Tag: eschatology

Good Friday: The Day the Moon Turned to Blood

~ Bob Hayton ~ 2 Comments

Today is Good Friday. We celebrate the death of our Lord and Savior, Jesus Christ today. When we think back to all that happened on Good Friday, we of course focus on Jesus’ becoming the “propitiation for our sins” (1 John 2:2).

But I want you to also think about all the signs and wonders which were on display that day. The sky turned dark, there was an earthquake and many who were dead came back to life. The veil of the Temple ripped from the top down. And on top of all of this, the weeks leading up to Jesus’ death were filled with all the talk of his many miracles including the raising of Lazarus from the dead.

Peter’s Sermon at Pentectost

Keep these signs and wonders in view as you look at Acts 2 with me, as Peter tries to explain another miraculous event – the mighty, rushing wind, tongues of fire, and the miraculous speech that enabled the 120 who were gathered in the upper room to tell the Good News to people of a multitude of languages, who all heard the Gospel in their native tongue.

For these people are not drunk, as you suppose, since it is only the third hour of the day. But this is what was uttered through the prophet Joel:

“And in the last days it shall be, God declares, that I will pour out my Spirit on all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams; even on my male servants and female servants in those days I will pour out my Spirit, and they shall prophesy. And I will show wonders in the heavens above and signs on the earth below, blood, and fire, and vapor of smoke; the sun shall be turned to darkness and the moon to blood, before the day of the Lord comes, the great and magnificent day. And it shall come to pass that everyone who calls upon the name of the Lord shall be saved.” [quoted from Joel 2:28-32]

Men of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs that God did through him in your midst, as you yourselves know—this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men. God raised him up, loosing the pangs of death, because it was not possible for him to be held by it….

This Jesus God raised up, and of that we all are witnesses. Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you yourselves are seeing and hearing. (Acts 2:15-24, 32-33)

Put in this light, you can see what Peter is doing. He’s comparing both the signs and wonders that were seen on Pentecost with the larger story of all that was seen surrounding Jesus – and all of this is the fulfillment of Joel’s prophesy, which Peter quotes. We have the men and women speaking in tongues (the first part of Joel’s prophecy), and we have a darkened sky and other wonders (the second part). Peter is making a point that the “last days” have now come. He adds the words “last days” to Joel’s prophecy for this very reason (Joel has “and afterward”). The “signs of the times” as it were, were already being seen – and Peter felt like he was living with the “day of the Lord” in the near future.

Some object to this view of Peter’s sermon in Acts 2. They claim that Peter was just making an anlogy with Joel 2 to the current situation. Others claim that just the first part was being fulfilled, not the heavenly signs – which would obviously be in the future tribulation period. I won’t delve into all the arguments, but suffice it to say that the view that the New Testament authors understood the “last days” to have begun is quite strong and is attested to throughout the New Testament (see 1 Cor. 10:11, Heb. 1:2, 1 Pet. 1:20, 1 John 2:18).

Going back to Acts 2 now, let me quote from a book I’ve been reading: 40 Questions About the End Times by Eckhard Schnabel (Kregel, 2012):

The connections of the “wonders” and “signs” of Joel’s prophecy with Jesus’ ministry and death provide the basis for Peter’s subsequent arguments concerning the status and the significance of Jesus. The reference to the “last days” establishes how Peter reads the prophets: God has begun to fulfill his promises; the last days have arrived with Jesus’ ministry, death, resurrection, and ascension, and his bestowal of the Spirit. (pg. 21-22)

I agree with Schnabel’s conclusion, but I was especially intrigued with another point he made, almost in passing, in this chapter.

The Moon Turned to Blood

The suggestion that Acts 2:19 refers to a lunar eclipse during which the moon assumes a dull, red color, which was visible in Jerusalem at Passover in A.D. 33, is intriguing; however, it requires a later date for Jesus’ crucifixion, which is more plausibly dated in the year A.D. 30. (pg. 20)

Ever since I read Harold Hoehner’s Chronological Aspects of the Life of Christ (Zondervan, 1978), I have held to a Friday crucifixion and to April 3, A.D. 33 as the most likely date for Jesus’ death. I am not alone in considering A.D. 33 to be the most likely date for Christ’s death and resurrection. If you click this link, you should be able to read the relevant section from IVP’s Dictionary of Jesus and the Gospels, edited by Joel Green, which concludes as I do. So I was not put off by Schnabel’s preference for A.D. 30. Instead I was very much intrigued by his reference to the moon turning to blood being explained by a lunar eclipse.

I must be honest in admitting that while I have understood Peter to be saying Joel 2 is fulfilled, I was thinking the literal fulfillment focused on the Pentecost event not on the darkening of the sun at Christ’s death. Or at least I hadn’t thought very much about this. So I was eager to read the paper that Schnabel cited which dealt with this lunar eclipse. I was happy to find that the paper is freely available online. It is titled, “The Jewish Calendar, a Lunar Eclipse and the Date of Christ’s Crucifixion” by Colin J. Humphreys and W. Graeme Waddington (Tyndale Bulletin 43, 1992).

I encourage you to read the entire paper (available here), but for my purposes I will excerpt the chief evidence presented for understanding a lunar eclipse to be in view with the prophecy that the moon would turn to blood.

Evidence from Early Christian Writings

In addition to quoting from the apocryphal “Report of Pilate”, the authors of the paper cite Cyril of Alexandria (A.D. 412) as evidence:

The so-called ‘Report of Pilate’, a New Testament apocryphal fragment states, ‘Jesus was delivered to him by Herod, Archelaus, Philip, Annas, Caiphas, and all the people. At his Crucifixion the sun was darkened; the stars appeared and in all the world people lighted lamps from the sixth hour till evening; the moon appeared like blood’. [No matter the authenticity of this later document,] there must have been a tradition that at the Crucifixion the moon appeared like blood….

Further evidence is provided by Cyril of Alexandria, the orthodox Patriarch of Alexandria in AD 412. After stating that there was darkness at the Crucifixion he adds, ‘Something unusual occurred about the circular rotation of the moon so that it even seemed to be turned into blood’, and notes that the prophet Joel foretold such signs. (pg. 342)

The Technical Nature of the Phrase “Moon Turned to Blood”:

The moon turning to blood is a graphic description of a lunar eclipse. The reason an eclipsed moon appears blood-red is well known and the effect has been well documented. Even though during an eclipse the moon is geometrically in the earth’s shadow, some sunlight still reaches it by the refraction of light passing through the earth’s atmosphere. The light reaching the moon is red since scattering by air molecules and very small particles along its long path through the atmosphere preferentially removes the blue end of the spectrum. The phrase ‘moon turned to blood’ has been used by writers and historians to describe lunar eclipses for many centuries, and the expression dates back to at least 300 BC….

In the medieval European annals compiled by G.H. Pertz there are so many lunar eclipses described by ‘the moon turned to blood’ that the phrase appears to be used as a standard description. (pg. 343-344)

For additional corroboration, see the picture at the top of this post (taken from this article about a lunar eclipse in Brooklyn from 12/21/10). In that article, the moon is described as going “dark red” — very similar to the “blood red” description of the medieval era.

Conclusion

On this point, the authors put forth the following conclusion:

There is therefore strong evidence that when Peter, the ‘Report of Pilate’, and Cyril of Alexandria refer to the moon turning to blood on the evening of the Crucifixion, they were describing a lunar eclipse. It is surprising that this deduction does not appear to have been made before, although F.F. Bruce almost reaches this conclusion. He states, with reference to Peter’s Pentecost speech, ‘It was little more than seven weeks since the people in Jerusalem had indeed seen the sun turned into darkness, during the early afternoon of the day of our Lord’s Crucifixion. And on the same afternoon the paschal full moon may well have appeared blood-red in the sky in consequence of that preternatural gloom’. Presumably Bruce and other commentators have not been aware that a blood-red moon is a well-documented description of a lunar eclipse. (pg. 344)

The paper goes on to document how there was only one lunar eclipse that would have been visible from Jerusalem during the Passover in any of the years that are possible dates for his death. That eclipse is dated to Friday, April 3, A.D. 33 – the most likely date of the crucifixion.

This study has forced me to see the Crucifixion anew — to realize what a world-shattering event it really was! The death of Christ and His resurrection marked the end of the old age and the beginning of a new one. And miraculous signs in the heavens and on earth all attest to the prophetic undertones of what is happening. This also should serve to wake us up to the importance of the Cross of Christ and the Empty Tomb. The Gospel of Christ really is world-shattering. The realities we are sharing through the indwelling Spirit and our present realization of the blessings of the Gospel are all a brand new experience which is a foretaste of even greater things to come!

We are living in the last days and Jesus’ return draws near. May we live soberly and righteously in light of all that Christ has done for us. And may we not forget that the power of His resurrection has been given to us — we can live lives that testify to the glory of the age to come.

UPDATE: You can read my review of 40 Questions About the End Times here.

Book Briefs: “From The Resurrection to His Return” by D.A. Carson

~ Bob Hayton ~ 5 Comments

When Christians think of the end times, they usually look up. Christ’s imminent return and “being left behind” come to mind, as do signs of the times, beasts, antichrists, and Armageddon. And what’s more, there are endless debates over millennial positions, and whether the rapture is pre-wrath, or pre-, mid-, or post-trib. And with such a focus, we tend to miss the main point of Scripture when it focuses on the end times.

D.A. Carson in a short little book from Christian Focus Publications, sets our sights on what’s most important when it comes to the end times. In From The Resurrection to His Return: Living Faithfully in the Last Days, he argues that Christians since Paul’s time down to today have been living in the age of the end times. And this reality, he argues, should impact how we live and think. In this book he takes us through 2 Timothy 3 and 4, and offers practical reflections on how to orient ourselves in these last days.

The chapters are short, but the points made are profound. Carson writes with a refined style that’s been sharpened through his many years of waging scholarly battles for truth, while at the same time basking in the Gospel. He is a rare blend of scholasticism and heart, intellect and emotion, humility and widespread renown. He shares a good many gems of wisdom in the pages of this book, which make it well worth picking up (or downloading to your e-reader).

Sometimes the simple truths are the hardest to see and live out. So what Carson offers us in this devotional study is as helpful as when he gives us 400 more pages with hundreds of footnotes (in one of his commentaries, perhaps). He presses home the importance of mentoring, of speaking the Word to others, and the dangers of false teaching. He shares poignant insights as in his contention that when Paul refers to evil men waxing “worse and worse”, that he does not mean that each generation gets worse. Rather it is that “evil people get worse and worse”. I don’t want to steal Carson’s thunder in rehashing all the best parts of his book, but I do want to provide an excerpt to give you a feel for his style and to encourage you to pick up this little book.

Some who go by the name of ‘Evangelical’ view the Bible in such scrappy atomistic bits that they can find moralising lessons here and there, but cannot see how the Bible gives us the gospel of Jesus Christ. But the Bible is not a magic book, as in: “A verse a day keeps the devil away”. It is a book that points us to Jesus, and this Jesus saves and transforms…. These Scriptures make you “wise for salvation”.

With the book’s catchy cover, the author (and his appeal), together with the subject matter (the end times), I have to admit that I was hoping for more. But even with the shorter length of this work (60 pages), there is much value. Hopefully for some, it will introduce them to D.A. Carson and make them want more. For others, it will provide a helpful reminder of the main point concerning the Bible’s end-times teaching. And for all who pick up this book, it will be both an encouragement and a challenge. May Christ come quickly, and find his people “living faithfully in the end times”.

Pick up a copy of this book: Westminster Bookstore, ChristianBook.com, Amazon.com, or direct from the publisher.

Disclaimer: This book (the Kindle e-book version) was provided by Christian Focus Publications. I was under no obligation to offer a favorable review.

About Book Briefs: Book Briefs are book notes, or short-form book reviews. They are my informed evaluation of a book, but stop short of being a full-length book review.

Illustrated Video Clip Highlighting the Four Major Views on the Millennium

~ Bob Hayton ~ 4 Comments

Dr. David P. Murray, professor of Old Testament and Practical Theology at Puritan Reformed Theological Seminary, narrated an illustrated video clip (11 minutes long) that walks through each of the four major views on the millennium. I’ve previously recommended his ebook explaining the four views of the millennium because he makes the discussion very clear with graphics and illustrations, and he does an excellent job presenting the views in a way that stays true to each position. In this video clip, you can not really tell which position he takes.

The big takeaway I had from this video clip was how similar all four views are when it comes to the big things: Jesus’ death, the importance of the church age, Jesus’ return, resurrection from the dead, judgement of all men, Jesus’ glorious reign on the new earth in the eternal kingdom. If you have a few minutes, take the time and watch this video. Then download the ebook for future reading.

“The End of the Law: Mosaic Covenant in Pauline Theology” by Jason C. Meyer

~ Bob Hayton ~ 7 Comments

Book Details:
  • Author: Jason C. Meyer
  • Category: Theology
  • Publisher: Broadman & Holman Academic (2009)
  • Format: Hardcover
  • Page Count: 352
  • ISBN#: 9780805448429
  • List Price: $19.99
  • Rating: Highly Recommended

Review:
The nature of how the Mosaic Law relates to the Gospel and the new covenant is a perennially problematic question. Luther and Calvin wrestled over this, and we continue to wrestle over this down to today. Jason C. Meyer picks up his pen to try and tackle this problem in his book The End of the Law: Mosaic Covenant in Pauline Theology, as part of the New American Commentary Studies in Bible and Theology from Broadman and Holman.

With such an enormous topic, it is doubtful that Meyer will please everyone. And while I found much that was excellent in his book, there were moments where I thought he didn’t handle something well enough and times where I wished he would have dealt with a topic that he passed over. But I can’t fault Meyer for not tackling head-on, an important question. He does an able job dealing with this question and his book was truly a joy to read.

Meyer’s book presents the problem of how the Mosaic covenant is handled in Paul and then focuses on the old/new antithesis in Paul as the solution to this problem. He studies Paul’s epistles to see how Paul himself presents the old vs. the new, and particularly how he talks of the covenant. From this a few key passages are identified and discussed in detail: 2 Corinthians 3-4, Galatians 3-4, and Romans 9-11. Then after dealing with Paul’s theology of the old and new, Meyer goes to the Old Testament himself to see if he can harmonize Paul with the Old Testament’s own description of the Mosaic covenant, in its own terms.

Meyer’s conclusions are that Paul sees a difference between the Old covenant and New Covenant in eschatological terms. The old was ineffectual and is proven so by the presence of the new covenant in the here and now. With the dawn of the new age, the old covenant is seen for how ineffectual it was. The new covenant has the power to create lasting change through the presence of the Spirit in far greater measure than in the old.

Along the way, Meyer offers a masterful analysis of the texts he covers and models a careful, yet thoroughly evangelical approach to Scripture, which focuses on the authorial intent and canonical form of the text. My primary issue with his exegesis is in his making too much of Romans 11 and failing to deal adequately with the fact that in the new covenant we still have those who are visible members but not actual partakers of the covenant. I also wish he would deal more explicitly with the question of Israel and the Church: does the old/new antithesis in Paul imply that the church should be seen as the new and fuller expression of believing Israel? I suspect Meyer would say yes, but he doesn’t come right out and address this.

The book makes for a fascinating read, and will be appreciated by lay students as well as pastors and scholars. Knowledge of exegesis and theology will help in being able to appreciate the book more, however. Meyer writes with clarity and has a knack for boiling down complex issues and explaining what other more technical writers are saying. He interacts with the voluminous literature on the topic well, and maintains a thoroughly evangelical approach throughout. This is a refreshing read and I highly recommend it.

Author Info:
Jason C. Meyer is associate professor of New Testament at Bethlehem College and Seminary in Minneapolis, Minnesota. Previously he was assistant professor of religion (New Testament and Greek) at Louisiana College in Pineville, Louisiana. He holds degrees from Oklahoma Wesleyan University (B.S.) and The Southern Baptist Theological Seminary (M. Div., Ph. D.).

Where to Buy:
  • Christianbook.com
  • Amazon
  • Broadman & Holman

Related Media:
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Disclaimer:
This book was provided by Broadman and Holman Publishing Group for review. I was under no obligation to offer a favorable review.

Harold Camping and a Replay of “The Great Disappointment”

~ Bob Hayton ~ 2 Comments

On a special day, everyone felt on edge. An influential Bible teacher with numerous followers had prophesied that this very day would be the day Jesus returned. That day came and went leaving his followers severely disappointed.

Sound familiar? I’m not speaking of May 21, 2011 and Harold Camping, but October 22, 1844 and William Miller. The Millerite movement (no they weren’t known for beer drinking), were followers of William Miller’s Adventist teachings about Christ’s Second Advent (or arrival/coming). Using the most influential medium of his time, newspapers (similar to Camping’s use of radio today), the Millerites spread an “end-times” message far and wide. Their movement fractured eventually and spawned numerous other Churches and cults (or sects). The Seventh Day Adventist church directly rose from the Millerite movement, and the Jehovah’s Witnesses’ founder Charles Russell was influenced by Miller’s movement as well.

October 23, 1844 was known as “The Great Disappointment” because the predictions concerning October 22 didn’t happen. The dates had been shuffled and reshuffled around already prior to October 22, so they really couldn’t come up with a new date. Eventually, many of the Millerites simply changed their view of what was to happen from being a physical coming of Christ to being only a spiritual event.

Today, the Seventh Day Adventists continue to teach as an article of their faith that on October 22, 1844, Jesus entered the Holy of Holies in Heaven to begin the final phase of his work: the investigative judgement. Jesus is investigating every man’s work and accomplishing atonement for some and not for others. He’s reviewing the books, and wow, there must sure be an awful lot of books for the omnipotent Son of God to view since it’s been almost 170 years since he started! [See this link for more info on “the investigative judgement and the SDA church.”

Yesterday night, I listened as Harold Camping, today’s William Miller, explained away his failed prediction. The Judgement Day predicted did actually happen. It was a spiritual judgement, however. He did make a mistake. He took the prophecies too literally. Of course, October 21 will still be the physical end of the world, in Camping’s book. But this is no setback now. He reached for a card from the Seventh Day Adventist’s playbook. But I wonder if his followers will buy it? Will they continue to be greatly disappointed?

History repeats itself. End-times hysteria has been running rampant in America for more than 250 years now. It’s allowed cults like the Mormons and Jehovah’s Witnesses to flourish. Other groups with seriously defective teaching have emerged, like the Seventh Day Adventists. Doctrinal systems have also arisen which have not helped the church. Disputes over extreme variations of dispensationalism or hyper-preterism have an end-times factor behind them.

What exactly is it that contributes to the end-times mania? And why can’t we see past it? I hope to explore some of these issues in a series of posts spread out over the next couple weeks. But feel free to share your thoughts here in the comments.

The chart above was taken from the Wikipedia article on “The Great Disappointment”.