“The Key”

Letter Two

“The Key”

Mar David Ignatius: To my children, concerning the method of interpretation for the book of Revelation.

“Write the things which you have seen, and the things which are, and the things which will take place after this.” (Jesus, Revelation 1:19)

Dear Beloved Children,

It seems to me that so much depends on how one is to interpret the apostle John’s writing of the book of Revelation that this question must be settled before continuing any further in our discussion of end-time topics.

It would not be an exaggeration to say, that, literally, a hundred feet of library shelves have been filled over the centuries with different views of how the book of Revelation is to be understood. Of course, the problem with determining the correct method of interpretation has challenged Bible students almost since the very beginning. However, through the centuries there have, basically, been four systems used to interpret the Apocalypse (the Greek word for Revelation). All of these views cannot be correct. Only the one intended by the Holy Spirit, speaking through John, will unlock the esoteric (hard to be understood) knowledge, intended to remain hidden from all except the faithful.

First, we will examine the four systems of interpretation which have been commonly applied. After our examination of these four systems, an observation will be made. From this observation, a compass heading will be established for future excursions into John’s Revelation of Jesus Christ. Given below are the four systems to be examined with a brief definition of each:

1. Preterit (Pret-er-it): The word means “past”. Those who hold to this view see the book of Revelation as having already been fulfilled within the lifetime of the apostles, or, at least by the end of the first century. A disciple of this system is called a “Preterist.” 
2. Futuristic: The Futuristic system of interpretation places the visions of the Revelation into the very end of human history (most of which take place after the church has left the earth via the rapture). Disciples of this system are called “Futurists.”
3. Idealic: The Idealic system views the prophecies and visions as having no particular fulfillment, but as being symbolic pictures of timeless truths; such as the triumph of good over evil. 
4. Historic: The Historic system of interpretation views the Revelation as describing the mystery of God as it unfolds from the time of the Church’s beginning up to, and including, the end of human history. Disciples of this system are called “Historicists.”

As stated earlier, we will make an observation at this point, based upon Revelation’s own testimony. As is the nature of apocalyptic literature, the secret keys of understanding are always encoded into the text in such a way that the searcher of the text will trip upon the key for which he or she searches. Such a key is found at Revelation 1:19. As should be the case for a search of this great and complicated edifice: the key is found at the very entry way. If this were not the case one could (nay, would) wander aimlessly inside the mysterious labyrinth, amid thunderings, lightnings, blasting trumpets, terrifying voices; earthquakes, hailstones; demon locusts, diabolic frogs, dragons, wounded and bleeding Lambs, beheaded corpses crying for revenge, galloping horses: first white, then the red, followed by the black, then the pale; here, a woman bright and radiant—there another lustful and drinking blood; here a man eating a book—there a man weeping over a book unopened; here, an altar with four horns which speak; there, great birds with the flesh of kings in their beaks—all within a thick disorienting smoke.

So, here, in the very first chapter, in the introduction to the very first vision, is found the “Key of Interpretation” for the great mystery book of the New Testament. Here, at the entrance of the labyrinth is the “key” of interpreting this great mystery of the ages. The Lord gives the apostle John instruction concerning the visions he is about to behold. John is told, in no uncertain terms, “Write the things which you have seen, and the things which are, and the things which will take place after this.” (Revelation 1:19)

Behold, the “key” to unlock the system of interpretation for the Revelation. The recorder is to write what he “has seen”—past: from the beginning of the Church up to his present time (see Acts 11:15

  where the apostle Peter references the day of Pentecost as the beginning of the Church); further, John is to write the things “which are”—the present: those things presently transpiring in his world (the current events that plague upon the Church and Empire); and he was to write what “will take place after this”—the future: the events of the Church and the world up to and including the very end of human history.

When this schematic is compared to the four systems of interpretations (Preterit, Futuristic, Idealic, and Historic), it becomes clear that some will be eliminated, being proven invalid. Keep in mind that this “key” possesses three dimensions. These dimensions are past, present, and future. Let us look at our suggested methods and see how they fare when compared to the past, present, and future dimensions of the “Key of Interpretation” (Revelation 1:19).

• Preterit: This first system listed is eliminated by the futuristic dimension of the key. Namely, when the key mentions “things which will take place after this,” it effectively removes the Preterit model from valid application to the Revelation.

• Futuristic: The third system listed is eliminated by the past and present dimensions contained in the key: “things which you have seen, and the things which are, ...”

• Idealic: The fourth system listed is eliminated by the fact of the Revelation having a reality in the concrete world. Therefore, the Idealic denial of any real fulfillment of John’s visions is discredited by the past fulfillment of the visions demonstrated in any honest reading of history. The past, present and future dimensions of the “key” (Revelation 1:19) moves the truth of the Revelation far beyond mysterious parables that teach endless truths.
• Historic: The only system that is not eliminated by Revelation’s own “key” is the Historic method of interpreting the visions. Therefore, Revelation should be understood from a Historicist’s view. Namely, that this apocalyptic Scripture describes the history of the Church and world empires from the time of the Church’s beginning, up to (and including) history’s consummation.

By viewing Revelation in the light of the Historic method we may expect some of the visions to have been fulfilled—some visions to be in the process of being fulfilled—and some visions awaiting fulfillment in the future.

Apostolically Speaking

☩ David Ignatius

This has been an excerpt from the author's book entitled "Letters to My Children On Apostolic Kingdom Theology."

http://www.amazon.com/Letters-Children-Apostolic-Kingdom-Theology/dp/1482716712/ref=sr_1_2?s=books&ie=UTF8&qid=1450434378&sr=1-2&keywords=letters%2C+bishop+jerry+hayes

Letters To My Children, On Apostolic Kingdom Theology

Letter One

“Letter of Introduction”

Mar David Ignatius: To my children, concerning the purpose for this and subsequent letters on the subject of Apostolic Kingdom Theology.

Dear Beloved Children,

Praise the Lord and God of us all, namely, Jesus Christ.

The Lord has placed in my heart to write a series of letters to all of you, for the purpose of sharing the biblical principles of Apostolic Kingdom Theology. I would like nothing better than to instruct you all in these principles face to face, but the present circumstances require the present means. I pray that all of you prove yourselves true Disciples of Christ, by searching the Scriptures to see if these things are true; and that you follow, as your example, the Bereans who searched the Scriptures daily to see if the things taught them by the Apostle Paul were indeed true. (See the book of Acts chapter 17 and verses 10-11.)

As I move toward a new chapter of my life concerning the work of the Lord (I speak of the teaching and preaching of Apostolic Kingdom Theology) it is my deepest wish and profound prayer that you, my children both in flesh and spirit, will be willing,  and able, to labor with me in this most noble of causes.

As each of you know by now, a concept of the Kingdom of God has laid hold on me in a hard and fast manner, which is somewhat different from the view that is commonly held by most Pentecostal authorities. (Of course, I mention Pentecostal authorities, because, for the past several generations our family has been a very large part of that particular movement.) However, history testifies that the common view (in most Pentecostal and mainline Evangelical churches), now called Dispensationalism, is actually rather new, and therefore neo-orthodox, to say nothing of not being apostolic. The apostolic view of the Mystery of God (see Rev. 10:7), as it was believed by most Christians before the American Civil War, was the view of Kingdom Theology, as I have now come to embrace. It seems that the present view of Dispensationalism took root in American evangelicalism and spread throughout the world by means of Evangelical missionary activity. 

Before the American Civil War (1861-65) most Christian bodies viewed God’s plan for the ages (the Mystery of God, Rev 10:7) as that of Kingdom dominion: namely, the converting of the world to Christ Jesus! However, this particular war (which took the lives of more Americans than all other wars, even up to this present time) fought by our nation, where the Christian North and the Christian South killed one another in such wholesale manner, caused the religious teachers to rethink their position on the Kingdom of God. The world, to them, was not getting better, but worse. It appeared that the end was near, and Christ would surely return soon. About this time, an English minister by the name of  John Nelson Darby (Plymouth Brethren) first popularized the view now called Dispensationalism.

  Coming on the heels of the American Civil War was the Great War (1915-1917), or World War One, as it came to be called after the Second World War (1941-1945). These two great world conflicts seemed to give validity to Dispensationalism’s call for the imminent and physical return of Christ, and the appearing of the Antichrist. It was in the midst of all this that an American Bible expositor by the name of Cyrus I. Scofield wrote his famous study Bible which carries his name, to this very day. Mr. Scofield’s study Bible contains notes that are both Dispensational and Calvinistic.

 This particular study source was widely used by evangelical preachers  and  Bible  colleges throughout  the last  half of the twentieth century.  (My first serious Bible-study tool was a Scofield Study Bible, given to me by my pastor. I think the year was 1962.) Giving a visual concept to Dispensationalism was Clarence Larkin, of Philadelphia. Larkin was an Episcopalian mechanical engineer, turned Baptist minister, who employed his skill as a professional draftsman to give Dispensationalism a visual concept.  Adding to this has been the troubled events of the world for the last 150, or so, years that have been touted as the “signs of the times,” which presage the end of time. Though this may seem like sound reasoning at first thought, when one applies oneself to rightly dividing the Scripture, it seems far more likely that the shaking and trembling of the earth are not signs of the end, but instead, they should more correctly be understood as birth pangs of something new—namely, the consummation of the Kingdom of God.

In this consummation of God’s Kingdom, the earth will be united under the theocracy of the one true God of Heaven. All men will live in a community of peace and love as set forth by the New Testament. To arrive at that place, the Church should begin now to establish micro communities throughout the earth. These communities should be established on the principle of Christian order, under Christ as the one and only Principality.

When we think of the Kingdom in terms of Christian community, we only reach validity in such thought within the framework of Apostolic Kingdom Theology. What I intend by the term Kingdom Theology may or may not be what others have suggested. I have not studied other writers, nor have I followed after other Christian thinkers on this matter; therefore, I am in no position to speak on what others have, in the past, called Kingdom Theology.

Having said that, permit me to define my own terms and use them accordingly. What I, therefore, mean by Apostolic Kingdom Theology is that mission of the Church taught by the Lord’s apostles. Whose teachings declared that Christ’s purpose and will for His Church is to evangelize and establish His rule throughout the earth; to the point that “the kingdoms of this world have become the kingdoms of our Lord, and his Christ” (see Rev. 11:15). It is this exact view of the kingdom that was taught by Jesus in the parable of “The Leaven” recorded by Matthew, in 13:33 of his Gospel:

Another parable He spoke to them: “The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal till it was all leavened.”

In this parable, according to Jesus, the “kingdom of heaven” (which He likened unto leaven) is “hidden” in the world (which Christ likened unto meal) until the whole world becomes the Kingdom of Heaven. It is only within this view that establishing Christian communities, in order to affect society, has justification. But more important than that: If the dominion of the Lord’s Kingdom is in fact the true teaching of Scripture, the Church of Jesus Christ has no choice but to work toward the establishing of that Kingdom in the earth. Thereby,  the Church fulfills the prayer Christ taught each of us to pray: 

“Your kingdom come. 

Your will be done 

On earth as it is in heaven.” (Matt 6:10).

It is to this purpose (i.e. the occupation of the earth by the Lord’s church) that I begin this series of letters. I do not yet know how many there will be, but I will attempt to be systematic, so that each letter will build upon the one preceding it. I humbly request that you all pray for me, that I may communicate faithfully onto paper what the Spirit has written on my heart.

Apostolically Speaking

☩ David Ignatius

This article is excerpted from the author's book entitled: "Letters To My Children,  On Apostolic Kingdom Theology"

http://www.amazon.com/Letters-Children-Apostolic-Kingdom-Theology/dp/1482716712/ref=sr_1_4?s=books&ie=UTF8&qid=1450326419&sr=1-4&keywords=letters+to+my+children%2C+hayes

Did the Prophets Write of the Church?

Prophets, Artist: Fra Angelico. Completion Date: 1447. Chapel of San Brizio, Duomo, Orvieto. Style: Early Renaissance. Technique: fresco. Material: wall

The Prophets Speak of the Church

“The Prophets Speak of the Church”

"Surely the LORD God will do nothing, but he revealeth his secrets unto his servants the prophets" (Amos the Prophet, Amos 3:7)

In continuing my correspondence on the subject of Kingdom Theology it is needful to establish firmly in your hearts and minds just what the Kingdom is.

Dispensationalism sees the Church as only a parenthesis in God’s program of redemption; therefore, does not accept the Church as the prophesied Messianic Kingdom of the Hebrew Scriptures (Old Testament). According to these teachers of fables, God will establish His Kingdom upon the earth only with the physical nation of Israel—after the Church has been removed from the equation. In this view, God’s primary program is exclusively with physical Israel. According to them the Church is nowhere seen in the promises of the Hebrew Scripture (the Old Testament), nor in the book of Revelation after chapter four, verse one. In this view the Bride of Christ is but an afterthought of God; an, “Oh, by the way...” event. Something for God to do while the Jews come to their collective senses: repent and return to Him. At that time, according to Dispensationalism, God will dispatch of the Church (i.e. the rapture) and turn again to be Israel’s loving husband. At that time, resuming the kingdom program that He suspended when He divorced her, at the time she had murdered Him. (Never mind that the law of God forbids a husband to take back a wife once divorced – Deuteronomy 24:1-4.)

It seems to me that such a doctrine borders on blasphemy. It relegates the Bride of Christ to second class, plan B, status. Because Dispensationalism sees all Israel as temporarily rejected and cast away, it sees the Church as the afterbirth of the Holy Spirit’s miscarried pregnancy with Israel. Of course the disciple of Christ must feel the affront this teaching presents to the Church. God is omniscient, knowing the end from the beginning (Isaiah 46:9-10), there is no plan B with Him!

These teachers make two assumptions that are both false: assumption number one is that the church is never spoken of in the Old Testament; assumption number two is that all kingdom promises of the Hebrew Scriptures can only be fulfilled in, and by, the physical nation of Israel. These assumptions constitute the Wall of Defense that encloses Dispensationalism’s teachings of: pre-tribulation rapture; seven year tribulation; first and second resurrection – former for the saints, latter for the wicked; and a literal thousand year reign of Christ upon the earth. It is to this wall that I intend to marshal the machinery of war and set the battering rams to work.

Chart by Clarence Larkin (1850–1924) showing how the OT prophets did not see the Church hidden in the valley between the two comings of Christ.

The Walls of Dispensationalism are Assailed

First, that the Seers of the Hebrew Scriptures did not see the Lord’s Church is a thought unthinkable. For the prophet Amos tells us that the Lord will do nothing unless He reveals it first to His prophets (Amos 3:7). Now, since the Church has maintained a presence in the earth for 2000 years, one of two things is true, if Dispensationalism is valid. Namely:

1. Amos was wrong and is therefore disqualified as a true prophet; in which case the veracity of the entire Bible is brought into question. Or,
2. Amos is a true prophet and the Church is not a work of God in the earth – in which case it is a work of the devil.

But, since all concerned do, in truth, accept Amos as a true prophet, consequently the wall enclosing Dispensationalism begins to shake.

If the Church is the work of God in the earth, the prophets must have seen it and written concerning it. So, we turn our attention to the ancient Seers. What did they see?!

No less than four of the premier prophets stand forth and man the engines that slam against the defenses of Fable town. Each of the four addresses both components of the wall: namely, 1) that the Church is never spoken of in the Old Testament, and 2) that all Kingdom promises of the Old Testament can only be fulfilled in, and by, the physical nation of Israel.

(Both of the above assumptions are founded upon a misconceived premise, i.e. that all of Israel rejected Christ and was, therefore, rejected by Him; that, consequently, the Church was established with the Gentiles; in which case the Kingdom promises made to Israel are yet to be fulfilled. This is not true. A sharp distinction must be made between the Israel of Promise [Romans 9:6-8; Galatians 4:22-31] – also called the elect [Romans 11:2-5, 7], and the Israel of Unbelief [Romans 11:7-10, 23]. The Church was, indeed, established with the Israel of Promise [the elect] as the passages above show; therefore, the Kingdom promises of the Old Testament are either fulfilled, or being fulfilled in the Church – the true Israel of God [Galatians 6:16].)

• Prophet One: Jeremiah. In Jeremiah 31:31-34 the prophet foretold of a “New Covenant” that the LORD would make with the “House of Israel” and with the “House of Judah”. According to the author of the New Testament book of Hebrews this prophecy was fulfilled by Christ’s work on the cross of Calvary (Hebrews 8:6-12 compare to Matthew 26:28) and realized in the Church; which is the “House of Israel” and the “House of Judah”. That is to say: the covenant of Calvary was, indeed, made with Israel. Thus, the Israel of Promise was not rejected – only the Israel of Unbelief. The Church, therefore, is the covenanted Israel; the Gentiles have access only through a grafting process (Romans 11), or one could say: “adoption” (see Romans 8:15, 23; Galatians 4:5; Ephesians 1:5).

• Prophet Two: Joel. In Joel 2:28-32 the prophet tells of a time when Israel would be restored in a Messianic Age. According to Joel this would happen after the time of judgment. In this time of restoration the Spirit of God would be poured out upon “all flesh,” namely the Jews and Gentiles alike (see verses 28 and 32). According to the Apostle Peter this prophecy began to be fulfilled on the day of Pentecost AD 30. It was established with the Israel of Promise, called by Joel “the remnant.” Compare this to Romans 11:1-5 where Paul writes; “I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. Even so then at this present time also there is a remnant according to the election of grace.” Thus, the birthday of the Church was in fact the fulfillment of Joel’s prophecy. According to the prophet Joel and the apostle Peter the restoration of Israel, and the establishing of the Messianic Kingdom, began on the day of Pentecost AD 30 as recorded in Acts 2.

• Prophet Three: Amos. In Amos 9:11-1 the prophet foretold of a golden Messianic Age when the “tabernacle of David” would be rebuilt. At such a time the Gentiles would come to know the LORD. James, the half brother of our Lord, recognized the Church as the fulfillment of this prophecy (see Acts 15:14-17). According to the Prophet Amos and the Apostle James (the brother of Christ) the Church is, in point of fact, the “tabernacle of David”, i.e. the Messianic Kingdom. Prophet 4: Malachi. In Malachi 1:11-12 the prophet foretells of a time in the Messianic Kingdom when “in every place incense shall be offered” in the name of the LORD, “and a pure offering” would be offered. In verse 12 Malachi calls this pure offering the “table of the LORD”. According to the Apostle Paul this Messianic Promise is fulfilled each time members of the Lord’s Church observe the Lord’s Supper (see 1 Corinthians 10:16-21). For a deeper look (beyond the veil) of Malachi’s prophecy and how it relates to the Christian Eucharist compare Romans 15:16 to 1 Corinthians 10:17-18 (see foot note #25). According to the Prophet Malachi and the Apostle Paul the church is the Messianic Kingdom establishing the name of the LORD among the heathen (Gentiles) by offering a “pure offering” (namely, Jesus Christ) “in every place” (throughout the earth).

Breaching of Jerusalem's Middle Wall By Titus, AD 70.

The Walls of Dispensationalism Fall

Having unleashed the force of the prophets and apostles against the walls of Dispensationalism it is evident, to even the casual student, that said walls have been breached. Future articles will proceed through the breach and clear the ground ahead, for the truth of Apostolic Kingdom Theology.

Apostolically Speaking

☩ David Ignatius

Read More From the Bishop on Kingdom Theology

• The Nature of the Kingdom of God
  The Kingdom of God. What is it? What is its make-up and nature. This article ventures into these questions.
• The Millennial Reign of ChristThe subject under review in this writing is what is commonly called the “Millennial Reign of Christ.” The word “millennium” means: one thousand. but, is the 1,ooo yrs literal or figurative.
• Revelation’s Warnings Of Imminence
  We continue our study of Kingdom theology by reviewing Revelation's quadruple warnings of imminent fulfillment. The challenge to futurism is glaring.
• "Malachi's Eucharistic Prophecy"
  This article continues the narrative concerning the OT prophet's writing about the church age. This paper reviews the prophet Malachi's prophecy of the universal celebration of the Eucharist.
• Christ's Church Is The Tabernacle of David
  The prophets of the OT foresaw the Church; Amos spoke of it in terms of the Tabernacle of David being rebuild. James, the Lord's half brother, saw this in the Spirit and proclaimed it to be so.
• “Joel’s Messianic Age, the Church of Jesus Chris...
  When the Prophet Joel wrote of the messianic age he had the Church age in view. This article is continuing the narrative of how the prophets foresaw the Lord's church.

Own this book by Mar David Ignatius

Letters to my Children on Apostolic Kingdom Theology: An Apostolic Answer to Dispensationalism Concerning the Mission of the Lord's Church and End-Time Events

After spending over forty years in the dispensational doctrine, and having raise my children in that theological framework, I became a convinced adherent to a "kingdom" theology that recognizes the Church as the Israel of God, and that the first century actually saw the fulfillment of most of Matthew chapter 24. "Letters to My Children on Apostolic Kingdom Theology" is a compilation of twenty four letters written to my children explaining my journey, and showing how we were led astray from the apostolic teaching of Scripture to embrace a view recently come into the Lord's church, of which the apostles knew nothing. These "Letters" provide a systematic approach to Apostolic Eschatological study of Scripture. It is sure to interest all students of Scriptures. ☩ David Ignatius

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