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THE POPULAR ENCYCLOPEDIA OF BIBLE PROPHECY Copyright © 2004 by Tim LaHaye and Ed Hindson Published by Harvest House Publishers Eugene, Oregon 97408 www.harvesthousepublishers.com

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70 Weeks of Daniel (see “Seventy Weeks ofDaniel”)

666 (see “Six Hundred Sixty-Six”)1000 Years (see “One Thousand Years”)144,000 (see “One Hundred Forty-Four

Thousand”)Abomination of DesolationAbrahamic CovenantActs, Eschatology ofAges of TimeAmillennialismAngelsAntichristApocalypticismApostasyArk of the CovenantArmageddonBabylonBeastBirth PangsBlessed HopeBook of LifeBowl JudgmentsChurch AgeChurch in ProphecyConversion of IsraelCovenantsCrownsDaniel, Eschatology ofDavidic CovenantDay of the LordDeceptionDemons and Unclean Spirits

DispensationalismDispensationsElders (24)EschatologyEternal LifeEzekiel, Eschatology ofFalse ProphetFalse ProphetsFeasts of IsraelFig TreeFinal RevoltFuture EventsFuture LifeGeneration, ThisGlorious AppearingGog and MagogGreat TribulationGreat White Throne JudgmentHeavenHebrews, Eschatology ofHellHermeneuticsHoly Spirit and EschatologyImminenceInterpretation of ProphecyIsaiah, Eschatology ofIsrael in ProphecyJames, Eschatology ofJeremiah, Eschatology ofJerusalem in ProphecyJesus ChristJews in ProphecyJohn, Eschatology of

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TOPICS

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Judgment of the NationsJudgment Seat of ChristJudgments of the New TestamentKingdom of GodKingdom ParablesLake of FireLamb of GodLast DaysLast TrumpetLawless OneLittle ScrollMark of the BeastMarriage of the LambMatthew, Eschatology ofMercy of GodMessianic KingdomMessianic ProphecyMidtribulationismMillennial SacrificesMillennial TempleMillennial ViewsMillenniumMysteriesNew JerusalemNumbers in ProphecyOlivet DiscourseOne Hundred Forty-Four ThousandOne Thousand YearsPartial RapturePatmosPaul, Eschatology ofPentecostPeter, Eschatology ofPostmillennialismPosttribulationismPremillennialismPreterismPretribulationismPre-wrath RaptureProgressive DispensationalismProphetic Fulfillment

Prophetic PostponementProphetsPsalms, Eschatology ofRaptureRapture, History ofReconstructionismRestrainerResurrectionResurrectionsRevelation, Book ofRevelation, Date ofRewardsRoman EmpireSatanSeal JudgmentsSecond Coming of ChristSeven ChurchesSeventy Weeks of DanielSheolSigns of the TimesSix Hundred Sixty-SixSon of GodSon of ManTempleThessalonians, Eschatology ofThrone of DavidThrone of GodTimes of the GentilesTribulationTribulation Saints and MartyrsTrumpet JudgmentsTrumpet of GodTypologyVengeanceWar in HeavenWitnesses, TwoWorld EmpireWrath of GodWrath of the LambZechariah, Eschatology of

THE POPULAR ENCYCLOPEDIA OF BIBLE PROPHECY

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never before has fascination with Bibleprophecy been more acute than it is today. Partof that interest is due to the uncertainty of ourtimes. Our world has become more and moremarked by political instability and contentiousstrife, particularly in the Middle East. All overthe globe, societies are characterized by thisthreat, along with our society’s decliningmorals, rampant crime, and governmentalturmoil. People living in these turbulent timeswant answers, and many are turning to theBible to get them. Despite easy access tomodern technologies and conveniences,including computers that can process billionsof bits of information in the blink of an eye,many people still believe that the Bible, abook written thousands of years ago, holds theanswers to life and the life hereafter.

Unfortunately, most seekers get little helpin the area of prophetic study. Unless they takeit upon themselves to make prophecy a spe-cial study, they are not fully equipped toanswer many of the questions they may haveon this vitally important subject. And impor-tant it must be, for 28 percent of the Bible wasprophetic when it was written! Evidently Godconsidered it important to include propheticpassages in nearly every book in the Bible, andHe used, almost exclusively, prophets to recordthe Scriptures. As the apostle Peter said, “Holymen of God [the prophets] spoke as they weremoved by the Holy Spirit” (2 Peter 1:21 nkjv).The accuracy of their inspired writing, par-ticularly the prophetic portions, proveswithout question that the Bible is of divineorigin.

Nothing motivates Christians like thestudy of prophecy. It puts an evangelistic fire

in the heart of the church, it gives believers avision for world missions, and it injects adesire to live a holy life in an age of unholi-ness. That is why the LaHaye ProphecyLibrary was launched in conjunction withHarvest House Publishers several years ago.This Popular Encyclopedia of Bible Prophecy isa key book in the series and may in fact be oneof the most comprehensive. With the help ofDr. Wayne Brindle, we have compiled a teamof prophecy experts who have written on themost important subjects of prophetic study.They may differ slightly on minor points ofdiscussion, but they are all in agreement withthe major issues of biblical eschatology, par-ticularly in terms of holding to the pretribu-lational, premillennial view of the end times.The topics covered in this encyclopedia havebeen arranged alphabetically for ease of study,and the articles have been written to appealto both those who are new to prophecy andthose who are experienced students of thesubject. We hope this volume will inspire youto search the Scriptures and become, as theapostle Paul admonished, “Approved toGod…rightly dividing the word of truth”(2 Timothy 2:15).

Our sincere prayer is that these articles willinform your mind, bless your heart, and stiryour soul with the blessed hope of Jesus’ coming.As our Lord Himself instructed us, we are con-tinually watching for His imminent return tocall us home to be with Him. In the meantime,we are challenged and admonished to keepwatching, be ready, and continue serving Himuntil He comes (Matthew 24:42-46).

Tim LaHayeEd Hindson

1

INTRODUCTION

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ABOMINATION OFDESOLATION

The phrases abomination of desolation, des-olating abomination, and abomination thatmakes desolate refer to violations of the ritualpurity of the Jewish Temple in Jerusalem.They translate the Hebrew term shiqqutz(im)meshomem and the Greek term bdelugma teseremoseos, and they appear in prophecies aboutthe desecration and defilement of the Templein both a.d. 70 and at the end of the age.

OLD TESTAMENT TERMSIn the Old Testament, the phrase occurs

only in Daniel (9:27; 11:31; 12:11). It conveysthe feeling of horror that God’s people feelwhen they witness criminal and barbaric actsof idolatry. These acts rendered the Temple rit-ually unfit for the worship and service of God.

Daniel laments the foreign domination ofJerusalem and desolation of the Temple: “Howlong will the vision about the regular sacrificeapply, while the transgression causes horror,so as to allow both the holy place and the hostto be trampled?” (Daniel 8:13 nasb). In Daniel12:11 we read of a foreign invader abolishingthe regular sacrifice and substituting “anabomination of desolation.” The word “abom-ination” shows how appalled Daniel is at theforcible intrusion of idolatry into a place ofsanctity in order to cause defilement.

NEW TESTAMENT TERMSIn the New Testament, the phrase appears

only in the Olivet Discourse (Matthew 24:15;Mark 13:14), where Jesus has Daniel’s prophecyin mind. The term eremos (“desolation”) doesappear in Luke 21:20, but it does not refer tothe technical phrase and describes the condi-tion of Jerusalem in general, not the Templein particular. Jesus uses the same word inMatthew 23:38, and even though He is refer-ring to the Second Temple, He is predictingits destruction (rather than its desecration) andGod’s judgment upon it. This is quite distinctfrom the desecration caused by the abomi-nation of desolation, which results in divine

judgment not upon the Temple but upon theone who desecrates it (see Daniel 9:27).Daniel’s and Jesus’ use of the phrase clearlyinfluenced other prophetic scriptures (2 Thes-salonians 2:3-4; Revelation 11:1-2).

The New Testament uses bdelugma (theGreek word translated “abomination”) fourtimes (Luke 16:15; Revelation 7:4-5; 21:27).The Septuagint (the Greek translation of theOld Testament) uses it 17 times. It comesfrom a root term that means “to make foul”and “to stink.” Thus it refers to something thatmakes one feel nauseous, and by implication,something morally abhorrent and detestable.As with the Hebrew meaning in the Old Tes-tament, the New Testament Greek term pointsparticularly to idols or idolatrous practices.The Greek word eremoseos (translated “deso-lation”) means “to lay waste, make desolate,bring to ruin” (see Matthew 12:25; Luke 11:17;Revelation 17:16; 18:17,19). The Septuagintuses it to describe the desolation of the Landas a result of desecration and exile.

THEOLOGICAL MEANINGIn both Hebrew and Greek, the phrase

the abomination of desolation is an unusualgrammatical construction. The best explana-tion for this is the literary and theologicallinkage of abomination and desolation in theprophetic writings of Jeremiah and Ezekiel.These texts treat extensively the desecrationand defilement of the Temple, and they fre-quently mention the abominations and des-olations of pagan profanation of the Sanctuary(Jeremiah 4:1,27; 7:10; 44:22; Ezekiel 5:11,14-15; 7:20) as well as the foreign invaders whowill further desecrate and destroy the Temple(Jeremiah 4:6-8; Ezekiel 6:11; 7:20-23). Jere-miah 44:22 in particular states that Israel’sabominations have caused the desolation ofthe Land and made it “an object of horror”(compare Ezekiel 5:11,15; 7:20-24; 36:19-21).

This brief survey shows that the Israelitesconsidered acts of ritual impurity and espe-cially of foreign invasion of the Temple asultimate violations of sanctity and as a sign ofjudgment. The Jews were extremely careful to

3



prevent such acts and even built a protectivefence around the Second Temple. It includeda warning inscription promising death to anynon-Israelite who passed beyond it into thecourt of the Israelites. The New Testament(Acts 21:27-28) records the violent oppositionof a Jewish crowd who believed Paul hadtaken a Gentile proselyte (Trophimus) into theTemple to offer sacrifice. They accused Paulof “defiling the holy place” (the Temple). Withthis background, we can understand why thefuture act of desecration by the abominationof desolation is the climax of Daniel’s seven-tieth week and signals the intensification ofGod’s wrath in the second half of the Tribu-lation (Matthew 24:15-21; Mark 13:14-19).

HISTORICAL BACKGROUNDDuring the construction of the Second

Temple, a host of actual and would-be dese-crators of the Temple invaded Jerusalem.However, Daniel appears to be predicting theinvasion of the Syrian–Greek ruler AntiochusIV Epiphanes (175–164 b.c.), who erected anidol in the Temple near the Brazen Altar. InDaniel 11:31 we read, “Forces from him willarise, desecrate the sanctuary fortress [Templecompound], and do away with the regularsacrifice. And they will set up the abomina-tion of desolation.” This occurred in 167 b.c.In response, the Jewish priests revolted andrededicated the Temple (an event commem-orated as the Feast of the Dedication in John10:22-23), leading to a Jewish military over-throw of Antiochus’ forces.

Some critical scholars have dismissed aneschatological interpretation of the abomi-nation of desolation in Daniel, assuming allreferences must refer to Antiochus’ desecrationand claiming Daniel was written after thisevent. However, Jesus understood that thehistorical application of the phrase to Anti-ochus’ desecration was a pattern of the ulti-mate eschatological event—the abominationof the Antichrist. Citing Daniel’s prophecy(some 200 years after Antiochus’ desecration)and referring to the still-future abominationof desolation (Matthew 24:15; Mark 13:14),

Jesus affirmed both His and Daniel’s aware-ness of the eschatological application of thephrase.

PROPHETIC IMPLICATIONSJesus saw His message as a continuation of

the biblical prophets and evaluated His gen-eration in the light of them. He frequentlycited Jeremiah and Zechariah and appliedthese prophecies to the soon-coming judg-ment of Jerusalem in a.d. 70 as well as themore distant final judgment. For example, atthe “cleansing of the Temple,” Jesus quotedboth Jeremiah 7 (which referred the threat ofritual defilement to the Temple followingJeremiah’s Temple sermon) and texts in Isaiahand Zechariah (which referred to the Temple’sfuture state). Jesus’ Olivet Discourse also setsthe Temple in an eschatological context.When the disciples heard Jesus’ prediction ofthe Second Temple’s destruction (Matthew24:1-2; Mark 13:1-2; Luke 21:5-6), they appar-ently connected it to the messianic advent atthe end of the age and asked for a sign(Matthew 24:3; Mark 13:4; Luke 21:7; see also1 Corinthians 1:22). The “sign” He gave themwas that of Daniel’s abomination of desola-tion (Matthew 24:15; Mark 13:14). This, then,was the sign that the Jewish nation was nearingthe time of messianic deliverance and restora-tion, for the desecration of the Temple wouldbegin the persecution of the Jewish people(that is, the “great Tribulation,” Matthew24:16-22; Mark 13:14b-20). Only the MessiahHimself will be able to bring them redemp-tion from their enemies (Matthew 24:30-31;Mark 13:26-27; Luke 21:28).

Luke’s account does not include the abom-ination of desolation in the Temple because thisis an eschatological event, and he has selectivelyfocused on the immediate concern of the dis-ciples (note the phrase “about to take place”in Luke 21:7) concerning when the predicteddestruction of the Temple (and Jerusalem)would occur. For this reason he also omits theend-time persecution of the Tribulation(Greek, thlipsis), which is connected with thisevent, substituting the term “great distress”

4 ABOMINATION OF DESOLATION



(Greek, anagke), which better describes thelocal invasion and trampling of the city (Luke21:23-24), fulfilled in the Roman conquest ofJerusalem in a.d. 70.

Matthew and Mark place the abominationof desolation in the time when “the end willcome” (Matthew 24:14). It separates the periodof “tribulations” or “birth pangs” (Matthew24:6-12; Mark 13:7-9) from the “great tribu-lation” period (Matthew 24:21; Mark 13:19).Luke does this in Luke 21:24 by separating theevent of Jerusalem’s desolation (a.d. 70) andthe times of the Gentiles (present age) fromthe time when “the times of the Gentiles arefulfilled.”

The abomination of desolation marks themidpoint of Daniel’s seventieth week, dividingthe Tribulation into two divisions of lesserand greater intensity (Daniel 9:27). This cor-responds to the “42 months” of Revelation11:1-2 and the 1290 days of Daniel 12:11.

Preterists interpret the abomination of des-olation (as they do most prophetic events) ashaving its ultimate fulfillment in the destruc-tion of the Temple in a.d. 70. However, theevents of the First Revolt that culminatedwith the destruction of a.d. 70 do not matchthe details in the “abomination of desolation”texts. None of the incursions by Roman offi-cials during this time could be regarded asabominations that caused desolation becausethey did not affect the sacrificial system. For-eigners in the Temple may desecrate theTemple without defiling it. That is why theJews could rebuild the Temple after its dese-cration and destruction by the Babylonianswithout the need of a purification ceremony(Ezra 3:2-13). Further, the entrance of theRoman general Titus (who destroyed theTemple) occurred only after the Sanctuarywas already in flames and had been largelyruined and after the Jewish sacrifices hadceased. This is important to note since theabomination of desolation of which Danielspeaks, and to which Jesus refers, speaks onlyof the cessation of sacrifice in the Temple,not of the Temple’s destruction.

ESCHATOLOGICAL FOCUSAny interpretation except the eschatolog-

ical leaves us with unresolved details that wemust either interpret in a nonliteral, non-historical manner, or dismiss altogether. Theeschatological view also explains the meaningof types that await their anti-type for ultimatefulfillment. Moreover, Daniel’s seventiethweek, and especially its signal event of theabomination of desolation, influenced the lit-erary structure of the Olivet Discourse and thejudgment section of the book of Revelation(chapters 6–19). Jesus’ interpretation of theorder of the events of the seventieth week inthe context of prophetic history appears toconfirm an eschatological interpretation forDaniel 9:27. Matthew 24:7-14 predicts thatpersecution, suffering, and wars will continueto the end of the age, climaxing in a time ofunparalleled distress (verses 21-22). This cor-responds to “the time of Jacob’s distress”(Daniel 12:1; Jeremiah 30:7). Only after theseevents does Jesus make reference to Daniel 9:27(verse 15) concerning the signal event of thistime of Tribulation. If the seventy sevens (kjv,“weeks”) were to run sequentially, withoutinterruption, then why does Jesus place thisintervening period before the fulfillment ofthe events of the seventieth week? The text ofMatthew in particular shows that Jesus wasanswering His disciples’ questions concerningHis second coming and the end of the age(Matthew 24:3). Jesus here explains that Hiscoming is necessary for divine intervention andnational repentance (verses 27-31; Zechariah12:9-10) and will occur “after the tribulationof those days” (Matthew 24:29). According toMatthew, the events described in this periodprior to the messianic advent could not havebeen fulfilled in a.d. 70 with the destructionof Jerusalem because these events usher inand terminate with the coming of Messiah.

Although the phrase abomination of deso-lation does not appear in Paul’s description ofthe end-time desecration of the Temple in2 Thessalonians 2:4, he obviously has this eventin view. For example, the Septuagint some-times uses both bdelugma (“abomination”) and

5ABOMINATION OF DESOLATION



anomia (“lawlessness”) to refer to idolatrouspractices. Thus in 2 Thessalonians 2:3-4, Pauldescribes the figure who magnifies himselfabove every idol as “the man of lawlessness.”In fact, Paul’s explanation of this event servesas a commentary on both Daniel’s “abomina-tion of desolation” texts (particularly Daniel9:27) and Jesus’ statement of it as a “sign” inthe Olivet Discourse. Moreover, Paul uses theevent to answer the same time-related questionof the end time that Jesus’ disciples asked.This further affirms the eschatological inter-pretation of the abomination of desolation.

Paul wrote to the Thessalonian church toadmonish Christians who had abandoned thenormal affairs of life. They believed the immi-nent coming of Christ that Paul had previouslyespoused (1 Thessalonians 4:13-18) was alreadyset in motion (2 Thessalonians 2:2). Paulexplained that before the “appearance” of theMessiah, the Antichrist must first appear (verses3-9). The signal event that will manifest theAntichrist, whom this text refers to as “theman of lawlessness,” “the son of destruction”(verse 3b), and “that lawless one” (verse 8), ishis usurpation of God’s place in the Temple(verse 4; see also Exodus 25:8). This act willreveal not only the Antichrist but also “the lie”(the deification of the Antichrist, Revelation13:4-6,15) that will mark his followers (Reve-lation 13:16-18) and confirm them in the escha-tological judgment that will occur at thecoming of the Lord (2 Thessalonians 2:8-12).

ABOMINATION OF THE ANTICHRISTPaul introduces the desecration of the

Temple in 2 Thessalonians 2:4 by saying thatthe man of lawlessness “exalts himself.” He ele-vates himself “over every so-called god orobject of worship.” While this might indicatea superlative blasphemy of God such as inRevelation 13:6, the immediate setting is thefuture (rebuilt) Jerusalem Temple, and so the“objects of worship” are sacred vessels (see2 Chronicles 5:5-7; Hebrews 9:2-5) and the“desolation” occurs within the innermostsacred part of the Temple (the Holy of Holies),where God’s presence was previously mani-

fested (Exodus 25:22; 30:6; see also Ezekiel43:1-7).

The abomination, however, is the Anti-christ’s act of enthroning himself in the placeof deity to “display himself” (Greek, apodeik-nunta) as God (literally, “that he is God”). Thisblasphemous act fulfills Daniel’s predictionthat the Antichrist “will exalt and magnifyhimself above every god and will speak mon-strous things against the God of gods” (Daniel11:36). With the satanic background of Rev-elation 12:9,12-17; 13:4-10, the abominationhas allusions to Isaiah 14:13-14 and Ezekiel28:2-9, where the usurping figures “raise [their]throne above the stars of God,” “make [them-selves] like the Most High,” and declare, “I amgod; I sit in the seat of the gods.”

Despite the precedent of the literal inter-pretation of the Olivet Discourse, whichclearly refers to the desecration of the historicJewish Temple in Jerusalem, some interpret2 Thessalonians 2:4 in a nonliteral manner,taking “the temple of God” metaphorically asa reference to the church. They view the actof desecration by the “man of lawlessness” asapostasy in the church. However, writing toa first-century audience at a time when theSecond Temple was still standing, Paul’s ref-erence to “the temple of God” could onlymean one place—the Jewish Temple in Jeru-salem.

We also have other reasons for rejecting thesymbolic interpretation and applying theprophecy to a literal Temple (and therefore aliteral abomination of desolation): (1) In thefew places where Paul used the Greek wordnaos (“temple”) to mean something other thanthe actual Holy Place at Jerusalem (1 Corin-thians 3:16; 6:19; 2 Corinthians 6:16; Ephesians2:21), he always explained his special meaningso that his readers would understand hismetaphorical usage. (2) The word “temple” in2 Thessalonians 2:4 has the definite article(“the temple”) in contrast to Paul’s metaphor-ical usage, where “temple” is usuallyanarthrous (“a temple).” (3) “In the temple ofGod” modifies the verb “takes his seat” (Greek,kathisai), a verb suggesting a definite locality,

6 ABOMINATION OF DESOLATION



not an institution (such as the church). IfPaul were referring to apostasy in the church,he would better have expressed this with a verbfor “enthronement” or “usurpation” ratherthan a verb that referred to the literal act of“taking a seat.”

The ante-Nicene church fathers affirmedthe literal understanding of this passage. Forexample, Irenaeus (a.d. 185) wrote: “But whenthis Antichrist shall have devastated all thingsin this world, he will reign for three years andsix months, and sit in the Temple at Jeru-salem; and then the Lord will come fromheaven in the clouds, in the glory of the Father,sending this man and those who follow himinto the lake of fire; but bringing in for therighteous the times of the kingdom.” Ire-naeus’ literal interpretation of the Temple’sdesecration is both eschatological and pre-millennial. By contrast, the symbolic or “spir-itual” use of “temple” for the church does notappear in developed form until the third cen-tury a.d. with Origen, who was influenced bythe allegorical interpretations of the Hel-lenistic idealist school of Philo.

Consequently, the eschatological inter-pretation of the abomination of desolation hasboth textual support and the witness of earlychurch apologists. It warns us of the future dayof deception and desolation at the midpointof the Tribulation, which will call for divinejudgment climaxing in the return of the Lord.

—Randall Price

BIBLIOGRAPHY

Dodd, C.H. “The Fall of Jerusalem and the Abominationof Desolation.” Journal of Roman Studies 37 (1947),pp. 51-63.

Ford, Desmond. The Abomination of Desolation in Bib-lical Eschatology.Washington, DC: University Press ofAmerica, 1979.

Price, Randall. The Desecration and Restoration of theTemple in the Old Testament, Jewish Apocalyptic Lit-erature, and the New Testament. Ann Arbor, MI: UMI,1993.

Wenham, David. “Abomination of Desolation.” In AnchorBible Dictionary. New York: Doubleday, 1992.

Zmijewski, J. “Bdelugma.” In Exegetical Dictionary of theNew Testament. Edited by Horst Balz and GerhardSchneider. Grand Rapids: Eerdmans Publishing Com-pany, 1978.

ABRAHAMIC COVENANT

The fountainhead of Bible prophecy beginswith the Abrahamic covenant (Genesis 12:1-3,7; 13:14-17; 15:1-21; 17:1-21; 22:15-18). Thisagreement is the “mother of all redemptivecovenants,” and God’s blessings springingforth from it extend to all mankind through-out the ages.

AN UNCONDITIONAL COVENANTThe Abrahamic covenant is an uncondi-

tional agreement or pact in which God revealsHis sovereign election of Abraham and hisdescendants and declares His decrees for them.Arnold Fruchtenbaum (p. 570) explains, “Anunconditional covenant can be defined as asovereign act of God whereby God uncondi-tionally obligates Himself to bring to passdefinite promises, blessings, and conditions forthe covenanted people. It is a unilateralcovenant. This type of covenant is character-ized by the formula ‘I will’ which declaresGod’s determination to do exactly as Hepromised.”

The covenant or treaty formats commonlyused in the second millennium b.c. highlightthe unconditional nature of the Abrahamiccovenant. The Bible contains three kinds ofcovenants: (1) the royal grant treaty, (2) thesuzerain–vassal treaty, and (3) the parity treaty.

The royal grant treaty is an unconditional,promissory covenant based on a king’s desireto reward a loyal servant. Examples includethe Abrahamic covenant (Genesis 12:1-3; 15),the Davidic covenant (2 Samuel 7:8-17), andthe Land of Israel covenant (Deuteronomy30:1-10).

God confirmed and sealed the Abrahamiccovenant in Genesis 15 through a unique pro-cedure whereby He put Abram into a deepsleep and bound Himself to keep the covenantregardless of Abraham’s response. Since Godis the only one who swore to keep thecovenant, it is clearly an unconditionalcovenant, based solely on God. Thus, we canbe absolutely confident that He will keep it

7ABRAHAMIC COVENANT



and bring to pass in history every stipulationof the agreement.

Comparing the Abrahamic covenant withparallel expressions in the ancient Near Eastshows that it is a royal grant treaty. Genesis 26:5(nasb) says, “Abraham obeyed me and kept Mycharge, My commandments, My statutes andMy laws.” The term “law” is from the Hebrewtorah, which basically means “to direct, teach,or instruct.” The first verb of Genesis 26:5 is“obeyed,” referring to Abraham’s obedienceto sacrifice Isaac (Genesis 22:1-2). This is sim-ilar to terminology found at Amarna incovenant contexts. The second verb is “kept,”paralleling an Assyrian grant in which Ashur-banipal rewarded his servant Bulta with a grantbecause he “kept the charge of my kingship.”Both of these verbs indicate a personal rela-tionship rather than a legal code of ethics.Thus, obedience to torah flows from a covenantrelationship with God.

Abraham’s obedience was not based onlegalistic compulsion but rather expressed hisfaithfulness to God. “A close examination ofthe context reveals no covenant stipulationswhich could be viewed as pure legislative orethical codes. What the context does reveal isthat God has praised His servant Abrahambecause he has been faithful to do whateverthe Lord instructed him to do. He did it notout of compulsion to legislation, but in afaith response to the instruction of God”(Dean, p. 13).

Royal grant treaties or covenants wereunconditional. This point is important forBible prophecy because they emphasize thatGod is obligated to fulfill His promise specif-ically to the original parties of the covenant.For example, we believe that God must ful-fill the promises He made to national Israelthrough unconditional covenants such as theAbrahamic, Davidic, and Land covenants. Ifthis is true, then they must be fulfilled liter-ally, and many aspects of their fulfillment areyet future.

Eugene Merrill (p. 26) observes: “As mostscholars now recognize, the covenant and itscircumstances were in the form of a royal

(land) grant, a legal arrangement well attestedin the ancient New East.…The AbrahamicCovenant…must be viewed as an uncondi-tional grant made by Yahweh to His servantAbram, a grant that was to serve a specific andirrevocable function.”

THE COVENANTAL STIPULATIONSThe Abrahamic covenant (Genesis 12:1-3)

includes three major provisions: (1) land toAbram and Israel, (2) a seed, and (3) a world-wide blessing. A more complete breakdown ofthe covenant contains 14 provisions gleanedfrom the five major passages containing thetreaty and its reconfirmations. Fruchtenbaum(p. 570) lists them as follows:

1. A great nation was to come out ofAbraham, namely, the nation of Israel(12:2; 13:16; 15:5; 17:1-2,7; 22:17).

2. He was promised a land specifically,the Land of Canaan (12:1,7; 13:14-15,17; 15:17-21; 17:8).

3. Abraham himself was to be greatlyblessed (12:2; 22:15-17).

4. Abraham’s name would be great (12:2).

5. Abraham would be a blessing to others(12:2).

6. Those who bless will be blessed (12:3).

7. Those who curse will be cursed (12:3).

8. In Abraham all will ultimately beblessed, a promise of Gentile blessing(12:3; 22:18).

9. Abraham would receive a son throughhis wife Sarah (15:1-4; 17:16-21).

10. His descendants would undergo theEgyptian bondage (15:13-14).

11. Other nations as well as Israel wouldcome forth from Abraham (17:3-4,6;the Arab states).

12. His name would be changed fromAbram to Abraham (17:5).

13. Sarai’s name was to be changed to Sarah(17:15).

14. There was to be a token of the cove-nant—circumcision (17:9-14).

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THE EXPANSION OF THE ABRAHAMICCOVENANT

John F. Walvoord (pp. 44–45) summarizesthe foundational importance of the Abrahamiccovenant in the study of Bible prophecy. Hestates: “The Abrahamic covenant contributesto the eschatology of Israel by detailing thebroad program of God as it affects Abraham’sseed.…It is not too much to say that the exe-gesis of the Abrahamic covenant and itsresulting interpretation is the foundation forthe study of prophecy as a whole, not only asrelating to Israel, but also for the Gentiles andthe church. It is here that the true basis for pre-millennial interpretation of the Scriptures isfound.”

The Abrahamic covenant is important toany discussion of Bible prophecy, for itexpresses many unconditional decrees thatwill be expanded upon in subsequent revela-tion and thus surely fulfilled in history. Thisexpansion of a biblical theme in the later rev-elation of Scripture has been called “progres-sive revelation.” We see this in God’s dealingswith the nation and people of Israel through-out the Bible.

The Bible expands upon the three provi-sions of land, seed, and blessing. (See the chartabove.) God enlarges these promises with newcovenants: (1) the Land of Israel covenant(Deuteronomy 30:1-10), (2) the Davidiccovenant (2 Samuel 7:4-17), and (3) the NewCovenant ( Jeremiah 31:31-34).

Land of Israel CovenantThe first expansion of the Land promise

came after Abram left Haran and arrived in

the Land of Canaan. Genesis 12:7 tells us thatthe Lord appeared to Abram in Canaan andsaid, “To your descendants I will give thisland.” The context shows that Abram under-stood the Lord to be referring to the Land ofCanaan. The promise was clearly not just forAbram but for his descendants.

God further developed the Land promisejust after Lot, Abram’s nephew, separated fromAbram. At this time the Lord said to Abram:“Now lift up your eyes and look from theplace where you are, northward and south-ward and eastward and westward; for all theland which you see, I will give it to you andto your descendants forever” (Genesis 13:14-15). Again the promise emphasizes that Godgave the Land to Abram and his descendants.The new element introduced is one of time—it is given forever. Much debate has occurredover this word. Generally its duration is deter-mined by context. Unless otherwise indicated,it clearly refers to the duration of human his-tory and can include eternity.

Genesis 15 provides the record of the actualcovenant and describes the boundaries of theLand more precisely: “On that day the Lordmade a covenant with Abram, saying, ‘Toyour descendants I have given this land, fromthe river of Egypt as far as the great river, theriver Euphrates’” (Genesis 15:18 nasb).

God promised not only to make Abramthe father of a nation but also to provide ahomeland for that nation. A nation cannot bea nation without a homeland of its own. Apartfrom its homeland a people lose their ethnicand national identity. Amazingly, Israel main-tained a national identity even after 1800 yearsof separation from their national homeland.

Deuteronomy 30:1-10 expands this elementof the Abrahamic covenant into the Land ofIsrael covenant (also called the Palestiniancovenant). This passage teaches that all theLand promises that God has made to Israel willbe fulfilled “when all of these things havecome upon you, the blessing and the curse…and you return to the Lord your God”(Deuteronomy 30:1-2). God will fulfill thispromise for national Israel after theTribulation

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in conjunction with the Messiah’s return andthe millennial kingdom.

The Davidic CovenantThe second unconditional covenant

between God and Israel was made more specif-ically with David. This is recorded in 2 Samuel7:10-16. This covenant expands upon the seedprovisions of the Abrahamic covenant. TheLord promises to establish David’s kingdom,house, and throne forever.

When your days are complete and youlie down with your fathers, I will raiseup your descendant after you, who willcome forth from you, and I will estab-lish his kingdom. He shall build a housefor My name, and I will establish thethrone of his kingdom forever. I will bea father to him and he will be a son toMe; when he commits iniquity, I willcorrect him with the rod of men andthe strokes of the sons of men, but Mylovingkindness shall not depart fromhim, as I took it away from Saul, whomI removed from before you. Your houseand your kingdom shall endure beforeMe forever; your throne shall be estab-lished forever (2 Samuel 7:12-16).

These three words—“kingdom,” “house,”and “throne”—all refer to the political futureof Israel. God has clearly promised in thiscovenant to make Israel an independent polit-ical entity forever. This guarantees Israel’s pro-tection as a people and eventually as a nation.God will fulfill this promise in the messianickingdom when the Lord Jesus Christ as thegreater Son of David rules from David’sthrone. This has not taken place yet but pointsto Israel’s future as a nation (see Ezekiel 36:1-12; Micah 4:1-5; Zephaniah 3:14-20; Zechariah14:1-21). To interpret the future for Israel asanything other than a unique, distinct futurefor God’s special people would be to makeGod a liar and a covenant breaker.

These promises and prophecies clearlyshow that (1) Israel has never possessed all theland God promised, (2) God promised not tochange His mind, (3) God recognized that

Israel would be scattered among the nations,(4) God will return them to their Land andreunite them as a nation, and (5) Israel willserve the Lord under the Messiah in the Landin the future.

The church has never been scatteredamong the nations, so we cannot apply tothe church the concept of being reunited.Phrases like “their own land” and “the moun-tains of Israel” clearly refer to the geographyof the Promised Land and not to the church.Further, the context clearly indicates that Godwas referring to a future for ethnic, politicalIsrael, so to say that God intended to fulfillthese promises in the church would meanthat God intentionally deceived Israel. God isfaithful and true, so these promises do notapply to the church.

The New CovenantThe next unconditional covenant between

God and Israel is the New Covenant. Thecovenant is new because it replaced the Oldor Mosaic Covenant. Israel was unable tokeep the Mosaic covenant, so God graciouslypromised to give them a new covenant as wellas a new heart to obey God. This covenant isrecorded in Jeremiah 31:31-34:

“Behold, days are coming,” declaresthe Lord, “when I will make a newcovenant with the house of Israel andwith the house of Judah, not like thecovenant which I made with theirfathers in the day I took them by thehand to bring them out of the land ofEgypt, My covenant which they broke,although I was a husband to them,”declares the Lord. “But this is thecovenant which I will make with thehouse of Israel after those days,” declaresthe Lord, “I will put My law withinthem and on their heart I will write it;and I will be their God, and they shallbe My people. They will not teachagain, each man his neighbor and eachman his brother, saying, ‘Know theLord,’ for they will all know Me, fromthe least of them to the greatest ofthem,” declares the Lord, “for I will

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forgive their iniquity, and their sin Iwill remember no more.”

Notice that God makes this covenant “withthe house of Israel and with the house ofJudah.” This statement clearly refers to theethnic nation of Israel. Second, the statement“not like the covenant which I made withtheir fathers in the day I took them…out ofthe land of Egypt” again clearly restricts themeaning of the statement to the physicaldescendants of Abraham through Isaac andJacob. Third, this covenant has in view afuture restoration of the people not only asGod’s people but as a people who were for-given, regenerated, and serving the Lord.

When the Lord Jesus Christ went to thecross, He established the New Covenant. Weremember that in the celebration of the Lord’stable, Christ said, “This cup which is pouredout for you is the new covenant in My blood”(Luke 22:20). The New Testament clearlyteaches that the church is a beneficiary of thespiritual benefits of the New Covenantbecause of its relationship to Christ.

The covenants that God made with Israelin the Old Testament promised that Israelwould have an eternal kingdom in the loca-tion of the Land God promised to Abraham.While God warned them time and again thatbecause of their disobedience they would beremoved from the Land, at the same time Hepromised that He would restore them to theLand as His people under the rule of the Mes-siah, and they would serve Him. Israel hasnever completely controlled the land Godpromised, and they have never returned to theLand under the conditions of the covenant,so the Old Testament promises and prophe-cies clearly foretold a future for Israel as anethnic, political entity with a special status asGod’s people. This will be fulfilled when Israelsubmits to God spiritually.

PERMANENCE OF THE ABRAHAMICCOVENANT

The Abrahamic covenant is directed toAbraham, Isaac, Jacob, and their descendants.It is repeated to them about 20 times in Gen-esis (12:1-3,7-9; 13:14-18; 15:1-18; 17:1-27; 22:15-

18; 26:2-6,24-25; 27:28-29,38-40; 28:1-4,10-22;31:3,11-13; 32:24-32; 35:9-15; 48:3-4,10-20; 49:1-28; 50:23-25). The Abrahamic covenant hasbeen in force throughout the years and is stilla basis upon which God acts, even in ourown day. Genesis 12–50 records the begin-ning of the historical outworking of the Abra-hamic covenant. When people bless Abrahamand his descendants, God blesses them. Whenpeople curse Abraham and his descendants,God curses them. The outworking of theAbrahamic covenant continues throughoutthe rest of the Old Testament.

Scripture demonstrates God’s integrity inhistory through His relationship with Hischosen people Israel. As He promised in theAbrahamic covenant, God uses His dealingswith Israel to leave His mark throughout his-tory. Through Israel God gave His law,founded a nation, caused His presence todwell among them, mediated His Word, andsent the Savior of the world. Through IsraelGod will work to preach the gospel through-out the whole world, invoke the secondcoming, and reign for a thousand years inJerusalem, the place of His eternal glory.Without Israel, the second coming cannottake place, since the nation must be presentfor this glorious event to occur. Thus, God’spromise to Israel is that they have an eternalpermanence in history and throughout eter-nity ( Jeremiah 31:35-36).

Thus says the Lord, who gives the sunfor light by day and the fixed order ofthe moon and the stars for light bynight, who stirs up the sea so that itswaves roar; the Lord of hosts is Hisname: “If this fixed order departs frombefore Me,” declares the Lord, “Thenthe offspring of Israel also will ceasefrom being a nation before Me for-ever.” Thus says the Lord, “If theheavens above can be measured andthe foundations of the earth searchedout below, then I will also cast off all theoffspring of Israel for all that they havedone,” declares the Lord.

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The Abrahamic covenant is the spring-board through which every promise of blessingoriginates, whether to the Jews, the Gentiles,or the church of God. Just because God’spromises have a wide-ranging scope does notmean that promises He made to Israel are notpermanent and will not be kept. The force ofthe Abrahamic covenant is still in place today.God still blesses those who bless Israel andcurses those who curse Israel. These promiseswill come to a climax during the events of thetribulation period, leading up to the secondcoming of Christ and His glorious reign fromJerusalem for 1000 years.

—Thomas Ice

BIBLIOGRAPHY

Dean, Robert L. “Theonomy, the Mosaic Law and theNations” (unpublished paper).

Fruchtenbaum, Arnold. Israelology.Tustin, CA: Ariel Min-istries, 1992.

Merrill, Eugene. ”A Theology of the Pentateuch.” In RoyZuck, ed. A Biblical Theology of the Old Testament.Chicago: Moody Press, 1991.

Ross, Allen P. Creation & Blessing. Grand Rapids: BakerBooks, 1988.

Walvoord, John F. Israel in Prophecy. Grand Rapids: Zon-dervan, 1962.

ACTS, ESCHATOLOGY OF

The book of Acts is a pivotal book in theNew Testament. It records the transition fromthe Old Testament and the Gospels to theepistles, from a focus on Israel as God’s chosennation to the church—people whom Godhas chosen from all nations.

WHEN WILL GOD’S KINGDOM COME?Acts 1:6-7 reveals that the apostles are

expecting Jesus to fulfill the many propheciesof the Old Testament by establishing Hiskingdom on earth. Here they are anticipatingneither heaven nor the church. Their words aredefinitive: “Lord, will you at this time restore

the kingdom to Israel?” The word “restore”(Greek, apokathistano) suggests four things:

1. The kingdom to which they are refer-ring is that which Israel had at one timepossessed. Israel became God’s kingdomwhen they came out of Egypt as anation (Exodus 19:6), and God wastheir King (1 Samuel 8:6-7; 12:12; Judges8:23; Isaiah 43:15; Hosea 13:9-11).

2. This kingdom did not now exist at thetime of this question by the disciples.

3. This kingdom will again exist with thenation of Israel.

4. This kingdom is the same kingdomthat had been established with Israel, for“restore” means to bring back thatwhich formerly existed.

Jesus mildly rebuked His disciples for theirquestion, but He did not rebuke them for stillanticipating the restoration of the earthlykingdom that God had established with thenation of Israel. He only rebuked them formaking Israel’s kingdom their present and pri-mary concern. Christ’s concern for that timewas the establishment of His church (Acts1:8). His admonition to the disciples that it isnot for them to know the times or seasons(verse 7) may also be a warning for us not tospeculate and theorize too much about futurethings that God has not chosen to reveal.

THE ASCENSION AND SECOND COMING OF JESUS CHRIST

The ascension of Jesus to the Father inheaven is significantly different from whathad been occurring during the 40 daysbetween His resurrection and ascension (Acts1:9-11). On the former occasions He hadinstantly appeared and disappeared (Luke24:31) and then reappeared on a later occasion.What happens here is different and final—their eyes behold His gradual ascension untila cloud obscures Him from their sight. Thiscloud may symbolize the shekinah glory andpresence of God seen in the Old Testament(Exodus 40:34) and manifested on the Mountof Transfiguration (Matthew 17:5). While the

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apostles are entranced in the event, two “men”appear on the scene. That they are angels isevident by several facts.

1. Their white clothing fits that of angelicappearances (Matthew 28:3; John 20:12).

2. Their message fits that of angelicannouncements (Matthew 28:5-7).

3. Angels are often described as men (Acts10:3,30; Revelation 21:17).

4. Even the use of the rare pluperfect verb(pareistekeisan—“stood”) suggests a dra-matic event (see Harrison, 41).

These two angels assure the apostles thatJesus will return in the same manner as He hasjust ascended.

1. He ascended visibly; He will return vis-ibly (see Revelation 1:7).

2. He ascended bodily; He will returnbodily to this very place—Mt. Olivet(Zechariah 14:4).

3. He ascended in the cloud of glory; Hewill return in the cloud of glory(Matthew 24:30; Mark 13:26).

Jesus’ return has not yet happened andwill not happen until the time when the GreatTribulation has come upon Israel and thewhole earth (Matthew 24:29-30).

THE FULFILLMENT OF THE PROPHET JOELPeter seems to be saying in Acts 2:17-21 that

Pentecost is the fulfillment of Joel’s prophecyconcerning the last days (Joel 2:28-32). But Joelquite clearly relates these events to the timeof the Great Tribulation, for Joel, immediatelyafter 2:32, states, “For behold, in those daysand at that time…” and then goes on todescribe the time of the Great Tribulation(3:9-16) and the kingdom of God on earth(3:18-21). So can Peter be seeing the fulfillmentof Joel 2 on the Day of Pentecost? No, nor canhe imagine its fulfillment. He has not seen theSpirit poured out on all flesh. When hepreached this, he had just seen the Spiritpoured out on only 120 people (Acts 1:15).But this is enough to convince him that this

is the beginning, the first phase, of that ful-fillment (Bruce, p. 61).

THE RETURN OF JESUS AND RESTORATIONOF ALL THINGS

If someone imagines that Peter was con-fused and spiritually dull when he asked Jesusabout the restoration of the kingdom to Israelin Acts 1:6 prior to Pentecost and theindwelling presence of the Holy Spirit, thenone can expect that after Pentecost, Peter’sunderstanding should be much clearer. Yet inActs 3:19-26, Peter’s understanding of God’skingdom with Israel remains unchanged.

Peter says that Israel needs to repent andto turn to Jesus so that God may send Jesusback from heaven in order to bring the timesof restoration and refreshing, the times pro-claimed by all the Old Testament prophets(verse 21). The Greek noun translated “restora-tion” here is from the same root as the verbused in the apostles’ question in Acts 1:6 con-cerning God restoring His kingdom to Israelat that time.

Peter rightly believes that God will restore Hiskingdom with Israel when Jesus literally returnsfrom heaven to this earth (Matthew 25:31-32;Revelation 19:11–20:6) and that the nation ofIsrael must first repent (see Romans 11, especiallyverses 25-27; Zechariah 12:10-14; 13:8-9). Petermentions two important points of eschatologyin this sermon. On the positive side, Jesuswill return and restore all that God hadpromised and Israel had lost. And on the neg-ative side, those who do not hear and heedJesus will be completely cut off from these mil-lennial blessings (Fernando, p. 140).

AMOS’ KINGDOM PROPHECY AND THE EARLY CHURCH

At the Jerusalem Council of Acts 15, James,the pastor at Jerusalem, quotes the Old Tes-tament prophet Amos (9:11-12) to show thatthe salvation of many Gentiles during thedays of the early church should not be sur-prising because the Old Testament prophetsforetold it (Acts 15:15-17). Amos proclaimsthat these Gentiles will enter into God’s

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kingdom. This leads some to believe that thechurch, therefore, is the fulfillment of the OldTestament promise of the kingdom of God.

James, however, does not say that Amos’prophecy is being fulfilled during his time inthe early church. In fact, the evidence showsthat James is saying that the prophecy will notbe fulfilled until a later time, when Jesusreturns to earth after this present age.

First, James says that “the words of theprophets agree” with what is happening inthe early church (Acts 15:15). What God willdo in the future millennial kingdom, that is,saving and including many Gentiles, He isalready doing in the early church. James hascarefully chosen the word “agree” rather than“fulfill.” The conversion of Gentiles in thedays of the early church is not the fulfillmentof this Old Testament prophecy, but it is inharmony with what God will also do in Hiskingdom—He will include all nations.

Second, James changes the words of theAmos prophecy from “on that day” to “afterthis” to show that he understands that theprophecy refers to a time “after this” time ofthe first century. It refers to the time of thefuture millennial era.

Third, James adds the word “return” inhis citation of this prophecy to allow for thefact that before Amos’ prophecy will be ful-filled, Christ must come a second time toearth to restore His kingdom. James says,“After this I will return and will rebuild thetabernacle of David, which has fallen down.I will rebuild its ruins, and I will set it up; sothat the rest of mankind may seek the Lord,even all the Gentiles who are called by Myname, says the Lord who does all thesethings” (Acts 15:16-17). These two changes arenot due to textual variations, as some propose,but due to James’ interpretation.

Therefore, James bears witness to the factthat the church is not the promised kingdombut that this kingdom follows (“after this”) thispresent church age.

THE RESURRECTION AND JUDGMENT OF ALL PEOPLE

In his address at Athens, Paul announcedthat the God who is creator of all is also judgeof all. He has even fixed the day and appointedthe Judge (Acts 17:30-32). The resurrectionof this Judge, Jesus Christ, provides assur-ance that this judgment will occur. The first-century Athenians found it untenable toaccept the notion of a physical resurrectionbecause Neo-platonic philosophy regardedthe physical realm as innately evil. Why wouldGod raise man physically from death? Man,they thought, would live on only as a spirit.Yet Paul boldly proclaimed this eschatologicalresurrection and judgment as a central themeof the Christian gospel.

A NEW DISPENSATIONThe book of Acts provides numerous

examples of the dispensational transition fromthe Old Testament to the New Testament.For example, baptism is no longer a Jewishritual but a distinctively Christian experience(Acts 19:1-5). Old Testament dietary laws areno longer applicable in the New Testamentchurch (Acts 10:1-16). Gentile converts beginto outnumber Jewish converts as Jesus’ pre-diction that He will build His church(Matthew 16:18) begins to come to pass andthe gospel spreads to the “uttermost parts ofthe world” (Acts 1:8).

—James Freerksen

BIBLIOGRAPHY

Bruce, F.F. Acts (NICNT). Revised edition. Grand Rapids:Eerdmans Publishing Company, 1998.

Fernando, Ajith. The NIV Application Commentary: Acts.Grand Rapids: Zondervan, 1998.

Harrison, Everett F. Acts: The Expanding Church. Chicago:Moody Press, 1975.

Kent, Homer A., Jr. Jerusalem to Rome. Grand Rapids:Baker Books/BMH, 1972.

Longenecker, Richard N. “Acts.” In Expositor’s BibleCommentary, Vol. 9. Grand Rapids: Zondervan, 1981.

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