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Christ’s mediation can hardly be disputed as pertaining to the inter-advent era, our age. The previous work on the true structuring of the Revelation conveyed a correspondence between the struggles illustrated in the Parable of the Wheat and the Tares and Christ’s mediation of the seven churches in the Revelation.[1] The seven churches represent Christ’s mediation under the New Covenant (1 Timothy 2:5; Hebrew 12:22-24). It was also furthered that a number of the Old Testament prophets forecast that Christ would punish the shepherds of Judah and sow the remnant of the house of Israel in the earth, which is the source of the parable mentioned above (Psalm 118:22-23; Isaiah 49:5-7; Jeremiah 31:1-2, 27-28; Ezekiel 34:2, 9-10, 23-26; Zechariah 10:3-9; Hosea 2:21-23). It was developed that this sowing was an insurgence or occupation into Satan’s dominion, also depicted by the Parable of the Ten Minas.
The parable in Luke conveys the trials and struggles that the saints must endure between the advents to be found worthy to reign with Christ at his return, which is amplified in the Revelation.
The OT prophecies that both houses were to be sown throughout the world must coincide with Christ’s mediation, as it requires the tares as the vehicles to challenge and chastise the saints to prepare them to reign with Christ at his return (Hebrews 12:1-11). The seven churches epitomize mediation, especially when interpreted as prophetic, historical, and symbolic.
The initial arguments against the interpretation that the Revelation represents Christ’s mediation stem from preterist and untenable futurist rules of interpretations. While futurists accept the prophetic view of the seven churches, which is inconsistent with futurism, both futurists and preterists deny the Revelation pertains to Christ’s mediation of the New Covenant. Futurist Stephen R. Lewis maintains the traditional dispensationalist’s view that the New Covenant will be enacted only upon Christ’s return, which precludes any interpretation that the Revelation pertains to Christ’s mediation for the Church,
In truth, dispensationalism has vacillated tremendously on the New Covenant and its relationship to the Church over the years. Little doubt, this vacillation stems from its untenable view that the Church is a distinct entity apart from Israel. Even so, the Old Covenant prophets foretold that Christ would come and punish the shepherds of Judah and sow the remnant of the house of Israel in the earth. These prophecies are the source of the Parable of the Wheat and Tares as well as the Parable of the Tenants in Matthew 21:33-40. The Old Covenant people did not simply disappear from the face of the earth at Christ’s first advent. As Romans 11 states, “God hath not cast away his people which he foreknew… at this present time also there is a remnant according to the election of grace” (Romans 11:2, 5). It was this remnant that was foretold to be sown in the earth and fed in the wilderness until Christ returns.
The Church is the vehicle to restore the house of Israel, sending light to the Gentiles and unto the ends of the earth (Isaiah 49:6). Christ’s pronouncement furthers this that Jerusalem would suddenly no longer be the place of worship in John 4:21-24. In a world in which Israel is sown throughout the earth, worship can no longer be maintained as centripetal or tending to move toward Jerusalem, but centrifugal, tending to move away from Jerusalem.
Futurist Michael J. Vlach maintains the typical view that the Revelation Illustrates what will happen to Israel after the Church is raptured,
Vlach echoes previous dispensationalists such as Charles Caldwell Ryrie in their interpretation of Daniel 9:24-27,
Ryrie is inconsistent in using the Hebraic word translated “and after” in verse 26. Concerning the crucifixion of the Messiah, he perceives “after” as straightaway but not as it pertains to the seventieth week, which he maintains is undetermined. The dispensationalists argue for an undetermined length of the Seventy Weeks. Such a rendition mocks the Hebraic word translated as “determined” in verse 24, “Seventy weeks are determined upon thy people and upon thy holy city.” The Hebrew word in context denotes a division of time from the whole of Providence, which is meaningless if it cannot be determined as the dispensationalists render. Furthermore, the prophets foretold that Christ would sow the remnant of the house of Israel in the earth and mediate for them in contradiction to the dispensationalist’s rendition of Daniel 9. They maintain the untenable view that Daniel upholds a postponement of Christ’s mediatorial work for Israel until Christ returns, which contradicts the prophets.
And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a son of Abraham. For the Son of man is come to seek and to save that which was lost. And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear. He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return. And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come. (Luke 19:9-13)
The parable in Luke conveys the trials and struggles that the saints must endure between the advents to be found worthy to reign with Christ at his return, which is amplified in the Revelation.
And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. (Revelation 2:26-27)
To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. (Revelation 3:21)
To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. (Revelation 3:21)
The OT prophecies that both houses were to be sown throughout the world must coincide with Christ’s mediation, as it requires the tares as the vehicles to challenge and chastise the saints to prepare them to reign with Christ at his return (Hebrews 12:1-11). The seven churches epitomize mediation, especially when interpreted as prophetic, historical, and symbolic.
The initial arguments against the interpretation that the Revelation represents Christ’s mediation stem from preterist and untenable futurist rules of interpretations. While futurists accept the prophetic view of the seven churches, which is inconsistent with futurism, both futurists and preterists deny the Revelation pertains to Christ’s mediation of the New Covenant. Futurist Stephen R. Lewis maintains the traditional dispensationalist’s view that the New Covenant will be enacted only upon Christ’s return, which precludes any interpretation that the Revelation pertains to Christ’s mediation for the Church,
The Holy Spirit’s choice of words proves that the Church (predominantly Gentile in composition) is not the entity with whom the Lord Jesus Christ enters into the New Covenant… Romans 11:26 states that God will establish the New Covenant with Israel at Christ’s second coming.[2]
In truth, dispensationalism has vacillated tremendously on the New Covenant and its relationship to the Church over the years. Little doubt, this vacillation stems from its untenable view that the Church is a distinct entity apart from Israel. Even so, the Old Covenant prophets foretold that Christ would come and punish the shepherds of Judah and sow the remnant of the house of Israel in the earth. These prophecies are the source of the Parable of the Wheat and Tares as well as the Parable of the Tenants in Matthew 21:33-40. The Old Covenant people did not simply disappear from the face of the earth at Christ’s first advent. As Romans 11 states, “God hath not cast away his people which he foreknew… at this present time also there is a remnant according to the election of grace” (Romans 11:2, 5). It was this remnant that was foretold to be sown in the earth and fed in the wilderness until Christ returns.
Son of man, prophesy against the shepherds of Israel, prophesy, and say unto them, Thus saith the Lord GOD unto the shepherds; Woe be to the shepherds of Israel that do feed themselves! should not the shepherds feed the flocks… Therefore, O ye shepherds, hear the word of the LORD; Thus saith the Lord GOD; Behold, I am against the shepherds; and I will require my flock at their hand, and cause them to cease from feeding the flock; neither shall the shepherds feed themselves any more; for I will deliver my flock from their mouth, that they may not be meat for them… And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd. And I the LORD will be their God, and my servant David a prince among them; I the LORD have spoken it. And I will make with them a covenant of peace, and will cause the evil beasts to cease out of the land: and they shall dwell safely in the wilderness, and sleep in the woods. And I will make them and the places round about my hill a blessing; and I will cause the shower to come down in his season; there shall be showers of blessing. (Ezekiel 34:2, 9-10, 23-26)
The Church is the vehicle to restore the house of Israel, sending light to the Gentiles and unto the ends of the earth (Isaiah 49:6). Christ’s pronouncement furthers this that Jerusalem would suddenly no longer be the place of worship in John 4:21-24. In a world in which Israel is sown throughout the earth, worship can no longer be maintained as centripetal or tending to move toward Jerusalem, but centrifugal, tending to move away from Jerusalem.
Futurist Michael J. Vlach maintains the typical view that the Revelation Illustrates what will happen to Israel after the Church is raptured,
Pretribulationism takes a futuristic interpretation of Daniel 9:24-27 and the book of Revelation. Daniel 9:24-27 gives the seven-year chronological framework of the Tribulation while Revelation 6-18 details the judgments that make up this period. Futurism sees prophecy as being fulfilled in the future, namely with the Tribulation period, the Second Coming of Christ to earth, and the Millennial Kingdom… In Revelation 4 and 5 Jesus is the One found worthy to open the seals which He begins to open in 6:1. The opening of the seals by Christ indicates that the seal judgments are divine wrath… According to Daniel 9:24-27, the “seventy weeks” prophecy including the final “one week” (seven years) is for Israel (“your people”). “While the church will experience tribulation in general during the present age (John 16:33), she is never mentioned as participating in Israel's time of trouble, which includes the great tribulation, the day of the Lord, and the wrath of God.” (Ice and Demy, The Truth About The Rapture, p. 36)[3]
Vlach echoes previous dispensationalists such as Charles Caldwell Ryrie in their interpretation of Daniel 9:24-27,
Certain important events were to happen after the 62 weeks (plus the 7 weeks, or a total of 69 weeks): the crucifixion of Messiah, and the destruction of Jerusalem in A.D. 70 by the Romans who are the people of the prince that shall come. Since these events were to occur after the 69 weeks had run their course and before the seventieth week began, there must be a space of time between the conclusion of the sixty-ninth week and the beginning of the seventieth.[4]
Ryrie is inconsistent in using the Hebraic word translated “and after” in verse 26. Concerning the crucifixion of the Messiah, he perceives “after” as straightaway but not as it pertains to the seventieth week, which he maintains is undetermined. The dispensationalists argue for an undetermined length of the Seventy Weeks. Such a rendition mocks the Hebraic word translated as “determined” in verse 24, “Seventy weeks are determined upon thy people and upon thy holy city.” The Hebrew word in context denotes a division of time from the whole of Providence, which is meaningless if it cannot be determined as the dispensationalists render. Furthermore, the prophets foretold that Christ would sow the remnant of the house of Israel in the earth and mediate for them in contradiction to the dispensationalist’s rendition of Daniel 9. They maintain the untenable view that Daniel upholds a postponement of Christ’s mediatorial work for Israel until Christ returns, which contradicts the prophets.
But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. (Hebrews 12:22-24)
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