dos séculos.
Publicado originalmente a 24 de janeiro de 2024.
Is the Pre-Tribulation Doctrine Scriptural?
By Dennis Edwards
The above diagram is of the false Pre-Tribulation rapture theory. The Pre-Tribulation doctrine is a study I have been wanted to finalize for some time. I recently posted my questioning of the Pre-Tribulation doctrine on a Creation site, which had indicated that Jesus could come back any day. Maybe it was not the right place to present a differing opinion, but I did. As a result I got blocked. Obviously, the Creation site had many Pre-Tribulation followers and supporters. They would not enter into the debate publicly about the issue. The following is a short reasoning from Scripture in favour of the unpopular Post-Tribulation doctrine. I say unpopular, because no one likes to believe he will have to go through hard times, especially religious persecution. Sad as it might seem, the Bible warns heavy persecution will happen in the last days before Jesus' return. Let us begin our study.
Origins of the Pre-Tribulation Doctrine
The Pre-tribulation Rapture doctrine originated in the nineteenth century with John Nelson Darby, a member of the Plymouth Brethren movement. Samuel P. Tregelies, also of the Plymouth Brethren, charges that the view originated during a charismatic service conducted by Edward Irving in 1832. Others maintain that it was the product of a prophetic vision given to a young Scottish girl, Margaret MacDonald, in 1830. Impressed by the accounts of a new Pentecost, Darby visited the scene of the revival and met Margaret MacDonald. Darby rejected her claims of a new outpouring of the Spirit, but he accepted her view of the Pre-tribulation Rapture and worked it into his own system. (The doctrine was later incorporated into the widely read Scofield Bible with notes.) The pre-tribulation rapture view has had a worldwide influence ever since. (Walter A. Elwell, ed. Evangelical Dictionary of Theology, Baker Book House: Grand Rapids, 1984, pp. 908-910.)
The Creationist often talk about an honest reading of Genesis chapter one. They say if any normal person would read it, he would come away believing that God had created the universe and everything in it in six literal days. However, if one reads the footnotes, he would be in for trouble, as they would lead him into thousands or millions of years. Just so, without the footnotes, an honest reading of the scriptures will lead us to a Post-tribulation interpretation of scripture like the church had believed for hundreds of years. Let us look at what the scriptures say and not the footnotes.
I do not believe that God intended that his word be so shrouded in mystery that only the most educated scholars with a line of degrees after their names could understand its truths. I believe God intended for the common man to read and understand. That was the wonder of the Reformation which lead to bringing the Bible into the hands of all men.
Paul warns us in 2 Thessalonians 2: 1-4 "Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, That you be not soon shaken in mind, or be trouble, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there be a falling away first, and that man of sin be revealed, the son of perdition; Who opposes and exalts himself above all that is called God, or that is worshiped; so that he as God sits in the temple of God, showing that he is God."
It would seem that Paul is talking about the coming of the Lord and our gathering together unto him or what is commonly called the rapture will not happen until first there is a falling away from the faith and the man of sin, or what we call today the Antichrist, is revealed. The Antichrist will even sit in the temple of God manifesting to the world that he is God. The temple may be a newly built Jewish temple on the Temple Mount in Jerusalem.
The cross reference I have in my Bible to gathering together is to Matthew 24:31. However if we read the passage from verse 29 Jesus says," Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from the heaven, and the powers of the heavens shall be shaken: And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other."
We see Jesus in his famous dissertation on the time of the end and his second coming saying the gathering together or rapture will not take place until after the tribulation. In verse 15 of this famous chapter of the signs of the end Jesus says, "When you therefore shall see the abomination of desolation, spoken by Daniel the prophet, stand in the holy place,(whosoever reads, let him understand:)" and as we follow the passage to its logical final in verse 21 Jesus concludes, "For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be." and verse 22 "And except those days be shortened, there should no flesh be saved: but for the sake of the elect, those days shall be shortened." Obviously the great tribulation is before the rapture. The Church having to go through the tribulation is what the early church fathers and Christians believed down through the centuries. Charles Spurgeon, the famous 19 century Church leader, definitely believed Christ return would occur post-tribulation. He believed that the pre-tribulation doctrine was unscriptural.
The following is a short excerpt from a Blob by Dennis Michael Swanson.
Copyright © 1996 by Dennis Swanson. All rights reserved.
Position of Spurgeon
Spurgeon clearly did not adhere to a pre-tribulational view of the rapture. He stated, "we must regard the siege of Jerusalem and the destruction of the of Temple as being a kind of rehearsal of what is yet to be."351 In his few discernible comments on the rapture, Spurgeon is most easily identified as post-tribulational. (The rapture will come after the tribulation.)
Spurgeon said little, if anything, about the rapture. He seems to have most likely equated this with the Second Coming. However, he did believe that the church would pass through a tribulation, thus any "rapture" in his thinking would be post-tribulational. He said, "we must regard the siege of Jerusalem and the destruction of the Temple as being a kind of rehearsal of what is yet to be."347 (Again we see he thought the rapture would occur after the tribulation just as the early church fathers, though they didn't use that term, nor did Spurgeon.)
To examine Spurgeon's millennial views it would be helpful to outline the main features of his beliefs as they have already been delineated in Chapter Two of this thesis and then reiterate Spurgeon's statements on these points.
1. After Pentecost, the church will continue for an undetermined time working in the world to spread the gospel by the power of and under the sovereignty of God.
2. In the last days the spiritual condition of the gentile world will grow progressively worse, while Israel as a national and political entity will both return to their land and submit themselves to the Gospel of Christ.
3. As a result of the spiritual deterioration, true believers will be increasingly persecuted, led by the "antichrist system" which for Spurgeon was the Papal system of the Roman Catholic Church.
4. God will judge the unbelieving world and the Antichrist system with a period of tribulation. During this great tribulation the true church, God's elect (Jews and Gentiles who believe in Christ) will be supernaturally protected.
5. The personal and visible return of Christ will bring an end to the tribulation, as well as the end of the Antichrist system. His return will apparently also culminate the process of world-wide evangelism. Unbelievers will be swept away, Satan and the demons bound and the dead saints in Christ resurrected. Those Christians living on earth both (Jewish Christians and Gentile), protected during the great tribulation will prosper and reign with Christ during the millennial kingdom on earth.
[Dennis Edwards: I disagree here on a few small points. The rapture will occur after the 1,260 days of tribulation, but before the wrath of God which is just before the millennium. The wrath of God is a short period just after the 3 and 1/2 years (1,260 days) of tribulation and may endure some 75 days. 75 and 1,260 add up to the 1,335 days mentioned in Daniel 12:12. Daniel said that those people who managed to live to the 1,335th day would be blessed. Those that accepted the mark of the beast will have their lives ended. However, the people who lived through the wrath and had not accepted the mark of the Beast or worshipped his image will get to live on into the millennium. Spurgeon mentions the dead saints being resurrected, but doesn't say anything about the rapture of the living saints. His eschatology may not have been well formed as he didn't feel it was necessary to be able to place a name tag on every horn of Daniel.]
6. Christ will personally reign from the throne of David in Jerusalem and many or some, if not "all" of the Jews will become true believers in Christ when they see Him returning in the clouds of heaven. Those that accept Christ will enjoy the full blessings of God that the earlier generation at the time of Christ had forsaken. Nowhere in his sermons does Spurgeon say anything about the "rapture," pre-wrath or otherwise. On the contrary, he always indicates that the church will go through the tribulation of those days in total.
Spurgeon and Historic Premillennialism from Dennis Swanson
https://www.sgat.org/pdf/The-Millennial-Position-of-Spurgeon-by-Dennis-Swanson.pdf
Having
examined the three other millennial positions and found them inconsistent with
Spurgeon's beliefs on eschatological subjects; this thesis comes to the
"Historic Premillennial" position. Thus far this thesis has
demonstrated that Spurgeon rejected the key features of the amillennial,
postmillennial, and dispensational premillennial schemes. At this point only
two possible conclusions remain: first, that Spurgeon had a completely unique
view of the millennium not consistent with any of the "Contemporary
Options" as Erickson called them, or secondly that Spurgeon most closely
adhered to what has been defined as the Historic or Covenantal Premillennial
position.
There is no
evidence for the idea that Spurgeon held to a position on the millennium unique
to himself; so the purpose of this section will be to demonstrate the
contention of this thesis that Spurgeon did hold a Historic or Covenantal
Premillennial view. When examining the "historic premillennial"
position it was observed that there were essentially two key features:
(1) The
nature of the kingdom being the culmination of the church age. Although Israel
will experience a national repentance and salvation through Christ, its place
in the kingdom is only in relation to the church; nationally converted Israel
is simply a continuation of the "single-people of God"; and [Dennis - the conversion of the Jewish nation of Israel seems to take place during or at the end of the tribulation period, but before the wrath of God. See Zechariah 13:8-9 (the death of 2/3 of the Jewish people in Israel during the tribulation period), and Zechariah 12:8-14 (the repentance and salvation of the 1/3 who God saves because of their conversion).
(2) The
"rapture" will be after the tribulation, with the church going
through the tribulation, but being protected by the power of God.
Ladd also
delineates this millennial position when he states: A non-dispensational
eschatology forms its theology from the explicit teachings of the New
Testament. It confesses that it cannot be sure how the Old Testament prophecies
of the end are to be fulfilled, for
(a) the
first coming of Christ was accomplished in terms not foreseen by a literal
interpretation of the Old Testament, and
(b) there
are unavoidable indications that the Old Testament promises to Israel are
fulfilled in the Christian Church.
To examine
Spurgeon's millennial views it would be helpful to outline the main features of
his beliefs as they have already been delineated in Chapter Two of this thesis
(particularly pp 51- 63) and then reiterate Spurgeon's statements on these
points.
1. After
Pentecost, the church will continue for an undetermined time working in the
world to spread the gospel by the power of and under the sovereignty of God.
2. In the
last days the spiritual condition of the gentile world will grow progressively
worse, while Israel as a national and political entity will both return to
their land and submit themselves to the Gospel of Christ. [Dennis: the submitting to Christ seems to occur at the rapture event when they see Him come in the clouds. Zechariah 12:10, Matthew 24:29-31, Revelation 1:7.]
3. As a
result of the spiritual deterioration, true believers will be increasingly
persecuted, led by the "antichrist system" which for Spurgeon was the
Papal system of the Roman Catholic Church.
4. God will
judge the unbelieving world and the Antichrist system with a period of
tribulation. During this great tribulation the true church, God's elect (Jews
and Gentiles) will be supernaturally protected and demonstrate a miraculous
joy.
5. The
personal and visible return of Christ will bring an end to the tribulation, as
well as the end of the Antichrist system. His return will apparently also
culminate the process of world- wide evangelism. Unbelievers will be swept away,
Satan and the demons bound and the dead saints in Christ resurrected. Those
Christians living on earth (both Jew and Gentile), protected during the great
tribulation will prosper and reign with Christ during the millennial kingdom on
earth. Christ will personally reign from the throne of David in Jerusalem and
the Jews will enjoy the full blessings of God that the earlier generation at
the time of Christ had forsaken.
6. At the
end of the 1,000 years the time for judgment of the ungodly will arrive and the
second resurrection of the unjust will occur. Satan and the demons as well as
all unbelievers from all ages [Dennis: will be judged by their works whether they were good or evil. Those that were not found in the book of life] will be cast into the "lake of fire"
for all eternity. The New Heavens and New Earth will be revealed and all
believers will move into the eternal state of heaven. [Dennis: Some will live outside the city, those who were saved by their works and will still be in need of coming to Christ. Those who followed in loved Christ during their earthly life will get to live inside the heavenly New Jerusalem. They will come out to those living on the surface of the New Earth with the gospel message to continue to help convert, teach, and train those who had not received Jesus previously.]
Regarding some secondary issues of eschatology Spurgeon says very little. He does apparently hold out a possibility of a rebellion or apostasy of the nations toward the end of the millennial kingdom, but he never, as far as this writer could determine, expounds on that theme. At least one place he seems to acknowledge that certain aspects of Jewish worship may exist in the millennial kingdom; but again, he is less than specific on the issue. On these issues it seems to be unwise to ascribe firm conclusions for Spurgeon on the basis of these two brief statements. It also must be remembered that neither of these points are primary issues to the question at hand, nor are they vital to any millennial scheme.
In
relation to Spurgeon's millennial view it seems conclusive that he fits most
consistently into the "Historic or Covenantal Premillennial" scheme.
The reasons for this conclusion are based on several factors.
First of all, it has been shown that Spurgeon believed that the church would go through the totality of the tribulation. "So shall it be when, at the last great day, we walk among the sons of men calmly and serenely. They will marvel at us; they will say to us, "How is it that you are so joyous? We are alarmed, our hearts are failing us for fear;" and we shall take up our wedding hymn, our marriage song, "The Lord is come! The Lord is come! Hallelujah!" The burning earth shall be the torch to light up the wedding procession; the quivering of the heavens shall be, as it were, but as a dancing of the feet of angels in those glorious festivities, and the booming and crashing of the elements shall, somehow, only help to swell the outburst of praise unto God the just and terrible, who is to our exceeding joy."
Second,
Spurgeon believed that the Second Advent would precede the millennial kingdom;
that is a premillennial coming:
"If I read
the word aright, and it is honest to admit that there is much room for
difference of opinion here, the day will come, when the Lord Jesus will descend
from heaven with a shout, with the trump of the archangel and the voice of God.
Some think this descent of the Lord will be post-millennial —that is, after the
thousand years of his reign. I cannot think so. I conceive that the advent will
be pre-millennial; that he will come first; and then will come the millennium
as the result of his personal reign upon earth."
Third, Spurgeon felt that the millennial kingdom was the culmination of God's program for the church: . ". . you will cry, "Come Lord Jesus. Let antichrist be hurled like a millstone into the flood, never to rise again." The vehemence of your desire for the destruction of evil and the setting up of the kingdom of Christ will drive you to that grand hope of the church, and make you cry out for its fulfilment."
Fourth, Spurgeon believed that there would be two separate resurrections, one of the just and one of the unjust, separated by the 1000 year millennium: "If I read the Scriptures aright, there are to be two resurrections, and the first will be the resurrection of the righteous; for it is written, "But the rest of the dead lived not again until the thousand years were finished. This is the first resurrections. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power." And: "We anticipate a first and second resurrection; a first resurrection of the righteous, and a second of the ungodly, who shall be condemned, and punished for ever by the sentence of the great King." [Dennis: Not all the unrighteous are condemned at that point. It seems all the unrighteous will get judged by their works. those not found written in the book of life will be cast into the lake of fire. It seems to indicate that some may be found to be written in the book of life. Maybe they had some sort of repentance, or maybe their works were good even though they did not believe on the Son of God.]
Fifth,
Spurgeon taught that the Jews, as a national, political and temporal entity
would again emerge in their own land, coming to faith in Christ and having Him
to reign: "There will be a native government again; there will again be the form
of a body politic; a state shall be incorporated, and a king shall reign. . . If
there be anything clear and plain, the literal sense and meaning of this
passage [Ezekiel 37:1-10] —a meaning not to be spirited or spiritualized away—
must be evident that both the two and the ten tribes of Israel are to be
restored to their own land, and that a king is to rule over them."
Finally, Spurgeon taught that while the Jews
would return to their land and that Messiah would reign over them, they would
come to faith in Christ in the same manner as the church and would be part of
the church, as is once again demonstrated: [Dennis: I believe that coming to Christ as a group occurs at the end of the tribulation when they see the Lord in the clouds at the rapture event. Too late to be raptured, but not too late to God to intervene and say them supernaturally during the period of the wrath of God with Jesus return at the battle of Armageddon found in Revelation 19:14-21.]
"Distinctions
have been drawn by certain exceedingly wise men (measured by their own estimate
of themselves), between the people of God who lived before the coming of
Christ, and those who lived afterwards. We have even heard it asserted that
those who lived before the coming of Christ do not belong to the church of God!
We never know what we shall hear next, and perhaps it is a mercy that these
absurdities are revealed at one time, in order that we may be able to endure
their stupidity without dying of amazement. Why, every child of God in every
place stands on the same footing; the Lord has not some children best beloved,
some second-rate offspring, and others whom he hardly cares about. These who
saw Christ's day before it came, had a great difference as to what they knew,
and perhaps in the same measure a difference as to what they enjoyed whole on
earth meditating upon Christ; but they were all washed in the same blood, all
redeemed with the same ransom price, and made members of the same body. Israel
in the covenant of grace is not natural Israel, but all believers in all ages.
Before the first advent, all the types and shadows all pointed one way —they
pointed to Christ, and to him all the saints looked with hope. Those who lived
before Christ were not saved with a different salvation to that which shall
come to us. They exercised faith as we must; that faith struggled as ours
struggles, and that faith obtained its reward as ours shall."
Summary
Spurgeon was most certainly premillennial, although not dispensational. Though
in our own age this has been disputed, during his own lifetime his position was
well known and attested to. As Drummond points out, "Nineteenth Century
premillennialists loved to get Spurgeon in their camp. The Episcopal Recorder,
November 1, 1888, wrote, 'C. H. Spurgeon (is a) . . . pronounced premillennialist.'"
While Spurgeon must be identified as a premillennialist, he is most accurately described as a
premillennialist of the "historic" or "covenantal" variety. He adhered to every major point which
identifies this position, while certain features of dispensational premillennialism (e.g. the timing
of the rapture and the nature of the millennium) were in opposition to his biblical and theological
understanding.
The thrust of the Premillennial view, as espoused by Charles Spurgeon, is well- summarized
by Clouse when he states:
"In every age when the return of Christ has been a living reality premillennialism has been the
prevailing view. Even today it is among dispensationalists that the second coming is emphasized.
Those who adopt other views seldom mention the return of Christ and the fact that history will
end one day with the establishment of God's kingdom. Neglecting the second coming is a failure
to proclaim the whole counsel of God and deprives Christians of a powerful source of comfort.
The Gospel is a message of hope and openness toward the future. Premillennialism constantly
reminds the believer that no matter how discouraging the situation is today, millennial glory
awaits. Perhaps one's social class is declining or his theological viewpoint is on the wane or
some great personal tragedy has befallen him yet he may take heart, for one day assuredly he will
rule the world with Christ."
Conclusion
In this study, several things have been observed about Charles H. Spurgeon; specifically his
beliefs about eschatology in general and the nature of the millennial kingdom and its relation to
the return of Christ in particular. This study was motivated by observing men of vastly different
millennial beliefs all attempting to "use" Spurgeon to bolster their own views and/or to help them
in influencing others to their particular view.
When a single individual writes as extensively and divergently as Spurgeon, the sheer
volume of material will have the tendency to make proper interpretation or systemization
difficult. If only a part of a sermon here and there is examined, devoid from its context, message,
occasion, and audience, no doubt Spurgeon could be "proven" to adhere to many theological positions that he clearly would have rejected.
As stated in the introduction, this writer's hope is that this thesis will serve two distinct
purposes:
(1) the uninformed will come to understand Spurgeon and his millennial views clearly,
and
(2) that the misuse of his stature and the misinterpretation of his works would come to an
end, at least on this issue.
In this thesis the author has attempted to show that Spurgeon did not display a "fundamental
uncertainty" in his thinking on issues of eschatology. He held a clear and consistent view of
the "major" features of eschatology: namely the second coming of Christ, the eventual
restoration of national Israel to their land and their corporate faith in Christ, the resurrections of
the just and unjust, the millennial kingdom, the reality of heaven and the certainty of hell. On
some other minor issues he either commented little or not at all. But all in all, the evidence is
irrefutable that Spurgeon was a premillennialist of the "historic" or "covenantal" school.
Spurgeon's ministry was built around the exposition of the Scriptures and the declaration of
the Gospel. He refused to use prophetical themes in a "sensational" way as a means to attract
people to either his church or to the Gospel. In eschatological issues he majored on "personal"
eschatology; that is, the final abode of each individual, either heaven or hell. He preached the
joys of heaven for the believer and he preached the terrors of hell for those who would reject the
salvation which God graciously provided for and offers to all men. He was strongly Calvinistic
in his understanding of redemption and God's purposes, but at the same time he called on "all
men everywhere to repent," and turn to Christ.
In relation to the "corporate" eschatology, he
discussed those issues when either his text or the situation demanded such attention, but that was
admittedly a small percentage of the time. As he stated: "You will bear me witness, my friends, that it is exceedingly seldom I ever intrude into the
mysteries of the future with regard either to the second advent, the millennial reign, or the first
and second resurrection. As often as we come about it in our expositions, we do not turn aside
from the point, but if guilty at all on this point, it is rather in being too silent than saying too
much."
It seems that Spurgeon preferred to stay on the "too silent" side of eschatological issues, in
the great tradition of the Reformers (e.g. Calvin, Luther, Zwingli, Knox, et al). He lived in an age
where speculation on the return of Christ was rampant. The Millerite movement of the United
States had crossed the Atlantic; and, again there was a wave of excitement about the setting of
dates and speculation on exactly when Jesus would return. This was especially true in the early
part of his ministry in the middle and late 1860's.
Spurgeon took the words of Acts 1:7, "It is not for you to know the times or epochs which
the Father has fixed by His own authority," very seriously. He viewed any prophetic speculation
that delved into these areas to be unprofitable at best and dangerously wicked at worst. Even in
his own day there were those who attempt to misuse his name and stature to give credence to
their views on things eschatological. One false publication, with Spurgeon's name affixed,
declared his belief that Jesus would return in 1866. When he heard of this he wasted no time in
condemning the action and informing his congregation that, "you will hear of me in Bedlam
when you hear such rubbish as that from me."
It is futile to speculate how Spurgeon would articulate his eschatological beliefs if "he had
lived in this century." It is sufficient to say that Spurgeon had a clear and consistent view of
all the major areas of systematic theology, including eschatology. Some might have wished he
had said more, while others may have wished that he had said less. However, all that he said is internally consistent and there can be no doubt to the conclusion that Spurgeon was, a self proclaimed premillennialist in his eschatology.
This study has been extensive, but perhaps not exhaustive, in its searching out the writings
of Charles Haddon Spurgeon in the area of his millennial beliefs. While all may not agree with
the conclusions presented, the evidence speaks for itself and seems to be irrefutable. Since 1993,
a century after the death of Spurgeon, a renewed interest in the life and ministry of Spurgeon has
been seen. Because of the stature of Spurgeon in the evangelical community, the continued study
of his works is clearly needed. Inevitably Spurgeon will continue to be quoted and cited in many
circles on many issues; both properly and improperly, and perhaps the only thing that will end
the irresponsible use of his name is a definitive systematic theology of Spurgeon's works. Should
that task ever be undertaken, this study will at least have answered the question on Spurgeon and
the millennium. It is also hoped that it will inspire future students to further clarify and further
develop Spurgeon's views in this important area.
[End of section by Dennis Swanson]
Closing comments by Dennis Edwards:
It seems that Dennis Swanson has done a thorough job of articulating the opinion of Spurgeon, the 19 century evangelical leader. I agree with most of Swanson's conclusions on Spurgeon's eschatology. Though Spurgeon's ideas were not articulated to such a degree as Benjamin Wills Newton who lived during the same time period, they nevertheless are similar. We know that Spurgeon was a friend with George Mueller and Newton who held traditional premillennialist ideas. Spurgeon was not on good terms with Darby who brought in the Dispensational Pre-millennial system. The church will indeed go through the tribulation as Spurgeon, Mueller and Newton taught.
There are many more confirming scriptures in the New Testament that we could present. However, the main thing that Darby and Scofield after him did was to divide the elect of God into two groups, the Christians who would get raptured in the first (unscriptural) secret rapture and the Jews who would get saved during the Tribulation and get raptured at the end of it. Like Spurgeon noted, there is very little scriptural bases for this doctrine.
Though Spurgeon agreed that from prophecy Israel as a nation would be restored again before the coming of Christ, He did not separate the Old Testament prophecies between the Church and the Jewish nation. He grouped converted Israel into the Church and believed those Old Testament prophecies would be fulfilled in a unified Jewish/Gentile Church of believers in Christ.
The plain reading of the Bible teaches one rapture immediately after the 3 &1/2 years of tribulation, a rapture for both saved Christians and Jews alike. Following the rapture is the 75 day wrath of God which we see in Revelation 15 and 16 ending at the return of Christ to physically take over the earth during the Battle of Armageddon seen in Revelation 19. Christ will actually land in Jerusalem and a great earthquake will take place [Zechariah 14:4; Revelation 16:18].
The Bible clearly teaches that God's children will go through the great tribulation period under His protection. However, we will be saved from His wrath by the rapture event which occurs immediately after the tribulation and just prior to the wrath of God. The wrath of God is a short but more intense period of God troubling the wicked than the tribulation had been. Compare the trumpets of tribulation in Revelation 7-10 to the Vials or Bowls of the Wrath of God in Revelation 15 and 16.. The peoples on earth who manage to live through the great tribulation and the wrath of God and do not accept the mark of the beast or worship him will have their lives continued on into the millennium period. The millennium is 1,000 years of peace on earth under Christ's direct rule [Revelation 20:6].
Please write if you have any questions: dennismedwards@gmail.com
Originally published February 3, 2012.
