Our young men need public and private examples of godly men in generations past and present.  Our pastor would tell us that his personal pursuit of holiness was for the benefit of others—because his wife needed a godly husband and his children a godly father and the church a godly leader. He modeled meekness and godliness even in his later years of immense personal suffering.  He showed us how to die. The church needs more everyday heroes like him to prepare our young men to “pursue righteousness, godliness, faith, love, steadfastness, gentleness” and to “fight the good fight of the faith” until the Lord calls them home (1 Tim. 6:11-12).

A hero went Home this week.
It’s hard to put into words the measure of a man.  God gives many good men to His church.  As I mourn this beloved pastor, I can’t help but wonder how many of our young men are in the queue to lead the next generation.  I know not every man can or will be like him – but that was not his aim, nor his desire to be a standard for comparison.  His aim was to build men who follow after Christ (1 Cor. 11:1) and become more Christ-like (Rom. 8:29), from one degree to another (2 Cor. 3:18).  Christ is the only imitable way, truth and life (John 14:6).
Yet, the scriptures do command us to “consider your leaders and the outcome of their faith” (Hebrews 13:7) and to follow them, as they follow Christ (1 Cor. 11:1).  I’ve had ample opportunity to “consider…the outcome” of this pastor’s life as a sheep in his flock for 35 years.  And, at the risk of the criticism of romanticizing a fallible man, I offer these reflections of one man’s faithful life to encourage the Church to nurture our young men, so that it will flourish in their generation.
Set Christ apart in your heart by faith.
We must encourage our sons to live wholeheartedly for Christ.  There is no middle ground, no nuanced path. Indeed, the way is narrow and has only one gate. Our pastor would say to us, “Look to Christ” who is the “author and finisher of our faith” in all things (Heb. 12:2).  Our world holds many glittering distractions for a young man’s heart, but we must pray that our sons’ hearts esteem Christ above all else. When men learn to find their treasure in Christ alone, many worldly distractions fall away, scattered in dull comparison.  We must pray for our young men because this act of “setting apart” is a sanctifying work of the Holy Spirit alone, in His timing.  The Church must exercise patience, grace and grit to equip men to grow into “mature manhood, to the measure of the stature of the fullness of Christ” (Eph. 4:13).
Have a vision to change the world.
We must encourage our young men to have a vision for their lives that extends beyond their personal gain, for the glory of God’s kingdom. Our pastor’s vision to change the world was not to have a world-renowned name for himself, but to lead, train and send men “into all the world” (Matt. 28:19) for Christ’s name.  As we foster interests and enable talents of our sons, we need to never stop encouraging them to think big and take risks for His glory and for the good of others.
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Truth fades quickly when it competes with the chronic pain of depression. Frequent trips to Scripture and truth were the order of the day. “I have tried to have resets throughout the day by reading a wise book or devotional.” A few followed this time in Scripture by “repenting of misplaced hopes and trust.”

In the summer of 2021, a question appeared on the CCEF website: “What has helped you to endure in the midst of depression?” We received 365 responses—each one a gift. Thank you. If you were to read them, you would have been strengthened in your faith in Jesus. I certainly was, and I plan to read them again. They remind us that there are many fine people, some of them within reach, who fight every day, with every speck of life and every resource the Spirit gives them. They are heroes of the faith whose strength and beauty are seen by some of us now, by all when faith becomes sight.
Everyone who endures hardships by faith in Christ stands in the tradition of witnesses. Israel was called upon to be a witness to the greatness of God in contrast to the emptiness of idols. “You are my witnesses,” declares the Lord (Isaiah 43:10). Witnesses are those who believe that God exists, and they draw near to him even when they have only heard his words and not yet seen him (Hebrews 11:6). They continue to draw near when they endure fiery tests.
Survey Results
Here is how these witnesses were helped as they endured depression.
The basic summary of the answers is what you might expect:

daily time in Scripture supplemented by anything spiritually good,
time in prayer,
time with people who understand and care well, and
wise routines.

These might seem ordinary, but they are evidence of the Spirit’s power, and they are truly impossible when you feel as though all life has left your body, soul, intellect, and affections. When Scripture suddenly becomes a foreign language, a normal person will not take the time to decipher it, but those who endure by faith will keep trying. When you live with accusations—“you are a failure, nobody loves you, you don’t deserve to live”—why would you turn to God? When you believe that even if God loves you, he loves you less than the upbeat people in the church—why would you turn to God? One person wrote: “I ruminate on things that are so unhelpful.” Those ruminations were about how God was displeased with him. But those who endure work hard to not give these questions or their answers the last word. Instead, they turn to Jesus because they have a faint memory that he “loves us and has freed us from our sins by his blood” (Rev 1:5). And they know they will not find life anywhere else.
Here are some details from the survey.
1. Time in Scripture. For the depressed, this can mean: the truth, force-fed. “I have to remind myself that God loves me every day, and pray every day, whether I feel like it or not.” If you ever had to eat when you had absolutely no appetite, you know how hard this can be.
Aim for “slow listening.” By this, this individual meant that he waited to hear one thing that could possibly be good for his soul, and then he held on. Respondents slow listened to Isaiah 61:1–3, Psalm 27, Psalm 131, Zephaniah 3:17, Romans 5, Hebrews 11, 1 Peter 1, or anything that said, “but God,” or a hymn book, or the Book of Common Prayer. Dark Clouds, Deep Mercy made a few lists, as did biographies of old saints of the church, especially those digested by John Piper. Some were able to read. Others could only listen — to sermons, podcasts, music, and a spouse who “just read Scripture, even Leviticus.”
“I have to think hard about the suffering of Jesus and the eternal joy that followed.” Think hard? Amazing. Most of us don’t think hard about spiritual truth after a good night’s sleep and a day that seems manageable. Another said, “I lost my ability to think.” This is a common reality of depression. But here is that evidence of power: “At that bottom, I was met by the Man of Sorrows and high priest who had suffered.” And then, they must find him again tomorrow. Truth fades quickly when it competes with the chronic pain of depression. Frequent trips to Scripture and truth were the order of the day. “I have tried to have resets throughout the day by reading a wise book or devotional.” A few followed this time in Scripture by “repenting of misplaced hopes and trust.”
About 20% of respondents found refuge in God’s sovereign control over all things, including their depression. This is more than I anticipated, but it should be no surprise. Job and Habakkuk have led the way. Both men, each approved and loved by God, faced great suffering, and both had very personal encounters with the Lord. They asked God questions, and he actually spoke with them. In visitations such as these, people bow to God’s greatness and authority. They learn that he is the LORD. Habakkuk said, “I hear, and my body trembles . . . I will quietly wait for the day of trouble” (Hab 3:16). Job said, “I had heard of you by the hearing of the ear, but now my eye sees you; therefore I despise myself, and repent in dust and ashes” (Job 42:5–6). The eyes of both men were diverted from the troubles of the day to something bigger, which freed them to grow in simple obedience and joy.
One woman was led to this same place through the greatness of God’s presence and love.
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Amillennialism is indeed an eschatology perfectly suited for these last days. Opening a window onto the one true Consummation, it lets in light from God’s one true future, pouring it into the perplexing present, and filling the souls of the saints with clarity, conviction, joy, and the zeal of Christ himself.

Are we living in the last days?
Yes, I know we are, for the Bible says that we have been ever since the Son of God came into the world to purchase our redemption (Heb. 1:1-2).
But are we living in “the last of the last days”? Are we nearing the final scenes of world history, the Second Coming of Christ, and the Consummation of all things?
Yes, I think we are, and in this essay I want to explain why—and why I also believe that amillennial eschatology alone will adequately prepare us for them.
The Last of the Last Days
For two millennia the Church has encountered what our Lord referred to as the beginning of birth pains (Matt. 24:8). These include wars, rumors of war, famines, earthquakes, pestilence, the deceptive teachings of false christs and false prophets, and the ebb and flow of persecution. All such things are part and parcel of the Great Tribulation, out of which the sovereign God has been faithfully rescuing his beloved children for generations, uniting them by faith with his Son, and planting them safely on the Zion up above, where they eagerly await the glories of the Zion up ahead (John 4:22-24; Gal. 4:26; Heb. 12:18-24; Rev. 7).
Today, however, the universal Church is witnessing a notable intensification of the birth pains. Christendom is in collapse. European churches stand largely empty. Whole denominations, rich with Christian history and culture, are now infected with the spirit of the age and slide into compromise and apostasy. Outspoken (and soft-spoken) atheism is on the rise, even in America, a historic citadel of the faith. The Western intelligentsia speaks openly of a “post-Christian” society. As in the days of Noah and Lot, world culture swiftly descends into lawlessness: gratuitous violence, murder, polymorphous sexual immorality, theft, kidnapping, slavery, drug abuse, lying, profanity, greed, fraud, fanaticism, and anarchy. Meanwhile, the persecution of biblically faithful Christians increases. Courts, universities, employers, political parties, and media outlets drive believers to the margins of society. Freedom of religious speech, practice, and assembly is curtailed, if not canceled. While estimates differ widely, all agree that thousands of believers are dying annually for their faith. Day by day the souls of the martyrs flow into heaven, taking their place beneath the altar of God (Rev. 6:10).
But in the midst of all this gloom there is good news as well. Just as God promised, where sin abounds, grace much more abounds. Yes, the true spiritual Church is a little flock, but the glory of the Lord remains upon her. She alone is the one true hope of the world: a city set upon a hill, a light shining in the deep darkness that covers the peoples. Through the global preaching of the gospel, men and women of every nation are coming to the brightness of her light and streaming into the City of God. Amidst the raging storm the Lord is still building his Church (Is. 60 1-3; Matt. 16:18, 24:14; Rom. 5:20).
But are the birth pains really coming to an end? Has a world mysteriously pregnant with eternal life reached transition? Is the day of delivery upon us? Are the Parousia, the Consummation, and the rebirth of the universe now at hand, even at the door (Matt 24:33)?
No and yes. No, because we have not yet witnessed three special signs that our Lord taught us to look for—signs that herald the imminence of the end. But yes, if we pause to consider why they may soon be upon us.
Consider first the Great Commission. The Lord said, “This gospel of the kingdom shall be preached in the whole world as a testimony to all the nations, and then the end will come (Matt. 24:14). Has the Church reached the whole world with the gospel? No, not yet. According to the Joshua Project, there are currently more than 17,000 people groups in the world, of which about 7,000 remain technically “unreached.” This is over 40% of all people groups, 2.9 billion souls. It is a staggering number, largely representing the Hindus, Muslims, Buddhists, Communists, and animists who inhabit the so-called “10/40 window.”
We must remember, however, that the gap between “reached” and “unreached” has never been smaller; that the pool of potential missionaries has never been larger; that people movements are continually springing up in many lands; and that modern advances in communications technology are bringing the gospel to multitudes, thereby facilitating rapid church growth even in supposedly “closed” nations. Yes, much work remains to be done, and many pioneer missionaries are needed to do it. Nevertheless, it is not wishful thinking to say that today’s Church is powerfully “hastening” the coming of the Lord, and that the completion of the Great Commission is near (2 Peter 3:12). Says the Joshua Project, “We are within range of penetrating every people group on the planet with the light of the gospel, and with more momentum than ever before in history.”1
Secondly, it is also true that we have not yet seen the large-scale conversion of God’s ancient covenant people, ethnic Israel—a blessed hope which I believe is indeed promised in Scripture (Rom. 11). However, the stage is certainly set for it. Globally, anti-Semitism is on the rise. Many of the sons of Jacob have returned to their former homeland, a staggering feat of providence that can hardly be without redemptive significance. Ethnic Israel’s spiritual wealth is inversely proportional to their material: From Christ’s perspective, they are wretched, miserable, poor, blind, naked—and deeply loved (Rom. 11:28; Rev. 3:17). Even now there is a great famine in their land, such that one day soon—perhaps amidst the birth pains of persecution and war—multitudes of Jews will finally cry out to God’s greater Joseph: first for forgiveness, and then for food, drink, and the perfect safety of a far better homeland where righteousness dwells (Gen. 45:1-28; 2 Peter 1:13).2
Finally, it is also true that the Man of Lawlessness has not yet been revealed, and that the Last Battle and the greatest tribulation have not yet begun (Matt. 24:9-28, 2 Thess. 2:3-12; Rev. 11:7-10, 13:6-10, 16:12-16, 19:17-21, 20:7-10). As never before, however, there are signs that the final clash of the kingdoms is drawing near. I have just cited rapidly increasing lawlessness, apostasy, and persecution, all of which may well herald, or even presently fulfill, the “rebellion” of which Christ, the apostle Paul, and the Revelator all spoke (Matt. 24:4-28; 2 Thess. 2:1ff; 2 Tim. 3:1-5; Rev. 9:20-21, 16:8-11).
Alongside these we also observe a fresh upsurge of the Babylonian tendency in world history (Gen. 11:1-9; Dan. 7; Rev. 13, 18). Guided as if by an invisible hand, an emerging network of powerful elites—corporate, governmental, bureaucratic, military, scientific, educational, journalistic, and technocratic—militates against democratic and nationalist impulses, working instead toward a Great Reset of human nature and society. What’s more, recent history has shown that by means of powerful propaganda this network is quite capable of manipulating huge swaths of humanity toward their chosen ends. Though God’s prophetic word indicates that their path to a global utopia will be strewn with the thorns of war (Dan. 11:36-12:13; Rev. 17:16), it is nevertheless clear that the unthinkable has now become thinkable: A final world empire, ruled by a final world tyrant holding the family of nations in a twofold iron grip: the hope of heaven on earth, and the fear of annihilation for those unwilling to comply. Happily, the gospel continues to go forth with good success to every tribe, tongue, people, and nation, so that new churches are springing up in their midst. Yet even as it does, a world-system given over to idolatry—and drunk with pride, wealth, sensuality, and the lust for power—grows increasingly hardened. Like Egypt of old, at any moment it could turn en masse against God’s eschatological Israel, thinking to pursue her to the death through a Red Sea of religious cleansing.
Amillennialism: Scripture’s One True Eschatology
Yes, the Church may well be entering the last of the last days.3 But if so, it’s more important than ever that she be anchored to the Bible’s one true eschatology. My conviction, defended from Scripture in two books and several essays, is that this high honor rightly belongs the amillennialism, the classic eschatology of the Roman Catholic, Orthodox, and Protestant communions.
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