Daniel prophesied that "seventy weeks are determined". So I assume you believe in the "gap theory" in regards to Daniel. We are living in the "gap" between the 69th and 70th week? This "gap" is now almost 2000 years old. It's like taking an inch out of a foot ruler - it's no longer a foot ruler. Doesn't make sense to me.
The interim period between 32AD and now is the "time of the Gentiles" according to Paul and thank God He made a way for Gentiles to be saved. When this "time" is fulfilled, when the last Gentile accepts Jesus as Savior, the Tribulation will begin and Gid will once again be working with Israel. Rom. 9-11.
The tribulation is in our past. It was the destruction of Jerusalem and the Temple in 70 A.D. Jesus told the scribes and Pharisees that "your house is left to you desolate.". Your interpretation came from the Scofield Reference Bible. Yes I am a preterist!
While classical dispensationalism as formulated by theologians like C.I. Scofield and John Nelson Darby had its distinctive features, some of its elements can be traced to earlier theological traditions and interpretations of the Bible. Here are a few examples:
1.Distinction Between Israel and the Church:
• Early Church Fathers like Justin Martyr (2nd century) and Irenaeus (2nd century) acknowledged distinctions between God’s dealings with Israel and the Church in their writings. They recognized that God had specific plans for both groups.
2.Futurist Interpretation of Prophecy:
•The belief in future prophetic events can be traced to various interpretations of the Book of Revelation in early Christian writings. Some early Church theologians, like Hippolytus (3rd century), held views that anticipated future fulfillment of certain prophecies.
3.Premillennialism:
• The concept of a future literal thousand-year reign of Christ has been present in different forms throughout Christian history. Papias (1st century) is often cited as an early proponent of premillennialism, and it has appeared in the writings of various Church Fathers.
4.Rapture:
• While the term “rapture” was not used in the same way as in classical dispensationalism, early Christian writers such as Ephraem the Syrian (4th century) and Jerome (4th-5th century) discussed the idea of believers being caught up to meet Christ in connection with 1 Thessalonians 4:17.
While classical dispensationalism combined these elements into a systematic theological framework and popularized them in the late 19th and early 20th centuries, it’s important to recognize that many of these ideas had antecedents in Christian thought and theology prior to the Scofield Study Bible. Dispensationalism itself has evolved over time, with variations and modifications to its original form.
The concept of the "gap theory" in relation to Daniel's prophecy of the "seventy weeks" is indeed a key element in dispensationalist theology. According to this viewpoint, there is a gap or pause between the 69th and 70th week. Here's an analysis and biblical support for this perspective:
The Gap Theory in Daniel's Prophecy: Dispensationalists interpret Daniel 9:24-27 as a prediction of a period of "seventy weeks" or 490 years, which includes both the time leading up to the arrival of the Messiah (the 69 weeks) and a future period associated with the 70th week. They believe that the 70th week represents a future tribulation period that has not yet occurred.
Daniel 9:27 (NIV) speaks of a future "seven-year" period associated with the "covenant" and "abomination that causes desolation," which some interpret as the events of the end times.
Hidden Church Age: Dispensationalists assert that the Church Age, which began after the crucifixion and resurrection of Jesus, was not explicitly revealed to Old Testament prophets. They argue that it was a "mystery" hidden in God's plan and later revealed to the apostles in the New Testament.
Ephesians 3:2-6 (NIV):
“Surely you have heard about the administration of God’s grace that was given to me for you, that is, the mystery made known to me by revelation, as I have already written briefly. In reading this, then, you will be able to understand my insight into the mystery of Christ, which was not made known to people in other generations as it has now been revealed by the Spirit to God’s holy apostles and prophets. This mystery is that through the gospel the Gentiles are heirs together with Israel, members together of one body, and sharers together in the promise in Christ Jesus.”
Colossians 1:25-27 (NIV):
“I have become its servant by the commission God gave me to present to you the word of God in its fullness—the mystery that has been kept hidden for ages and generations, but is now disclosed to the Lord’s people. To them God has chosen to make known among the Gentiles the glorious riches of this mystery, which is Christ in you, the hope of glory.”
Colossians 2:2-3 (NIV):
“My goal is that they may be encouraged in heart and united in love, so that they may have the full riches of complete understanding, in order that they may know the mystery of God, namely, Christ, in whom are hidden all the treasures of wisdom and knowledge.”
These verses from Paul’s letters emphasize that the mystery of the Church, which includes the inclusion of Gentiles as fellow heirs and members of the body of Christ, was not fully revealed in previous generations but was made known through revelation to the apostles like Paul. This teaching underlines the uniqueness and significance of the Church Age in God’s plan of redemption.
Another example where a significant time gap appears in the middle of a verse or sentence is when Jesus stood up in the synagogue and read from the book of Isaiah in Luke 4:16-21. In this passage, Jesus reads a portion of Isaiah 61:1-2, and then He abruptly stops. Here's the passage:
Luke 4:16-21 (NIV):
"So he (Jesus) came to Nazareth, where he had been brought up, and, as his custom was, he went into the synagogue on the Sabbath day, and stood up to read. And he was handed the book of the prophet Isaiah. And when he had opened the book, he found the place where it was written: 'The Spirit of the Lord is upon Me because He has anointed Me to preach the gospel to the poor; He has sent Me to heal the brokenhearted, to proclaim liberty to the captives and recovery of sight to the blind, to set at liberty those who are oppressed; to proclaim the acceptable year of the Lord.' Then He closed the book, and gave it back to the attendant and sat down."
The gap in this passage represents the time between the first and second parts of Isaiah 61:2. In this passage, Jesus stops reading before the second part, which says, "and the day of vengeance of our God." Many theologians interpret this as a significant pause in God's redemptive plan. The "acceptable year of the Lord" (His ministry of grace and salvation) was fulfilled during Jesus' earthly ministry in His first coming, while the "day of vengeance" (a future time of judgment) is seen as a reference to His second coming, indicating a significant gap in time between these two events.
The "day of vengeance" occurred in 70 A.D. Jesus, pointing to the Temple told His disciples that "not one stone would be left upon another". The Jewish Historian Josephus reported that 1.1 million Jews perished and 93,000 led away captive. This ended the Old Covenant sacrificial system. It was truly the "end of the age". Jesus "came" in 70 A.D. in judgement on apostate Israel.
Daniel prophesied that "seventy weeks are determined". So I assume you believe in the "gap theory" in regards to Daniel. We are living in the "gap" between the 69th and 70th week? This "gap" is now almost 2000 years old. It's like taking an inch out of a foot ruler - it's no longer a foot ruler. Doesn't make sense to me.
The interim period between 32AD and now is the "time of the Gentiles" according to Paul and thank God He made a way for Gentiles to be saved. When this "time" is fulfilled, when the last Gentile accepts Jesus as Savior, the Tribulation will begin and Gid will once again be working with Israel. Rom. 9-11.
The tribulation is in our past. It was the destruction of Jerusalem and the Temple in 70 A.D. Jesus told the scribes and Pharisees that "your house is left to you desolate.". Your interpretation came from the Scofield Reference Bible. Yes I am a preterist!
Bless your heart. We'll pray for you ;)
While classical dispensationalism as formulated by theologians like C.I. Scofield and John Nelson Darby had its distinctive features, some of its elements can be traced to earlier theological traditions and interpretations of the Bible. Here are a few examples:
1.Distinction Between Israel and the Church: • Early Church Fathers like Justin Martyr (2nd century) and Irenaeus (2nd century) acknowledged distinctions between God’s dealings with Israel and the Church in their writings. They recognized that God had specific plans for both groups.
2.Futurist Interpretation of Prophecy: •The belief in future prophetic events can be traced to various interpretations of the Book of Revelation in early Christian writings. Some early Church theologians, like Hippolytus (3rd century), held views that anticipated future fulfillment of certain prophecies.
3.Premillennialism: • The concept of a future literal thousand-year reign of Christ has been present in different forms throughout Christian history. Papias (1st century) is often cited as an early proponent of premillennialism, and it has appeared in the writings of various Church Fathers.
4.Rapture: • While the term “rapture” was not used in the same way as in classical dispensationalism, early Christian writers such as Ephraem the Syrian (4th century) and Jerome (4th-5th century) discussed the idea of believers being caught up to meet Christ in connection with 1 Thessalonians 4:17.
While classical dispensationalism combined these elements into a systematic theological framework and popularized them in the late 19th and early 20th centuries, it’s important to recognize that many of these ideas had antecedents in Christian thought and theology prior to the Scofield Study Bible. Dispensationalism itself has evolved over time, with variations and modifications to its original form.
Yes that is preterist. I am not!
The concept of the "gap theory" in relation to Daniel's prophecy of the "seventy weeks" is indeed a key element in dispensationalist theology. According to this viewpoint, there is a gap or pause between the 69th and 70th week. Here's an analysis and biblical support for this perspective:
The Gap Theory in Daniel's Prophecy: Dispensationalists interpret Daniel 9:24-27 as a prediction of a period of "seventy weeks" or 490 years, which includes both the time leading up to the arrival of the Messiah (the 69 weeks) and a future period associated with the 70th week. They believe that the 70th week represents a future tribulation period that has not yet occurred.
Hidden Church Age: Dispensationalists assert that the Church Age, which began after the crucifixion and resurrection of Jesus, was not explicitly revealed to Old Testament prophets. They argue that it was a "mystery" hidden in God's plan and later revealed to the apostles in the New Testament.
These verses from Paul’s letters emphasize that the mystery of the Church, which includes the inclusion of Gentiles as fellow heirs and members of the body of Christ, was not fully revealed in previous generations but was made known through revelation to the apostles like Paul. This teaching underlines the uniqueness and significance of the Church Age in God’s plan of redemption.
Another example where a significant time gap appears in the middle of a verse or sentence is when Jesus stood up in the synagogue and read from the book of Isaiah in Luke 4:16-21. In this passage, Jesus reads a portion of Isaiah 61:1-2, and then He abruptly stops. Here's the passage:
The gap in this passage represents the time between the first and second parts of Isaiah 61:2. In this passage, Jesus stops reading before the second part, which says, "and the day of vengeance of our God." Many theologians interpret this as a significant pause in God's redemptive plan. The "acceptable year of the Lord" (His ministry of grace and salvation) was fulfilled during Jesus' earthly ministry in His first coming, while the "day of vengeance" (a future time of judgment) is seen as a reference to His second coming, indicating a significant gap in time between these two events.
The "day of vengeance" occurred in 70 A.D. Jesus, pointing to the Temple told His disciples that "not one stone would be left upon another". The Jewish Historian Josephus reported that 1.1 million Jews perished and 93,000 led away captive. This ended the Old Covenant sacrificial system. It was truly the "end of the age". Jesus "came" in 70 A.D. in judgement on apostate Israel.
It sounds like you hold to some form of Preterism? Would that be accurate to say?