Parousia – New Jerusalem Day (Introduction and Article)


INTRODUCTION

Almost two months from now, believers in different parts of the world will celebrate a new holiday known as “Parousia – New Jerusalem Day.” The idea for this holiday came from a friend of mine, Joshua John Trent, who asked me to write about the meaning of the holiday’s name. Joshua is the founder and creator of Iron Scepter Concepts (Los Angeles).

There’s more information about this holiday at www.parousianewjerusalemday.com. That site also hosts a growing list of songs that promote the message of fulfilled eschatology. So far there’s a rap song from T.C. Mayle, a worship song by Jesus Culture, and a classical/folk metal song (based on Isaiah 9:6-7) performed by Illuminandi, a band in Poland. More will be posted soon, Lord willing, including some brand new devotional songs from India. There will also be a way for people to check-in and confirm that they participated. A Facebook page is here.

ARTICLE

(This is taken from my article, “The Meaning of Parousia – New Jerusalem Day,” posted at the holiday site referenced above.)

Parousia – New Jerusalem Day is celebrated on the first Sunday of August (August 7th this year). This is close to August 10th, the day that the famous Second Temple was destroyed in Jerusalem in 70 AD. The old temple and the old city of Jerusalem became desolate (Matthew 23:38) and marked for destruction (Matthew 22:7, 24:1-3; Mark 13:1-4; Luke 21:5-7), but Jesus became the cornerstone of a new temple, God’s dwelling place made up of His people from all nations (Ephesians 2:19-22). New Jerusalem and the new covenant were chosen while old Jerusalem and the old covenant were cast out (Galatians 4:21-31).

Definition of the Word “Parousia”

The word “parousia” (pronounced par-oo-see’-ah) is a Greek word which means “presence.” According to Wikipedia, it also meant “arrival” or “official visit,” and “was used in the East as a technical expression to denote the arrival or visit of a king or emperor, and celebrated the glory of the sovereign publicly.” The word “parousia” appears 24 times in the New Testament. In several instances it is used to speak of the coming or presence of various individuals: Stephanas, Fortunatas, and Achaicus (I Corinthians 16:17); Titus (II Cor. 7:6-7); Paul (II Cor. 10:10; Philippians 1:26, 2:12); and the lawless one (II Thessalonians 2:9).

In the majority of instances (16 times), though, it is used in connection with the promise of Christ’s coming. The Blue Letter Bible shows that this word comes “from the present participle of G3918 [“pareimi”]; a being near, i.e. advent (often, return; specially, of Christ to punish Jerusalem, or finally the wicked); (by implication) physically, aspect:—coming, presence.”  I’ll develop this study more below.

“Parousia” Goes Hand-in-Hand with “New Jerusalem.”

Revelation 21:1 – 22:5 is the most detailed description of the New Jerusalem, and there we read that “the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself will be with them and be their God” (Rev. 21:3). We also see that the Lamb, Jesus, is the light of God’s city (Revelation 21:22-24; 22:5). New Jerusalem is filled with the presence (“parousia”) of Jesus; New Jerusalem is His dwelling place.

“Parousia” in the New Testament

Here are the 16 New Testament passages where Christ’s “Parousia” is promised:

  1. “Now as He sat on the Mount of Olives, the disciples came to Him privately, saying, ‘Tell us, when will these things be? And what will be the sign of Your coming, and of the end of the age?’” (Matthew 24:3).
  1. “For as the lightning comes from the east and flashes to the west, so also will the coming of the Son of Man be” (Matthew 24:27).
  1. “For as in the days before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark, and did not know until the flood came and took them all away, so also will the coming of the Son of Man be” (Matthew 24:38-39).
  1. “For as in Adam all die, even so in Christ all shall be made alive. But each one in his own order: Christ the firstfruits, afterward those who are Christ’s at His coming” (I Corinthians 15:22-23).
  1. “For what is our hope, or joy, or crown of rejoicing? Is it not even you in the presence of our Lord Jesus Christ at His coming?” (I Thessalonians 2:19).
  1. “And may the Lord make you increase and abound in love to one another and to all, just as we do to you, so that He may establish your hearts blameless in holiness before our God and Father at the coming of our Lord Jesus Christ with all His saints” (I Thessalonians 3:12-13).
  1. “For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord will by no means precede those who are asleep” (I Thessalonians 4:15).
  1. “Now may the God of peace Himself sanctify you completely; and may your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ” (I Thessalonians 5:23).
  1. “Now, brethren, concerning the coming of our Lord Jesus Christ and our gathering together to Him, we ask you not to be soon shaken in mind or troubled, either by spirit or by word or by letter, as if from us, as though the day of Christ had come” (II Thessalonians 2:1-2).
  1. “And then the lawless one will be revealed, whom the Lord will consume with the breath of His mouth and destroy with the brightness of His coming” (II Thessalonians 2:8).
  1. – 12. “Therefore be patient, brethren, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, waiting patiently for it until it receives the early and latter rain. You also be patient. Establish your hearts, for the coming of the Lord is at hand. Do not grumble against one another, brethren, lest you be condemned. Behold, the Judge is standing at the door!” (James 5:7-9).
  1. “For we did not follow cunningly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but were eyewitnesses of His majesty” (II Peter 1:16).
  1. “Beloved, I now write to you this second epistle… that you may be mindful of the words which were spoken before by the holy prophets, and of the commandments of us the apostles of the Lord and Savior, knowing this first: that scoffers will come in the last days, walking according to their own lusts, and saying, ‘Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of creation’” (II Peter 3:1-4).
  1. “But the day of the Lord will come as a thief in the night, in which the heavens will pass away with a great noise, and the elements will melt with fervent heat; both the earth and the works that are in it will be burned up. Therefore, since all these things will be dissolved, what manner of persons ought you to be in holy conduct and godliness, looking for and hastening the coming of the day of God, because of which the heavens will be dissolved being on fire, and the elements will melt with fervent heat? Nevertheless we, according to His promise, look for new heavens and a new earth in which righteousness dwells” (II Peter 3:10-13).
  1. “And now, little children, abide in Him, that when He appears, we may have confidence and not be ashamed before Him at His coming” (I John 2:28).

Professor and author N.T. Wright explains in a video and in his book, “Surprised by Hope” (2008),the typical use of the word “parousia” in the first century AD (pp. 132-133):

“When the emperor visited a colony or province, the citizens of the country would go to meet him at some distance from the city.  It would be disrespectful to have him actually arrive at the gates as though his subjects couldn’t be bothered to greet him properly.  When they met him, they wouldn’t then stay out in the open country:  they would escort him royally into the city itself.  When Paul speaks of “meeting” the Lord “in the air,” the point is precisely not – as in the popular rapture theology – that the saved believers would then stay up in the air somewhere, away from earth.  The point is that, having gone out to meet their returning Lord, they will escort him royally into his domain, that is, back to the place they have come from.  Even when we realize that this is highly charged metaphor, not literal description, the meaning is the same as in the parallel in Philippians 3:20.  Being citizens of heaven, as the Phillippians would know, doesn’t mean that one is expecting to go back to the mother city but rather means that one is expecting the emperor to come from the mother city to give the colony its full dignity, to rescue it if need be, to subdue local enemies and put everything to rights” (emphasis added).

More than 100 passages in the New Testament declared that the events of “the last days,” including the Great Tribulation and the coming of Christ, were “near” and about to take place “soon” in the first century. Jesus Himself promised to come before His disciples could go through the cities of Israel (Matthew 10:23). He promised to come [1] in the glory of His Father [2] with His angels [3] in judgment, and [4] in His kingdom before all of His disciples would die (Matthew 16:27-28). He promised to come “on the clouds of heaven with power and great glory” before His generation would pass away (Matthew 24:30, 34).

Jesus told His disciples that when they would see “all these things” (earthquakes, wars, famines, etc.) promised in the Olivet Discourse, they would know that He “is near, at the very doors” (Matthew 24:33). As we saw above, James declared that Christ’s coming was at hand and that the Judge was standing “at the door” (James 5:8-9). James wrote that nearly 1,950 years ago, and it’s apparent that he saw those things come to pass in his lifetime just as Jesus promised.

John wrote in his first epistle that it was already “the last hour” in his day (I John 2:18). It was the last hour of the old covenant age. His opening words in the book of Revelation declared that the visions he saw “must shortly take place” because the time was “near” (Revelation 1:1, 3). The angel echoed these words at the end of the book (Rev. 22:6, 10) and Jesus declared three times that He was coming quickly (Rev. 22:7, 12, 20).

In summary, “parousia” is a Greek word used repeatedly in the New Testament to describe the first century arrival of Jesus’ presence in the New Jerusalem, and into the kingdom that He established, the corporate body of His followers. His “parousia” (presence) is in our midst today.

New Jerusalem

Isaiah prophesied that God would create new heavens and a new earth, and “Jerusalem as a rejoicing” (Isaiah 65:17-18). In those days there would still be childbirth, death, building, and planting (65:20-23), i.e. the realities we know and experience today. There would also be joy, peace, satisfaction, glory, and comfort like a mother’s comfort (65:19; 66:10-13).

The apostle Paul also described “the Jerusalem above” as a comforting mother (Galatians 4:26-28). The author of Hebrews told the first century saints that they had already come to “the city of the living God, the heavenly Jerusalem… to Jesus the Mediator of the new covenant…” (Hebrews 12:22-24). These two passages, along with the book of Revelation, contrast two covenants (the old and the new), two women (the harlot and the bride), and two cities (old Jerusalem and New Jerusalem):

Two Covenants

The New Jerusalem is described by John in Revelation 21:1 – 22:5. In these 32 verses, there are numerous parallel passages in the New Testament where Jesus and the apostles described the life of those who follow Christ. In other words, we are the New Jerusalem community right now. In these 32 verses there are also numerous parallel passages in the Old Testament where the prophets looked ahead to this present new covenant age. Here are some of them:

Passage Description and Parallels
Rev. 21:2 New Jerusalem is God’s holy city, pictured as a bride. Jesus said His people are a city set on a hill, the light of the world (Matthew 5:14). See also Hebrews 12:22-24, Galatians 4:26.
Rev. 21:3 God dwells with His people, He’s with them, and He’s their God. See Ezekiel 37:27, 43:7, 48:35; II Corinthians 6:16.
Rev. 21:9 John sees the New Jerusalem as a bride, the Lamb’s wife. He contrasts the bride with the harlot/”great city” of Rev. 17, old covenant Jerusalem (Rev. 11:8). Paul also contrasted two women/two covenants in Galatians 4:21-31.
Rev. 21:12-13 The new Jerusalem has a high wall with 12 gates, bearing the names of the 12 tribes of Israel; three gates each on the east, north, south, and west sides. Compare to Isaiah 60:18, Luke 13:29, and to Ezekiel 48:30-35 (“…and the name of the city from that day shall be: THE LORD IS THERE”).
Rev. 21:14 The city’s foundations bear the names of the 12 apostles. Compare to Ephesians 2:20.
Rev. 21:15-18 The new Jerusalem in John’s vision is cube-shaped, as was the holy of holies in Solomon’s temple (I Kings 6:20). The holy of holies was overlaid with pure gold, and the holy city in John’s vision is also entirely made of pure gold.
Rev. 21:19-21 The foundations of the city walls are covered in precious gems. This fulfills Isaiah 54:11-12, and Paul clearly affirms that Isaiah 54 is about the church (Galatians 4:27).
Rev. 21:22-23 Jesus is the temple and the light of this city. See Isaiah 60:19.
Rev. 21:24 The nations of those who are saved walk in the light of this city. See Isaiah 60:3, 10.
Rev. 21:25-26 The gates of the city are never shut, and the glory and honor of the nations come in to the city. See Isaiah 60:5, 11.
Rev. 21:27 Only those who are written in the Lamb’s Book of Life enter this city. See Isaiah 60:21.
Rev. 22:1 A pure, clear river of water of life flows from the throne of God and of the Lamb. See John 4:13-14, 7:37; Zechariah 14:8; Rev. 22:17.
Rev. 22:2 On both sides of the river is the tree of life, which bears different fruit each month. The leaves of the tree are for the healing of the nations. See Ezekiel 47:1-12.
Rev. 22:5 There’s no night in the city, and no need for a lamp. See Isaiah 60:1, 19-20; Daniel 12:3, Matthew 13:43, John 8:12. The citizens of New Jerusalem reign forever and ever. See Isaiah 9:6-7, Luke 1:33, Rev. 1:6.

For a more detailed study of these things, please see this article.

The New Jerusalem means “the new city of peace.” Jesus is the Prince of Peace and His presence, His parousia, is in this city. He is peace (Micah 5:5), and there will be no end to His government and peace (Isaiah 9:6-7). Let’s rejoice and celebrate, not only on August 7th, but every day that His presence is in our midst, in the city of God, the New Jerusalem.

Parousia Sunday - August 7, 2016

(Photo Credit: Dr. Cindye Coates)

We Now Live in the New Heavens and the New Earth


The following study will examine:

  • Matthew 5:17-18
  • Matthew 24:35
  • How Isaiah and Jeremiah spoke of the old and new heavens & earth
  • II Peter 3:7-13 (compared with Galatians 4:9 and Colossians 2:20)
  • Quotes from Eusebius (265 – 340 AD), Bishop John Lightfoot (1601-1675), John Owen (1721), Jonathan Edwards (1739), and Charles Spurgeon (1865) regarding “the heavens and the earth” as covenant language in Scripture.

——————————————————————————————————-

Assuredly, I say to you, this generation will by no means pass away till all these things are fulfilled. Heaven and earth will pass away, but My words will by no means pass away” (Matthew 24:34-35).

Jesus spoke these words to His 12 disciples around 30 AD. When He said “all these things,” He was of course speaking about everything He had just predicted in verses 1-33, from the temple being destroyed, to wars and rumors of wars, to famines and earthquakes, to false prophets and persecution, to the gospel being preached to all nations, to the abomination of desolation and people fleeing from Judea, to great tribulation, to the coming of the Son of Man, etc. Our Olivet Discourse series demonstrates how all these things were fulfilled by the time the temple fell in Jerusalem in 70 AD (Part 1, Part 2, Part 3, Part 4).

Was Jesus also saying that heaven and earth would pass away in His own generation? Indeed, He was. We repeatedly saw in our study of the Olivet Discourse that the prophetic language of the Old Testament provides a background to much of what Jesus says in Matthew 24, Mark 13, and Luke 21. The same is true for the expression “heaven and earth.” This is covenant language, and this is perhaps most evident in the book of Isaiah.

Isaiah and Jeremiah: Zion/Israel Was the Old Heavens and Earth

Isaiah’s opening vision was concerned with Judah and Jerusalem, according to Isaiah 1:1. Notice the very first words of Isaiah: “Hear, O heavens, and give ear, O earth; for the Lord has spoken” (Isaiah 1:2). This is not unique to Isaiah, for heaven and earth were repeatedly called as witnesses against Israel (e.g. Deuteronomy 4:26, 30:18-19, 31:28, 32:1; Jeremiah 2:12, 6:19; Micah 6:2). In Isaiah 51, speaking to the people of Israel, God says:

I, I am He who comforts you; who are you that you…have forgotten the Lord, your Maker, who stretched out the heavens and laid the foundations of the earth…? …And I have put My words in your mouth and covered you in the shadow of My hand, establishing the heavens and laying the foundations of the earth, and saying to Zion, ‘You are My people (verses 12-16).

The establishment of the heavens and the earth is thus linked directly to the establishment of Israel as God’s people at Mount Sinai (Exodus 19:5-6). Psalm 68:7-8 reiterates that the earth and the heavens were greatly affected when “God, the One of Sinai” marched through the wilderness before His people:

O God, when You went out before Your people, when You marched through the wilderness, the earth shook; The heavens also dropped rain at the presence of God; Sinai itself was moved at the presence of God, the God of Israel.”

This happened during the days of Moses. Judges 5:4-5 says the same thing. Jeremiah also spoke of Jerusalem’s pending destruction (in 586 BC) in a way that might seem as if he was talking about planet earth and the galaxies, if it weren’t for the context:

My anguish, my anguish! I writhe in pain! Oh, the walls of my heart! My heart is beating wildly; I cannot keep silent, for I hear the sound of the trumpet, the alarm of war… I looked on the earth, and behold, it was without form and void; and to the heavens, and they had no light… For thus says the Lord, ‘The whole land shall be a desolation; yet I will not make a full end. For this the earth shall mourn, and the heavens above be dark…’” (Jeremiah 4:19, 23, 27).

Jeremiah was in anguish over the collapse of the heavens and the earth (Zion) when Babylon destroyed Judah and Jerusalem in 586 BC. David Curtis, the pastor of Berean Bible Church (Virginia Beach), has this to say about Isaiah 51 (quoted above) and the Old Testament’s use of “heaven and earth” language in the context of judgment:

Notice [in Isaiah 51] that God is speaking to Israel. He says He gave them His law, the Old Covenant… Clearly God is not saying He gave the Old Covenant to Israel to create literal heaven and earth! Material creation existed long before Israel was ever given the Old Covenant.

The meaning of this verse is that God gave His covenant with Israel to create their world–a covenant world with God! God created Israel’s “heaven and earth” by giving them His Covenant. Now if He destroyed that Old Covenant heaven and earth and gave a New Covenant, would He not thereby be creating a New heaven and earth? This is precisely the thought in the New Covenant Scriptures!

This idea is seen more clearly as we look at other passages where mention is made of the destruction of a state and government using language which seems to set forth the end of the world, as the collapse of heaven and earth. In Isaiah 13:1-13, this is not an oracle against the universe or world, but against the nation of Babylon. Notice verse 13, “Therefore I will shake the heavens, and the earth will move out of her place.”

Now remember, He is speaking about the destruction of Babylon, but it sounds like world wide destruction… If you were a Babylonian and Babylon was destroyed would it seem like the world was destroyed? Yes! Your world would be destroyed.

This is an historical event that took place in 539 BC. When the Medes destroyed Babylon (Isaiah 13:17), the Babylonian world came to an end… The physical heaven and earth were still in tact, but for Babylon they had collapsed. This is apocalyptic language. This is the way the scripture discusses the fall of a nation (Source).

Curtis also points out how this “heaven and earth” language is used in these ways concerning Israel (Isaiah 24-27), Edom (Isaiah 34), Nineveh (Nahum 1), and Israel again (Hebrews 12). 

Isaiah didn’t only speak of the old heavens and earth. He also prophesied of “new heavens and a new earth,” and the creation of Jerusalem as a joy (Isaiah 65:17-19). This is covenant language, and this can be seen in the fact that the new heavens and new earth were to be marked by sin and death (verse 20), building and planting (verses 21-22), and the reproduction of children (verse 23).

When I was younger, I was taught that the new heavens and earth would be set up following a future Second Coming of Christ and a 1000 year “millennial reign” based in earthly Jerusalem, at which time sin and death would cease to exist. Isaiah’s description of the new heavens and earth, however, does not allow for this. Instead, his description speaks of present, earthly realities coinciding with new, glorious spiritual realities.

It also mirrors what we see in the New Testament. Paul told the Ephesians that God’s people are called to “put on the new self, created after the likeness of God in true righteousness and holiness” (Ephesians 4:24). He likewise told the Corinthians, “Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come” (II Corinthians 5:17). In Christ, a new temple/tabernacle had come (e.g. I Corinthians 3:16-17, I Cor. 6:19, II Cor. 6:16, Ephesians 2:21, Revelation 3:12), and the old temple/tabernacle had to go. During the one generation following the cross, all of the rituals attached to the temple in Jerusalem were worthless. By the end of that generation, that temple and those worthless rituals were gone.

Obituary of the Old Covenant

SOURCE: Cindye Coates

We would also do well to remember that Jesus had already made a very significant statement about the disappearance of (the old) heaven and earth in the Sermon on the Mount:

Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will be any means disappear from the Law until everything is accomplished” (Matthew 5:17-18).

Is the Law 100% intact even now in the year 2014, and are we thus still under the old heavens and earth? Or did Jesus accomplish everything and fulfill the Law, so that we are now under the covenantal framework of the new heavens and earth? Matthew 5:17-18 is an all-or-nothing statement. If “heaven and earth” have not yet disappeared, neither then has even one trace of the Law of Moses.

The “heaven and earth” spoken of by Jesus here are connected to the temple worship and law keeping of the Jewish world. We know that Jerusalem, the temple, and the old covenant system passed away in a fiery blaze in 70 AD. Jesus, of course, predicted this (in Matthew 22:7; Revelation 17:16-17; Rev. 18:8-9, 17-18).

II Peter 3:7-13 also speaks of the heavens and earth of that time being “stored up for fire” (verse 7) and ready to “pass away with a roar” and be “burned up and dissolved” (verse 10), giving way to “new heavens and a new earth in which righteousness dwells” (verse 13). That fire occurred in 70 AD when Jerusalem was burned by the Roman armies, as Jesus said would happen to the city of those who rejected His Father’s wedding invitation and murdered His servants: “And the king sent out his armies, destroyed those murderers, and burned up their city” (Matthew 22:7).

Bishop John Lightfoot (1601-1675) made a key point in his Commentary on the Acts of the Apostles (Vol. 3, p. 452),

“Compare this with Deut. 32:22, Heb. 12:26, Gal. 4:9, Coloss. 2:20: and observe that by elements are understood the Mosaic elements: and you will not doubt that St. Peter speaks only of the conflagration of Jerusalem, the destruction of the nation, and the abolishing of the dispensation of Moses.”

Indeed, Galatians 4:9 and Colossians 2:20 make use of the same word translated as “elements” in II Peter 3:10. It’s clear that Paul spoke there, not of the cosmos, but of what was contained in the Law:

[1] “But now that you have come to know God, or rather to be known by God, how can you turn back again to the weak and worthless elementary principles of the world, whose slaves you want to be once more? You observe days and months and seasons and years!” (Galatians 4:9-10).

[2] “If with Christ you died to the elemental spirits of the world, why, as if you were still alive in the world, do you submit to regulations—‘Do not handle, Do not taste, Do not touch’ (referring to things that all perish as they are used)—according to human precepts and teachings?” (Colossians 2:20-22).

In a 1721 sermon, the Puritan preacher John Owen said,

I affirm that the heavens and earth here intended in this prophecy of Peter, the coming of the Lord, the day of judgment and perdition of ungodly men, mentioned in the destruction of that heaven and earth, do all of them relate, not to the last and final judgment of the world, but to that utter desolation and destruction that was to be made of the Judaical church and state… [A]nd then the heavens and earth that God Himself planted, -the sun, moon, and stars of the Judaical polity and church, – the whole old world of worship and worshippers, that stand out in their obstinancy against the Lord Christ, shall be sensibly dissolved and destroyed: this we know shall be the end of these things, and that shortly.”

Jonathan Edwards (in 1739) said this in his work, “The Perpetuity and Change of the Sabbath, Vol. 2”:

The Scriptures further teach us to call the gospel-restoration and redemption, a creation of a new heaven and a new earth… The gospel state is everywhere spoken of as a renewed state of things, wherein old things are passed away, and all things become new… And the dissolution of the Jewish state was often spoken of in the Old Testament as the end of the world. But we who belong to the gospel-church, belong to the new creation; and therefore there seems to be at least as much reason, that we should commemorate the work of this creation, as that the members of the ancient Jewish church should commemorate the work of the old creation.

C.H. (Charles) Spurgeon also had the same understanding. In a sermon delivered in 1865 (Metropolitan Tabernacle Pulpit, Vo. XXXVII, p. 354), he said:

Did you ever regret the absence of the burnt-offering, or the red heifer, of any one of the sacrifices and rites of the Jews? Did you ever pine for the feast of tabernacle, or the dedication? No, because, though these were like the old heavens and earth to the Jewish believers, they have passed away and we now live under a new heavens and a new earth, so far as the dispensation of divine teaching is concerned. The substance is come, and the shadow has gone: and we do not remember it.

We will conclude with a much older quote, a very intriguing statement made by the church father, Eusebius (265-340 AD), in one of his writings known as “the Theophania”:

All authorities concur in the declaration that “when all these things should have been done”, ‘The End’ should come: that “the mystery of God should be finished as he had declared to His servants the prophets“: it should be completed: time should now be no more: the End of all things (so foretold) should be at hand, and be fully brought to pass: in these days should be fulfilled all that had been spoken of Christ (and of His church) by the prophets: or, in other words, when the gospel should have been preached in all the world for a testimony to all nations, and the power of the Holy People be scattered (abroad), then should the End come, then should all these things be finished. I need now only say, all these things have been done: the old and elementary system passed away with a great noise; all these predicted empires have actually fallen, and the new kingdom, the new heaven and earth, the new Jerusalem–all of which were to descend from God, to be formed by His power, have been realised on earth; all these things have been done in the sight of all the nations; God’s holy arm has been made bare in their sight: His judgments have prevailed, and they remain for an everlasting testimony to the whole world. His kingdom has come, as it was foretold it should, and His will has, so far, been done; His purposes have been finished.

—————————————————————————————————–

The information in this post also appeared in our study of Matthew 24:35.

Also see Steve’s 3-part series on “The Biblical Heavens and Earth” (Part 1, Part 2, Part 3) which he posted here in June 2014.