Eschatology & the Return of Christ¶
We've crafted an unofficial, source-cited, non-commercial index of Dr. R.C. Sproul's publicly available teachings, weighted by how many independent sources corroborate each point. The content is authored by Dr. R.C. Sproul and published by Ligonier Ministries (a few items are third-party YouTube re-uploads); see the Methodology & Rights page for more info. Quotations are brief, linked to their source, and reproduced for study under Ligonier's Copyright Policy (ligonier.org/copyright-policy). This site is humbly offered for personal use only, out of love and respect, and is not affiliated with or endorsed by Ligonier Ministries or St. Andrew's Chapel.
199 positions — 28 corroborated across multiple sources.
Well-attested positions¶
Independently stated in two or more of his messages.
He suggests that the phrase 'the end of the age' might not refer to the end of time as commonly assumed, but rather to a specific, limited period.
Ninety-nine out of one hundred people approach the text of the New Testament with the assumption that the phrase “the end of the age” must be referring to the end of time as we know it, such that the end of the age corresponds with the consummation of the kingdom of God. Maybe that is what the end of the age refers to. I do not think so, but I am a voice crying in the wilderness, a very small minority.
Corroborated across 4 sources: R.C. Sproul @ 0:00 · R.C. Sproul @ 0:11 · R.C. Sproul @ 13:35 · Israel's Rejection Not Final (Part 2) (Ligonier)
The phrase 'the times of the Gentiles' refers to a specific period in redemptive history, contrasting it with the times of the Jews.
In redemptive history, you have the times of the Jews and the times of the gentiles. Here is what Paul is saying: There is a time in redemptive history when the focus of God’s redeeming grace is on the Jews, and there is a time when the focus of God’s development of His redemptive people is on the gentiles.
Corroborated across 3 sources: R.C. Sproul @ 11:11 · R.C. Sproul @ 10:06 · Israel's Rejection Not Final (Part 2) (Ligonier)
Chronos refers to the moment-by-moment passing of time, while kairos refers to a particular, significant moment that defines everything that follows it.
Chronos refers to the moment-by-moment passing of time, second by second, minute by minute, hour by hour, day by day, year by year. Ordinary time is chronos . In addition to that word for time, there is a special word in the Greek, kairos . The word kairos means a particular moment in time that is so important, so significant, that it defines everything that comes after it.
Corroborated across 3 sources: An Historic Faith (Ligonier article) · Beginning of Jesus' Public Ministry (Ligonier) · The Gadarene Demoniac (Ligonier)
Sproul argues that the phrase 'this generation' refers to a specific, limited timeframe of about forty years, rather than the final age.
He said, “this generation.” That’s forty years. He was saying: “This is going to take place in the next forty years. I can’t tell you what day. I can’t tell you what hour. But certainly, it’s going to be within the next forty or so years, this generation.”
Corroborated across 3 sources: R.C. Sproul @ 8:31 · Transfiguration (Part 1) (Ligonier) · R.C. Sproul @ 5:43
Jesus accurately predicted the future destruction of the temple and Jerusalem, which occurred approximately forty years after the prediction.
What’s striking about this particular text and the prophecy in the Mount of Olives is that Jesus, with astonishing accuracy, predicts the future destruction of the temple. He predicts the destruction of Jerusalem, which takes place just about forty years after the prediction.
Corroborated across 3 sources: R.C. Sproul @ 7:08 · The Olivet Discourse (Part 1) (Ligonier) · Transfiguration (Part 1) (Ligonier)
The speaker highlights that the phrase 'This generation will not pass away until all these things are fulfilled' from the Olivet Discourse is a highly debated statement.
He talks about the destruction of the temple and the destruction of Jerusalem and says, “This generation will not pass away until all these things are fulfilled” (Matt. 24:34). That phrase has been one of the most hotly debated statements ever to come from Jesus.
Corroborated across 3 sources: Israel's Rejection Not Final (Part 2) (Ligonier) · The Olivet Discourse (Part 1) (Ligonier) · Are we living in the end times described in the book of Revelation? (Ligonier Q&A)
Full preterism asserts that all specific future events prophesied in the New Testament regarding the end times already occurred in the first century.
▷ A view Sproul explains or critiques — not his own position.
full preterism as the name suggests believes that all of the specific future events that are prophesied in the New Testament regarding the end times have already taken place in the first century, so that would include not only the destruction of the temple and the destruction of Jerusalem and the return of Jesus, but also the great resurrection, the rapture, and all other matters that pertain to future prophecy.
Corroborated across 2 sources: R.C. Sproul @ 0:00 · R.C. Sproul @ 1:17
Partial preterism differs from full preterism by arguing that the return of Jesus in AD 70 was a return in judgment over Israel, but not the final coming of Jesus at the end of history.
▷ A view Sproul explains or critiques — not his own position.
Partial preterism, however, differs from full preterism in this respect, that the partial preterists believe that though the return of Jesus in AD 70 was a return of Christ in terms of a return in judgment over Israel, it was not the parousia or the final coming of Jesus at the end of history.
Corroborated across 2 sources: R.C. Sproul @ 0:00 · R.C. Sproul @ 1:51
The Apostle Paul's description of the rapture in 1 Thessalonians is a vital concern for early Christians.
In 1 Thessalonians, in chapter 4 of 1 Thessalonians, we read the following account of the rapture, which has gained so much attention in Christian eschatology that it warrants that we read the text.
Corroborated across 2 sources: R.C. Sproul @ 16:30 · R.C. Sproul @ 15:07
The imagery of the rapture signifies the Christians participating in Christ's victorious return to the world, not a temporary stay in the air.
Paul does not say that the Christians will be caught up in the air and then stay up in the air with Jesus. The imagery here is of meeting Christ as He is returning in glory, so that the Christians are participating in His victorious return to this world.
Corroborated across 2 sources: R.C. Sproul @ 17:18 · R.C. Sproul @ 21:13
Paul's writings frequently use the imagery of the Romans to suggest that when Jesus returns, the church will be caught up to meet him as he descends with his followers.
And I think if you'll see throughout Paul's writings he frequently borrows the imagery of the Romans from this. And what I hear Paul saying is that when Jesus comes He's going to come back to this earth with His whole church. The church will be caught up to meet Him as He descends and they will
Corroborated across 2 sources: R.C. Sproul @ 22:42 · R.C. Sproul @ 23:31
C. H. Dodd developed 'realized eschatology,' interpreting Jesus' predictions primarily as referring to the timeframe of the first century.
▷ A view Sproul explains or critiques — not his own position.
C. H. Dodd is important for developing what was called 'realized eschatology,' where Dodd sees that for the most part the predictions of Jesus, Dodd takes to have reference to a timeframe of the first century.
Corroborated across 2 sources: R.C. Sproul @ 12:12 · R.C. Sproul @ 17:18
Jesus' future prophecies were not about a distant end-of-the-age event, but rather concerned a spiritual manifestation that occurred during the first century.
So for Dodd, there was a completely realized future eschatology and that the prophecies that Jesus made were not about some future event at the end of the age, but had to do with the spiritual manifestation that actually took place in the first century.
Corroborated across 2 sources: R.C. Sproul @ 18:21 · R.C. Sproul @ 17:42
The period of the times of the Gentiles is a definite period of history that will end, and this ending will coincide with the end of the times of the Gentiles.
That is to say, Jerusalem will be controlled by Gentiles for a definite period of history, but there will come a time when that will end, and that ending will coincide with the ending of the times of the Gentiles.
Corroborated across 2 sources: R.C. Sproul @ 12:02 · R.C. Sproul @ 13:05
If the age of the Gentiles began in AD 70, it logically follows that the Jewish age ended in AD 70.
if the age of the Gentiles begins in -- when we know that the times of the Gentiles begin in AD 70 -- if that's the case would it not follow logically that the times of the Jews, or the Jewish age ended in AD 70?
Corroborated across 2 sources: R.C. Sproul @ 17:36 · R.C. Sproul @ 21:16
The Hebrew word 'yom' translated as 'day' in Genesis can refer to a period of time much longer than a twenty-four-hour period, potentially referring to thousands or millions of years.
The Hebrew word yom , translated “day” in Genesis, can mean something other than a twenty-four-hour period, as it must in Genesis 2:4, which refers to “the day that the LORD God made the earth and the heavens.” Accordingly, each “day” in Genesis 1 may refer to a thousand years, and perhaps even to millions of years.
Corroborated across 2 sources: The Creation Doctrine in Reformed Theology (Ligonier article) · R.C. Sproul @ 1:52
The phrase 'until' in Luke's description of Jerusalem being 'trodden underfoot by the Gentiles' refers to a terminal point, which is the fulfillment of the times of the Gentiles.
When Luke talks about Jerusalem's being 'trodden underfoot by the Gentiles until,' the word there that is translated until refers clearly to a terminal point, and that terminal point is the fulfillment of the times of the Gentiles.
Corroborated across 2 sources: R.C. Sproul @ 12:43 · The Destruction of Jerusalem (Ligonier)
After the thousand years expire, Satan will be released to deceive the nations, leading to a war against Christ and the saints.
Now, when the thousand years have expired, Satan will be released from his prison, will go out to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together to battle whose number is as the sand in the sea.
Corroborated across 2 sources: R.C. Sproul @ 3:49 · R.C. Sproul @ 3:39
Amillennialism interprets the term 'millennium' symbolically, meaning the age of the church is the age of the kingdom of God.
The word amillennial literally means no millennium. Someone who is amoral is not moral, and the 'a' represents a negation, and that position takes idea that the millennium that is described here is not a literal thousand year period, but is speaking in symbolic language about the history of the church.
Corroborated across 2 sources: R.C. Sproul @ 5:30 · R.C. Sproul @ 5:17
The amill position views the thousand-year reign as an indefinite period starting from Christ's inauguration as king until his return, regardless of whether it is literally 1,000 years.
And so the thousand-year reign is an indefinite period from the time Christ is inaugurated as king until whatever time in the future He comes back, whether it's 1,000, 2,000, 3,000 or 4,000 years literally, that the millennium is simply a symbolic representation of this parenthesis or this interim period.
Corroborated across 2 sources: R.C. Sproul @ 12:40 · R.C. Sproul @ 12:30
Historic premillennialism views the New Testament church as the initial phase of Christ's kingdom, which will eventually lose influence and pass through a great tribulation.
In this view, the historic view of premill, is that the New Testament era church is the initial phase of Christ's kingdom as had been prophesied by Old Testament prophecy. Second of all, that the New Testament church will win occasional victories in history, but ultimately will fail in her mission, lose influence, and become corrupt to the point of apostasy as worldwide wickedness and corruption increases at the end of the church age.
Corroborated across 2 sources: R.C. Sproul @ 19:03 · R.C. Sproul @ 16:53
The amillennial position asserts that the millennium is not a literal thousand-year reign.
Again, to recapitulate – the amill position is that the millennium is not a literal thousand-year reign.
Corroborated across 2 sources: R.C. Sproul @ 21:04 · R.C. Sproul @ 16:53
The difficulty in interpreting future prophecies is due to the lack of perfect knowledge and certainty regarding their exact references.
Now, the reason why there are these competing positions of amill, postmill, Dispensationalism, historic premill, preterist, and all the rest, is because it is so difficult to know with precision and with certainty the exact references of future prophecies.
Corroborated across 2 sources: R.C. Sproul @ 22:42 · R.C. Sproul @ 22:09
One critical interpretation suggests that Jesus was mistaken when He used the term 'generation' to refer to a specific, limited timeframe.
The first option is the option that the critics give; namely, that Jesus was simply mistaken, that He meant by this generation that living group of people who would last for no more than 40 years. And it didn't happen; He was wrong.
Corroborated across 2 sources: R.C. Sproul @ 22:25 · R.C. Sproul @ 17:39
The primary meaning of the term 'generation' in the New Testament is an age group, typically referring to a period of approximately forty years.
The difficulty is that the primary meaning of “generation” in the New Testament is not a type of person. It can mean that, but the primary meaning is a particular age group, and the term “generation” usually defines a period of approximately forty years.
Corroborated across 2 sources: R.C. Sproul @ 22:40 · This Generation Will Not Pass Away (Ligonier)
The phrase 'the end of the age' may refer to the end of the Jewish age and the economy of redemption focused on the Jewish nation, which coincided with the destruction of the temple and Jerusalem in AD 70.
believe that what Jesus is speaking about here is not the end of world history, but the end of the Jewish age, the end of the economy of redemption that focused upon the Jewish nation, which did come to an end coincidental with the destruction of the temple and the destruction of Jerusalem.
Corroborated across 2 sources: R.C. Sproul @ 16:18 · Christ Coming in Glory (Ligonier)
The Greek word 'protos' does not merely indicate the initial number but communicates the idea of priority.
The word protos, first, is not simply a word in Greek that indicates the initial number in a series—like one, two, three, and one would be the first in the series—but rather, the term protos in the Greek communicates the idea of priority.
Corroborated across 2 sources: R.C. Sproul @ 19:28 · R.C. Sproul @ 3:01
Regardless of the specific historical event referenced, the core message is that believers must be ready for Christ's return.
In any case, one message comes through, whether it refers to the destruction of AD 70 or the final coming of Christ and the consummation of His kingdom. This message is plain: be ready.
Corroborated across 2 sources: The Faithful Steward (Ligonier) · The Kingdom Come (Ligonier)
Further positions¶
Drawn from a single high-trust (official transcript) source.
The current crisis is characterized by a revival of skepticism, which is driving various aspects of modern life.
The crisis we face today is the revival of the skepticism that fueled Sophism. This skepticism drives education, ethics, business, and even the political decisions that emanate out of Washington.
Source: Against the Sophists (Ligonier article)
When discerning application, the speaker advises treating a potential first-century custom as an eternal principle rather than risking misinterpreting an eternal principle as a mere custom.
But if after having studied we can’t discern, I would rather treat something that may be a first-century custom as an eternal principle than risk being guilty of taking an eternal principle of God and treating it as a first-century custom.
Source: The Applicability of God’s Word (Ligonier article)
The day-age theory is weak because it ignores the immediate context and the fact that each of the six days consists of an evening and a morning.
However, the day-age theory, like the gap theory, ignores the immediate context as well as the large biblical context. It ignores the fact that each of the six days of creation consists of an evening and a morning.
Source: The Creation Doctrine in Reformed Theology (Ligonier article)
Catastrophic upheavals, such as the Mount St. Helens explosion, can produce the same empirical data as millions of years of gradual deposition.
Within days after the Mount St. Helens explosion had subsided, scientists discovered that the cataclysmic upheaval of that volcanic explosion had laid down exactly the same rock stratification that had been assumed would take millions of years to develop. In other words, Mount St. Helens proved that catastrophic upheavals can produce the same empirical data as twenty million years of gradual deposition.
Source: The Creation Doctrine in Reformed Theology (Ligonier article)
The framework hypothesis allows one to reconcile a Big Bang cosmology with the inspiration and credibility of Genesis 1-2.
Therefore, the framework hypothesis allows one to step into a Big Bang cosmology while maintaining the credibility and inspiration of Genesis 1-2.
Source: The Creation Doctrine in Reformed Theology (Ligonier article)
The speaker has changed his view and now holds that God created the universe and everything in it in six literal twenty-four-hour periods.
But I have now changed my mind. I now hold to a literal six-day creation, the fourth alternative and the traditional one. Genesis says that God created the universe and everything in it in six twenty-four-hour periods.
Source: The Creation Doctrine in Reformed Theology (Ligonier article)
The naturalistic view incorrectly assumes that once things start, God is no longer needed to sustain the universe.
It may be indebted to God for its origin, but once things were started, God was no longer needed.
Source: Did God Create the Universe and Then Step out of the Picture? (Ligonier article)
The narrow miracles, as defined, ceased at the end of the Apostolic age.
So the narrow miracles, they stopped at the end of the Apostolic age.
Source: Does R.C. Sproul Believe in Miracles? (Ligonier article)
Modern society is highly mobilized and anonymous, leading to a crisis of coldness and impersonal interactions.
Sociologists tell us that we are living in such a highly mobilized society that our lives have become anonymous. We suffer from cultural frigidity. We deal with the grocer and the gas station attendant in impersonal ways.
Source: The “Elvis” Phenomenon (Ligonier article)
The speaker distinguishes between the process of scientific paradigm shifts, which require many anomalies, and the truthfulness of Scripture, which should not be doubted even if some discrepancies remain.
Other discrepancies in the biblical account have yet to be resolved, but that doesn’t mean we should doubt Scripture’s truthfulness.
Source: Explaining Anomalies (Ligonier article)
Job decisions have both short-range and long-range consequences, and prioritizing short-term gains can lead to long-term disaster.
The short-term consequences were fine, but long-term living in Sodom turned out to be a disaster in many ways.
Source: God’s Will and Your Job (Ligonier article)
Bultmann's theology of timelessness focuses on the 'here and now' (hic et nunc), viewing salvation as a vertical event rather than a horizontal progression through history.
What counts according to Bultmann is the hic et nunc , the “here and now,” or the present moment. Salvation doesn’t take place on the horizontal plane of history, but it takes place vertically in the present moment or what others called “the existential moment.”
Source: An Historic Faith (Ligonier article)
Genesis refers to the beginning of the universe in time and space, but not to a beginning of God.
When Genesis speaks of a beginning, it is referring to the advent of the universe in time and space. It is not positing a beginning to God but a beginning to the creative work of God.
Source: In the Beginning God (Ligonier article)
The ultimate purpose of history (telos) is both personal and cosmic, meaning both individuals and the world are moving toward a divinely ordained end.
The most important part of this linear-progressive view of history is that, as the Bible says, the world had a beginning, and that at the beginning an action began, a movement guided by divine providence to an ultimate telos �—a culmination of purpose, aim, or goal. This purpose or telos of history is both personal and cosmic.
Source: Moving Toward the Goal of History (Ligonier article)
The end times are not solely future events, but have already begun with Christ's first advent and are characterized by the renovation and redemption of the world.
The New Testament makes it clear that the end times have already begun. The coming of Christ in His first advent, in which He inaugurated His kingdom, displays that the goal of creation is not totally future but has a present reality initiated by the coming of Jesus and emphasized by His resurrection from the dead and by His ascension to the right hand of God where He reigns now as King of kings and Lord of lords.
Source: Moving Toward the Goal of History (Ligonier article)
Because God is a God of history and purpose, the present moment holds eternal significance, making the current time count forever.
It is because God is a God of history, a God of purpose, a God of telos that the present has eternal significance. It’s because God is the Lord of history that right now counts forever.
Source: Moving Toward the Goal of History (Ligonier article)
Understanding the past and the future is crucial because it determines how one lives in the present.
So, how we live today is in large measure determined by how we understand the past as well as how we understand the future.
Source: Moving Toward the Goal of History (Ligonier article)
Existentialism has had an unusually rapid and enormous impact on American culture in the twentieth century.
I doubt if there has been any philosophical system that has had as much influence on American culture in the twentieth century as this school of thought.
Source: Pessimistic Existentialism (Ligonier article)
The modern message conveyed by existentialism is that life is meaningless and chaotic.
The new message was: Life is meaningless. It is not a symphony; it's a cacophony.
Source: Pessimistic Existentialism (Ligonier article)
The universe is moving away from rationality toward irrationality.
Our universe is speeding away from rationality towards irrationality.
Source: Pessimistic Existentialism (Ligonier article)
When a vacuum of meaning occurs, the state often steps in to provide an ultimate, unifying, and absolute structure.
When this emptiness has happened in the past, something has come to fill that vacuum. Relativism is ultimately intolerable. What will come to this vacuum is some form of statism because something has to bring unity.
Source: Pluralism and Relativism (Ligonier article)
Secularism's core belief is that life is disconnected from eternity, forcing people to live only in the present moment.
The principal motif of secularism is that life is cut off from eternity. All life must be lived in the here and the now, in this saeculum , for there is no eternal dimension.
Source: Right Now Counts Forever (Ligonier article)
Secularism focuses solely on the present moment and the current world, neglecting the concept of eternity.
The accent of the secular is on the present time rather than on eternity. I live right now. I can look at the clock and watch the second hand move.
Source: Secularism: Ignoring the Eternal (Ligonier article)
A Christian worldview must balance concern for the temporal and the eternal, avoiding a false dichotomy between the two.
A Christian world view must be concerned with the temporal and the eternal. There must be no false dichotomy between the two.
Source: Secularism: Ignoring the Eternal (Ligonier article)
By the end of the first millennium, biblical soteriology had declined to the point where the gospel was nearly obscured.
Sadly, at the end of this millennium, the church was already groping in the darkness and biblical soteriology had declined to such a degree that the gospel was rapidly becoming obscured, even becoming almost totally eclipsed until it was recovered in the sixteenth century Reformation.
Source: Setting the Stage: The First Millennium (Ligonier article)
The speaker suggests that assuming all geological changes were gradual is risky, citing examples of sudden, rapid changes.
The volcanic explosion of Mount Saint Helens produced a stratification effect on the area in a matter of hours that paralleled changes often assumed to have taken millions of years to have occurred. And a mastadon found totally preserved in the polar ice cap had undigested food in its stomach that included tropical vegetation, indicating a sudden change in climate.
Source: Taking Thought for Tomorrow (Ligonier article)
The primary concern of believers is to be witnesses, as this is the focus of God's plan, not the timing of the kingdom's restoration.
Context: Quoting Jesus's answer to the disciples' question.
Look, it’s none of your business when the kingdom is going to be restored to Israel. My Father has a timetable for that. What is your business is Be My witnesses .
Source: The Importance of Cultural Awareness (Ligonier article)
The current state of American society is characterized by secularization, which is a post-Christian phenomenon, not paganism, which is pre-Christian.
Our nation is not pagan, because paganism is a pre-Christian condition that exists where the gospel has never been preached. That is not the case in the United States. Ours is what I call a secular environment, a secular society.
Source: The Importance of Cultural Awareness (Ligonier article)
Living a life of contradiction is confusing and ultimately leads to chaos.
But the contradictory life is a confusing life, a life of inconsistency and incoherence. Its bottom line is chaos.
Source: The Importance of Cultural Awareness (Ligonier article)
The contemporary spirit of the age is secularism, which emphasizes the present life and gives little attention to eternity.
The contemporary Zeitgeist in which the Christian lives is one of secularism. The emphasis is on this world, on this time. Little attention is given to things that are above and beyond this world.
Source: The Theater of God's Redemption (Ligonier article)
While cultures change dramatically, the fundamental structure of time (like the number of seconds in a minute) remains constant.
We say that times are changing. That doesn’t mean that time itself changes. There are still sixty seconds in a minute, sixty minutes in an hour, twenty-four hours in a day.
Source: What Is Time? (Ligonier article)
Jesus' return will be visible, bodily, and triumphant, unlike His first advent.
Paul made it clear that Jesus’ return will not be secret but will be visible; it will be a bodily return; and it will be a triumphant return, for He will not come in lowliness and meekness as He did at His first advent, but in power and glory.
Source: What Is the Rapture? (Ligonier article)
The difference between the Greek words 'cosmos' and 'aion' is significant because 'cosmos' refers to the world, while 'aion' means 'age' or epoch, not world.
In verse 38 the Greek word is the word 'cosmos,' which is the common word used to describe the world. We talk about cosmic events and so on. That's the Greek word cosmos. Then in verses 39 and 40 we have the Greek word 'aion,' which means 'age' or epoch, not world.
Source: R.C. Sproul @ 3:09
The speaker suggests that assuming a distinction between the Jewish age and the human age requires finding specific scriptural references to the term 'age' that are more particular than the general concept of human or world history.
Now, in order for that not to be the case I think it would be important for us to find in Scripture some reference to the use of this term age that is more particular and more distinctive than to the general concept of the age of human beings, or of world history.
Source: R.C. Sproul @ 5:13
The times of the Gentiles is a specific timeframe that is distinct from the times of the Jewish people.
there is no doubt about it in Romans, that the times of the Gentiles is a timeframe that is distinguished from the times of the Jewish people.
Source: R.C. Sproul @ 17:11
Reading the Bible existentially means attempting to bridge the gap between the reader and the first-century culture in which the Scriptures were written.
and to read it existentially means to try to bridge that gap between ourselves and the first century and the culture in which the Bible was written and try to project ourselves into the life situation of the Scriptures so that we can feel it as well as read it with our eyes.
Source: R.C. Sproul @ 5:37
Synthetic parallelism involves statements that build upon one another, creating a rising crescendo of ideas.
Another form of parallelism is what we call synthetic parallelism, where the -- there is kind of a rising crescendo where statements build upon one another, and we'll look at that in Psalm ninety-two.
Source: R.C. Sproul @ 7:42
The arrival of Christ is symbolized by an explosion of light that penetrates the deadly darkness of humanity.
It’s not by accident that Christmas is celebrated around the world every year by the chief decoration of lights, because the coming of the Christ child in Bethlehem was announced first of all by an explosion of light that bathed the fields of Bethlehem.
Source: R.C. Sproul @ 0:00
The statement that Jesus makes regarding the timeframe is highly emphatic, suggesting that Jesus is staking his credibility on the words he speaks.
I can't conceive of Jesus being any more emphatic about the timeframe than He is here when He says, "Assuredly, I say to you that this generation will by no means pass away until all of these things take place."
Source: R.C. Sproul @ 4:03
Sproul suggests that Jesus' warning on the Mount of Olives might refer not to the end of history, but specifically to a coming judgment upon Israel, evidenced by the destruction of the temple and Jerusalem.
What if Jesus is talking about not His final consummate coming to fulfill all prophecy about the final renovation of heaven and earth, but what He's talking about is His coming of judgment on Israel, which is manifested in the destruction of the temple and the destruction of Jerusalem.
Source: R.C. Sproul @ 23:07
The issues surrounding the millennium are not limited only to the millennium itself, but represent a much broader view of eschatological matters.
But these issues are not simply about the millennium. They represent a whole, complete different view of eschatological matters besides how one understands the millennial question.
Source: R.C. Sproul @ 1:12
Dispensationalism holds that the church age is a temporary period between the old covenant and the coming of the kingdom, which is viewed as completely future.
▷ A view Sproul explains or critiques — not his own position.
On the other hand you have the dispensational form of premill eschatology where the dispensational view is that we are right now not in the kingdom age but we are in the church age, and the church age represents a parenthesis between the old covenant period and the coming of the kingdom.
Source: R.C. Sproul @ 13:05
The postmillennial position believes that the church is equivalent to Israel and that the kingdom of God is a spiritual redemption rather than an earthly or political transformation.
Now, the postmillennial position, which differs from these others believes that the church again is Israel. They share that idea with the amill position, but that the kingdom of God is a kingdom of spiritual redemption and is not a program of earthly or political transformation.
Source: R.C. Sproul @ 16:02
According to historic premillennialism, Christ will return to establish a worldwide political kingdom in Jerusalem after a thousand-year reign, followed by a final judgment.
And then after the tribulation Christ will return to rapture His church, resurrect the departed saints, and conduct the judgment of the righteous all within the twinkling of an eye. And then Christ will descend to the earth with His glorified saints, fight the battle of Armageddon, bind Satan, establish a worldwide political kingdom which will be personally administered by Jesus for a thousand years, and His headquarters, of course, will be in Jerusalem.
Source: R.C. Sproul @ 20:00
The Olivet Discourse is a primary focus for studying eschatology because it is where critics have chiefly aimed their criticism regarding Jesus' future coming.
One is because here is where the guns of criticism have been chiefly aimed; namely at Jesus' teaching on the Mount of Olives regarding His future coming.
Source: R.C. Sproul @ 2:06
Fulfillment of future prophecies is a primary argument used to defend the authority and supernatural origin of the Bible.
fulfillment of future prophecies have been one -- or has been one of the main arguments used by scholars to defend the authority of the Bible and its supernatural origin
Source: R.C. Sproul @ 5:49
The prophecies regarding the destruction of Jerusalem and the temple were made decades before the actual events occurred.
Now, we know that these prophecies were made before the time occurred where the temple actually was destroyed and the city was leveled by the Romans in the year AD 70.
Source: R.C. Sproul @ 7:29
The disciples asked Jesus two specific questions: when the events would happen and what the sign would be.
Peter, James, John, and Andrew asked Him privately, 'Tell us when will these things be? And what will be the sign when all these things will be fulfilled?'
Source: R.C. Sproul @ 5:49
When reading prophecies, one must remember that Jesus was speaking to specific people at a specific time in history, not merely to every generation of Christians.
But again, let us not forget that here Jesus is answering a question to specific people at a specific time in history when they said to Him, "When will these things take place?"
Source: R.C. Sproul @ 15:44
Jesus' discourse in the Olivet Discourse might refer to a coming in judgment upon the Jewish nation in AD 70, rather than His final appearance at the end of history.
And we're going to explore the possibility that what Jesus is talking about here in the Olivet Discourse is not His final appearance at the end of history, but His coming in judgment upon the Jewish nation in AD 70.
Source: R.C. Sproul @ 23:39
The book of Revelation repeatedly uses references to timeframes of nearness, such as 'shortly take place' and 'the time is near.'
Over and over again in the book of Revelation we have references to timeframes of nearness. Let me just give you a quick summary, as I've already mentioned those things which must shortly take place: chapter 2, "Repent or I will come to you quickly." Chapter 3, "Behold I come quickly." Chapter 22 speaks of the "things which must shortly take place."
Source: R.C. Sproul @ 16:26
The New Testament promises that the end of the Christian life is an unmediated, direct apprehension of the very being of God.
But imagine having an unmediated direct apprehension of the very being of God. That's what the New Testament promises as the end of the Christian life.
Source: R.C. Sproul @ 1:12
The author of Genesis's statement about Abraham rising early in the morning is significant and suggests a deeper meaning.
Were these just desultory comments added by way of prefix or preface to the text, or is there some significance in the fact that the author of Genesis says, "Abraham rose early in the morning?"
Source: R.C. Sproul @ 17:39
The purpose of Genesis 2 is not merely to continue the narrative of Genesis 1, but rather to recapitulate its themes and focus specifically on the creation of woman and marriage.
More and more and more that theory is losing its credibility as we see that the purpose of chapter 2 is not simply to carry on a sequential narrative as we find in chapter 1, but rather to recapitulate all that's said in chapter 1 and then focus attention on something special. The theme of chapter 2 of Genesis is not the general creation of the world. The theme and the focus of Genesis 2 is the creation of woman and the divine institution of marriage.
Source: R.C. Sproul @ 3:00
Some people argue that the Bible is no longer relevant to modern culture, citing its historical and religious details.
Context: Quoting a common objection he hears.
People will say to me frequently, "I don't study the Bible because it simply is no longer relevant to our culture. Why should I give myself to intensive study of such a thick book and of so many obscure things that cover history that took place so long ago about a Jewish nation of which I'm really not all that interested, and all this business of religious detail that we find in the Scriptures, why should I give myself to that in this day and age?"
Source: R.C. Sproul @ 4:28
The Hebrew understanding of history is linear, meaning it has a definite beginning and moves toward a goal, contrasting with the ancient Greek view of history as an endless, repeating cycle.
As opposed to the Greek view, the Hebrew understanding of history was linear. Now, what's the significance of that? Very quickly and very briefly, for some of the ancient Greeks, not all, but most of the ancient Greeks, the pattern of history was this cycle of endless repetition, where the world goes round and round and round and round.
Source: R.C. Sproul @ 4:18
The Bible's description of the initial state of the earth is differentiated from existentialist views by the addition of a clause about the Spirit of God.
It says, "The earth was without form and void, and darkness was over the surface of the deep," semicolon. There is another clause to be added, and it is the adding of that clause that differentiates the Christian from the existentialist, the Jew from the nihilist, the believer from the secularist.
Source: R.C. Sproul @ 12:05
The language used in Old Testament prophecies predicting God's judgment often describes events that happened without a literal astronomical upheaval.
Tyre was visited by divine wrath. Babylon has fallen, and those prophecies were already fulfilled without a literal fulfillment of these astronomical upheavals or catastrophes.
Source: R.C. Sproul @ 21:10
Some modern interpretations attempt to minimize God's direct involvement in Old Testament events by suggesting they were merely the result of ancient people's flawed interpretations.
I remember reading a Sunday school curriculum in one of the denominations I used to work with. It came from our headquarters, and I looked at passages like this, and it said, "Now we understand that these kinds of stories that we read in the Old Testament, like Uzzah and Nadab, like God's destroying the whole world with a flood -- men, women, and children -- of God's ordering the herem, telling the Jewish people to go into the land of Canaan and to slaughter all of the inhabitants of Canaan -- men, women and children -- that this can't possibly be a manifestation of the real character of God, but we have to understand these stories in the Old Testament simply as ancient, primitive, pre-scientific, semi-nomadic Jewish people who interpreted the events that they saw in light of their own peculiar theology.
Source: R.C. Sproul @ 6:00
American civilization has transitioned through three stages: a theological foundation (the pilgrims), a philosophical foundation (the eighteenth century), and is currently resting on a mythological foundation.
We have gone through, I'm convinced, three stages in American history. We went through the initial stage, when the pilgrims came here, of a theological foundation for our civilization, but then passed in the eighteenth century from a theological foundation to a philosophical foundation, and now we are teetering precariously, much as the fiddler on the roof, on the basis of a mythological foundation.
Source: R.C. Sproul @ 13:15
Jesus made a claim to eternality and deity when stating, 'before Abraham was, I am.'
He said, "You want to use Abraham against me, let me tell you: before Abraham was, I was" -- no -- "before Abraham was, I am," in which there is a claim to eternality and a claim to deity.
Source: R.C. Sproul @ 18:31
The prophet Isaiah predicted the coming of the Christ, which would ultimately upset the Roman Empire.
And four years before that village was founded, according to Roman historians, the prophet Isaiah in Israel had an experience that would change his life forever and would change history forever as he predicted during his ministry -- the coming of the Christ who would upset the Roman Empire.
Source: R.C. Sproul @ 2:37
The New Testament describes the return of Christ in two dimensions: the final salvation for believers and the final judgment for the wicked.
You see, when the New Testament speaks of the return of Christ, it speaks of it in two different dimensions. On the one hand, it is the day of final salvation for the people of God. On the other hand, it will be the day of final judgment, where God’s long-suffering and patience with wickedness will come to an end.
Source: R.C. Sproul @ 0:55
The Bible uses phenomenological language, which describes events and the world as they appear to the naked eye.
Had we realized that the Bible uses phenomenological language, the languages of appearance with respect to describing events and the world around us, we never would have had that problem with Galileo.
Source: R.C. Sproul @ 4:54
The concept of the universe 'exploding into being' is flawed because nothing can explode if it was not already being.
What do you mean that something, 'exploded into being?' What was it before it exploded into being? If it wasn’t being, what was it? Nonbeing. It had no being. It was nothing. And nothing doesn’t explode.
Source: R.C. Sproul @ 0:28
In the age of television, people are responding to impressions, and the presented image is more important than accurate reality.
See, they hide the wires, they tape them in my coat, because with the advent of television people are now responding to impressions. And philosophers have said about this, that we're now living in an age of impressions where accurate perception of reality is not what is important; it's the impression that is communicated; It is the image that is presented that matters.
Source: R.C. Sproul @ 0:07
Full preterists incorrectly assume that Paul's use of 'we' implies that he expected the final consummation of the kingdom to take place during his lifetime.
And I have to say at this point that the preterists are not the only people who assume that Paul is indicating his own personal expectation of being included in those who were still living when these prophecies would be fulfilled, because this is a point that the higher critics of the New Testament have also seized upon arguing that Paul certainly expected the final consummation of the kingdom in his lifetime, including the great resurrection and the rapture.
Source: R.C. Sproul @ 10:32
Full preterists incorrectly claim that the resurrection Paul speaks of was a spiritual event that took place in AD 70.
They say that the resurrection of which Paul speaks did take place in AD 70, but it was a spiritual resurrection of those who have died; they were spiritually raised and are now in heaven, and they are not to be understood in physical categories.
Source: R.C. Sproul @ 13:48
Interpreting the rapture as merely spiritual, invisible, and silent requires bending the text's language, which suggests a major, audible event.
But to me it involves a serious bending of the words of this text to talk about a secret which according to the language of the Apostle will be the worst kept secret in history, and hardly a silent event as all heaven will break loose.
Source: R.C. Sproul @ 19:05
The theory of primary and secondary fulfillment suggests that much of the New Testament teaching was fulfilled in its primary sense during biblical times, but will have a secondary fulfillment at the end of the age.
often the theory of primary and secondary fulfillment; namely, that much of the preaching and teaching of the New Testament was fulfilled in its primary sense in biblical times, though it will have a secondary fulfillment at the end of the age.
Source: R.C. Sproul @ 23:31
Sproul suggested that the scientific revolution has contributed to the decline of Western civilization's belief in Satan.
Oh, it’s the scientific revolution that has brought an end to western civilization’s belief in Satan.
Source: R.C. Sproul @ 4:59
He believes that Scripture's overwhelming implications suggest that life begins at conception, but he cautions that this does not mean the arguments are absolutely conclusive.
I am convinced that Scripture in all probability, and in terms of the overwhelming implications of Scripture are enough to convince me that life does begin at conception, but I want to say that that doesn't mean that the arguments adduced from Scripture are absolutely conclusive regarding the point of origin.
Source: R.C. Sproul @ 3:12
There is a significant amount of disagreement among Christians regarding matters of eschatology.
There's probably more disagreement about matters relating to eschatology among Christian people than among all of the other doctrines that tend to divide us put together.
Source: R.C. Sproul @ 0:55
If Jesus's prophecies about the future fail to materialize in the stated timeframes, it would reduce him to the status of a false prophet.
And if that is true, namely, if the prophecies of Jesus fail to come to pass in the timeframes in which He said they would come to pass, that would, bottom line, reduce Jesus to the role of false prophet.
Source: R.C. Sproul @ 9:04
Bertrand Russell criticized Jesus for teaching that his second coming would occur within a specific, limited timeframe.
He [that is, Jesus] certainly thought that His second coming would occur in clouds of glory before the death of all the people who were living at that time.
Source: R.C. Sproul @ 12:03
The core focus of the series will be analyzing how people interpret timeframe references used to criticize the Bible and Christ's credibility.
But the major concern of this series will be to focus on how we understand these timeframe references that people have used to criticize both the credibility of the Bible and the credibility of our Lord Himself.
Source: R.C. Sproul @ 23:16
The early church and apostolic community possessed a strong sense of urgency regarding the nearness or imminence of Christ's return.
it is clear that the early church, the early Christian community had this urgent sense of expectation.
Source: R.C. Sproul @ 18:10
The Sabbath points to the future destiny of the created world, requiring people to stop their normal activities to worship and contemplate God.
But the New Testament, particularly the author of Hebrews, sees more in this institution of the Sabbath day; that the Sabbath that we celebrate even today points to the future destiny of the created world, that every Sunday or every Sabbath day there’s a sense in which we are to stop from our normal activities, stop from our labor, come into the presence of God, worship that God, contemplate that God, and then think of the promise of the future that has been stored up for us.
Source: R.C. Sproul @ 4:23
Tacitus recorded that people interpreted celestial signs, such as a comet, as omens of radical political change.
Tacitus tells us, for example, that there were signs that occurred in the sky with respect to a comet that had occurred earlier. In around the year AD 60 during the reign of Nero a comet was observed for some period of time in the sky, and to the public at that time they saw this as an omen, as an omen of a radical change that would soon take place in the political scene.
Source: R.C. Sproul @ 22:34
The second beast, which comes out of the earth, has two horns like a lamb but speaks like a dragon.
And I saw another beast coming out of the earth. And he had two horns like a lamb and spoke like a dragon, and he exercises all the authority of the first beast in his presence
Source: R.C. Sproul @ 2:32
It is important to consider the possibility of a first-century fulfillment of the prophecies found in the New Testament.
obviously it would be important for us to consider the question of a first century fulfillment of this prophecy.
Source: R.C. Sproul @ 10:11
If the timeframe for the fulfillment of the antichrist concept is restricted to before AD 70, Nero is the most likely candidate.
If that is the timeframe in which we are restricted to work for the fulfillment of this concept of antichrist then obviously the most likely candidate would be Nero.
Source: R.C. Sproul @ 12:50
The disciples were like people watching a spectacular event, but the event they were watching was the return of Jesus Christ.
They were watching the King of kings going to His coronation. They were watching it, and two angels appeared to them with a question: “Men of Galilee, what are you doing? Why are you standing here gazing into Heaven? This same Jesus, who is departed from you before your very eye today, will return in the same manner as He departed. He will return in glory.
Source: The Ascension (Ligonier)
The coming Messiah is the fulfillment of promises given by the prophets from the beginning of time.
He mentions that this realization of the horn of salvation’s visitation is not something that has come de novo out of the head of Zeus, without any word of preparation, but is merely the fulfillment of the promises that the prophets have given from the very beginning of time.
Source: The Benedictus (Part 2) (Ligonier)
The doctrine of soul sleep, which suggests a suspended animation lasting centuries, misinterprets the timing of Jesus' promise.
Those who teach the heresy of soul sleep—who say that when a person dies, they go into a state of suspended animation that can last centuries, and at the end of time they awaken as if no time had passed—miss this verse.
Source: The Crucifixion (Part 2) (Ligonier)
Jesus warned his followers to be cautious of false messiahs and signs, and to remain prepared for various signs of the end times.
See that you are not led astray. For many will come in my name, saying, ‘I am he!’ and, ‘The time is at hand!’ Do not go after them. And when you hear of wars and tumults, do not be terrified, for these things must first take place, but the end will not be at once.
Source: The Destruction of Jerusalem (Ligonier)
The fulfillment of Jesus' prophecy regarding the destruction of the temple in AD 70 by the Romans serves as evidence of the Bible's truth and Jesus' claims.
Yet, if there is anything that proves the truth of the Bible and Jesus’ claims, it would be this singular prophecy fulfilled in its details in AD 70 when the Romans came and annihilated Jerusalem and the temple.
Source: The Destruction of Jerusalem (Ligonier)
The speaker believes the current political focus on the Middle East is not coincidental, referencing Jesus' prophecy that the city will be destroyed but not forever.
I do not think it is by accident that the hottest place in the political issues of our day is the Middle East. Jesus said, “The city will be destroyed first by the Romans, but not forever.”
Source: The Destruction of Jerusalem (Ligonier)
Jesus prophesied that the temple would be torn down and the city of Jerusalem would be left desolate until the age of the gentiles was fulfilled.
Jesus said, “This generation won’t pass away until every stone in the temple will be torn down, and the city of Jerusalem will be left unto you desolate”—no more temple, no more Zion. “The holy city will be trampled underfoot by the gentiles, until the age of the gentiles is fulfilled.”
Source: Eternal Appointment (Ligonier)
The main question asked by the Apostles and disciples regarding Jesus' predictions was about the timing of the events.
The major, operative question was, “When will all these things come to pass?”
Source: This Generation Will Not Pass Away (Ligonier)
The statement that 'this generation will not pass away until all has taken place' is the specific passage that creates difficulty for skepticism.
The problematic statement comes in verse 32: “Truly, I say to you, this generation will not pass away until all has taken place.”
Source: This Generation Will Not Pass Away (Ligonier)
Jesus made his pronouncements about the timeframe with absolute certainty, not with ambiguity or uncertainty.
No, there is no hesitation driven by ambiguity or uncertainty. Listen again to how Jesus made this pronouncement about the timeframe: “Truly,” amen, verily , “I say to you, this generation will not pass away until all has taken place.”
Source: This Generation Will Not Pass Away (Ligonier)
Jesus also gave a second emphatic timeframe reference concerning those who would see the Son of Man's coming.
One is Matthew 16:28: “Truly,” again, emphatic, “I say to you, there are some standing here who will not taste death until they see the Son of Man coming in his kingdom.”
Source: This Generation Will Not Pass Away (Ligonier)
The text suggests that Jesus' statement about the timeframe was a prediction of a period of time, not just a description of a type of person.
So, in translating the text, it means this: “You asked Me when, and I’ll tell you when: sometime in the next forty years. This generation is not going to pass away until all these things are fulfilled.”
Source: This Generation Will Not Pass Away (Ligonier)
Jesus stated that while he could not specify the day, hour, month, or year of his return, he did predict that it would occur within the next generation.
I can’t tell you which day. I can’t tell you what time, whether it is going to be in the morning, afternoon, or evening. I don’t know what month it’s going to be. I can’t even tell you the exact year it’s going to be, but I can tell you this: it’s going to be within the next generation.
Source: This Generation Will Not Pass Away (Ligonier)
Jesus' prediction was not about His final, ultimate return, but rather about the days of vengeance and His coming in judgment on the nation of Israel.
I do not think Jesus was talking about His final return. He was talking about the days of vengeance. He was talking about His coming in judgment on the nation of Israel.
Source: This Generation Will Not Pass Away (Ligonier)
The speaker believes that the events in Israel and Jerusalem, particularly those in 1948 and 1967, do have significant redemptive-historical meaning.
Others have believed that what happened in 1948, and again in 1967 with the Six-Day War, has everything to do with redemptive history.
Source: Israel's Rejection Not Final (Part 2) (Ligonier)
Eschatology is defined as the study of the last times, the final consummation of the kingdom of Christ at His return.
Eschatology is the study of the last times, the last things, the final consummation of the kingdom of Christ at His return and triumph in clouds of glory.
Source: Israel's Rejection Not Final (Part 2) (Ligonier)
The blindness that has come upon Israel is not permanent, but has a historical limit defined by a specific point in time.
The word translated by the English “until” means “up to a certain point in time.” It has a terminal dimension to it. Beyond that point, something changes.
Source: Israel's Rejection Not Final (Part 2) (Ligonier)
The word 'until' refers to a definite moment or intervention in history, marking a change after a certain point.
The word translated by the English “until” means “up to a certain point in time.” It has a terminal dimension to it. Beyond that point, something changes.
Source: Israel's Rejection Not Final (Part 2) (Ligonier)
Jesus's reference to 'all things' primarily refers to the temple, Jerusalem, and a specific coming of Jesus, not necessarily His final return at the end of time.
I do not think so. The “all things” of which Jesus speaks specifically refer to the temple, to Jerusalem, and to some kind of coming of Jesus.
Source: Israel's Rejection Not Final (Part 2) (Ligonier)
Jesus provided a specific, limited timeframe for the fulfillment of these prophecies, suggesting it would happen within approximately forty years.
He essentially says: “It will not happen tomorrow or next week. I don’t know the exact day or the exact hour, but I can tell you this. It’s going to be within the next forty years, before some of you die.”
Source: Israel's Rejection Not Final (Part 2) (Ligonier)
Current events, such as earthquakes and wars, do not necessarily relate to the final consummate return of Jesus because those events have already occurred.
I do not think any of those things have anything to do with the final consummate return of Jesus, because I think they already took place.
Source: Israel's Rejection Not Final (Part 2) (Ligonier)
Eschatology is defined as the study of last things, encompassing future prophecies from both the Old and New Testaments.
Eschatology is the science or the study of last things. It has to do with the future prophecies of the Bible, including both those found in the pages of the Old Testament and those contained in the New Testament.
Source: Israel's Rejection Not Total (Ligonier)
The current theological discussion regarding eschatology includes various competing views such as post-millennialism, pre-millennialism, amillennialism, and dispensationalism.
There is post-millennialism, pre-millennialism, amillennialism, pro-millennialism—that is for people who are for it. Then there is pan-millennialism, for those who say it will all pan out in the end. There is preterism, partial preterism, dispensationalism, and all the rest.
Source: Israel's Rejection Not Total (Ligonier)
The reference to the Son of Man in Daniel 7 does not point to Jesus' second coming at the end of the age.
Many people think the reference to the Son of Man in Daniel 7 points to Jesus at His second coming at the end of the age. I don’t think that is the case.
Source: Jesus as Lord of the Sabbath (Ligonier)
The speaker dismisses the fanciful stories found in second-century Gnostic writings as nonsense that did not honor the understanding of Jesus.
▷ A view Sproul explains or critiques — not his own position.
The fraudulent writings of the second-century Gnostics in the so-called apocryphal gospels attempted to do that. They told fanciful stories of the child Jesus being lonely as He was playing in the dirt, so He shaped figures of birds with mud, then did hocus-pocus and turned these dirt birds into living birds to play with. Such nonsense really did not add any honor to the understanding of Jesus.
Source: Jesus in the Temple (Ligonier)
Jesus asserted that if he spoke the truth, the people would not believe him, but he also prophesied his future exaltation.
If I tell you, you will not believe, and if I ask you, you will not answer. But from now on the Son of Man shall be seated at the right hand of the power of God.
Source: Jesus on Trial (Ligonier)
The term 'day of visitation' refers to a time of understanding and hope for the coming of God's presence among His people.
When it was called the day of visitation, there was a play on the word that we find in the New Testament Greek, the noun episkopos.
Source: Jesus Weeps Over Jerusalem (Ligonier)
When first-century people spoke of the world, they were referring to the known Mediterranean world, not the entire planet.
When first-century people spoke of the world, they were speaking of the known world. They were speaking essentially of the Mediterranean world that was in their purview.
Source: The Just Shall Live by Faith (Ligonier)
Jesus' return will be sudden and instantaneous, like a flash of lightning, not a slow, gradual process.
Jesus was saying that His coming in that day will be like a flash of lightning, a lightning bolt, not a gradual turbulence that works its way slowly across the earth. It will be like the lightning that flashes across the midnight sky—that quick, that instantaneous.
Source: The Kingdom Come (Ligonier)
Sproul raises the question of whether Jesus was referring to His final return at the end of the age or a judgment that would occur within the current generation.
Here is the biggest question in this text: When Jesus was talking about His coming, was He talking about His coming at the end of the age, His final return in triumph when He consummates His kingdom? Or was Jesus talking about His judgment that would come in that same century, within that generation, before many of them would even see death or go over all the cities of Palestine?
Source: The Kingdom Come (Ligonier)
Jesus's coming will be sudden and instantaneous, like a flash of lightning.
Jesus was saying that His coming in that day will be like a flash of lightning, a lightning bolt, not a gradual turbulence that works its way slowly across the earth. It will be like the lightning that flashes across the midnight sky—that quick, that instantaneous.
Source: The Kingdom Come (Ligonier)
In ancient times, people fled to walled cities when hostile invaders approached.
In the ancient world, when hostile invaders crossed the borders, the people fled to walled cities.
Source: The Kingdom Come (Ligonier)
Not every event that takes place in space and time is historic; for an event to be historic, it must be so important that it shapes history.
Of course, the most kairotic event in all of history was the birth of Jesus. In fact, all of history is defined by that moment. We talk about “the year of our Lord.” Between BC and AD, Christ’s birth is the dividing line of history in the Western world.
Source: Beginning of Jesus' Public Ministry (Ligonier)
When Jesus calls people to Him, the initial 'come' leads to a subsequent mission to 'go' into the world.
Any time Jesus says, “Come unto Me,” as soon as you come, the “come” becomes “go.” We like it when He says, “Come.” But when He says, “Go,” that is when the price tag comes, is it not?
Source: The Calling of the Disciples (Ligonier)
The accuracy of Jesus' future prophecies, particularly regarding the coming of the Messiah, challenges those who deny Christ's deity, omniscience, or the infallibility of Scripture.
those who dismiss the deity of Christ, His omniscience, His infallibility in His teaching, and the infallibility of Scripture point to this chapter and the timeframes within as exhibit A for rejecting the authority not only of Jesus but the entire Bible.
Source: Christ Coming in Glory (Ligonier)
To preserve the integrity of Scripture and Jesus, one must interpret either Jesus' language about His coming as figurative or the timeframe references as figurative.
So, either the language of the return is figurative or the timeframe references are figurative.
Source: Christ Coming in Glory (Ligonier)
The common approach of interpreting 'generation' figuratively is problematic because it weakens the text and provides fodder for critics.
In all candor, I believe that kind of treatment pours gasoline on the fire ignited by critical scholars. It gives them fodder for considering orthodox Christians as naïve or obscurantist because that solution tortures the text.
Source: Christ Coming in Glory (Ligonier)
Based on the plain sense of the Scripture, Jesus stated that His return would occur within the current generation, even though He did not specify the day or the hour.
If you look at the plain sense of this Scripture, Jesus said: “I can tell you it’s going to be within this generation. I don’t know the day. I don’t know the hour. But you need to be ready at all times because I’m coming sometime within this generation. I’m coming in clouds of glory.”
Source: Christ Coming in Glory (Ligonier)
The age of the Gentiles is contrasted with the age of the Jews, which concluded before the New Testament era.
The age of the Gentiles stands in bold relief to the age of the Jews, which runs up until the beginning of the New Testament era.
Source: Christ Coming in Glory (Ligonier)
Sproul believes that Jesus' statement about His coming in the Olivet Discourse referred to His coming in power and judgment upon His own people in AD 70, rather than His final coming at the end of the age.
I personally believe that Jesus was not talking about His final coming at the end of the age in the Olivet Discourse, which I believe has not yet happened. Rather, I think He was talking about His coming in power and judgment upon His own people, which occurred in AD 70.
Source: Christ Coming in Glory (Ligonier)
The phrase 'before the time' is critical for understanding the text, as it introduces a distinction between types of time.
Matthew adds the clause “before the time,” which I think is critical to understanding everything that unfolds in this text.
Source: The Gadarene Demoniac (Ligonier)
The Bible uses the word 'historic' for moments of lasting significance, while 'history' refers to the general passage of time.
We save the word historic for something that takes place in time that is of lasting significance.
Source: The Gadarene Demoniac (Ligonier)
The Bible speaks not only of the moment-by-moment passage of time but also of specific moments that hold lasting significance.
So, the Bible talks about history, not only in terms of the moment-by-moment changing of the hour, day, week, and year, but of those specific moments in time that are pregnant with meaning.
Source: The Gadarene Demoniac (Ligonier)
Jesus' statements about predicting future events, such as the denial of Peter, do not contradict the fact that God is omniscient.
Jesus says, “Even though I may predict My coming, even though I may predict the destruction of Jerusalem, even though I may predict the destruction of the temple, even though I may predict with uncanny accuracy the denial of Peter and the betrayal of Judas, nevertheless, there are some things I don’t know.”
Source: The Garden of Gethsemane (Ligonier)
The Old Testament prophesies that the Messiah would bring a glorious age, giving sight to the blind, hearing to the deaf, and freedom to the mute and lame.
Do you hear it, dear friends? Centuries before Jesus was born in Bethlehem, God gave this message to His people, looking past the destruction, past the desolation, to the Messianic age when the kingdom of God would break through, the Messiah would come, and He would give sight to the blind.
Source: The Healing of the Deaf Mute (Ligonier)
Mark combines three Old Testament prophecies (from Exodus, Malachi, and Isaiah) to show that God would first send a herald to prepare the way for the Messiah.
Mark merges them together and shows that these three prophecies all predicted that before the Messiah would come, God would first send a herald, and that herald’s responsibility would be to prepare the way for the coming Messiah.
Source: John the Baptist (Ligonier)
The last prophecy of the Old Testament canon, found in Malachi, promised that God would send Elijah before the Messiah would come.
They will explain to you that the empty chair is for Elijah, because the Jews remembered that the last prophecy at the close of the Old Testament canon on the last page of Malachi was the promise that before the Messiah would come, God would send Elijah.
Source: John the Baptist (Ligonier)
John the Baptist's role was to prepare the way for the Messiah, linking the Old Testament promise of the forerunner to the Messiah's arrival.
He links the Old Testament promise of the forerunner, who was coming to make the path straight for the Messiah, and gives a brief description of his appearance and behavior.
Source: John the Baptist (Ligonier)
Jesus used the metaphor of the bridegroom to declare His divine identity and the arrival of the kingdom, contrasting it with the time of His departure.
Jesus was saying: “I’m the Son of God. I am here, bringing you the kingdom. As long as the bridegroom is in your presence, this is the time you should be celebrating, not fasting, because the kingdom has come in your midst.
Source: New Wine Skins (Ligonier)
The presence of the bridegroom signifies that the time is for celebration, not fasting, because the kingdom has arrived.
As long as the bridegroom is in your presence, this is the time you should be celebrating, not fasting, because the kingdom has come in your midst.
Source: New Wine Skins (Ligonier)
The text contains the most amazing prediction of future events in the New Testament, proving Jesus' divine claims.
If there is any text that should prove the divine claims of Jesus, it is this text. He predicts, without any doubt, the destruction of Jerusalem and the temple years before that event took place.
Source: The Olivet Discourse (Part 1) (Ligonier)
The speaker views the Olivet Discourse as containing a significant problem regarding the timing of Christ's return, which he considers the weightiest problem in the New Testament.
I think it is the weightiest problem we have in the New Testament with respect to the truth claims of the nature of Christ and Scripture.
Source: The Olivet Discourse (Part 1) (Ligonier)
Critical scholars suggest that the New Testament revised its expectation of Christ's return because the church was falling back on the idea of delay.
Context: Describing the critical scholarly view, not his own.
It is fourth down and Jesus has not come in the timeframe that everybody expected Him to come, so the New Testament had to revise its future expectancy of the return of Christ, according to critical scholars.
Source: The Olivet Discourse (Part 1) (Ligonier)
The destruction of the temple was not a natural prediction based on current trends, but required immense external power.
Sometimes we can make future prognostications based upon current trends. But there were no trends in the ancient world that would allow somebody to make a natural prediction of the destruction of this magnificent building such that the stones themselves would be cast down. Indeed, in future history, it would take the full measure and magnitude of the power of the Roman armies to bring this prophecy to pass.
Source: The Olivet Discourse (Part 1) (Ligonier)
Some scholars, including critical scholars and Bertrand Russell, might interpret Jesus' teachings to mean that the consummation of His kingdom was expected within a timeframe of forty years.
If you look at those three texts together—as critical scholars do and as Bertrand Russell did—you might say, “It’s clear that Jesus taught and expected the consummation of His kingdom to occur within a timeframe of forty years.”
Source: The Olivet Discourse (Part 1) (Ligonier)
Jesus taught that hearing about wars and rumors of wars should not cause alarm because such things are inevitable but do not signify the end times.
Jesus said: “You’ll hear about wars and rumors of wars, but don’t be troubled. Such things must happen, but the end is not yet. For nation will rise against nation, and kingdom against kingdom. And there will be earthquakes in various places, and there will be famines and troubles. These are the beginnings of sorrows.”
Source: The Olivet Discourse (Part 1) (Ligonier)
The signs of the end times, including wars, rumors of wars, famines, and earthquakes, were all fulfilled during the lifetime of the first generation disciples and apostles.
In that timeframe of the first generation, terrible famines, wars, rumors of wars, and earthquakes all took place during the lifetime of the surviving disciples and Apostles.
Source: The Olivet Discourse (Part 1) (Ligonier)
The signs of the times mentioned by Jesus are best understood as having been fulfilled in the first century, rather than being solely focused on a future event.
The ancient historian Tacitus records manifold disasters in great detail during the time between Jesus’ prediction of destruction and the actual destruction of the temple in AD 70, which leads me to conclude that when Jesus talked about the signs to take place before the end actually occurs, those signs are just the beginning of sorrows.
Source: The Olivet Discourse (Part 1) (Ligonier)
He believes that understanding the magnitude of the problem is more important than attempting to defend any specific eschatological or millennial view.
I am much more concerned about that than I am to defend any particular eschatology or millennial view.
Source: The Olivet Discourse (Part 1) (Ligonier)
Some critical scholars have argued that the Bible and Jesus cannot be trusted because they predicted 'all these things' within the framework of a single generation.
Because of that prediction, people like Bertrand Russell and critical biblical scholars in our day have said, “See, the Bible can’t be trusted, and neither can Jesus, because He predicted ‘all these things’ within the framework of that generation.”
Source: The Olivet Discourse (Part 2) (Ligonier)
The speaker asserts that Josephus interpreted the fulfillment of Daniel's prophecy as Titus's entrance into the holy place and its destruction in AD 70.
He considered the fulfillment of Daniel to be Titus’ entrance into the holy place and his destroying it in AD 70.
Source: The Olivet Discourse (Part 2) (Ligonier)
The speaker notes that the standard view of Jesus' teaching on the great tribulation is that it refers only to the end of time, prior to Christ's return.
Dear friends, you know as well as I do that when Jesus spoke about the great tribulation, the standard view of this text in our culture and in the church today is that He was speaking simply and only of a tribulation at the very end of time, prior to His return in glory.
Source: The Olivet Discourse (Part 2) (Ligonier)
Jesus predicted that the world's end will be similar to the days of Noah, characterized by people engaging in marriage and giving in marriage.
Jesus said: “It is going to be just like it was in Noah’s day. People are going to be eating and drinking, marrying and giving in marriage.”
Source: The Resurrection (Ligonier)
Jesus' movement into the pagan region of Tyre and Sidon was not for a missionary journey to the gentiles, but rather to seek rest from the crowds and debates.
It’s safe to assume that the purpose of Jesus’ movement into this region was not to go on a missionary journey to the gentiles, because He understood that His vocation was to proclaim the kingdom first to the Jews, and then later on to the gentiles. That He sought a residence in which to stay in hopes that no one could find Him indicates that the purpose of our Lord was to seek some rest from the pressing multitudes and debates that He had been going through.
Source: The Syro-Phoenician Woman (Ligonier)
The prophecy stated by Jesus refers to an event that will happen within the lifetime of some of the disciples, not two thousand years later.
It’s not a future event that is going to take place, according to this text, two thousand years later. There is a timeframe specifically attached to this prophecy.
Source: Transfiguration (Part 1) (Ligonier)
When interpreting a future prediction, one must pay close attention to the specific timeframe references used in the text.
In this text, we have a future prediction of something, which is introduced by a timeframe reference.
Source: Transfiguration (Part 1) (Ligonier)
The Olivet Discourse is a highly controversial discussion contained in the Synoptic Gospels regarding Jesus' predictions.
The most controversial of all with respect to timeframe references in the New Testament comes later in Matthew 24, which is Matthew’s version of the Olivet Discourse, a discussion that Jesus had near the end of His life with His disciples on the Mount of Olives.
Source: Transfiguration (Part 1) (Ligonier)
Jesus asserted that the events described will happen within the lifetime of the current generation.
Assuredly, I say to you, this generation will by no means pass away till all these things take place.
Source: Transfiguration (Part 1) (Ligonier)
Jesus linked the coming of the Son of Man to the answer when asked about the timing of the temple and city's destruction.
He says of this coming—whatever coming Jesus is talking about—“Assuredly, this generation will not pass away until panta tauta —all of these things—come to pass.”
Source: Transfiguration (Part 1) (Ligonier)
The standard evangelical argument is that when Jesus said 'this generation will pass away,' He meant that 'this kind of unbelief will not pass away.'
The most standard argument among evangelicals is that when Jesus said, “This generation will pass away,” He meant, “This kind of unbelief will not pass away.”
Source: Transfiguration (Part 1) (Ligonier)
Sproul concludes that Jesus' statement about 'this generation' refers to a judgment upon Israel, not His final second coming.
This leads me to conclude that what Jesus is talking about is not His coming at the end of time. He is not talking about His second coming, but His judgment coming on Israel, which does happen within that framework of forty years with the destruction of the temple and the destruction of Jerusalem.
Source: Transfiguration (Part 1) (Ligonier)
Sproul emphasizes that Jesus' statement in Mark 9:1 simply predicts that some disciples will see the kingdom of God manifested in power, without specifying the timing of His return.
All He’s saying here is that some will not taste death until they see the kingdom of God made manifest in power.
Source: Transfiguration (Part 1) (Ligonier)
Sproul points out that the timing of the prediction in Mark 9:1 is problematic because the resurrection and the transfiguration both occurred too soon after the announcement to fit the stated timeframe.
None of those who were there at this moment died between this announcement and the resurrection, and even the resurrection is too soon ahead to have Jesus saying, “Some of you will not die before you see the kingdom coming in power.”
Source: Transfiguration (Part 1) (Ligonier)
The fulfillment of Jesus' prophecy concerning the temple and the city of Jerusalem is the key to understanding difficult timeframe passages in the New Testament.
I do know, however, that if you’re wrestling with these timeframe passages in the New Testament, you don’t need to wrestle any more if you take seriously the fulfillment of Jesus’ prophecy concerning the temple and concerning the city of Jerusalem.
Source: Transfiguration (Part 1) (Ligonier)
Jesus's statement about being delivered into the hands of men refers to an action already in progress, not a future prediction.
Notice it’s in the present tense, and He said that the action of being betrayed into the hands of men had already started.
Source: Who Is the Greatest? (Ligonier)
The Holy Spirit's coming is a promised, powerful, and transcendent event that will happen soon.
You’re going to receive power like you can’t possibly imagine. It’s a heavenly power. It’s a holy power. It’s a transcendent power, and the Holy Ghost will be given to you. But it’s not going to happen today, and it is not going to happen tomorrow, but it’s going to happen soon.
Source: Pentecost (Ligonier)
Acts 10 is significant because it marks a transition from the old way of doing things to a new era of God's redemptive activity.
it brings to our attention an extremely significant moment in redemptive history, a time of transition from the old way of doing things to a new epoch of God’s redemptive activity.
Source: Peter's Vision (Ligonier)
The coming of Jesus was not a contingency plan but was foreseen and decreed from eternity.
All of this was not only foreseen but decreed from the foundation of the world and the covenant of redemption in the Godhead itself. Jesus coming into the world was not an afterthought. It was not plan B in God’s providence.
Source: Song of Simeon (Ligonier)
The logical interpretation of Jesus' statement about not tasting death before an event makes the timing of that prophecy highly unlikely.
In simple language, what that means is that when Jesus says, “Some of you who are standing here will not taste death until this event takes place,” it strongly suggests some of them would taste death before this event would come to pass. This makes it highly unlikely that, just a few days hence, this prophecy would come to pass.
Source: The Transfiguration (Ligonier)
Jesus' statement that 'My hour has not yet come' means that he is not ready to enter into his glory.
He says to His mother, “It’s not yet time for Me to enter into My glory.”
Source: The Wedding Feast (Ligonier)
The Essenes practiced a form of baptism that held significance related to the end times.
They practiced a form of baptism that had eschatological significance.
Source: Who Are You? (Ligonier)
The speaker asserts that everything happening after Christ's ascension is considered to take place within the end times.
In one sense, everything that takes place after the ascension of Christ takes place in the end times. The end times started in the New Testament.
Source: Are we living in the end times described in the book of Revelation? (Ligonier Q&A)
The speaker notes that the timing of the writing of Revelation is a major scholarly debate, with differing theories regarding its composition date.
The majority report is that the writing of Revelation took place in the nineties of the first century. Some significant scholarly work in recent years has persuasively argued that the book of Revelation was written before the fall of Jerusalem in the sixties, during the time of Nero, when Nero’s most famous nickname throughout the empire was “the beast.”
Source: Are we living in the end times described in the book of Revelation? (Ligonier Q&A)
The speaker identifies that a common point of attack against the trustworthiness of Scripture and Jesus is related to His predictions about the nearness of fulfilling His prophecies.
In terms of higher critical assaults on the trustworthiness of Scripture and of Jesus, the point of attack is on Jesus’ predictions about the nearness of the coming fulfillment of His prophecies in the Olivet Discourse.
Source: Are we living in the end times described in the book of Revelation? (Ligonier Q&A)
The speaker acknowledges that there are multiple complex views regarding whether the prophecies in the Olivet Discourse and Revelation refer to the first century, the distant future, or both.
The ultimate question is this: Were the things that Jesus was talking about in the Olivet Discourse and the book of Revelation principally pointing to events that were going to take place in the first century, culminating in the destruction of Jerusalem and the exile of the Jews? That’s one view. Another view is that all these things refer to distant future times. Then some people say they refer to both and that there is a primary and a secondary reference.
Source: Are we living in the end times described in the book of Revelation? (Ligonier Q&A)
Even in the intermediate state, the individual will maintain a continued consciousness of their personal existence.
Even as disembodied souls, there will be a continued consciousness of our personal existence.
Source: Do Christians go immediately to heaven when they die? (Ligonier Q&A)
Higher critics have generally attempted to place the majority of New Testament writers into the second century.
▷ A view Sproul explains or critiques — not his own position.
The higher critics have, for the most part, forced the majority of the New Testament writers into the second century, although there has been some softening of that critical aspect in more recent years.
Source: How do scholars estimate when each book of the Bible was written? (Ligonier Q&A)
Naturalists argue that predictive prophecies in the Old Testament are impossible and suggest the theory that these books were written after the history they predicted.
Context: Describing the view of naturalists/critics, not his own.
They will argue for the theory that these books are vaticinium ex eventu , that is, these statements had to be written after the history had been fulfilled, because they just don’t believe in predictive prophecy.
Source: How do scholars estimate when each book of the Bible was written? (Ligonier Q&A)
The Reformed camp today is divided among at least three major views regarding eschatology.
There are so many different views on eschatology, and the Reformed camp today is divided among at least three.
Source: What view did John Calvin and the other Reformers take on eschatology? (Ligonier Q&A)