Malachi explicitly states that Elijah will be sent before the Day of the Lord: “Look, I will send you Elijah the prophet before the great and terrible day of the LORD arrives” (Mal 4:5). How should we understand this in light of the eschatological Day of the Lord? Does not Jesus identify this prophecy as fulfilled already in the coming of John the Baptist, thereby rendering any expectation of a future literal coming of Elijah as unnecessary?: “For all the prophets and the law prophesied until John appeared. And if you are willing to accept it, he is Elijah, who is to come” (Matt 11:13-14; cf. 17:10-13). We should look at all that Jesus says about this, and keep some other points in mind:
1. There are two phases to the kingdom work of Christ. Jesus inaugurated the kingdom at his first Coming redeeming a people for himself. And he will consummate the kingdom at his Second Coming. Jesus taught this two-phase truth throughout his ministry explicitly, e.g. Matt 24-25. And implicitly, e.g. His synagogue reading of Luke 4:16-21. In this Luke passage, he reads from Isaiah 61:1-2a proclaiming salvation in fulfillment of his first Coming, but stops short of reading Isaiah 61:2bff indicating that the ultimate judgment and blessings of God are yet to be fulfilled.
2. Given that Jesus envisioned his kingdom-ministry in two phases, it makes sense then when he says that Elijah has already come in that John the Baptist functioned as a precursor or a type for Elijah; but he also envisioned a future, literal fulfillment of Elijah when he appears in the future: “He answered, “Elijah does indeed come first and will restore all things. And I tell you that Elijah has already come.” (Matt 17:11-12). It should be mentioned that Jesus said this after John the Baptist had died.
3. That John the Baptist does not fulfill the coming of Elijah in a literal sense, but in a typological sense, is confirmed by Gabriel: “And he will go as forerunner before the Lord in the spirit and power of Elijah, to turn the hearts of the fathers back to their children and the disobedient to the wisdom of the just, to make ready for the Lord a people prepared for him.” (Luke 1:17).
4. In John, we are told that when the Jewish leaders asked John the Baptist if he was the Elijah to come, John answered in the exclamatory negative: “So they asked him, “Then who are you? Are you Elijah?” He said, “I am not!” “Are you the Prophet?” He answered, “No!”” (John 1:21). The only natural way to understand that Elijah has already come, but has not already come, is to view this in Jesus’ two-phase Comings: John the Baptist came in the “spirit and power” of Elijah at Christ’s first Coming; but the literal fulfillment of Elijah will unfold in proximity to Christ’s second Coming, as a sign to the Day of the Lord (Mal 4:5).
5. A strong case can be made that one of the Two Witnesses in Revelation will be Elijah. The powers granted on these witnesses is said to be: “These two have the power to close up the sky so that it does not rain during the time they are prophesying” (Rev 11:6a). This is exactly the power that Elijah possessed (1 Kgs 17:1; Jas 5:17).
6. It should be pointed out that Elijah is one of the few Old Testament figures who did not experience death: “As they were walking along and talking, suddenly a fiery chariot pulled by fiery horses appeared. They went between Elijah and Elisha, and Elijah went up to heaven in a windstorm.” (2 Kgs 2:11).
7. In the same context that Jesus tells some of his disciples that Elijah is coming and will restore all things is the very same context of the theophanic Transfiguration in which these disciples witness a preview of Elijah being associated with Christ’s Coming in future glory (Matt 16:27-17:13).
So it is maintained that based on this Biblical evidence, there should be a real, future expectation of Elijah before the Day of the Lord. This point is important because on the very same day as the rapture takes place, the Day of the Lord’s wrath begins to unfold (Luke 17:22-35; 2 Peter 3:12; 2 Thessalonians 1:6-10) Therefore, if Elijah is said to be a precursor-sign to appear before the Day of the Lord, the logical inference is that he will appear before the rapture. Thereby, the prophecy of Elijah establishes Christ’s Coming as expectant, not imminent. This point is often missed in pretribulational literature.
Prewrath Pastor Ton Verdam will be coming all the way from the Netherlands to speak at the Prewrath Conference. Having worked and studied closely with individuals who were involved with Corrie ten Boom, he will bring to the conference Boom’s wise perspective on the subject of the Great Tribulation and persecution in general.
Ton Verdam
In the ministry since 1980, Pioneered 2 churches from zero to about 150.
Ordained minister of the denomination “Broederschap van Pinkstergemeenten” (Brotherhood of Pentecostal Churches), which is fully affiliated with the Assemblies of God in the USA.
Pastored a 350 member church in Amsterdam and now pastoring a 200 member church in the city of Almere (near Amsterdam)
Former editor-in-chief with a few dutch publications (leadership level, churchmember level and childrens level.)
Initiator and first chairman of the board of 3 Dutch Evangelical Highschools. (in Utrecht, Amsterdam and Utrecht with a total of about 2000 students now)
Initiator and evangelical pre-school planter in different cities besides his hometown Almere. (all government subsidized evangelical schools now).
I have written about this subject in the past, but I think it is worth noting again.
Many Pretribulationalists have wrongly assumed that the six seals are God’s wrath and thus part of the Day of the Lord. This is simply assumed and necessary for the Pretrib system because they cannot allow any prophesied events to unfold before the rapture because that would undermine imminency.
The seals are not God’s wrath but precursors to the Day of the Lord. The following is not meant to be an exhaustive explanation of this supposition, but an outline of salient points.
First, the Cosmic Disturbances of the sixth seal announce God’s wrath upon the ungodly, “The sun will be turned to darkness and the moon to blood before the coming of the great and dreadful day of the LORD.” (Joel 2:31) And this is what we have at the sixth seal.
Second, both the responses from the martyrs in the fifth seal and the ungodly in the sixth seal reveal that God’s wrath is soon to come–they have not viewed it already in the past. The fifth seal martyrs are asking when God will pour out his wrath; and the ungodly in the sixth seal are running to the caves and crying out about the impending wrath.
Third, the fact that there are two groups of people, one group being sealed and the other delivered, just before the seventh seal suggests strongly that they are being sealed and delivered from something looming that will come upon the whole world.
Fourth, the nature of the events in the first four seals are “natural” (but intense) catastrophes (wars, famines, etc.) carried out by “horsemen.” This is in contrast to when the seventh seal (supernatural contents) is opened up and the unmistakable wrath of God is mediated directly by angels via the trumpet and bowl judgments against the ungodly. (By the way, a fourth of mankind is not killed in the fourth seal; there is only, “power over a fourth of the earth.”)
Fifth, the first five seals in Revelation chapter six parallel Jesus’ teaching about this being the “beginning of birth pangs” in Matthew 24:5-8.
Sixth, obviously the fifth seal is not God’s wrath because it specifically speaks of the martyrdom of believers. And since believers are promised protection from the Day of the Lord’s wrath, to argue that the fifth seal is God’s wrath is contradictory.
Seventh, when the seventh seal is opened, immediately it says that there was silence in heaven for about a half an hour. The most plausible explanation for this silence is for all the members of the heavenly court to observe the grave and profound significance of the event that is to follow: The Eschatological Day of the Lord’s wrath. Immediately after this silence it says,
“Then the angel took the censer, filled it with fire from the altar, and hurled it on the earth; and there came peals of thunder, rumblings, flashes of lightning and an earthquake.”
This unprecedented dreadful opening act of God’s wrath is then followed by how the Old Testament prophets characterized the Day of the Lord: fire and destruction. And this is realized in the trumpet and bowl judgments.
Eighth, pretribulationists argue that the sixth seal indicates that God’s wrath already started in the past, thereby proving that the seals are God’s wrath. For example, Mal Couch writes:
[I]n Revelation 6:16-17, the world cries out…”Hide us from the presence of Him who sits on the throne, and from the WRATH of the Lamb; for THE GREAT DAY OF THEIR WRATH “HAS ARRIVED” (Aorist Tense…) and who is able to stand [up under it].
Couch invokes the Greek tense called the “Aorist” suggesting that God’s wrath has already been happening. That understanding of the aorist tense is in error. In Greek there is a common tense called the “aorist” which we do not have in English. Contrary to popular thought the aorist tense is the least significant tense in Greek. Strangely one will hear pastors often preaching and making a big deal about this or that word in the “aorist.” I personally think this misunderstanding is due to the fact that it is not found in the English grammatical system so it seems mysterious to those who do not know Greek.
Let me demythologize the aorist tense. The aorist does not denote “past time” as some commonly understand it; and it does not denote a “once-for-all action.” Some wrongly believe that it is a past tense because it can often be found in a past action context. Though it is commonly in past action, it can also be an action in the present, future, or just timeless. Only context — not the fact it is aorist — tells us what time the action occurs.
The aorist is what is called the “undefined” tense. It does not tell you the type of action such as specifying its duration, nor again does it tell the time that the action takes place.
The aorist is often known as the “background” or “snapshot” or “summary” tense (there are some nuances to those notions). Sometimes it is thought of as the “default” tense in Greek, but that may be too much of an understatement of its function. An author would choose the aorist tense to represent the action of the verb as a complete whole — i.e. stating an undefined action without giving specific information of the type of action such as focusing on the beginning, duration, or ending of the action, or whether it is repeated or not. That information about the action of the verb can only come through lexical, grammatical, or other contextual indicators, and not its tense.
So going back to Couch’s claim that the wrath of God has been unfolding because “has come” (ἦλθεν, elthen) is simply in the aorist tense is fallacious and does not account for context that indicates that the ungodly are fleeing to the caves because of the impeding wrath of God.
The aorist tense-form is used frequently in “impending or ingressive action” contexts. A few good examples that context determines the meaning of this tense:
The same exact verb in the aorist tense is used in Rev 19:7, “Let us rejoice and be glad and give the glory to Him, for the marriage of the Lamb has come (ἦλθεν, elthen) and His bride has made herself ready.” Here, the context is that the marriage of the Lamb is about to happen (ingressive aorist).
As well in Rev. 14:15b, “Take your sickle and reap, because the time to reap has come (ἦλθεν, elthen), for the harvest of the earth is ripe.”
Another example where the exact same word in the aorist is found with the idea of an ingressive or impending action,
In Mark 14:41, Jesus says, “the hour has come (ἦλθεν, elthen); behold, the Son of man is betrayed into the hands of sinners.” The context clarifies that Christ is speaking of impending or ingressive action.
Context determines meanings, not an isolated use of a tense-form.
This week on Gary DeMar’s radio program he responded to the Prewrath position, briefly. For those who do not know Gary DeMar, he is a preterist author and teacher. Listening to his comments on the Prewrath position, I found them surface-level at best. Basically, his conclusion was: since Prewrath shares a futurist approach to Matthew 24 along with pretribulationism, prewrath does not have any new critiques for the preterist position.
He also claims that Prewrath does not have good scholarly exegesis that would critique preterism as well as support prewrath. I find this odd since it has been over a year now that Charles Cooper’s book has been published, God’s Elect and the Great Tribulation: An Interpretation of Matthew 24:1-31 and Daniel 9. This book is a solid, scholarly book that not only supports prewrath but has substantive critiques against preterism, some critiques that I am sure Gary DeMar is not even aware of. So I would challenge DeMar to read the book and respond to it.
Moreover, Gary DeMar in his show laments that premillennialist teachers are not eager to debate or interact with preterists. I will give DeMar the benefit of the doubt here since he is mostly (if not exclusively) exposed to pretrib premillennialists.
DeMar has debated pretrib teacher Thomas Ice for example, and I have heard this debate, which I was left shaking my head since I was not impressed by either of them. (Incidentally, Thomas Ice will not defend his pretribulationism in debate with a prewrath teacher, but he will with a preterist. That should tell you something.)
I am writing a couple of books right now and my second book is specifically on a refutation of preterism. Would it not be fitting that once that book is published there could be a public debate with DeMar with copious amounts of cross-examination? I think so. And I am sure Cooper would desire to defend his exegesis in his book in a debate with a preterist.
One of the radio programs that DeMar comments on the Prewrath, he gave his garden-variety preterist arguments to Matthew 24: “This generation,” the second-person “you,” the term “Antichrist” is not mentioned, etc., etc. He also gives the impression that “we preterists are scholarly, and you premillers over there are just ‘popular.'”
I was at a conference in Florida earlier this year where I met DeMar briefly, unrelated to eschatology, but he had a booth in which I bought several preterist books that I have been wanting to read for a while. I was disappointed by these preterist books since they did not provide much meaningful exegesis. And some of the salient issues that should have been discussed were completely ignored such as distinct purposes of the gospel writers for the Olivet Discourse (Preterists just assume that the writers had one purpose).
Again, I give DeMar the benefit of the doubt since he has been exposed all his life to sensational-popular, surface-level pretrib teachers who are not interested in meaningful interaction. But there is a new kid in town, the prewrath position, a kid who is much more sober about the Biblical text and seeks to be exegetically faithful to Scripture.
In my research I am working through a monograph on Biblical theophanies entitled, God At Sinai: Covenant & Theophany in the Bible and Ancient Near East by Jeffrey J. Niehaus (PhD Harvard). He is an expert in Ancient Near Eastern literature and Old Testament theology. I was blessed to have him as a professor when I took a course on Old Testament prophetical books and learned a lot from him to which I am grateful.
His work unpacks the different features and kinds of theophanies in the Bible from Genesis to Revelation, as well as Ancient Near Eastern backgrounds.
There are a number of nuggets in his work that I will be incorporating into the book I am writing on Prewrath. There are a myriad of theophanies in the Bible, but just to pick out one that strikes me as awesome is when God appeared to Ezekiel. Just to quote one paragraph from Niehaus, he writes:
God appeared also to Ezekiel by the Kebar River–no less awesome (and perhaps more) than at Sinai: “I looked, and I saw a windstorm coming out of the north–an immense cloud with flashing lightning and surrounded by brilliant light….This was the appearance of the likeness of the glory of Yahweh. When I saw it, I fell facedown, and I heard a voice like thunder” (Eze 1:4-28, author’s translation)
Just picture that theophany on a global scale! When I read this, I just envisioned how this would play out when Christ comes back. Truly, when Scripture notes that the sign of his Coming with be as lightening, this is certainly not natural lightening, but rather nothing short than his Shekinah-Brightness piercing the darkness with booming-thunder.
It is no wonder that people will be running for the caves to hide. Not just because of the power behind the theophany, but primarily his holiness. Isaiah says of the Day of the Lord that for the ungodly “all hands hang limp, every human heart loses its courage” and “they look at one another in astonishment; their faces are flushed red.” And Luke exclaims that “people will be fainting from fear.”
But for believers we are told to “stand up and raise your heads, because your redemption is drawing near.”
For the ungodly that par excellence of theophanies will be a Shekinah-Judgment. For believers, it will be Shekinah-Deliverance.
Is your spiritual house ready for his awesome Shekinah-Parousia? Will your hands hang limp, or will your head be lifted up?