Rapture: The End-Times Error That Leaves the Bible Behind by David B. Currie
Book: Rapture: The End-Times Error That Leaves the Bible Behind by David B. Currie
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Authors: David B. Currie
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sun shall be turned into darkness and the moon into blood, before the day of the Lord comes, the great and manifest day. And it shall be that whoever calls on the name of the Lord shall be saved” (2:19–21). St. Peter believed this to have been fulfilled on the day of Pentecost. Rather than ask, “Where was the smoke and blood on Pentecost?” we need to accept Peter’s appreciation of Joel’s apocalyptic imagery.
What is our ground rule? Apocalyptic literature uses dramatic imagery of cataclysmic disruptions to describe changes within the human political sphere (GR5).
We should be aware that apocalyptic literature also uses the same hyperbole to describe positive changes. Isaiah 30:26 promises that “the light of the moon will be as the light of the sun, and the light of the sun will be sevenfold, as the light of seven days, in the day when the Lord binds up the hurt of His people, and heals the wounds inflicted by His blow.” Notice how the number seven is used symbolically (GR2)? We notice this again in Isaiah 60:19–20: “Your sun shall no more go down, nor your moon withdraw itself.”
GROUND RULE 6
“HERE COMES THE JUDGE ON A CLOUD”
Physical objects can signify spiritual realities; for example, clouds can signify the glory of God the Judge
At a critical juncture in their wilderness wanderings, the Hebrews were near mutiny against Moses and Aaron over the lack of meat in their diet. God would eventually send them quail, but just before this, “the people of Israel … looked toward the wilderness, and behold, the glory of the Lord appeared in the cloud” (Exod. 16:10).
Later, when God gave the Law to Moses and the Israelites at Mount Sinai, a cloud surrounded the mountaintop. This cloud was a clear physical symbol of the inscrutable power and majesty of God, as God spoke out of it to the Israelites. We are even given the interesting detail that “the Lord descended in the cloud” (Exod. 34:5).
The cloud as a symbol of the power and presence of God later descended on the tabernacle that Moses had commanded to be assembled (Exod. 40:34–38). God specifically stated, “I will appear in the cloud upon the mercy seat” (Lev. 16:2). Of course, mercy is inextricably tied to judgment. Hundreds of years later, when King Solomon built and dedicated the first Jerusalem Temple, “a cloud filled the house of the Lord … for the glory of the Lord filled the house of the Lord” (1 Kings 8:10–11).
All of this points us to our next ground rule: Physical objects can signify spiritual realities; for example, clouds can signify the glory of God the Judge (GR6).
This common imagery of the Old Testament is reflected in the New Testament when Jesus meets with Moses and Elijah on the Mount of Transfiguration (Matt. 17:1–13). When Peter tries to make a suggestion, “a cloud came and overshadowed them; and they were afraid as they entered the cloud. And a voice came out of the cloud, saying, ‘This is my Son, my Chosen; listen to Him!’ ”
At the Transfiguration, Jesus was still here as the Suffering Servant (see Isa. 53), discussing His coming death in Jerusalem with Moses and Elijah. When Peter, James, and John forget who their humble Master really is, God reminds them with His support of Jesus spoken in glory and power. Once again, the cloud clearly signifies the glory of God, and the fact that the disciples were afraid shows they understood the Old Testament symbolism.
But in some instances, physical clouds are not even present, and the mention of clouds becomes purely symbolic. Psalm 104:1–3 links these symbolic clouds to God in His glory: “Bless the Lord, O my soul! O Lord my God, Thou art very great … who makest the clouds Thy chariot.” This purely symbolic use of clouds indicates God’s coming in judgment.
In Isaiah 19:1, we read, “The Lord is riding on a swift cloud and comes to Egypt; and the idols of Egypt will tremble at His presence.” This was fulfilled in Isaiah 20:1–6. Yet no
What is our ground rule? Apocalyptic literature uses dramatic imagery of cataclysmic disruptions to describe changes within the human political sphere (GR5).
We should be aware that apocalyptic literature also uses the same hyperbole to describe positive changes. Isaiah 30:26 promises that “the light of the moon will be as the light of the sun, and the light of the sun will be sevenfold, as the light of seven days, in the day when the Lord binds up the hurt of His people, and heals the wounds inflicted by His blow.” Notice how the number seven is used symbolically (GR2)? We notice this again in Isaiah 60:19–20: “Your sun shall no more go down, nor your moon withdraw itself.”
GROUND RULE 6
“HERE COMES THE JUDGE ON A CLOUD”
Physical objects can signify spiritual realities; for example, clouds can signify the glory of God the Judge
At a critical juncture in their wilderness wanderings, the Hebrews were near mutiny against Moses and Aaron over the lack of meat in their diet. God would eventually send them quail, but just before this, “the people of Israel … looked toward the wilderness, and behold, the glory of the Lord appeared in the cloud” (Exod. 16:10).
Later, when God gave the Law to Moses and the Israelites at Mount Sinai, a cloud surrounded the mountaintop. This cloud was a clear physical symbol of the inscrutable power and majesty of God, as God spoke out of it to the Israelites. We are even given the interesting detail that “the Lord descended in the cloud” (Exod. 34:5).
The cloud as a symbol of the power and presence of God later descended on the tabernacle that Moses had commanded to be assembled (Exod. 40:34–38). God specifically stated, “I will appear in the cloud upon the mercy seat” (Lev. 16:2). Of course, mercy is inextricably tied to judgment. Hundreds of years later, when King Solomon built and dedicated the first Jerusalem Temple, “a cloud filled the house of the Lord … for the glory of the Lord filled the house of the Lord” (1 Kings 8:10–11).
All of this points us to our next ground rule: Physical objects can signify spiritual realities; for example, clouds can signify the glory of God the Judge (GR6).
This common imagery of the Old Testament is reflected in the New Testament when Jesus meets with Moses and Elijah on the Mount of Transfiguration (Matt. 17:1–13). When Peter tries to make a suggestion, “a cloud came and overshadowed them; and they were afraid as they entered the cloud. And a voice came out of the cloud, saying, ‘This is my Son, my Chosen; listen to Him!’ ”
At the Transfiguration, Jesus was still here as the Suffering Servant (see Isa. 53), discussing His coming death in Jerusalem with Moses and Elijah. When Peter, James, and John forget who their humble Master really is, God reminds them with His support of Jesus spoken in glory and power. Once again, the cloud clearly signifies the glory of God, and the fact that the disciples were afraid shows they understood the Old Testament symbolism.
But in some instances, physical clouds are not even present, and the mention of clouds becomes purely symbolic. Psalm 104:1–3 links these symbolic clouds to God in His glory: “Bless the Lord, O my soul! O Lord my God, Thou art very great … who makest the clouds Thy chariot.” This purely symbolic use of clouds indicates God’s coming in judgment.
In Isaiah 19:1, we read, “The Lord is riding on a swift cloud and comes to Egypt; and the idols of Egypt will tremble at His presence.” This was fulfilled in Isaiah 20:1–6. Yet no
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