A Review of Richard Abanes’ “End-Time Visions”

START YOUR ENGINES Richard Abanes has written a number of interesting books and this
particular one that I'm reviewing in this article - End-Times Visions - certainly falls into that
category. This particular book interested me because of the topic of the End Times and
prophecy related to it. Roughly 30% of the Bible relates to prophecy to some degree. Christ
felt it was important enough to discuss it and detail what He could to His disciples in His
Olivet Discourse recorded for us in Matthew 24. In Abanes' book, he's not necessarily nasty
about those with whom he disagrees, but it quickly becomes apparent that he does not
think that the premillennial position has much of a leg to stand on. What Abanes does wind
up doing in his book is slide his beliefs in under the radar and only those who are adept at
understanding what he is really attempting to say will pick up on it. Preterism is essentially
the belief that pretty much all of Revelation has occurred with the exception of the last two
chapters of the book. The underlying thrust of Preterism is found in the use of allegory. In
other words, Preterists often allegorize, or spiritualize the text of certain passages of
Scripture (when there is no good reason to do so) in order to get to their desired end.

CHAPTER BY CHAPTER In End-Times Vision the Road to Armageddon? Abanes takes us

through the more routine chapters on the cults (both major and minor) that have wreaked
havoc not only on their own followers but have contributed in giving Christianity in general a
bad name (he didn't say that last part; I did). He discusses Jim Jones, prophet Bank-Ik Ha
who announced that the Rapture was going to happen October of 1992. He tosses Jack Van
Impe into the mix as well. Then of course, we have the David Koresh saga in Waco, Texas,
in which many were burned alive because of their refusal to leave the compound, opting
instead to die with their leader, who claimed to be God.

When we get to chapter three, Abanes begins discussing the book of Revelation. He starts
off by telling us how the book got its name and then moves into a brief encapsulation of
what Christians believe about the End Times. It is obvious from his use of quotation marks
around specific words or phrases that Abanes doesn't really buy into the idea of the 2nd
Coming, or the Rapture, but mentions them because that is what a certain group of
Christians do believe. He briefly discusses the lack of timetables referenced in the Scriptures
and then moves onto a dissertation of Premillennialism, which includes Dispensationalism. It
is obvious from his one statement - "Of course, not all Christians are obsessed with the end-
times"[1] that he views those who adhere to a Dispensationalist view of Scripture as being
obsessed with the end-times. In fact, I would agree that anyone who is obsessed with the
End Times is likely not doing themselves a favor, but the underlying impression I got from
Abanes is that to spend time thinking about, or discussing the End Times is not all that
healthy.

Continuing on with Revelation, we begin to see Mr. Abanes' theology come to the fore. He
follows up the statement about being obsessed with the End Times with the words "On the
contrary, most of them are much more concerned with improving society, helping the less
fortunate, and living a life that reflects the Bible's two greatest commands..." Then states
"Unfortunately, however, numerous evangelicals, charismatics (sic), and Pentecostals insist
that the end of the world is near. Some of them have actually made a lucrative career out of
selling doomsday."[2] In one swell swoop, whether he likes it or not, or meant it or not, he
is lumping all of those who see a real importance in studying the End Times as people who
are not really interested in loving God, or loving others, and interested in making money
instead.
As often as Christ took the apostles to task for something, He did not take them to task
when they asked Him personally about the end of the age. He without hesitation answered
their questions in what is known as the Olivet Discourse. In fact, one could almost say that
Christ brought it up, because they had simply commented on the beauty of the Temple and
Christ used that as a jumping off point. It was then that they asked Him for the particulars
and He provided many.

A VERITABLE WHO'S WHO IN THE END Abanes' book goes through a list of Who's Who
in End Times genre, like Hal Lindsey, criticizing how Lindsey arrived at the point of knowing
for instance, which countries were going to be the invaders of Israel that the Bible speaks
of. To his credit, at least Abanes looks to a few commentaries for information. However, this
really proves nothing since commentaries are simply the opinions of people and the
commentaries he quotes agree with his position. While they are good at offering opinions,
this is the best they can do. However, in truth, the commentators quoted are not as
dogmatic as Abanes seems to be at points.

Chapter four takes us into the realms of those folks who Abanes calls "Patriots &
Militiamen." The truth of the matter is that most level-headed Christians do not take these
people seriously in what they believe and espouse. What is taken seriously is the fact that
they will, if given the chance, cause damage. The fact that they use Christian rhetoric does
not minimize the validity of Scripture. Christ pointed this out centuries ago, as did both Paul
and Peter. Charlatans were alive then, living off the unfulfilled hopes of Judaism and we
have the same thing happening now. It really shouldn't surprise anyone. Unfortunately,
Abanes seems to think that because there are things in the Bible that speak of the End, and
there are people who take them literally, this has caused a swell of idiocy and ultra-
fundamentalism. But if we look at things very closely, the people that have claimed to do
things based on Scripture have not actually taken Scripture literally. They have always
spiritualized or allegorized it to make it mean something it clearly does not mean.

THE ANTICHRIST?! HE'S JUST A FIGURE OF SPEECH Later in this same chapter and
into chapter five, Abanes tries his hand at biblical exegesis. Because of the sheer number of
people over the years who have tried to guess the identity of the Antichrist, the Beast and
the real meaning of the number 666, it is important to understand not what these people
think the meanings entail, but what the Bible actually means by these words and numbers.
In that regard, I certainly applaud Abanes' willingness to look to others for wisdom and
insight. However, it doesn't appear as though he's done so with an impartial eye. Abanes
states "A close examination of several biblical verses lends support to this latter contention
(that Premillennialism is wrong and the Antichrist does not really exist). The word Antichrist
appears only in two of the Bible's sixty-six books: 1 John and 2 John. The term is used to
describe anyone who denies that Jesus is the Christ...rejects the Father and the
Son...refuses to profess faith in Jesus...and disbelieves that Jesus the Christ came in human
flesh..."[3] Abanes continues with "The apostle John was obviously not referring to a
particular leader, but rather to individuals who preached a Jesus different from the one
represented in Scripture."[4] Abanes arrives at the conclusion that the term Antichrist
might be a figure of speech. I will agree with Abanes that the word "Antichrist" is used only
a few times in Scripture, but this alone hardly represents the full meaning of the title, nor
does this fact take away from the biblical reality that the Antichrist is a very real individual.

At its root, the Antichrist will literally attempt to stand against (hence the term "antichrist")
Christ in all that Christ is accomplishing, and will accomplish in and through His Bride.
Daniel speaks of a "king of fierce countenance" who "(understands) dark sentences" and in
fact throughout the book of Daniel, we have numerous references to one individual (not a
figure of speech) who will oppose all that is God. Paul makes this also very clear in his
correspondence to the Thessalonians. Of course the apostle John was referring to an
attitude, but he was also referring to a specific individual as well. This is clear from the text,
but it appears as though Mr. Abanes - possibly due to his proclivity for Preterism - simply
does not see that.

NERO? Abanes does admit that in these texts, the possibility exists that John was referring
to a specific person, but he defers here to those with whom he likely agrees when they say
that the most likely leader in history that would have been thought to have been Antichrist,
was most likely Nero. However, if Abanes would simply take the time to study the
Scriptures and let them speak for themselves, he would likely find that in many ways, Nero
in no way fulfilled the role of the Antichrist, because of all that the actual Antichrist will
accomplish during his short seven year reign.

What I continue to find truly amazing about folks who disagree with the early church's
understanding of Scripture is that they seem to forget that roughly 30% of the Bible is
prophetic and Jesus obviously thought it important enough to talk to His disciples about it,
warning them of what was ahead. A.D. 70 came too quickly and the Words of Christ found
partial fulfillment when Jerusalem was completely destroyed by the Roman armies. This
same apostle whom Abanes quotes - the apostle John - was sent to Patmos, there to live
out the remainder of his life and it was from this location that John wrote about the
apocalyptic events that would send this world reeling. Nearly all the facts point to a date
right around the year 95 A.D. for the writing of Revelation, long after the total annihilation
of Jerusalem and the Temple.

WHAT WAS THAT DATE AGAIN? Proponents of an earlier date for Revelation (circa 65
A.D.) state that if John had written Revelation after Jerusalem's destruction, he certainly
would have written that into the narrative. But John wrote only what he was told to write by
Jesus Himself; nothing more and nothing less. His job was to record the events that would
signal the end of this world and this is what he did.

For the remainder of chapter five, Abanes goes into the history of the church in Roman
times and beyond, stopping along the way to point out people and groups like the
Montanists who in about A.D. 166 declared that Christ was just about ready to return. The
problem with Abanes pointing out the type of individual he's pointing out is that it tends
(again) to lump everyone together under one heading: Premillennial Dispensationalism. This
is simply not accurate, but his message is clear enough. If you are a Premillennial
Dispensationalist, you're probably given to extremes. Certainly there have been excesses
and extremes in nearly all branches of religious doctrine and affiliation but you don't throw
out the baby with the bathwater. It is not the fault of Premillennial Dispensationalism, but of
those individuals who simply use bad exegesis when it comes to interpreting Scripture and
wind up going the way of error because of it, often taking others with them. This is an
unfortunate fact of the fallen human condition.

Chapter six goes into Nostradamus and the prophetic (or is that pathetic?) swirl of energy
and mire that surrounds him and his reputation. Chapter seven deals largely with a man by
the name of William Miller and his belief that Christ's return would usher in peace, not the
other way around as taught by Postmillennialism. Abanes states "The eschatology held by
the majority of Christians during Miller's day was postmillennialism."[6] Abanes does not
even state the reason(s) why postmillennialism was popular then. Paul Enns does in his
Moody Handbook of Theology. He states "The occasion for this view is noteworthy,
inasmuch as it followed a period of optimism and progress in science, culture, and the
standard of living in general. It was also prior to World Wars I and II. Postmillennialism
declined considerably following the world wars because the conflagrations militated against
the optimism of the doctrine."[7]

EARTHQUAKES, FAMINES AND PESTILENCE...OH MY! In an almost know-it-all kind of

way, Abanes continues his denunciation of those who speak of the End Times, like Dave
Hunt in chapter nine, as well as others who have unfortunately fallen under his microscope.
It is interesting to note also in chapter nine, how Abanes spins his takes on earthquakes,
famines; the very things that Christ spoke of in His Olivet Discourse. Abanes even compiled
a chart that he believe proves that earthquakes have actually lessened in frequency and
strength between 1897 and 1997 and he quotes several sources for his list of earthquakes
that date back to A.D. 532. Apparently, his point is that earthquakes haven't changed
much, so this fact would negate the prophetic musings of many who continually claim that
the end is near. Abanes' chart stops mysteriously though at the year 1908, citing 23
recorded earthquakes. It's difficult to ignore the fact that he passes right over the years
from 1876 to 1908 showing no earthquakes between those years. He inserts this comment,
"Clearly, earthquakes are not taking place with more frequency or intensity now than in
centuries past."[8]

On another page, dealing still with earthquakes, he states "Contrary to these facts, many
people continue to assert with certainty that this generation is seeing a unique display of
tectonic disasters. Documentation of course, is either not provided, or taken out of context
and presented in a deceptive way."[9] On one hand, Abanes seems to state that
earthquakes have not increased and on the other hand, he states that the seeming increase
in earthquakes is due to better technology which allows scientists to record tremors. All
right, I'll give him that, but that does not explain why Abanes chose not to record major
earthquakes that have taken place after 1908. This information is available from the
National Earthquake Information Center and most certainly was available when Abanes was
compiling information for his book.

There has been a steady increase in earthquake activity over the past centuries, with a
large jump taking place between the 16th and 17th centuries and the number skyrockets
from the 18th to 19th centuries. What, did we have better technology in the 19th century,
as opposed to the 18th? Anyone who has access to the Internet can verify that Charles
Richter, creator of the Richter Scale was born in 1900 but did not create anything like the
scale until around 1935, long after the earthquakes of the 1800s were recorded. Abanes
constantly (and quite condescendingly) defers to history and technology and encourages his
readers to understand that if these apocalyptic pundits had availed themselves of the real
data, they would have come to far different conclusions. But would they?

According to another author and researcher, "between the years 63 and 1896 there were
only 26 recorded earthquakes. Most of the world's earthquakes began to occur since 1900.
In conjunction with World War I, there were several significant earthquakes: 1905 India -
19,000 killed; 1906 Chile - 20,000 killed; 1908 Italy - 70,000 - 100,000 killed; 1915 Italy -
30,000 killed; 1917 Indonesia - 15,000 killed; 1918 China - 10,000 killed; 1920 China -
200,000 killed; 1923 Japan - 143,000 killed."[10] This same author then goes onto list 17
more earthquakes that killed millions of people from 1927 to 1999. He ends his discussion
on earthquakes with one particular chart, which compiles the facts like so: "In the first 1000
years after Jesus, there were approximately 5 recorded major earthquakes (although we are
sure more occurred in remote locations). However, the trend has been on the increase:
14th century, there were 157 major earthquakes 15th century, there were 174 major
earthquakes 16th century, there were 253 major earthquakes 17th century, there were 278
major earthquakes 18th century, there were 640 major earthquakes 19th century, there
were 2119 major earthquakes Nearly 900,000 earthquakes have been recorded thus far in
the 20th century. An earthquake every hour!"[11]

Abanes does the very same thing with famines and pestilences that he does with
earthquakes. While he has taken the time to create a chart highlighting famines that have
occurred since 3500 B.C. through 1991-92, it seems that he has somehow forgotten to
include a number of extremely noteworthy famines that took place in 1918-1919 in which a
pestilence killed 23 million people. The year 1920 took the lives of thousands upon
thousands of lives in China.

Decades later, between the years 1958 and 1961, it is believed that 15 million (yes, million)
people died due to another series of famines in that same country. I didn't see that listed in
Mr. Abanes' chart, nor did I see the Great Russian Famine of 1921 listed, in which
approximately 5 million people died. I'm not sure why Mr. Abanes was not able to locate
this information.

WWI WAS REALLY NOT THE FIRST BIGGIE Many who believe in a literal interpretation
of Scripture believe that World War I was one of the indicators that Christ spoke of as
signaling the beginning of the end. At this point in his book, it is not surprising that Abanes
does not see it that way. "...history reveals that proponents of the "we're-in-the-last-of-the-
days" mentality are mistaken. World War I was not even really the first world war. That,
according to historians, was actually the War of Spanish Succession..."[12] Except for the
two (yes, two) historians he quotes in his book, I'm sure this would be news to everyone
else who thought that World War I was the actual first world war. In fact, if you look at this
particular war carefully, you'll find that the war was mainly between the Spanish and the
French. America was involved in her own war at the time.

Doing a bit more of our own research we find that to some extent, the War of Spanish
Succession was considered to be a type of world war, but certainly if one compares it to
World War I and II, it pales in comparison for any number of reasons. Of the War of Spanish
Succession it is said, "These were confined to Europe and their colonies. The Asian powers
were not involved; in this example, the Ottoman Empire is "European". Earlier European
wars - essentially family quarrels among royal houses - tended to be short and
geographically limited, thus, before the late nineteenth century, the world war concept
meant little. The Asian powers - India, China, Japan - did not act beyond their lands. Later,
India's strategic location (on the maritime equivalent of the Silk Road to the East Indies and
China) rendered it an early target of British colonialism; despite that, China and Japan
remained isolated from Europe until late in the nineteenth century."[13] It would appear
then from this definition that these earlier "world wars" were very limited and certainly did
not include that many nations. On the other hand, when discussing a true world war, citing
the same source we read "The twentieth century's two world wars were fought in every
populated continent. Many of the nations who fought WWI also fought WWII, although not
always on the same side."[14] (emphasis mine) I think most would agree that if we
compare WWI and WWII to the "world" wars that came before them, the previous wars
were not really world wars at all, but local conflicts that may have at the time seemed as
though the entire world was involved, when in point of fact, it was not. On the contrary,
World Wars I & II included every continent.

WHAT'S WITH ALL THE NUMBERS? Abanes then takes on Tim LaHaye and LaHaye's
numbering of the dead in wars previous to the 20th century. By now it's no surprise that
Abanes disagrees with LaHaye's findings, citing a study done in 1974 which he says negates
LaHaye's figures. In the final analysis, whether LaHaye is right or Abanes is right here
actually has no bearing on the subject. The concept of world war is the only attribute that
matters, not whether or not wars are on the increase or the numbering of the dead is at an
all time high when compared with previous periods of time. Again though, this is the
problem when people do not take the time to actually read the text of Scripture.

WHEN NATION SHALL RISE AGAINST NATION... When Christ said that when "nation
rises against nation; kingdom against kingdom" (Matthew 24:7-9), He was referring to full
global conflict. He said nothing about the number of deaths and/or casualties. He simply
said when you see world war, coupled with famines and earthquakes you will then know
that it is the beginning of travail. How do we know that the phrase 'nation against nation;
kingdom against kingdom' actually means world conflict? It's pretty simple according to Dr.
Arnold G. Fruchtenbaum, who states "The key factor then, is to find out the meaning of the
idiom, nation shall rise against nation, and kingdom against kingdom. This idiom, taking in
the Jewish context of the day when it was spoken, points to a total conflict of the area in
view."[18] He continues, "In Jesus' day, the expression of nation against nation,
kingdom against kingdom was a Jewish idiom of a world war preceding the coming of the
Messiah. The Bereshit Rabbah states: If you shall see kingdoms rising against each
other in turn, then give heed and note the footsteps of the Messiah."[15]

Now, who should I believe? An individual who is Jewish, trained as a rabbi, converted to
Christianity and brings with him a wealth of Jewish culture and knowledge as he exegetes
God's Word, or an individual who I know virtually nothing about except for the fact that he
was once in a cult and is now a journalist who seems to have an axe to grind against the
Premillennial Dispensational position and who approaches the End Times debate with his
mind firmly made up as to the supposed validity of the Preterist position?

THIS, THAT AND THE OTHER THING Chapter ten of Abanes' book seeks to put his own
twist on well known passages of Scripture, like the Parable of the Fig Tree. Interestingly
enough, I agree with him that the Fig Tree does not represent Israel. Normally in Scripture,
Israel is represented by vine, not a fig tree. Jesus' point in this parable is a simple one.
According to Fruchtenbaum, Jesus meant that "When the fig tree and all the other trees
begin to blossom, it is a sure sign that summer is on its way."[16] By way of application,
"Jesus said: Even so ye also, when ye see all these things, know ye that he is night, even at
the doors. Just as a blossoming fig tree means that summer is on its way, in the same way,
when these events that Jesus spoke about occur, then they can know that His return is
near."[17]

Fruchtenbaum then goes onto explain just exactly what the signs were that they were to
look for and it was not the reestablishment of Israel in 1948. He told them to look for the
Abomination of Desolation. "Then Jesus stated that the generation which sees this event -
the Abomination of Desolation - will still be around when the Second Coming of the Messiah
occurs 3 ½ years later. The point of verse 34 is not that the generation which sees the
reestablishment of the Jewish State will still be here at the Second Coming, but rather the
Jewish generation that sees the Abomination of Desolation signals Satan's and the
Antichrist's final attempt to exterminate the Jews. The fact that the Jewish generation will
still be here when the Second Coming of the Messiah occurs shows that Satan's attempt
toward Jewish destruction will fail, and the Jewish saints of the second half of the Tribulation
can receive comfort from these words."[18]

This doesn't matter to folks like Richard Abanes. Regarding his own thoughts to the above
verses, Abanes does what every other Preterist does. He takes the word "this" referring to
"this generation" and determines that Jesus is talking to the generation that was alive at
that time when in point of fact, when taken together as a whole, it is obvious that Jesus was
referring to a future generation who would be alive to see the actual Abomination of
Desolation occur inside the Holy of Holies in the rebuilt Jewish Temple. Jesus even alludes to
the Abomination of Desolation in past history when He says "Let him who has ears hear."
The original Abomination of Desolation is a very sad fact of history that was visited upon the
Jews and their Temple during the days of Antioches Epiphanes (who was much more like
the Antichrist than Nero ever was, to be sure). Do the research. It's pretty plain for anyone
who has ears to hear and eyes to see.

So after all is said and done, why should anyone study the End Times? There are many
reasons, but I'll list just a few, in no particular order:

1. It's biblical. Jesus told us to watch, pray and work (Matthew 24)
2. The return of Christ is extremely important (Titus 2:13) and believers need to
understand what will happen when He does return.
3. We need to understand how God's plan will unfold.
4. The study of prophecy provides an anchor for our faith.
5. We should devote ourselves to studying the entire Word of God
6. To rightly understand the future motivates the Christian to proper living (1
Thess. 5:4-10, 2 Pet. 3:9-14, 1 John 2:28-29).
7. Prophecy validates Scripture and the sovereignty of God!
8. The study of prophecy promotes evangelism.
9. The study of prophecy tends to purify the believer.
10. To avoid being deceived (Matthew 24). This last one is certainly one of the most
important ones. Christ said that in the Last Days, there would be many "scoffers"
much like it was in the days of Noah. Peter also relates this message (2 Peter
3:3ff). The truth of the matter is that many of the scoffers we are hearing from
are people who claim to be Christians, yet all they seem to be able to do is cast
aspersions on the legitimacy of studying prophecy.

It is apparent from reading Abanes' book where he stands on Eschatological grounds. He is

scoffing not only at those who have been the extremists of history (and they should be
scoffed at), but also at those who approach Scripture with a tenacious hunger to understand
God's Word as it is meant to be understood. Many of these people are reasoned theologians,
who tend not to go to extremes, yet because of what they espouse, they seem to go to
extremes.

Richard Abanes has it wrong. The extremists who have come and gone throughout history
are in no way on par with those who study the Scriptures seriously to determine just exactly
what God is saying. Those with God complexes, like David Koresh, Jim Jones, and others,
are in no way comparable to those who study the languages of Scripture, the history of
Scripture, the cultures of Scripture and arrive at intelligent conclusions based on a
consistent hermeneutic. The two groups are worlds apart. Yet, Richard Abanes has done a
detestable thing by grouping them together and he's done so for only two reasons that I can
think of; furthering the Preterist agenda and making some dollars. It would seem that as it
was in the days of Noah, sudden destruction will come upon those who continue to say
"Where He is? Where is the promise of His coming?" Believing that Jesus will physically
return one day causes me to be about the Master's business of introducing others to Christ
for an eternal salvation they can receive nowhere else. Whether this world lasts another day
or a million days does not change the fact that all will die and all need Christ. Understanding
where prophecy fits in that picture provides a greater impetus for evangelizing and
witnessing. I certainly hope people like Mr. Abanes learn that message...sooner than later.

[1] Richard Abanes, End-Times Vision the Road to Armageddon? (New York Four Walls Eight
Windows, 1998), 83
[2] Ibid, 120
[3] Ibid, 120
[4] Ibid, 161
[5] Ibid, 214
[6] Paul Enns, Moody Handbook of Theology (Chicago: Moody Press 1989), 384
[7] Richard Abanes, End-Times Vision the Road to Armageddon? (New York Four Walls Eight
Windows, 1998), 261
[8] Ibid, 263
[9] Arnold G. Fruchtenbaum, Footsteps of the Messiah (California: Ariel Ministries 2004), 96
[10] Ibid, 97
[11] Richard Abanes, End-Times Vision the Road to Armageddon? (New York Four Walls
Eight Windows, 1998), 277
[12] http://en.wikipedia.org/wiki/World_war#Earlier_world_wars
[13] Ibid
[14] Arnold G. Fruchtenbaum, Footsteps of the Messiah (California: Ariel Ministries 2004),
94
[15] Ibid, 95
[16] Ibid, 639
[17] Ibid, 639
[18] Ibid, 639