PMW 2025-016 by Kenneth L. Gentry, Jr.
Two Errors ….
A number of prophetic passages (especially in the OT) speak of the universe collapsing. This has caused serious theological problems for two opposing eschatological schools.
Dispensationalism cannot interpret these passages in context because they approach them in a fully-literalistic sense. Thus they argue, these passages must be pointing solely to the distantly future second coming of Christ. Dispensationalists are committed to a half-truth in this interpretation, as I will show.
But then there is the hyper-preterist movement that interprets these passages as solely symbolic. They deem the falling-star passages as symbols of collapsing government. And these passages usually point to the collapse of Israel’s government under God’s wrath and judgment. Thus, they interpret these passages as picturing the coming AD 70 judgment of old covenant Israel. Hyper-preterists are committed to a half-truth also.
… One Solution
It is only when we put these two half-truths together that we can get a handle on the full truth. The problem with these two extremes (one evangelical; one heretical) is that they cannot see the big picture. They cannot see the forest for the trees. Both too narrowly focus on Israel alone. But properly understood, God is speaking through Israel’s judgment to the world. These passages are samples of the Now/Not Yet hermeneutic that is so prominent in and essential to Scripture. Let me explain (but only briefly by way of introduction to whet your appetite).
Reformed Eschatology in the Writings of Geerhardus Vos
Ed. by Ken Gentry and Bill Boney
This is a collection of several key eschatological studies by the renowned Reformed theologian Geehardus Vos. We have modernized Vos’ grammar and syntax and updated his layout style according to modern publishing conventions (shorter sentences and paragraphs). We did this without changing any of Vos’ arguments.
For more information on this new Vos work or to order it, see:
https://www.kennethgentry.com/reformed-eschatology-in-the-writings-of-geerhardus-vos/
The Now/Not Yet hermeneutic recognizes God’s anticipatory work within history as pointing to his ultimate work in concluding history. These universe-collapsing prophecies do (often) speak of Israel’s coming judgment and function as symbols of that judgment. But Israel’s judgment is a microcosm of universal judgment that will occur on the last day at the final judgment. Only then will these prophecies come to a full, final, literal fulfillment. Thus, they are to be understood both symbolically and literally, because the symbolic points to the literal.
Consider other Now/Not Yet truths in action. We are now resurrected in Christ (John 5:24–25; Eph. 2:6). But this Now spiritual reality points ahead to a future ultimate physical reality, our Not Yet bodily resurrection (John 5:28–29; 1 Cor. 15). We are Now new creations in Christ, but this points to our Not Yet consummate, physical new creation. We are Now justified in Christ. But this spiritual reality points to our Not Yet final justification at the final judgment. We are Now sanctified in Christ in anticipation of our Not Yet final sanctification when we are perfected on the last day. We Now have eternal life (though we will die physically) in anticipation of our full experience of unending eternal existence on the last day (wherein we will never die).
On and on I could go. But I believe the point of the Now/Not Yet principle so widely held among evangelical scholars has been amply illustrated (verses and their full exegesis will be presented in my book).
Three Views on the Millennium and Beyond
(ed. by Darrell Bock)
Presents three views on the millennium: progressive dispensationalist, amillennialist, and reconstructionist postmillennialist viewpoints. Includes separate responses to each view. Ken Gentry provides the postmillennial contribution.
See more study materials at: www.KennethGentry.com
Thus, similarly we must understand the universe-collapsing language as the Now/Not Yet principle at work. God judges Now in history through various expressions of “the day of the Lord” (as we see in the several instance of “the day” of the Lord in Scripture). These singular “day of the Lord” events anticipate and point to the Not Yet full, universe-collapsing judgment on the final “day of the Lord” at the end of history.
As we run upon these universe-collapsing verses in Scripture, we do not have to be either naive (dispensational) or heretical (hyper-preterist). Rather we should understand the plan of God is gradually unfolding in history. It is slowly leading to a dramatic conclusion at the end of temporal history. We are Now living in anticipation of the consummate, eternal order that has Not Yet come.
Thus, as I will demonstrate in my Two Ages book, we are in Now living in “this age” awaiting the Not Yet “age to come.” But since the powerful Not Yet “age to come” is spiritually intruding into the Now time, there is an overlap of the two ages beginning with Christ’s resurrection. Since that glorious redemptive event we “have tasted the good word of God and the powers of the age to come” (Heb. 6:5). But we are Not Yet fully experiencing in literal, consummate fashion the fullness of the Not Yet age to come.
An invitation
If you would like to send a tax-deductible donation to my research and writing ministry as I engage this Two Ages concept, I hope you will consider giving to GoodBirth Ministries today (none of this Not Yet stuff, please!).
Before Jerusalem Fell Lecture
DVD by Ken Gentry
A summary of the evidence for Revelation’s early date. Helpful, succinct introduction to Revelation’s pre-AD 70 composition.
See more study materials at: www.KennethGentry.com
Postmillennial Worldview 
Dear Dr. Gentry, perhaps it is because your treatment this topic is so brief, but I am confused. Are you saying that the “universe collapsing” should be taken literally in its “not yet” aspect? Would you equate this with 2 Peter 3:7? If so, we have to ask how a universe that is billions of light years across can collapse in a very short (cosmologically speaking) period of time. Am I missing something?
Thanks
Paul Steidl
Your questions is similar to asking how God could create a universe billions of light years across within a six-day period (Gen. 1). With God, all things are possible. However, the collapsing of the universe is not to its annihilation, but to its refashioning in righteousness as sin is finally cleansed away at the coming of Christ/Final Judgment/New Heavens and New Earth.
The idea does not hold up that 2,000 years later we are still living in the same age as Paul and the Corinthian believers. Why? Because Paul wrote that the culmination of the ages had come upon them. (1 Corinthians 10:11)
In Matthew 12:32 Jesus said, “Anyone who speaks a word against the Son of Man will be forgiven, but anyone who speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come.”
and
in Ephesians 1:21 Paul wrote, “… not only in the present age but also in the one to come.”
Both Paul and Jesus used the Greek word, “melló” (about to be), to describe what was coming.
The exact same form of “melló” is found in Acts 20:3 and Acts 27:2. So let us look at these verses to get an idea how to understand how “melló” is being used.
Acts 20:3 “where he stayed three months. Because some Jews had plotted against him just as HE WAS ABOUT TO sail for Syria, he decided to go back through Macedonia.”
Acts 27:2 “We boarded a ship from Adramyttium ABOUT TO sail for ports along the coast of the province of Asia, and we put out to sea. Aristarchus, a Macedonian from Thessalonica, was with us.”
Conclusion : Both Jesus and Paul communicated that the coming age was about to come — they were not presenting the idea that the coming age would arrive 2,000+ years later. Why? The culmination of the ages had come upon those living during the first century.
I will write an article in reply to your question. It will post on April 1 (I have articles uploaded up to that time).
Thank you, Mr. Gentry. I appreciate it.