In light of the tendency to relegate a time of “great” tribulation to the distant past or imminent future, it is important to survey the biblical teaching in this regard.  As we will see, this time of “great tribulation” cannot be tied exclusively to the events of A.D. 70, or to the very end.  God’s people may face such tribulation throughout the entire time from Christ’s redemptive tribulation on the cross, until the end of the age.

This is an important question for several reasons.  First, when most people think of the great tribulation, they are thinking of the dispensational idea that at (or about) the time of the Rapture, the world enters a seven-year period of tribulation in which the Antichrist comes to power after the unexpected removal of all believers.  The Antichrist then makes a seven-year peace treaty with Israel, only to turn upon Israel after three and a half years, plunging the world into a geo-political crisis which ends with the battle of Armageddon.  Dispensationalists believe this is a time of horrific cruelty and that only way to be saved during this period is to refuse to take the mark of the beast, and not worship the beast or his image.  The main problem with this interpretation is that it is nowhere found  in Scripture.
A second reason why this question is important has to do with the rise of various forms of preterism (full-preterism, which is considered a heresy; and so-called “partial” preterism, which is not) which contend that Christ returned in A.D. 70 to execute judgment upon apostate Israel, the city of Jerusalem, and the Jewish temple and its sacrificial system.  Those who hold to the various forms of preterism believe that this great tribulation spoken of by Jesus (Matthew 24:21) has come and gone with the events associated with the destruction of Jerusalem and its temple by the Romans.
In light of the tendency to relegate a time of “great” tribulation to the distant past or imminent future, it is important to survey the biblical teaching in this regard.  As we will see, this time of “great tribulation” cannot be tied exclusively to the events of A.D. 70, or to the very end.  God’s people may face such tribulation throughout the entire time from Christ’s redemptive tribulation on the cross, until the end of the age.
Virtually all scholars agree that the basis for the three references in the New Testament to a “great tribulation” (Matthew 24:21; Revelation 2:22; 7:14) is Daniel 12:1, which reads: “At that time shall arise Michael, the great prince who has charge of your people. And there shall be a time of trouble, such as never has been since there was a nation till that time. But at that time your people shall be delivered, everyone whose name shall be found written in the book.”
In Daniel’s prophecy not only  is this period of suffering tied to the time of the end (i.e., the mention of the general resurrection in vv.2-3), but the basis for the tribulation God’s people face is their covenant loyalty to God in the face of external persecution (by the state) and false teaching (from within) which causes the apostasy of many within the covenant community (cf. Daniel 11:30-39; 44; 12:10).
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The Psalmist uses three metaphors to describe God in the opening verse. He is a refuge–a safe place to hide in times of trouble. He is strength–he can do all things, as the people of Israel had just witnessed with the victory of Judah over the Moabites and Amorites as recounted in 2 Chronicles 20. But he is also an ever-present help whenever trouble comes. Unlike the Canaanite deities, YHWH may be “found” in times of trial. He is with us, not far away. He is active, not indifferent. He is the fortress for his people, keeping us safe no matter what the circumstances may be. Although we always need him, he is “found” (“with us”) when we need him most. Because the LORD of Hosts is all of these things, in verses 2-3 the Psalmist affirms, “therefore we will not fear though the earth gives way, though the mountains be moved into the heart of the sea, though its waters roar and foam, though the mountains tremble at its swelling.”

Luther’s Interest in Psalm 46
Most people cannot recite Psalm 46 from memory. But many are so familiar with the words to Martin Luther’s famous hymn “A Mighty Fortress Is Our God” that they can sing it without looking at the hymnal. “Ein Feste Burg ist unser Gott” is actually Luther’s paraphrase of Psalm 46. This Psalm has several very familiar lines, has been cited by American presidents (most recently by Barak Obama), and portions of it appear in well-known Jewish prayers. Found in Book Two of the Psalter and attributed to the Sons of Korah, it is classified as a “Psalm of Zion.” It contains loud echoes from Psalm 2, where that divine protection promised to the king, is extended to include his capital city (Jerusalem). Charles Spurgeon aptly speaks of the 46th Psalm as “the song of faith in troubled times.”[1] Martin Luther thought this Psalm of such comfort, he put it to verse.
It is important to reflect upon Psalm 46, because we sing this particular Psalm as often as any other–often in the form of Luther’s famous paraphrase. Before we take up the text of the Psalm–where we will find much deep and rich biblical theology–I think it appropriate to consider Luther’s use of this Psalm, then debunk one of the persistent myths surrounding the version of the Psalm which appears in the KJV, and then look at the context in which the Psalm was originally composed. Then, we will look at the text of the Psalm while making various points of application as we go.
As for Luther and “A Mighty Fortress,” although there are many theories about when it was written and for what occasion, Luther’s hymn first appears in a 1531 hymnal which would indicate that Luther wrote it several years earlier, likely in 1527-29. This was ten years or so after his 95 theses were circulated throughout Europe, igniting the theological fire which became the Protestant Reformation. The black plague was especially virulent throughout much of Europe in the winter of 1527, nearly killing Luther’s son. Luther was also a physical wreck during this time (from exhaustion). He began spending much time reading and reflecting upon Psalm 46, especially its promise that God is the bulwark (fortress) who never fails. From Luther’s reflection on that word of comfort, the famous hymn was born.
According to one writer, “many times during this dark and tumultuous period, when terribly discouraged, [Luther] would turn to his co-laborer, Philipp Melanchthon, and say, ‘Come, Philipp, let us sing the forty-sixth Psalm.’”[2] Luther said of this particular Psalm, “we sing this psalm to the praise of God, because He is with us and powerfully and miraculously preserves and defends His church and His word against all fanatical spirits, against the gates of hell, against the implacable hatred of the devil, and against all the assaults of the world, the flesh, and sin.”[3] Because our fathers in the faith were sustained throughout their trials by their knowledge and love of the Psalter, we would be foolish to ignore their wise counsel, and the faithful example they have set before us.
A Persistent Rumor
One persistent rumor which needs to be debunked is that William Shakespeare helped prepare the translation of this Psalm which appears in the King James Version of the Bible. As the spurious theory goes, the 46th word of the Psalm is “shake,” while the 46th word from the end of the Psalm is “spear.” Furthermore, the bard was forty-six years old in 1611 when the translation of the KJV was completed. Unfortunately, the only way this will work is if you do not count the word “selah” which appears in three places in the Psalm. Selah is an indication to the musicians that this is a place to pause. No doubt, there are some interesting coincidences here. But then, it is a shame that people are so preoccupied with interesting coincidences, because, apparently, coincidences are far more intriguing than making an effort to understand how this particular Psalm speaks of Jesus Christ.
The Songs of Zion
As for the background to the Psalm itself, this Psalm (along with a number others) is usually classified as a “Song of Zion.” The Zion Songs are identified as such because these Psalms proclaim the excellencies of Zion (the mountain upon which Jerusalem and the temple are located), which is the apple of YHWH’s eye. In these Psalms YHWH is depicted as the great warrior-king who protects his own as he advances his kingdom. These Psalms are also polemical–they are a response to Canaanite polytheism. In contrast, the Songs of Zion proclaim that YHWH alone is God, and it is he who made the mountains where the Canaanites foolishly believed their “gods” dwelt.
But the Zion motif is not just limited to the physical mountain upon which the city of Jerusalem happens to sit. Zion is the very symbol of God’s kingdom on earth, a kingdom which has a visible expression in the city of Jerusalem and in its temple. Yet the people of Israel also know that YHWH’s kingdom extends beyond Zion to the ends of the earth. In the Zion Songs, it is YHWH who protects the earthly Zion, and its people, and its ruler. It is YHWH who provides for his people–especially during their trials. It is YHWH who blesses them, when (in faith), they obey his covenant. And it is YHWH who will bring down the covenant curses upon Israel when they disobey him. The citizens of spiritual Zion trust in YHWH’s promise. They delight in his presence. They seek to honor him through living lives of gratitude–loving him and neighbor. And they believe that YHWH will see them through the worst of times and trials, which is why they both praise him and call upon his name in these songs.[4]
It is in this sense then that Zion is the center of Israelite life, and why the earthly mount Zion and city of Jerusalem, points beyond the city and the temple to the new Jerusalem and the heavenly city. At this point in redemptive history, Zion is the holy mount where YHWH chooses to be present with his people. He delights when his people acknowledge him as the true and living God. All of this points ahead to the coming of Jesus Christ who is the true temple, and the true Israel, and in whom and through whom the kingdom of God is realized in the new covenant era.
As the author of Hebrews tells Christian worshipers in Hebrews 12:22-24,

“but you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, and to the assembly of the firstborn who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous made perfect, and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.”

When we assemble for worship, we do so as citizens of the heavenly Zion, the city of the living God, whose inhabitants have been made perfect by the blood and righteousness of Jesus Christ. We too sing the “Songs of Zion,” but we sing them in reference to God’s kingdom and to the covenant mediator, Jesus.
The Historical Background to the Psalm’s Composition
The historical situation behind the composition of this Psalm is likely the events recounted in 2 Chronicles 20, when YHWH defeats the tribe of Judah’s enemies while the people uncharacteristically pray and wait for YHWH to act on their behalf–which he does.[5] According to verses 4 and following of 2 Chronicles 20,

“and Judah assembled to seek help from the Lord; from all the cities of Judah they came to seek the Lord. And Jehoshaphat stood in the assembly of Judah and Jerusalem, in the house of the Lord, before the new court, and said, ‘O Lord, God of our fathers, are you not God in heaven? You rule over all the kingdoms of the nations. In your hand are power and might, so that none is able to withstand you. Did you not, our God, drive out the inhabitants of this land before your people Israel, and give it forever to the descendants of Abraham your friend? And they have lived in it and have built for you in it a sanctuary for your name, saying, ‘If disaster comes upon us, the sword, judgment, or pestilence, or famine, we will stand before this house and before you—for your name is in this house—and cry out to you in our affliction, and you will hear and save.’”

In verse 22, the Chronicler tells us that YHWH brought about Judah’s successful ambush of their enemies and as a consequence,

“Judah came to the watchtower of the wilderness, they looked toward the horde, and behold, there were dead bodies lying on the ground; none had escaped. When Jehoshaphat and his people came to take their spoil, they found among them, in great numbers, goods, clothing, and precious things, which they took for themselves until they could carry no more. They were three days in taking the spoil, it was so much.”

Having witnessed YHWH thoroughly defeat their vastly superior enemy and protect his city, the Sons of Korah composed this song of triumphal victory. They directed the choirmaster to use the 46th Psalm on a special occasion–most likely during times of crisis.[6]
The Structure of the Psalm
The 46th Psalm is divided into three stanzas, each marked off by “selah” (pause). The first stanza (vv. 1-3) reminds us of God’s power over nature, while the second stanza (vv. 4-7) describes YHWH’s power in defending his holy city from all attackers.
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“Christianity is summed up in the phrase: “God was in Christ, reconciling the world with himself.” Where this great confession is contradicted or neglected, there is no Christianity.” The crisis in Warfield’s day was the reality that much of Christianity had jettisoned the gospel—for a host of reasons, and beyond the scope of Warfield’s answer to the two questions above. May we all be reminded in our increasingly hostile and pagan age, that the gospel our Lord has given us has not lost its power or its relevance.

In 1914, B. B. Warfield was invited to contribute an essay to the volume The Church, the People, and the Age, edited by Scott and Gilmore. There were 105 contributors, each of whom was asked to answer the following questions. 1). Why are so many people indifferent to the claims of Christianity? and 2). Would it be a step forward for the church (and presumably Christianity in general) if the only requirement for church membership was the desire to love God and our neighbor (which, ironically, was a suggestion from Abraham Lincoln fifty years prior). The contributors included Charles Augustus Briggs (who, at the time, was busy undermining the authority of Scripture), as well as German theologian and sycophant to Kaiser Wilhelm throughout the Great War, Adolf von Harnack. Scottish theologian James Orr also contributed a chapter.
The volume was compiled on the eve of the First World War which plunged all of Europe into chaos as “Christian” nations waged brutal war upon each other in the name of preserving Christian civilization. There was obviously a foreboding sense that Christian civilization was on the edge and the editors were seeking a format to discuss and offer solutions.
I’ve not seen the original volume, but my guess is that Warfield’s chapter suggests much different answers to both questions than the majority of contributors. As for the reason why people are indifferent to Christianity, Warfield points what should be obvious to anyone who has read the New Testament. Christianity is for sinners who know they need a Savior. People who sees themselves as capable of loving God and neighbor on their own will remain indifferent to Christ and his gospel.
Warfield writes,

When we are asked why it is that there are so many persons who are indifferent to the claims of the Church, no doubt the safest answer to give is that it is for reasons best known to themselves. It seems, however, only a voluntary humility to profess to be ignorant of the fundamental basis of this indifference; an indifference, let it be well borne in mind, which is in no sense “modern,” but has characterized ever greater numbers as we go back in the history of the Church to the very beginning. It lies in a weak sense of sin and the natural unconcern of men who do not feel themselves sinners with respect to salvation from sin. For Christianity addresses itself only to sinners.

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The one who meditates on the will and wonders of God is blessed, unlike the one whose inner voice scoffs at God’s Word. A biblical approach to meditation is directly tied to the things revealed to us by a Creator-Redeemer. We will never find Him by looking within ourselves apart from His Word. We can only find Him through what He has made and in what He has said and done for us in Jesus Christ. 

Eastern religions often encourage their practitioners to “empty” themselves through meditation in order to achieve enlightenment or lasting peace and harmony. Such worldviews often emphasize that any attempt to focus on a particular mental object (someone or something) outside ourselves will likely interfere with the desired goal of meditation—an emptiness of mind or an altered state of consciousness. We are to turn within, they tell us, to achieve a sense of inner peace that the world around us constantly denies to us. We are to find enlightenment through the paradox of self-emptying.
On the contrary, a Christian approach to meditation cautions us about turning within ourselves precisely because we know what we will find when we do so—all sorts of sins and self-righteous judgments pronounced upon others (Gen. 6:5; Jer. 17:9). Our hearts are dark (Rom. 1:21); our minds are filled with all kinds of lusts, greed, and mental futility (Eph. 4:17–19). Try as we will, we will not be completely emptied of such things until we are glorified. Thankfully, we can confess these things to God and receive forgiveness (1 John 1:9). Yet a Christian must ultimately strive to think about and meditate upon a reality outside ourselves, namely a Creator-Redeemer who is both personal and distinct from the world He has made and who is revealed to us in the so-called “two books”—the natural order and the Word of God (cf. Ps. 19).
Christian forms of meditation are closely associated with prayer. Prayer is a conversation with another to whom we turn—someone outside ourselves. We pray to God the Father, through the mediation of Jesus Christ in His role as intercessor between God and His people (1 Tim. 2:5), in the power of the Holy Spirit (Rom. 8:12–17). There is no possibility of prayer if we turn within. Who will answer me? Am I praying to myself? What if I get an answer? That is a sign of much deeper trouble.
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When someone loses a loved one, do they get calls and cards of sympathy? Are meals prepared and baby-sitting provided when someone gets sick? When someone loses a job, do people in the church help them find a new one? When someone stops attending church, do they get calls from concerned members who miss them? This is the kind of thing that Jesus is talking about when he speaks about doing the things the church did at the beginning. Jesus is not asking us to make superficial demonstrations of emotion. Jesus is talking about genuine love which manifests itself in action. By doing these things, the church is able to contend against false teachers and the poisonous cloud of suspicion, judgmentalism, and acrimony will be wonderfully dissipated by acts of mercy and charity.

The Lord of His Churches Addresses the Ephesians
Jesus Christ is the Lord of his church. He walks among the seven lampstands and holds the seven stars in his hand. He is the Alpha and the Omega, the First and the Last, the Beginning and the End. He is alive forevermore and holds in his hands the keys of death and Hades. Jesus Christ is our great high priest who has freed us from our sins through the shedding of his own blood. He has made us to be a kingdom of priests to serve his God and father. That same Jesus now comes to us with words of exhortation and rebuke found in the seven letters addressed to the churches of Asia Minor.
In the opening section of the Book of Revelation (chapters 2-3) we find seven letters which were originally addressed to the seven churches scattered throughout Asia Minor (Turkey) and to whom John is sending this circular letter we now know as the Book of Revelation. The letters to the seven churches are part of a larger vision which begins in Revelation 1:12 and which continues on to the end of chapter 3. But before we go any farther, it is important to put these letters in their proper context in order to interpret them correctly.
Context of the Seven Letters
Although a number of commentators believe these letters represent seven consecutive periods in church history–the Ephesian era being the first, the Laodician being the last–it is much better to see these churches as historical Christian congregations facing horrible persecution at the hands of the pagan Roman empire, in addition to struggling with heretical teaching arising from within. Throughout the Book of Revelation, the number seven represents completeness and perfection. The letters to the “seven” churches means these letters and situations they describe are representative of the whole of Christ’s church throughout the ages. The issues these Christians faced in the first century are the very much the same issues we face in the twenty-first.
It is important to keep in mind the unique literary style of the Book of Revelation as we work our way through John’s visions. As Dennis Johnson points out in his excellent commentary (Triumph of the Lamb), each of these visions serve as a different camera angle as the redemptive drama unfolds during the course of this present evil age. Each vision focuses upon a particular aspect of the struggle between Christ and Satan during the last days and the great tribulation, which is the entire period of time between the first advent and second coming of Jesus Christ.
Symbolism Drawn from the Old Testament
Throughout these visions, John uses apocalyptic language in which symbols serve as word pictures of the cosmic struggle between Jesus Christ and his already defeated but ever defiant foe, the devil. John uses symbols such as lampstands, stars and keys, as well as certain numbers, such as “seven,” to point us to the realities which these symbols represent. This means that the symbols used in apocalyptic literature are not to be taken literally, as can be seen by the description of Jesus Christ which opens this vision in verses 12-20 (“The Alpha and the Omega” (Letters to the Seven Churches — Part One).
In order to correctly understand the meaning of these symbols we must look to the Old Testament from where they are drawn, as well as to the first century Roman empire, which serves as the historical backdrop against which the struggles these symbols portray is played out. For example, in these letters to the seven churches, John will refer to the historical circumstances faced by the Christians of first century Asia Minor. But John will frame these historical issues in the context of a greater struggle in which apocalyptic symbols are used to point us beyond Asia Minor and the Roman Empire of the first century to the struggles we currently face in our own day and age. The Christ of the seven churches of Asia Minor is the same Christ who wins the great victory over Satan and all those allied with him. The Christ of the first century church is the Christ of the twenty-first century church. The Christ who walks among the lampstands of the seven churches in Asia Minor, is the same Christ who walks among us when his people assemble for worship wherever they may be.
Before we look at the first of these seven letters–the letter written to the church in Ephesus–there are several things which can be said about these letters in general and which we should keep in mind. To begin with, it is vital that we connect the seven letters to the Christ who is ever-present in his church. This particular vision begins with John’s vision of the resurrected Christ recounted in verses 12-16 of chapter 1.

In his right hand he held seven stars, from his mouth came a sharp two-edged sword, and his face was like the sun shining in full strength. When I saw him, I fell at his feet as though dead. But he laid his right hand on me, saying, “Fear not, I am the first and the last, and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades. Write therefore the things that you have seen, those that are and those that are to take place after this. As for the mystery of the seven stars that you saw in my right hand, and the seven golden lampstands, the seven stars are the angels of the seven churches, and the seven lampstands are the seven churches.

All of the images John uses are drawn directly from the Old Testament and it is pointless to try and interpret these things literally as some medieval artists attempted to do in woodcuts and paintings, or in comic style today. When Jesus is described as being like a “son of man,” John reveals to us the true meaning of Daniel 7 and the everlasting kingdom of which Daniel had been speaking. When John speaks of Jesus with a long robe and golden sash, he is telling us that Jesus is the great high priest. When we hear that his head and hair are white, we see the reflected glory of the Ancient of Days. When Jesus’ feet glow like a furnace we should think of his purifying power. His voice, being like that of rushing water, means that his word is the Word of God. When Jesus speaks all creation must listen, for his testimony is true.
Furthermore, the lampstands are symbolic of God’s Holy Spirit, present in the churches, and who, through these lampstands, reminds us of the church’s function to be light-bearers to a fallen world. In Exodus 25:31, Moses describes in great detail how a golden lampstand with seven lamps is to be constructed for use in the tabernacle and then later in the temple. Even in Israel’s days in the wilderness, God was revealing his presence with his people through his Holy Spirit, to which the gold lampstand with seven lamps symbolically pointed. And now in John’s vision the same symbol appears again, only this time we are told of its true significance. Where the lampstand is present, Jesus is present. Where Jesus is present the Holy Spirit is present. And where the Holy Spirit is present, the church brings God’s light to the world around it which lives in darkness.
The Present and the Future
In verse 19, John is commanded by the Lord to write, “the things that you have seen, those that are and those that are to take place after this.” Some have argued that this statement is the interpretative key to the whole book, dividing things into the past (what you have seen), the present (what is now), and the future (what will take place later). But a number of commentators have pointed out that the correct division here is actually two-fold. John is commanded to write about what he has seen, things present and things future.[1] Since John has already told us in verse 1 that the things about to be revealed concern events which are soon to take place, it makes a great deal of sense to understand that John will discuss things that now are–i.e., the issues facing the seven churches to which he is writing, and then later–beginning in Revelation 4:1,where he will address things which are yet to take place in the future course of redemptive history until Christ’s second coming.
But there is something else we must consider. Jesus addresses seven historical churches in these letters. But when he addresses them, he also addresses us, promising blessing for obedience and threatening curse for disobedience. Yes, these are real imperatives which we must heed. But like all imperatives in the New Testament, they must be seen in the light of the indicatives (promises) which precede them.
The City of Ephesus
With these things in mind, we turn to Revelation 2:1-7 and Christ’s letter to the church in Ephesus. It might be helpful to know a bit about the city of Ephesus and the church which was founded there in the early 50’s of the first century. The city of Ephesus was famous throughout the ancient world for its temple dedicated to Diana (Artemis). In Acts 19, we read of Paul’s two years spent in the city which came to an end after certain Jews tried to exorcise a demon in the name of Jesus, only to have the demon possessed-man turn on them and beat them to a pulp (Acts 19:11-20). As a result of this incident, there were so many occultists in the area who came to faith in Jesus Christ that it was not long before those making a living selling religious trinkets associated with Diana worship and the temple began to see their formerly thriving businesses dry up.
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Jonah cared deeply for his people, Israel–YHWH understands this. It is not sin for Jonah to be patriotic. But it borders on sin to do what Jonah is doing–to understand his own national/racial identity as an Israelite to be more fundamental to who he is than his calling as YHWH’s prophet. Burning with anger, Jonah cannot see God’s greater redemptive purposes. Yet, Jonah has no right to be angry with YHWH merely because YHWH’s greater purpose includes extending his saving grace beyond the boundaries of his covenant with Israel. Neither should we be angry when God extends his grace to those in different socio-economic groups, cultures, ethnicities, or political parties.

What pleased God (the repentance of Nineveh), only made Jonah mad[1] – a rather ironic sentiment from someone called to be YHWH’s prophet. Why was Jonah so upset that YHWH brought salvation to pagan Ninevites? Jonah, you’ll recall sought to flee YHWH’s call to preach in Nineveh, but YHWH took him on an unexpected detour–a great storm arises, Jonah is thrown overboard and then spends three days and nights in the belly of a great fish. But Jonah eventually fulfilled his prophetic calling, and preached repentance to the Ninevites. The result of his preaching? Many Ninevites believed Jonah’s message. Even their king believed Jonah’s warning. He ordered a time of mourning and fasting, even exhorting his people to call upon God and cease their violent behavior.
As we learn in chapter 4 of his prophecy, Jonah is angry with God. The prophet is perplexed by the fact that the Ninevites were spared from YHWH’s judgment even as his own beloved people, Israel, are about to come under God’s covenant curse. In the closing chapter of Jonah, we find the prophet right back where he was when first called to preach. His disdain for the Ninevites surfaces again. “Why was Nineveh spared when Israel will not be?” As his prophecy concludes, Jonah is given yet another lesson in God’s mercy.
As we consider the final chapter, once again we discover that in the Book of Jonah, irony seems to jump off every page. You would think that YHWH’s chosen prophet would be thrilled to witness huge numbers of people believe in YHWH and spared from judgment through his own preaching. Yes, pride is a sin, but there is a certain allowable sense of satisfaction about witnessing people come to faith, repent of their sin, and then amend their ways. Jonah should have been thrilled to witness what God has done in Nineveh–extend salvation to countless Gentiles beyond the confines of his covenant with Israel. But as we have come to expect in the Book of Jonah, the ironic becomes the norm.
The closing scene in Jonah chapter four takes place after Jonah has completed his mission of passing through the city of Nineveh and proclaiming YHWH’s call to repent with remarkable success. Instead of being thrilled to be YHWH’s agent in bringing the Ninevites to repentance, the opening verse of chapter 4 reveals that Jonah is angry. Why? What has happened? Why is he back where he started, angry that the people of Nineveh repented? Irony appears again–God relented in his anger toward Nineveh while Jonah renews his anger towards the Ninevites.
Why would the same evil that YHWH attributed to the Ninevites (the Hebrew text of Jonah 1:2) now be attributed to Jonah (4:1). The Hebrew text literally reads “it [the repentance of Ninveveh] was evil to Jonah with great evil.”[2] The ESV translates the passage as “but it displeased Jonah exceedingly, and he was angry,” trying to capture the raw emotion Jonah felt at what the prophet perceived as a divine injustice. Jonah hated what YHWH had done. It is hard to imagine a great evangelist preaching to a huge crowd, seeing many of them respond in faith, and then getting mad at God because people actually responded–but this is the scene in Jonah 4.
Why Did God Spare Nineveh, But Not Israel?
Why would Jonah react like this? There are several reasons for Jonah’s anger which we have already mentioned. The first is that Jonah is a loyal Israelite. He is a Jew, a prophet of YHWH, and loyal to the northern kingdom, long at war with both Syria and Assyria to the north. We know from the Books of the Kings that YHWH used Assyrian aggression to weaken Syria to the point that in the days of Jeroboam II, Israel actually defeated Syria and was enjoying a period of relative peace. But just to the north of Syria, Assyria was growing stronger by the day. The empire was but one generation away from the time when the armies of king Tiglath Pilesar III will sweep down from the north and virtually wipe Israel off the map. Nineveh was in the very heart of the Assyrian empire. The first reason why Jonah reacted as he did is racial and cultural. The Assyrians are not my people. They are my enemies. How could God call them to repentance? Doesn’t he know how bad they are? Doesn’t he know that they are outside the covenant?
As a loyal Israelite, Jonah also very likely worried that without YHWH’s help, Assyria’s technologically advanced army could easily defeat Israel. If that were the case it would mean–at least to Jonah’s way of thinking–that Assyria would be God’s agent of judgment upon the disobedient, idolatrous, and faithless Israelites. Why would YHWH save Assyrians in Nineveh, yet bring judgment upon Israel, Jonah’s people?
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Paul says good works have no place whatsoever when it comes to the ground of our justification (i.e., Galatians 2:16). No, says Paul, the only basis upon which we can be justified are the merits of Christ received through faith. James, on the other hand, is dealing with the question as to how can we tell if someone truly has faith. James’ readers must be aware that good works will accompany their profession of faith in Christ, if that profession is genuine. James is saying nothing more, but certainly, nothing less.

It would be hard to find a passage of Scripture which is more controversial than James 2:14-26.
The reason for the controversy is James’ assertion in verse 24 of chapter two of his epistle that “a person is justified by works and not by faith alone.” On its face, this seems to fly in the face of a number of passages in Paul’s letters where the apostle appears to be saying the exact opposite thing. Take, for example, Galatians 2:16. “Yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified.” Are James and Paul on the same page? Yes, they are as I intend to demonstrate.
Those who believe that the justification of sinners is a process which is not complete until death (Rome), view James’ assertion here as a classic proof-text which supports this view. But those who see justification as an instantaneous declaration made about the sinner because the merits of Christ are imputed to them through the means of faith, seem to stumble all over James’ declaration that works are somehow tied to justification, and that we are not justified by faith alone. But as we will see, James and Paul do not contradict each other. In fact, when James’ assertion is put in its proper context, there is nothing whatsoever in James 2 which conflicts with the doctrine of justification sola fide.
This section of James is somewhat of a sore spot to confessional Protestants who champion Paul’s doctrine of justification. One reason for this is because when addressing justification, the Canons and Decrees of the Council of Trent (sixth session, Canon X)–Rome’s official response to the Protestant Reformation–teach that justification is a day to day process, depending upon how effectively people submit themselves to God’s grace, so that they increase their justification over time, and hopefully, attain final justification. James 2:24 is cited by the Council of Trent (sixth session, Chapter VII) as a proof-text supporting Rome’s view that justification is a process connected to the merit of our good works.
Granted, at first glance, James seems to be saying something quite different than Paul. And those who oppose the Reformation doctrine of justification often seize upon comments made by James in this chapter to prove that we are not justified by faith alone, but that we are justified by faith plus continual inward transformation, and the performance of good works which merit (earn) a reward from God.
Let me be clear here. Yes, James is saying something quite different than Paul is saying. But James is not contradicting Paul. The two apostles are addressing completely different issues. This is the critical point to keep in mind. I think a good case can be made that James wrote his epistle sometime in the mid 40’s of the first century—perhaps the first New Testament epistle written. The date of the composition of this epistle, understanding the context in which it was written, and then keeping in mind the specific issue which James is addressing, is the key to understanding James’ teaching on justification. When these factors are in place, the supposed controversy between James and Paul, and the apparent contradiction between James 2:24 and passages like Galatians 2:16 and Romans 3:28, is easily resolved. In fact, there is no contradiction, since James is addressing a completely different matter than Paul is addressing.
There are three key points to consider. First, James writes this epistle several years before the controversy broke out in Asia Minor between Jewish and Gentile Christians over the role of the ceremonial law in the justification of sinners. According to Acts 15, when the Jerusalem Council convenes (about 49 A.D.), James, Peter, and Paul (along with all the elders of the church) were absolutely united in teaching that Gentiles are saved by God’s grace, through faith in Jesus Christ, just as Jews were saved. This means that elsewhere in the New Testament (outside the Epistle of James), we have iron-clad evidence that the church was of one mind on the doctrine of justification sola fide. Christ saves us by grace, through faith, from beginning to end. Jesus does not give us grace so that we can improve ourselves and thereby earn a right-standing before God as Rome teaches. Given the fact that the apostles were of one mind on this critical doctrine in Acts 15, and since we believe in the inspiration of Scripture, we cannot interpret James in such a way as to contradict Paul, or vice-versa.
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Paul’s challenge to Peter reminds us that the critical issue is not so much “who” is preaching, but “what” is being preached. Even the apostle Peter must be confronted when he falls into doctrinal error. Fortunately, Paul rescues Peter from very serious consequences including condemnation from the brothers because of his own hypocrisy.[13] By the time of the Jerusalem Council, held shortly after Paul composes his Galatian letter, Peter and James are both in agreement with Paul. The issue is the content of what is preached (justification by faith alone), and the standard is fidelity to the gospel revealed by Jesus.

The Success of the Gentile Mission Raised Questions
As new churches were established in Gentile areas north of Palestine, one pressing question needed to be addressed. How were Jews and Gentiles to get along with one another in these new churches? This was especially the case in Asia Minor where Jews lived in many cities among large Gentile populations. Jewish Christians remained steeped in Jewish life and culture. No doubt, they struggled with the fact that recent Gentile converts had different sexual mores, ate things Jews did not, and who, when pressed about matters of the law may have asked, “who is this Moses fellow you keep talking about?” How would close fellowship between Jewish believers and “unclean” Gentiles in Galatia and Antioch be seen back in Jerusalem? The dicey relationship between Jew and Gentile meant that a collision between the weak-willed Peter and the iron-willed Paul was at some point inevitable. In verses 11-14, Paul demonstrates that even apostles must have their doctrine and conduct checked in the light of Scripture, specifically the revelation of Jesus about the gospel.
Moving on from recounting his second post-conversion visit to Jerusalem, Paul tells the Galatians how he was forced to confront Peter to his face when the latter had caved in to pressure from messengers from James possibly claiming they were sent by the Jerusalem church. This confrontation likely occurred not long after Paul and Barnabas returned to Antioch after their prior visit to Jerusalem. As N. T. Wright points out, it is easy to overlook the fact that the reason why this seems so vivid in Paul’s account is because these events had taken place quite recently [1].
There is a noticeable progression in Paul’s recounting of his relationship with Peter, especially in light of the burgeoning Gentile mission undertaken by Paul, Barnabas, and others. Paul describes being Peter’s guest for fifteen days during his first trip to Jerusalem post-conversion (Galatians 1:18-20). Then, he speaks of Peter as a fellow apostle when recounting his second trip to Jerusalem (Galatians 2:1-10), before, finally, describing a confrontation with Peter when the latter falls into serious doctrinal error (Galatians 2:11-14).[2] While it is difficult to know how much of this is a word for word account of what Paul said to Peter and how much is a summation, what follows amounts to a major confrontation between the two men over the ground and meaning of the doctrine of justification.
The Men from James
We know from Luke’s account in Acts that Gentiles and Jews previously enjoyed table fellowship together in Antioch (where Paul and Peter later have their confrontation). Both groups participated in the Lord’s Supper as one body, with Peter apparently approving of the practice. In Acts 10:9-48, we read of Peter’s vision and visit to the Gentile Cornelius’ home, where the Holy Spirit told Peter that “all foods were clean.” From these events Peter concluded, “truly I understand that God shows no partiality, but in every nation anyone who fears him and does what is right is acceptable to him” (Acts 10:34). As recounted by Luke, the Gentiles were baptized and received the Holy Spirit, just as occurred with the Jewish believers. At first Peter saw Jew and Gentile on an equal footing before God.[3] A common faith in Jesus as Israel’s Messiah and the Son of God who died for their sins who was then raised from the dead produced a remarkable fellowship between Jew and Gentile, who, otherwise would have little if anything to do with each other. That is, until “certain men came from James.”
Professor Bruce thinks these men “from James” who arrived in Antioch were trying to convince the Jewish brothers of something along the lines of “we in Jerusalem hear that those of you in Antioch are in the habit of practicing regular table fellowship with Gentiles.” This practice was causing great concern among the Jewish brethren in Jerusalem who feared such close associations might make efforts to evangelize Jews much more difficult. This was also a time of increasing Jewish militancy against their Roman occupiers. About this time, the Romans crucified several prominent leaders of the zealots in Palestine. With such tensions in the air, any Jews, including Peter, who fraternized with Gentiles and adopted Gentile ways were increasingly seen by the fellow Jews as traitors, fraternizing with godless and unclean Gentiles.[4]
Under such circumstances we can see why men like James, Peter, Barnabas, and the Jewish believers in Antioch, would be greatly troubled by too close an association with Gentiles. The churches had enjoyed a time of peace and numerical growth, but now trouble was brewing. The Jerusalem church was worried. The issue at hand was not simply a question of how Gentiles join the church–through faith in Israel’s Messiah, not by embracing Jewish customs and practices as claimed by New Perspective on Paul [NPP] proponents.[5] Since NPP advocates understand the matter as a question of “who is in the church?” the answer given is that all believers are children of Abraham, including Gentiles. Therefore it is wrong for the agitators to seek to exclude Gentiles merely on ethnic and cultural grounds.
Rather, the underlying issue was the question of how Jews understood the role of human effort in justification.
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In the story of Jonah’s preaching to the Ninevites, and in Jesus’ warning to Israel, we hear God’s call to repent of our sins and place our trust in Jesus, the greater Jonah, whom God sent to save us from our sins. The question now before us is this: “will we be witnesses against our own evil generation? Or will we be among those on trial, who demand more signs, and who wish to remain indifferent to our sin and the evil around us?” Who are we–Ninevites who believed, or Israelites who didn’t?

You Can Run But You Can’t Hide – Jonah Re-Commissioned
Chapter 3 of Jonah’s prophecy opens with Jonah back on dry land in a virtual rewind of verses 1-2 of chapter 1. Jonah is to “arise,” “go” and “call out,” but with one major difference–this time Jonah does not attempt to flee.[1] “Then the word of the Lord came to Jonah the second time, saying, `Arise, go to Nineveh, that great city, and call out against it the message that I tell you.’ So Jonah arose and went to Nineveh, according to the word of the Lord’” In light of all that has happened to Jonah, it is remarkable that he is neither rebuked, nor is he allowed to go on his way. The word of the Lord came to him a second time, which, in effect, indicated that YHWH re-commissions Jonah to go and preach to Nineveh to fulfill his original mission. Notice too that Jonah is given the message which he is to proclaim to the Ninevites–one of the distinguishing marks of YHWH’s prophets is that they speak his words, not their own.
Aside from the significance of YHWH ensuring that his greater purposes will be fulfilled when Jonah is re-commissioned–the gospel will go out to the ends of the earth, in this case to Nineveh–we also see in Jonah’s re-commissioning that God often gives us second chances to accomplish that of which we have already made a significant mess. Jonah is an example to us in that he is sustained in his time of trial by his knowledge of God’s word (specifically the Psalms), and he is also an encouragement to those of us who often take more than one time to do things the right way. YHWH commissions Jonah but does not abandon him when Jonah rejects YHWH’s call. YHWH loves his people enough to discipline them. And his purpose for Nineveh still stands.
Jonah Goes to Nineveh and Calls for Repentance
In the last half of verse 3 of chapter 3, we learn that “Nineveh was an exceedingly great city, three days’ journey in breadth.” Four times in Jonah’s prophecy the city is described as large (1:2; 3:2, 3; 4:1). But the Hebrew text of 3:3 is much more specific as to why the city’s size is so important to what follows. The verse can be variously translated as Nineveh is “large to the gods,” or “a large city to/for God.” The latter makes more sense in context.[2] Nineveh is a large city in the heart of pagan Assyria with its multiple deities. Yet, Jonah is told that Ninevah is YHWH’s city. Jonah would naturally assume that YHWH is Lord over the cities of Israel. But YHWH is also Lord over the pagan Assyrian city to which Jonah is being sent. Jonah might see Assyria as enemy territory, but he now knows the city is under YHWH’s authority. To paraphrase the Psalm 24:1, “the earth is the Lord’s, every square inch of it.” No doubt, the same thing holds true today. YHWH’s rule extends to every corner of the earth.
Jonah “arose” and “went” (v. 3) which tells us there has been a complete change in Jonah’s previous attitude. It would have taken Jonah a month or so to travel the 500 miles north to Nineveh. As we read in verse 4, as soon as he got there, “Jonah began to go into the city, going a day’s journey.” The Nineveh of Jonah’s day was not quite the great city it had been a millennium or so earlier, or that it would become under the reign of king Sennacherib a hundred or so years later. But it still was large enough to take Jonah a full day to pass through the city. Jonah did not wait to get to the city’s center–the summer palace of Assyian kings–but he began preaching the words YHWH gave just as soon as he entered the city. “And [Jonah] called out, `Yet forty days, and Nineveh shall be overthrown!’”
Jonah’s message is briefly summarized, but it is not a stretch to assume that the heart of Jonah’s preaching was that which we’ve already read in Jonah’s prophecy–the city had become a place of exceedingly great evil and had come to YHWH’s attention. The words of Jeremiah 18:7–8 are also likely a factor when we consider the content of Jonah’s preaching. “If at any time I declare concerning a nation or a kingdom, that I will pluck up and break down and destroy it, and if that nation, concerning which I have spoken, turns from its evil, I will relent of the disaster that I intended to do to it.”
When God speaks, a decision is demanded. Unless the people of Nineveh repent of their sin and trust in YHWH’s great mercy to save them, the city would be destroyed in forty days. The number forty is not a random number. “Forty” years or days appears several times in Scripture as a time of waiting and testing. Israel was in the wilderness of the Sinai forty years. Jesus was tempted by Satan in the wilderness for forty days. According to Deuteronomy 9:18, 25, Moses spent forty days of supplication before the Lord.[3]. YHWH’s clock is running. Nineveh has forty days to repent.
Unlike Israel, Nineveh Believes and Repents
Jonah does not make his reader wait long to discover the outcome–again, loaded with irony, in this case, bitter irony. We read in verse 5 that upon hearing Jonah preach, “the people of Nineveh believed God.”
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When viewed against the backdrop of redemptive history (culminating in Christ’s saving work), the binding of Satan is directly tied to the success of the missionary enterprise. Satan was bound when his power of deception over nations and empires was broken by Jesus’s death and resurrection. John is not referring to the absence of all evil and unbelief as premillennarians contend. The amillennial interpretation is the correct one.

In Revelation 20:1-3, John is given a remarkable vision:

“Then I saw an angel coming down from heaven, holding in his hand the key to the bottomless pit and a great chain. 2 And he seized the dragon, that ancient serpent, who is the devil and Satan, and bound him for a thousand years, 3 and threw him into the pit, and shut it and sealed it over him, so that he might not deceive the nations any longer, until the thousand years were ended. After that he must be released for a little while.” In verse 7, John adds, “and when the thousand years are ended, Satan will be released from his prison.”

The binding of Satan as depicted in this passage raises several obvious questions, especially in light of the on-going debate between amillennarians and premillennarians about the timing and character of the millennial age. This is the only biblical text which specifically mentions a thousand year period of time in which Satan’s power and activity are curtailed (the millennial age). The two most obvious questions raised by John’s vision are, “what does it mean for Satan to be bound in such a manner?” and “are the thousand years a present or a future period of time?” Amillennarians and premillennarians take quite different approaches to this passage and offer conflicting answers to these questions.
Amillennarians believe that the binding of Satan is but another way of speaking of Jesus’ victory over the devil during our Lord’s messianic mission. The thousand years are not a literal period of time, but refer to the entire age between Christ’s first and second coming (the inter-advental period). If true, the binding of Satan begins with our Lord’s death and resurrection, continues throughout the present age, and ends with the release of Satan from the abyss (abussos) shortly before Jesus returns at the end of the age when Antichrist is revealed during a time of final apostasy (cf. 2 Thessalonians 2:1-12). This brief apostasy is followed by the final consummation which includes: the general resurrection (1 Thessalonians 4:13-5:11; 1 Corinthians 15:50-57), the final judgment (Matthew 25:31-46; Revelation 20:4-6, 11-15), and the ushering in of a new heavens and earth (2 Peter 3:4).
Premillennarians, however, contend that the thousand years are a literal period of time commencing with Christ’s second advent, who then establishs his physical rule over the earth in a millennial kingdom (Revelation 20:1-7). During this time, Satan is bound. The thousand years ends with Satan’s release from his imprisonment so as to lead the nations in a final revolt against Jesus’ rule, immediately before the final judgment at the end of the millennial age (Revelation 20:7-10). I address the serious problems with this understanding of redemptive history here: Evil in the Millennial Age? A Huge Problem for Premillennarians.
To summarize, amillennarians understand the binding of Satan to be a present reality, while premillennarians see this scene as an entirely future event. In this essay, I will consider and evaluate the biblical background to John’s vision and then respond to the premillennial challenge, “when and how is Satan is bound?” And “why is there so much evil in the world if he is?” These are two important questions which merit response.
The Redemptive Historical Background to John’s Vision
There is significant biblical background which provides context to help us understand what John sees, and which ought to be considered before we turn to the details of the vision given John as recorded in Revelation 20:1-3, 7. The scene depicted in Revelation 20 occurs in heaven (where the thrones are) and actually makes much sense in light of Old Testament imagery and events, especially when these are interpreted in light of the dawn of the messianic age in which Jesus triumphs over the devil and his legions. Since the context behind John’s vision is important and often overlooked in this debate, I will endeavor to trace out these images and events to aid us in our interpretation of the binding of Satan in Revelation 20. There are three categories of biblical events which give us considerable aid in understanding and interpreting John’s vision.
First, we consider Satan’s influence upon the nations. We start with the obvious fact that Satan was instrumental in the fall of our race during a time of probation in Eden (Genesis 3:1-24). A fierce adversary is introduced into the biblical narrative from the very beginning, although it is foretold that this adversary ultimately will be defeated by the seed of the woman (Genesis 3:15). According to the subsequent chapters of Genesis, Satan managed to deceive much of the world soon after Adam and Eve’s expulsion from the Garden, although an elect line did remain—the line of Seth, as recounted in Genesis 4:26. The first city was built by Cain in the land of Nod, and named for his first born son, Enoch. The Cain-Enoch genealogy in Genesis 4:17 ff. implies that the city became a center of unbelief and opposition to the purposes of God. Then we read of the Nephilim (Genesis 6), followed by YHWH’s judgment upon “the world that was” in the form of the flood (Genesis 6:9-9:29). No sooner did Noah and his family leave the safety of the ark, we read of the rise of two more cities hostile to God’s purposes and his people, Nineveh (Genesis 10:11-12) and Babel (Genesis 11). The early course of redemptive history is characterized as a period of increasing human wickedness, manifest in city-states hostile to God due to the spiritual darkness of satanic deception (Genesis 6:5).
As the course of redemptive history continues to unfold throughout the balance of the Old Testament, we read of repeated instances of various nations and empires arising and persecuting the people of God. The list is long, but includes the Egyptians and its Pharaoh, followed by the various Canaanite tribes, most notably the Moabites, then the Assyrians and the fall of the northern kingdom (Israel), before Nebuchadnezzar conquers Judah and destroys the city of Jerusalem and its temple. Although Jerusalem and the temple were rebuilt in the days of Ezra and Nehemiah, the people of God now find themselves as tenants in their own land, living under the rule of a series of pagan Gentile empires. These are nations who fell under Satan’s sway, did his business, and marshaled their resources against the people of God. This extensive evidence from the biblical narrative points in the direction that Satan’s influence upon the nations during their opposition to God’s purposes is very likely in the background of John’s vision when he refers to nations being freed from satanic manipulation.
A second factor to be considered is Satan’s power of deception, which often takes the form of idolatry and the worship of pagan deities is expressed in continual apostasy among the Israelites, seen initially in the wilderness of the Sinai, and then more openly once the Israelites have conquered the promised land of Canaan. The Canaan narratives inform us that like Adam, Israel never fulfilled the commission given them in Isaiah 49:6, “I will also make you a light for the Gentiles, that you may bring my salvation to the ends of the earth.” Because of Israel’s rank unbelief seen in the nation and the idolatry of successive kings evident in their persistent disobedience to YHWH’s covenant, Israel comes under the covenant curses and repeatedly ends up as subjects of godless Gentile nations and their foreign gods. Israel’s witness to the Gentile nations regarding YHWH’s gracious promise of future restoration, coupled with the hope of a final redemption from sin, was largely absent. In the absence of such a witness which chases away satanic error, Satan continues to deceive the nations and is able to keep them walking in darkness.
Third, we fast forward to the New Testament era, where much more information is given us about the devil, his intentions, and the extent of his power. He is called Satan, which comes from the Hebrew for “accuser.” He is also called the devil, (diabolos—the Greek translation of the Hebrew satan). We learn of two names given to Satan, Belial and Beelzebul. He is variously identified as the Adversary, the Dragon, the Enemy, the Serpent, the Tester, and the Wicked One.[1] Satan is said to rule a host of fallen angels (Matthew 25:41), and he has been given control of the world (i.e., Luke 4:6), which indicates that Satan’s actions are limited by God’s providence, a point well captured by Martin Luther’s famous dictum, “the devil is God’s devil.”
Satan dominates non-Christians (John 8:44; Colossians 1:13), he is destructive of life and property (Luke 8:33), and he must be resisted (1 Corinthians 7:5). He is said to be exceedingly cunning (2 Corinthians 2:11), he tempts people to sin (Ephesians 6:11), and he opposes those who preach the gospel (1 Thessalonians 2:18). Especially important for our discussion, recall that Jesus responds to a hostile crowd by declaring, “you are of your father the devil, and your will is to do your father’s desires. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies” (John 8:44). Satan is, therefore, the progenitor of lies and deception, and will do anything in his power to oppose the proclamation of the gospel. We see his opposition to the gospel at work when Jesus tells Peter, who implores our Lord not to go to Jerusalem to suffer and die, “get behind me, Satan! You are a hindrance to me. For you [Peter] are not setting your mind on the things of God, but on the things of man” (Matthew 16:23).
An important theme running throughout the New Testament is the repeated references to Jesus’ triumph over Satan and the curtailing of his deceptive powers through our Lord’s death and resurrection. Jesus appeared in the fullness of time (Galatians 4:4-5), but his public ministry did not commence until after he had resisted Satan’s temptations in the wilderness (Matthew 4:1-11). In an unexpected turn of events, Jesus’ messianic mission appeared to come to an end with his death by crucifixion on Good Friday. But by Easter Sunday, it was abundantly clear that Satan’s victory over the promised Messiah was actually a complete and total defeat. By orchestrating the death of Jesus, ironically Satan ensured his own demise.
Our Lord completes the redemptive mission which Adam and then Israel failed to accomplish, when he fulfills all righteousness through his own personal obedience to God’s commandments, thereby providing a justifying righteousness for his people, while bearing the guilt of our sin in his own flesh. The accuser can no longer accuse if the guilt and power of sin is removed from those whom he would otherwise incriminate. Paul encourages struggling Christians in Colossae by reminding them of Satan’s complete and total defeat. “And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross. He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him” ( (Colossians 2:13-15). Satan is a thoroughly defeated foe whose end is certain, which echoes what Paul had previously told the Romans. “The God of peace will soon crush Satan under your feet” (Romans 16:20).
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