The Preterist Gap
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DavidPT
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It's already a given that God is outside of time, yet before God created what He did in the beginning, there was no such such things as a day, or years, etc. A day and a thousand years are only relevant to something earthly. If in that verse a day is literally meaning one day, as in 24 hours, then to remain consistent, so must 1000 years literally be meaning 1000 years. In that verse a day doesn't mean 2 days, nor 3 days, nor 4 days, etc, it means 1 day. In the same way then, a thousand years in that verse is not meaning 2000 years, nor 3000 years, etc, it's meaning 1000 years. How does it make sense to take a day in that verse in the literal sense, while doing just the opposite with the thousand years?
Even in the early church period, there were some that took the thousand years in that verse in the literal sense. We can see it in the writings of some, such as Justin Martyr, Barnabas, to name a few. And these folks were closer to the times of the Apostles than we are. Why should we assume they had no clue as to what they were believing about some of these things back then?
Justin Martyr was beheaded for his faith in Jesus, which means he would be one of the souls John sees in Revelation 20:4. Yet Justin Martyr was Premil, thus believed the thousand years are post the 2nd coming. Did he die in vain then since he took the thousand years to be post the 2nd coming, thus was in error because folks like you adamantly oppose the idea of a thousand year period post the 2nd coming?
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Because Revelation chapter 20 is full of symbolic language.
Is Satan really a giant flying lizard?
Can spirit beings be bound by a real chain?
Not to mention all of the other scripture which must be ignored to make the Pre-mill doctrine work.
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DavidPT
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But still, what was the abomination then? The abomination has to do with the temple, not the city. By them surrounding the city is not the same as placing an abomination in the temple. In order to place an abomination into the temple, this implies there was not yet an abomination in the temple before it is placed in it. So what abomination did the Romans place in a temple that was already obsolete once Christ died and rose? Obviously God had no more use for that temple once Christ died and rose. God had already decided the temple must go, and couldn't have been deciding that based on an abomination that would allegedly be placed in it.
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Joh 10:22 And it was at Jerusalem the feast of the dedication, and it was winter.
Because the Jews of Jesus time celebrated Hanukkah every year, they understood well the fact that Antiochus Epiphanes not only desecrated the temple, but he also attacked the city killing thousands of Jews, and also stopped the animal sacrifices.
Luke's Gospel was written to more of a Gentile audience, so he spelled it out for them.
Because the exact same warning to flee is found in both Gospels, we know Matthew 24:15-16, and Luke 21:20-21 are parallel accounts.
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DavidPT
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When you actually have an argument, I'll be all ears. Keep in mind, we are talking about 2 Peter 3 here, where someone such as you is taking pretty much everything in that chapter in the literal sense.
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The abomination was the armies themselves, as Luke 21:20 describes.
The pagan ensigns which they carried in battle were an abomination to the Jews.
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I think we need to take ALL of Jerusalem's past into account in order to get an idea as to what applies to the NT era and what had been already fulfilled from Daniel's prophecy. Jesus is quoted as saying this (so this seems to be the clear single sign that He was instructing His generation of followers to look for to mark their flight out of Jerusalem):
Luke 21:20-21 ~ “And when you see Jerusalem surrounded by armies, then you will know that the time of its destruction has arrived. Then let those who are in Judea flee to the mountains, let those in the city get out, and let those in the country stay out of the city."
Eusebius: "The members of the Jerusalem church by means of an oracle, given by revelation to acceptable persons there, were ordered to leave the city before the war began and settle in a town in Peraea called Pella." Book III, 5:4
In Matthew 23:38, Jesus summed up what had become of Jerusalem in His lament over that city. Although formerly God’s house, Jesus now spoke of Jerusalem (and/or the temple) as “your house,” for He had abandoned it and left it to them as “desolate.” About 650 years earlier, God said the same to Jeremiah just before Babylon destroyed Jerusalem in 586 BC (The Significance of the Word “Desolate” in the New Testament):
Jeremiah 12:7-11 ~ “I have forsaken My house, I have left My heritage; I have given the dearly beloved of My soul into the hand of her enemies… ‘Many rulers have destroyed My vineyard, they have trodden My portion underfoot; They have made My pleasant portion a desolate wilderness. They have made it desolate; Desolate, it mourns to Me; The whole land is made desolate, because no one takes it to heart”
Timeline of Jerusalem (taken from That the World May Know)
Approx. 2,000 BC: Abraham was sent to the Moriah area to sacrifice Isaac. Jerusalem was later built on the mountain named Moriah.
Approx. 1,000 BC: David captured the Canaanite city of Jebus (2 Sam. 5:6-7) and named it the City of David, which he made his capital (1 Chron. 11:7). He selected the temple site on Mount Moriah, where he built an altar.
Approx. 950 BC: Solomon built the temple on the Mount Moriah site chosen by David. After the Ark of the Covenant, the resting place of God's presence, was moved into the temple, the people prayed for God's presence, and God sent fire to consume their sacrifice (2 Chron. 7:1-3).
586 BC: The Babylonians destroyed the temple and took many Israelites captive.
Approx. 500 BC: Cyrus, the king of Persia, decreed that the Israelites could return to Jerusalem. Under Ezra and Nehemiah's leadership, the temple was rebuilt. Since there was no Ark of the Covenant, the Holy of Holies was left empty. The Jews rejoiced when the Torah was read (Neh. 8:17).
322 BC: Jerusalem became part of Alexander the Great's empire. Antiochus, king of the Syrians, outlawed the Sabbath, circumcision, and study of the Torah. He defiled the altar by sacrificing pigs on it.
165 BC: The Maccabean revolt against the Greek army brought Jerusalem under Jewish control once again and the menorah was re-lit. Descendants of the Maccabees expanded the Temple Mount.
63 BC:The Romans took control of Judea.
37-4 BC:Herod the Great, the Roman king of Israel, lavishly expanded the Temple Mount.
Approx. AD 30: The Sadducees had Jesus crucified. The Holy Spirit came to the disciples in the temple courts, and the veil in front of the Holy of Holies tore from top to bottom, symbolizing that all believers now had access to God's presence through Jesus.
AD 44: Herod Agrippa, grandson of Herod the Great, died. Rebel Jews began to kill Romans and Jews who cooperated with Rome. Roman governors became increasingly cruel, and the temple priesthood became more corrupt as they looked to Romans for security and support.
AD 66: A Gentile offered a "pagan" sacrifice next to the synagogue in Caesarea. Jerusalem authorities decided to end all sacrifices and allowed Roman troops to raid the temple treasury.
When the Jews protested, Florus, the Rome-appointed governor, sent troops who killed innocent civilians. This sparked a Jewish revolt that pushed the Roman troops out of Jerusalem. When the Romans in Caesarea heard what happened, they slaughtered 20,000 Jews in a day's time.
AD 68: Ultra-nationalistic Jews (Zealots) appointed their own temple priest and slaughtered the Sadducee priests who resisted.
AD 70: Roman troops destroyed Jerusalem and burned the temple. Over a million Jews were executed, sold into slavery, or captured for games in the arena.
AD 131: A second Jewish revolt began.
AD 135: Rome squashed the second revolt and outlawed the Jewish religion. The Jews became a people without a country.
~ Temple Events
The Jewish Revolts: THE REVOLT BEGINS While Christians and Jews were thrown to the wild animals by the emperor Nero in Rome, violence flared in Judea. In Caesarea, a conflict between Jews and Gentiles over activities next to the synagogue had been brewing for some time. In AD 66, on the Sabbath day, a Gentile offered a pagan sacrifice next to the entrance to the synagogue. There was an outcry from the citizens of Caesarea. The authorities in Jerusalem decided to end all foreign sacrifices, including the one for Caesar himself, in the Temple. Florus the governor, who lived in Caesarea, came to Jerusalem with troops, entered the Temple treasury, and took a large amount of gold. When people gathered to protest, Florus unleashed his legionnaires on innocent civilians of the city. The Jewish Revolts
Timeline of Jerusalem (taken from That the World May Know)
Approx. 2,000 BC: Abraham was sent to the Moriah area to sacrifice Isaac. Jerusalem was later built on the mountain named Moriah.
Approx. 1,000 BC: David captured the Canaanite city of Jebus (2 Sam. 5:6-7) and named it the City of David, which he made his capital (1 Chron. 11:7). He selected the temple site on Mount Moriah, where he built an altar.
Approx. 950 BC: Solomon built the temple on the Mount Moriah site chosen by David. After the Ark of the Covenant, the resting place of God's presence, was moved into the temple, the people prayed for God's presence, and God sent fire to consume their sacrifice (2 Chron. 7:1-3).
586 BC: The Babylonians destroyed the temple and took many Israelites captive.
Approx. 500 BC: Cyrus, the king of Persia, decreed that the Israelites could return to Jerusalem. Under Ezra and Nehemiah's leadership, the temple was rebuilt. Since there was no Ark of the Covenant, the Holy of Holies was left empty. The Jews rejoiced when the Torah was read (Neh. 8:17).
322 BC: Jerusalem became part of Alexander the Great's empire. Antiochus, king of the Syrians, outlawed the Sabbath, circumcision, and study of the Torah. He defiled the altar by sacrificing pigs on it.
165 BC: The Maccabean revolt against the Greek army brought Jerusalem under Jewish control once again and the menorah was re-lit. Descendants of the Maccabees expanded the Temple Mount.
63 BC:The Romans took control of Judea.
37-4 BC:Herod the Great, the Roman king of Israel, lavishly expanded the Temple Mount.
Approx. AD 30: The Sadducees had Jesus crucified. The Holy Spirit came to the disciples in the temple courts, and the veil in front of the Holy of Holies tore from top to bottom, symbolizing that all believers now had access to God's presence through Jesus.
AD 44: Herod Agrippa, grandson of Herod the Great, died. Rebel Jews began to kill Romans and Jews who cooperated with Rome. Roman governors became increasingly cruel, and the temple priesthood became more corrupt as they looked to Romans for security and support.
AD 66: A Gentile offered a "pagan" sacrifice next to the synagogue in Caesarea. Jerusalem authorities decided to end all sacrifices and allowed Roman troops to raid the temple treasury.
When the Jews protested, Florus, the Rome-appointed governor, sent troops who killed innocent civilians. This sparked a Jewish revolt that pushed the Roman troops out of Jerusalem. When the Romans in Caesarea heard what happened, they slaughtered 20,000 Jews in a day's time.
AD 68: Ultra-nationalistic Jews (Zealots) appointed their own temple priest and slaughtered the Sadducee priests who resisted.
AD 70: Roman troops destroyed Jerusalem and burned the temple. Over a million Jews were executed, sold into slavery, or captured for games in the arena.
AD 131: A second Jewish revolt began.
AD 135: Rome squashed the second revolt and outlawed the Jewish religion. The Jews became a people without a country.
~ Temple Events
The Jewish Revolts: THE REVOLT BEGINS While Christians and Jews were thrown to the wild animals by the emperor Nero in Rome, violence flared in Judea. In Caesarea, a conflict between Jews and Gentiles over activities next to the synagogue had been brewing for some time. In AD 66, on the Sabbath day, a Gentile offered a pagan sacrifice next to the entrance to the synagogue. There was an outcry from the citizens of Caesarea. The authorities in Jerusalem decided to end all foreign sacrifices, including the one for Caesar himself, in the Temple. Florus the governor, who lived in Caesarea, came to Jerusalem with troops, entered the Temple treasury, and took a large amount of gold. When people gathered to protest, Florus unleashed his legionnaires on innocent civilians of the city. The Jewish Revolts
Jesus' instruction to flee were followed in 66 A.D. (according to the writing of Josephus)
AD 66-70 Flights from Jerusalem
Recorded by Josephus (Written in AD 75)
- [c. November 66] After this calamity had befallen Cestius, many of the most eminent of the Jews swam away from the city... Jewish War 2:20:1
Cestius Gallus was the president of Syria. In the year 66 A.D. he marched his army to Jerusalem and beseiged it. But when Cestius was come into the city, he set the part called Bezetha, which is called Cenopolis, [or the new city,] on fire; as he did also to the timber market; after which he came into the upper city, and pitched his camp over against the royal palace; and had he but at this very time attempted to get within the walls by force, he had won the city presently, and the war had been put an end to at once; but Tyrannius Priseus, the muster-master of the army, and a great number of the officers of the horse, had been corrupted by Florus, and diverted him from that his attempt; and that was the occasion that this war lasted so very long, and thereby the Jews were involved in such incurable calamities.
Historical Evidence of the New Testament
Josephus: The Complete Works - Christian Classics Ethereal Library
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DavidPT
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This does seem like a valid argument, so I do get your point. Yet I still can't figure out why the temple in the first century was destroyed because of an alleged abomination being placed in it, when this couldn't possibly be the reason God decided to have it destroyed? Regardless that the Jews continued sacrificing in it for another 40 years post Christ's death and resurrection, that doesn't mean God still found that temple useful. Once Christ died and rose that temple would be obsolete at that point, regardless.
To me it would be like the JWs Kingdom Halls. It already is of no value to begin with, then imagine someone placing an abomination in it at some point. So what? That wouldn't be the same as placing an abomination into somewhere that is of value to God. And like I already pointed out, the temple was no longer of any value to God once Christ died and rose. It therefore makes no sense to place an abomination into something that is no longer of any value to God, and that God has it destroyed because they did that.
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Exactly (Luke's gospel leaves out the word "abomination"). That word seemed to be more for the Jewish audience - in order to remind them that something like what happened in the destruction of the first Temple was about to occur (the Gentiles wouldn't make that connection). It's the destruction that seems to be Jesus' main focus - and their safety to avoid it.
Quoting from linked article: In Matthew 24:15, Jesus warned His followers living in Judea to flee to the mountains when they saw the “abomination of desolation.” Matthew’s Jewish audience was familiar with this phrase, and would understand the reference to Daniel, but Luke quotes Jesus differently for his mostly Gentile audience:
“But when you see Jerusalem surrounded by armies, then know that its desolation is near. Then let those who are in Judea flee to the mountains…” (Luke 21:20-21). ~ The Significance of the Word “Desolate” in the New Testament
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There is a LOT of background story as to what was going on in Jerusalem from 63 B.C. (especially) when the Romans took control of Jerusalem until 70 A.D.
The short story is that Jerusalem was supposed to be the City of David - God's Holy City - to glorify God to the surrounding nations. But with the Romans taking control in 63 B.C. there was a lot of power struggle going on between the Roman officials and the Jewish religious leaders. We see just a hint of this in Scripture when this is recorded:
John 11:45-48 ~Therefore many of the Jews who had come to Mary, and had seen what Jesus did, believed in Him. But some of them went to the Pharisees and told them what Jesus had done.Then the chief priests and Pharisees convened the Sanhedrin and said, “What are we to do? This man is performing many signs. If we let Him go on like this, everyone will believe in Him, and then the Romans will come and take away both our place and our nation.”
Jesus then agreed - Jerusalem was their's to have:
Matthew 23:38 ~ And now, look, your house is abandoned and desolate.
In my belief - God demonstrated His ultimate sovereignty in the destruction of the Temple made by humans.
Isaiah 66:1
This is what the LORD says: "Heaven is My throne, and earth is My footstool. What kind of house will you build for Me? Or where will My place of repose be?
This is what the LORD says: "Heaven is My throne, and earth is My footstool. What kind of house will you build for Me? Or where will My place of repose be?
Acts 7:48-49 ~ However, the Most High does not dwell in houses made by human hands. As the prophet says: ’Heaven is My throne and the earth is My footstool. What kind of house will you build for Me, says the Lord, or where will My place of repose be?
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The way I see it - God didn't decide based on "an abomination". The army surrounding Jerusalem was a *sign* for the 1st century believers to know when to flee.
I believe it's helpful to understand the contrast between the Pagan gods, the Romans worship of Caesar, and Jesus' teaching. I appreciate Ray Vander Laan's teaching on this: Gates of Hell
Quoting Ray Vander Laan: Followers of Jesus believe that the Bible contains the inspired revelation of the Creator of the universe. “Gospel” is the word that’s often used – the good news that God is redeeming a broken world through His Son, Jesus. In the time of the Apostle Paul, the Roman emperors had a gospel, too. Caesar’s good news promised peace and prosperity to those who would bow down to him. What kind of a culture would Paul encounter when he brought the gospel of Jesus outside of the Jewish world? 15.1 | The Gospel of Caesar
Volume 15 | A Clash of Kingdoms
Quoting more from Ray Vander Laan: At Mount Sinai, God assigned to His people a task of utmost importance: to be a light to the Gentiles and make God’s name known to all nations so that all people would be blessed and the whole earth would be filled with the knowledge of God, liberated from bondage to sin, and join the hosts of Heaven in praising Him. (Habakkuk 2:14)
Paul not only understood the mission God gave to His people at Mount Sinai, he recognized that Jesus, the promised Messiah, had carried out that mission and commissioned all of His followers to continue it by bringing the good news — the gospel — of His coming to the ends of the earth. Thus Paul’s calling was to announce the arrival of the Messiah who died to redeem all of humanity from bondage to sin, and afterward rose again and ascended to be seated at God’s right hand as the true Son of God, Savior, King, and Lord of all. In fervent, but humble, obedience to Jesus, Paul pursued the mission to be God’s light to the Gentiles by living a righteous life that would invite others to know and give glory to God.
In his brilliant defense before governor Festus, Paul described his calling in those very terms:
But God has helped me to this very day; so I stand here and testify to small and great alike. I am saying nothing beyond what the prophets and Moses said would happen — that the Messiah would suffer and, as the first to rise from the dead, would bring the message of light to his own people and to the Gentiles. — Acts 26:22–23
Eager to fulfill his God-given mission, Paul entered the Roman colony of Philippi. Despite the fact that an opposing gospel ruled the hearts and minds of the Philippians, he began sharing the gospel of Jesus. In the Roman Empire there was an existing gospel — the gospel of Caesar, the deified emperor — that conflicted with the gospel of Jesus~ The Gospel of Caesar
Quoting link: Augustus Caesar (63 B.C. - A.D. 14) was the first Roman emperor. ... He also called for his “father,” Julius Caesar, to be deified by the Senate. ~ https://www.google.com/search?q=cea...ome..69i57.11198j1j8&sourceid=chrome&ie=UTF-8
Another source for information about worship/deification of Roman emperors: JOURNAL ARTICLE
The Worship of the Roman Emperors
Henry Fairfield Burton
The Worship of the Roman Emperors on JSTOR
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I don't typically rely on information from Wiki - but this states a bit about what was going on in 66 A.D. in Jerusalem during the Great Revolt:
Quoting Wiki article: The Great Revolt began in the year 66 CE, during the twelfth year of the reign of Nero, originating in Roman and Jewish religious tensions.[3] The crisis escalated due to anti-taxation protests and attacks upon Roman citizens by the Jews.[4] The Roman governor, Gessius Florus, responded by plundering the Second Temple, claiming the money was for the Emperor, and the next day launching a raid on the city, arresting numerous senior Jewish figures. ~ First Jewish–Roman War - Wikipedia
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claninja
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Only a possible argument, not saying this is definitive.
Let's look at a literal translation of the LXX:
Daniel 9:27 and he shall strengthen a covenant with many, periods of sevens one; and in half of the period of seven shall be lifted away my sacrifice and libation offering, and upon the temple an abomination of desolations shall be; and until the completion of time, completions shall be given unto the desolation.
Right before the beginning of the olivet discourse, Jesus tells the Sanhedrin that their house is left desolate. I would argue the house is left desolate by the work of the cross. For because of the new covenant, the time had fully come when it was no longer in the temple that one would worship. Thus the sacrifices were pointless and an affront to God who paid for our sins with the perfect sacrifice of His Son. It is at the cross, when animal sacrifices had ceased for God's people.
Matthew 23:38 Behold, your house is left unto you desolate
Hebrews 10:8-10 the passage above He says, “Sacrifices and offerings, burnt offerings and sin offerings You did not desire, nor did You delight in them” (although they are offered according to the law). Then He adds, “Here I am, I have come to do Your will.” He takes away the first to establish the second. And by that will, we have been sanctified through the sacrifice of the body of Jesus Christ once for all.
Then Jesus mentions the abomination of desolation standing in the holy place (let the reader understand) in the olivet discourse.
Matthew 24:15-16 So when you see the abomination of desolation spoken of by the prophet Daniel, standing in the holy place (let the reader understand), then let those who are in Judea flee to the mountains.
If we parallel this with Luke, we see that the desolation of Jerusalem comes near when it is surrounded by armies.
Luke 21:20-21 But when you see Jerusalem surrounded by armies, then know that its desolation has come near. Then let those who are in Judea flee to the mountains, and let those who are inside the city depart, and let not those who are out in the country enter it
So, if the earthly temple was made desolate at the crucifixion (matthew 23:38), that would fit with Daniel 9:27a: "and in half of the period of seven shall be lifted away my sacrifice and libation offering, and upon the temple an abomination of desolations shall be"
And if the city and temple's desolation is made complete by the armies surrounding her, that would fulfill Daniel 9:27b: "and until the completion of time, completions shall be given unto the desolation."
Again, just a possible interpretation of a very difficult and debated passage.
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From what I'm noticing (at least based on the NASB lexicon) the word "abomination" isn't even present in the Daniel 9:27 text except for the phrase "and on the wing of abominations" (plural).
That word seems to be what's causing the greatest confusion.
Daniel 9:27 Lexicon: "And he will make a firm covenant with the many for one week, but in the middle of the week he will put a stop to sacrifice and grain offering; and on the wing of abominations will come one who makes desolate, even until a complete destruction, one that is decreed, is poured out on the one who makes desolate."
That word seems to be what's causing the greatest confusion.
Daniel 9:27 Lexicon: "And he will make a firm covenant with the many for one week, but in the middle of the week he will put a stop to sacrifice and grain offering; and on the wing of abominations will come one who makes desolate, even until a complete destruction, one that is decreed, is poured out on the one who makes desolate."
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keras
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This is wrong. Peter just reiterated the same thing; a Hebrew parallelism.
It means solely that for God in heaven; a thousand years of earth time is the same to Him as the passing of one day.
Thinking that it also means the other way, simply makes the whole passage useless.
This formula is applicable in Hosea 6:2 and in Luke 13:32. We HAVE had [almost] the 2000 years as prophesied.
Regarding; the 'Abomination of Desolation', Paul tells us what it is and when it will happen in 2 Thessalonians 2:4.
Trying to make out it is past history, goes totally against what Paul prophesied.
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I agree with you that 2 Thessalonians ties in to the desolation Jesus and Paul were predicting.
But, obviously you already know, I disagree with you that Paul's and Jesus' audience never experienced what they were told to expect.
Here's an article that explains my position:
It’s believed that II Thessalonians was written around AD 52. Great judgment came upon the Jews 14 years later during the Jewish-Roman War (AD 66-73). When we recall the words of Jesus, it’s no surprise that Paul expected his first century readers to personally experience relief from their afflictions. Jesus had likewise promised to come in His kingdom, in judgment, with His angels, and in His Father’s glory while some of His 12 disciples were still alive (Matthew 16:27-28). Paul viewed the coming judgment upon apostate Israel as a good development for the spread of the gospel among the nations.
It’s believed that II Thessalonians was written around AD 52. Great judgment came upon the Jews 14 years later during the Jewish-Roman War (AD 66-73). When we recall the words of Jesus, it’s no surprise that Paul expected his first century readers to personally experience relief from their afflictions. Jesus had likewise promised to come in His kingdom, in judgment, with His angels, and in His Father’s glory while some of His 12 disciples were still alive (Matthew 16:27-28). Paul viewed the coming judgment upon apostate Israel as a good development for the spread of the gospel among the nations.
The “man of lawlessness” and the “mystery of lawlessness” were direct concerns for the believers living in Thessalonica in Paul’s day. What was already happening in Jerusalem, and what would soon reach a crisis level, affected their lives in a significant way.
Paul reminded the Thessalonians that he had already discussed with them in person about the man of sin, the coming rebellion, etc. (verse 5). We are not given many details of that earlier conversation. Apparently, Paul had privately discussed with them the identity of the man of lawlessness and the entity that was restraining him, because he says, “And YOU KNOW what is restraining him NOW so that he may be revealed in his time” (verse 6). This again points to a first-century fulfillment, as does Paul’s next statement: “For the mystery of lawlessness is ALREADY at work. Only he who NOW restrains it will do so until he is out of the way” (verse 7).
James Stuart Russell, whose book, “Parousia,” in 1878 has been cited favorably by Charles Spurgeon and (more recently) R.C. Sproul, wrote the following about the immediate relevance of this subject to the Thessalonians (p. 179):
Paul reminded the Thessalonians that he had already discussed with them in person about the man of sin, the coming rebellion, etc. (verse 5). We are not given many details of that earlier conversation. Apparently, Paul had privately discussed with them the identity of the man of lawlessness and the entity that was restraining him, because he says, “And YOU KNOW what is restraining him NOW so that he may be revealed in his time” (verse 6). This again points to a first-century fulfillment, as does Paul’s next statement: “For the mystery of lawlessness is ALREADY at work. Only he who NOW restrains it will do so until he is out of the way” (verse 7).
James Stuart Russell, whose book, “Parousia,” in 1878 has been cited favorably by Charles Spurgeon and (more recently) R.C. Sproul, wrote the following about the immediate relevance of this subject to the Thessalonians (p. 179):
“Is it not obvious that whoever the man of sin may be, he must be someone with whom the apostle [Paul] and his readers had to do? Is he not writing to living men about matters in which they are intensely interested? Why should he delineate the features of this mysterious personage to the Thessalonians if he was one with whom the Thessalonians had nothing to do, from whom they had nothing to fear, and who would not be revealed for ages yet to come? It is clear that he speaks of one whose influence was already beginning to be felt, and whose unchecked and lawless fury would [before] long burst forth…”
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Yet the Psalmist also says the passing of a thousand years are "as a watch in the night" to God.
Would you likewise assert, to, as you said, remain consistent, that he is referencing the LITERAL earthly time span of "a watch in the night"?
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