Eschatology 101

8/8/2019 Eschatology 101

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Eschatology:

a. Inaugurated Eschatology

Inaugurated eschatology is key to understanding the majority of the New Testament,

including the use of the Old Testament, the ministry of Christ, salvation, justification, the New

Covenant, the resurrection of Christ, the Holy Spirit, as well as Pauls Gentile mission. In the Old

Testament and intertestamental period the general Jewish eschatology was dualistic represented

by two ages. First was this age followed by Gods saving climatic activity, including the

manifestation of His saving and judging righteousness that would result in ushering in of the age

to come. Yet what we see in the New Testament that some of the key events of the age to

come have penetrated into the present age inaugurating this age to come.1 The present age

will continue to until the parousia. The kingdom of God/heaven is primarily as reign begun at

Christs resurrection but will be realized on the realm of earth during the millennium when Christ

brings the kingdom to earth physically. The tension held to is often referred to as analready/not yet tension.2

In the gospels we see the inauguration of the age to come in the ministry of Christ.

There are clearly some not yet aspects to the kingdom in the ministry of Christ for example, the

Lords prayer, the beatitudes, the messianic banquet, and the Last Supper to name a few.However there are some already aspects to the kingdom of God in the life of Christ. In

Matthew 12:28 Jesus links his activities with driving out the demons with the presence of the

kingdom of God in his ministry. He is clear that the kingdom of God has come (). Thekingdom of God/heaven refers primarily to a reign rather than a realm, although it will be a

realm in the millennium. The presence of John the Baptist before the ministry of Christ as

Eschatology 101 1By Rev. Timothy J. Bertolet 1/12/11

1 For diagrams see Ladd, George E.A Theology of the New Testament. Revised Ed. (Grand Rapids, MI.: Eerdmans,1974) 66-7.2 One does not have to read far in New Testament studies to come across this concept. For introductory reading,Ladd, George E. A Theology of the New Testament. Revised Ed. (Grand Rapids, MI.: Eerdmans, 1974) and The

Presence of the Future. (Grand Rapids, MI.: Eerdmans, 1964). Beasley-Murray, G.R. Jesus and the Kingdom ofGod. (Grand Rapids, MI.: Eerdmans, 1986). Stein, Robert. Jesus the Messiah: A Survey of the Life of Christ.Downers Grove, Ill.: InterVarsity. 1996. esp. 123-131. For the significance of inaugurated eschatology in Paulinestudies see: Gaffin, Richard, Jr. Resurrection and Redemption: A Study in Pauls Soteriology. (Phillipsburg, N.J.:Presbyterian and Reformed, 1978). Ridderbos, Herman. Paul: An Outline of His Theology. (Grand Rapids, MI.:Eerdmans, 1975) 44-90. (There is some debate over how much is inaugurated and how much is not. To hold to suchan inaugurated view does not mean one is an amillenialist. Cf. Blaising, Craig and Darrell Bock. Progressive

Dispensationalism. [Wheaton, Ill.: BridgePoint, 1993]).


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The resurrection was also significant in the Old Testament. It would mark the beginning

of the age to come. In 1 Corinthians 15:23, Jesus is the firstfruits guaranteeing the resurrection of

those who are in Christ. With Christs resurrection the age to come have been inaugurated. He is

reigning (1 Cor. 15:25: ); this is present tense. This is on the Davidic throne.

Hebrews chapter one is key as well. Several of the Old Testament passages are quoted

that mark the coronation of the Davidic King (Ps. 2:7; 45:6,7; 110:1). Christ is clearly the

Davidic Messiah. He is reigning on the Davidic throne at the right hand of God. At His return He

will bring the kingdom with Him to earth. Elsewhere in Hebrews, Christ has clearly ushered in

the New Covenant which was a promise of the age to come.10

In the New Testament we have Christ fulfilling elements the Abrahamic covenant.11 We

have him fulfilling elements of the Davidic covenant.12 We have Christ fulfilling elements of the

New Covenant.13

Yet we still have some not yet promises that remain, including the intermediate(mediatorial, physical) kingdom14 and the New Heavens and the New Earth.15 In Galatians 1:4

and Colossians 1:13 this eschatological scheme appears, we have been rescued from the present

age. Yet we still remain and are not to conform to this present age (Romans 12:2; Titus 2:11-12).

Paul can definitively declare that is Christ we are a New Creation precisely because of the

inauguration of the age to come.16 This is only an introductory defense and discussion of

inaugurated eschatology. However, it does play a significant role in understanding the New

Testament in its original context.17


10 Especially ch. 8. We celebrate the New Covenant every time we take communion.11 Gal. 3:6-9, 16-17,29.12 Acts 2:24-26; 13:26-41 (esp. 32-34); Rom. 1:3-4; 1 Cor. 15:20-28.13 Luke 22:20//1 Cor. 11:25 (Matt. 26:28; Mark 14:14); 2 Cor. 3:1-18; Heb. 8:6-13.14 Rev. 20:1-6; 1 Cor. 15:23-28.15 Rev. 21-22.16 2 Cor. 5:17, et al. Also again we should highlight the importance of the Spirit again. Justification is the presentdeclaration of a righteous status before God which is a marks among other things the new creation. The fact that

justification is available now marks the inauguration of the age to come because in the Old Testament and Jewishintertestamental literature justification was often associated with the transition from the present evil age into theage to come. This justification has broken-in because of the death and resurrection of Christ guaranteeing hope forthe believers at the final judgment which will eradicate the present evil age. For a discussion on justification andits eschatological significance see Stuhlmacher, Peter.Revisiting Pauls Doctrine of Justification: A Challenge to the

New Perspective. (Downers Grove, Ill.: InterVarsity, 2001).17 Particularly in Galatians. Silva notes, [W]e cannot possibly grasp Pauls teaching about the law unless weunderstand his eschatology (Exploration in Exegetical Method: Galatians as a Test Case. [Grand Rapids, MI.:Baker, 1996] 169).


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b. Intermediate State

When a Christian dies he goes consciously into the presence of the Lord because Christs

righteous standing that has been imputed to him. The key texts that teach that one goes to be with

the presence of the Lord are Philippians 1:21-26 and 2 Corinthians 5:1-10. Paul is clear in

Philippians that to depart from the body is a far greater thing because to when he departs he will

be with Christ. He expects to be immediately in communion with Christ. The nature of

grammar indicates that departing and being with Christ happens simultaneously. To suggest a

period of time that might pass in between (even if the soul is not consciously aware of it) seems

to violate the grammar. In 2 Corinthians 5:1-10, there is a longing to be present with the Lord.

Verses 6-8 seem to indicate that there is an intermediate state that is away from the body but

present with the Lord. While Paul does not say that the soul will be with the Lord this seems to

be the indication. He does not speak of a new body here but absence from the body and a

presence with the Lord. Luke 23:43, Jesus indicates the criminal one the cross with him thatToday you will be with me in paradise. Prior to the resurrection, at death the believer goes

directly to the presence of the Lord.

Luke 16:19-31 and Revelation 20:13 seem to indicate that there is intermediate suffering

for the unsaved. However, while it can be argued that Luke is a parable it seems that there is

truth behind this parable to indicate suffering of the unsaved before the judgment. Revelation

20:13 also indicates that the sea as well gives up its dead. We do know that the suffering of the

unbeliever before the judgment is not as terrible as the ultimate punishment when they are

thrown into the lake of fire (Rev. 20:10-15).

c. Apocalyptic Literature

In determining ones eschatology it is important to take into consideration the genre of the

book of Daniel (chapters 7-12) and Revelation.18 The style of this genre is often neglected or

under estimated by those who wish to be too dogmatic about a specific timeline of events. In the

past, dogmatic views over what the books teach have been presented regardless of the

apocalyptic style of the books which was designed to give hope but not spell out all every single

detail.19 D. Brent Sandy and Martin Abegg Jr. give a good definition of apocalyptic literature:

Apocalyptic addresses a serious crisis of faith. If God is truly in control, why hashe allowed things to get so bad here on this earth? In reply, apocalyptic proclaims


18 There are several other passages that are considered apocalyptic: Isaiah 24-27, 56-66; Ezekiel 38-39; Joel2:28-3:31; Zechariah 1-6 and 12-14.19 Since the genre is mysterious to us, interpretation must take into consideration first century Jewish and Christianapocalyptic literature.


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that God has not turned his back on the world but will radically and unexpectedly

intervene and introduce a universal solution that will solve all problems.20

They go one and suggest eight guidelines to interpreting apocalyptic literature:

1. Study Biblical apocalyptic in light of apocalyptic ways of thinking in the

ancient world.

2. Read apocalyptic in view of a context of crisis.

3. Do not look for something in apocalyptic that it does not intend to disclose.21

4. Expect apocalyptic to be full of metaphoric language.

5. Do not attempt to identify the significance of every detail in apocalyptic.22

6. Keep all options open for how apocalyptic predictions will be fulfilled.

7. Seek to understand the main point of apocalyptic text.23

8. Appreciate the full and rich symbolism of apocalyptic.24

d. What do the Scriptures say about the events associated with Christs return?

Before the return of Christ the antichrist, or man of lawlessness will be revealed. In the

zest to determine whom the final antichrist might be and consider his role in the Biblical end

times we often forget that according to John anyone who denies that Christ came in the flesh is

an antichrist (1 John 4:3; 2 John 7). Yet there will be an ultimate antichrist who will lead the

world in rebellion against God. Paul calls him the man of lawlessness. He will even demand

worship and proclaim himself to be God (2 Thes. 2:3-4). Revelation 13 also describes him as the

beast. The antichrist will not be revealed until the one who holds it back is taken out of the way

(2 Thes. 2:7-8). There is not enough exegetical evidence to indicate who this is, although it might

be the Holy Spirit. We do know that coming of the man of lawlessness is in accordance with

the work of Satan. Ultimately it is the Lord Jesus who will overthrow this man by the splendor of

His coming to earth (2 Thes. 2:8).

The second coming of Christ will be a literal physical return of Christ to the earth. Acts

1:10-11 tells us that the same why Christ ascended into the sky He will descend. He ascended in

his glorified body; he will also descend in his glorified body. The returnof Christ to the earth is

described most fully in Revelation 19. It will precede the resurrection of those who are in

Christ. This return of Christ is also described in 1 Cor. 15:51-57 and 1 Thes. 4:16-5:10but in


20 Sandy, D. Brent and Martin G. Abegg, Jr. Apocalyptic. Cracking Old Testament Codes: A Guide to Interpretingthe Literary Genres of the Old Testament. (Nashville: Broadman & Holman, 1995) 186.21 Here they note, [A]pocalyptic is generally not a chronological account of the future but a literary shock treatmentof bold and graphic images to take our attention away from the problems we currently face and give us hope thatGod will win a resounding victory over all evil (188).22 If we could solve all the puzzles of apocalyptic, it would defraud the genre of the mystery that is intended tosurround it (189).23 Likewise, correct interpretation of apocalyptic seeks to understand the big picturethe meaning of the wholerather than the meaning of parts (189).24 Sandy, D. Brent and Martin G. Abegg, Jr. Apocalyptic. Cracking Old Testament Codes: A Guide to Interpretingthe Literary Genres of the Old Testament. (Nashville: Broadman & Holman, 1995) 188-190.


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less detail. However, only God the Father knows the exact time of the second coming of Christ

(Matt. 24:36, et al).

The ultimate hope of the believer is the resurrection. Even in the Old Testament the

resurrection is the primary hope of the believer (Daniel 12:1-3; Ezekiel 37:1-14; et al). Christs

own resurrection, that inaugurated the age to come, is the firstfruits that guarantees the

resurrection of those who are in Christ (1 Cor. 15 esp.: v.23.). This resurrection will be to a

glorified body (1 Cor. 15:42-49). The resurrection of the dead is the key eschatological event a

believer looks for in anticipation that must remain foundational to our understanding of the Word

of God concerning the end times, second only to the literal physical return of Christ. Therefore, it

seems wise that we should not split up or divide the resurrection without clear explicitexegetical

warrant. I do not believe there is the exegetical warrant for splitting the resurrection up more

than is explicitly stated in Rev. 20. Revelation 20:4-5 indicates that the first resurrection is

immediately prior to the millennium. If this is explicitly the first resurrection then I do not

believe we have support for splitting up the resurrection of believers.25

1 Corinthians 15 teaches that our resurrection is based on the fact of the resurrection of

Christ. 1 Corinthians 15:50-57 is often used to defend the pretribulation rapture of the church.

The context is clearly the resurrection. Similarly, 1 Thessalonians 4:13-5:11 (esp. 16-1826) is

also used to defend the pretribulation rapture of the saints. This also seems to refer to the

resurrection because here also is where we find the trumpet call of God. This context seems to

indicate the coming of the Lord and the resurrection happen together. Since Rev. 20:4-5, places

thisfirstresurrection before the millennium I do not believe there is enough exegetical evidence

to split the rapture and resurrection of the church with the resurrection of tribulation saints.

Interestingly, in 2 Thessalonians when Paul was writing to them in assurance that the

Day of the Lord had not yet begun he does not say, What are you worried about? You know

you wont be here for it and the fact that you are still here should tell you it hasnt begun. What

he does tell them is that it has not begun because the man of lawlessness has not been revealed

(2:3-4). While this argument is an argument from silence, it does hold some weight. If Paul was

clearly believed in a pretribulation rapture and the Thessalonians really understood Pauls

teaching before he left they should not have been worrying in the first place and Paul could have


25 Obviously the very first resurrection is the resurrection of Christ. Yet there does not seem to be enough warrant forsaying the resurrection of the church and the resurrection of Israel are two separate events. However the secondresurrection (in Rev 20:5) seems to refer to the resurrection of the unrighteous.26 1 Thes. 4:17 says that the believer will be caught up and the purpose will be to meet the Lord in the air ]. While the word is not necessarily a technical term it is oftenused in secular Greek literature (especially with ) to describe a group of loyal subjects going out to meetcoming king and usher him into their city with celebration. While it is not clear whether we can press this meaningonto the text here there is a good chance that may be what Paul has in mind. (Bruce, F.F. 1 & 2 Thessalonians.WBC. [Waco, Tx.: Word, 1982] 102-3. Balz, Horst and Gerhard Schneider. Exegetical Dictionary of the NewTestament. (Grand Rapids, MI.: Eerdmans, 1978) vol. 1 page 115)


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simple reassured them that the rapture was pretribulational. Another important point that must be

considered from 2 Thes. 1:6-10 is that at the same time the just judgment of God is described

right along with Gods provision of relief for the believer. The passage describes one coming of

the Lord which provides both relief for the believer and everlasting destruction for the

unbeliever:

God is just: He will pay back trouble to those who trouble you and give relief to

you who are troubled, and to us as well. This will happen when the Lord Jesus is

revealed from heaven in blazing fire with his powerful angels. He will punish

those who do not know God and do not obey the gospel of our Lord Jesus. They

will be punished with everlasting destruction and shut out from the presence of

the Lord and from the majesty of hispower on the day he comes to be glorified in

his holy people and to be marveled at among all those who have believed. This

includes you, because you believed our testimony to you.

In light of the context it seems to argue for a single coming of the Lord because thiscoming is when the Lord will be glorified in his people. Paul is specific that this group of people

does include the Thessalonians because they believe. What Paul seems to indicate is that all

Christians in the church will be glorified at the return of Christ, this would also include the large

number of Jews which Rom. 11:26 seems to speak of.

Rev. 3:10 is most often used to support a pretribulation rapture. While it is possible that it

does indicate a pretribulation rapture, it could also mean the God will protect his church during

the tribulation. The text reads of Rev 3:10 (NIV: I will also keep youfrom the hour of trial that is going to come upon the whole world). The pretribulationist argues

that denotes physical removal from. The first problem is that nowhere in BiblicalGreek does (from) mean outside position as if marking physical or spatial position outside

of.27 The preposition generally marks separation from [out of]not physical or separation[outside of]. John 17:15b combines the Greek words (keep or protect) and in the onlyother combination in Scripture besides Rev. 3:1028. Whereas in John 17:15a when Jesus said,

My prayer is not that you take them out of the world the verb is used for removal from

[out of] the world ). In John 17:15b the two words (and) clearly donot mean removal from or keep them outside of; given that the same author writes

Revelation there could be a parallel here. Rev. 3:10 could mean protection from marking


27 Cf. Feinberg, Paul The Case for the Pretribulation Rapture Position in Three Views of the Rapture: Pre- Mid- orPost-Tribulational? (Grand Rapids, Zondervan, 1996) 63-69. And Douglas Moos rebuttal concerning ekpp 90-97.Moo notes that in classical Greekekcan occasionally mean physical or spatial separation from [i.e. the idea: outsideof](p.91).28 Moo also notes Acts 15:29 with a very similar construction with its use of and (which meansvirtually the same thing as ) as another example of keeping from without denoting removal from (Ibid.94).


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spiritual protection within but not removal from or keep outside of the tribulation.29 Rev. 3:10

most likely refers to Gods protection upon his people within the tribulation, the hour of trial.

This interpretation seems to consistently reflect the use ofand. It is God who protectsand preserves his people so that they do not experience his wrath, although they will experience

persecution. We should point out while the pretribulation view puts a lot of weight on this verse,

the argument for the pretribulation rapture or the posttribulation rapture does not rise or fall on a

single verse.

Paul is clear 1 Thes. 5:9 For God did not appoint us to suffer wrath but to receive

salvation through our Lord Jesus Christ. This wrath however, does not have to be referring to

the wrath of the tribulation but the final judgment from which we will be saved. Paul seems to

use Gods wrath and wrath primarily in connection with the final judgment and not the

tribulation.

I believe in the posttribulation rapture. My reasoning is primarily because of thesignificance of the resurrection above schemes and timelines, which often may be imposed on

the text. This is compounded by the generally recognized fact that the genre of apocalyptic

literature is intended by the author to be highly symbolic and provide hope for the future rather

than a detailed roadmap.30 Two points of elaboration should be made with regard to this.

First, I think we need to be careful before assuming the tribulation is an exact seven-year

period and adding a detailed extrapolation of dates within it. The only warrant for this seven-year

period comes in the highly debatable passage of Daniel 9:20-27 (esp. 26-27). Elsewhere in

Scripture, as we have noted, there will be a period of worsening trials and troubles, culminating

in a great tribulation or hour of trial. It is quite possible that the tribulation is referred to as the

last week in Daniel but there is too much debate surrounding this passage in my mind at this

point. For example, George Eldon Ladd argues that Daniel 9:27 the words and he shall make a

covenant with many for one week literally translated means He shall cause the covenant to

prevail. He concludes The messianic interpretation sees the subject as Christ, [as apposed to

the interpretation that the subject is the antichrist] who confirms and fulfills the covenant already

in existence so that its terms and conditions are now to be made more effective.31 Rev. 7:14

speaks of the great tribulation, Revelation never seems to set a specific timetable of seven years


29 Moo. Ibid. 198.30 For an example of some discussion on apocalyptic as a genre cf. Sandy, D. Brent and Martin G. Abegg, Jr.Apocalyptic. Cracking Old Testament Codes: A Guide to Interpreting the Literary Genres of the Old Testament.(Nashville: Broadman & Holman, 1995) 177-196. For example they say: [A]pocalyptic is generally not achronological account of the future but a literary shock treatment of bold and graphic images to take our attentionaway from the problems we currently face and give us hope that God will win a resounding victory over allevil (188). If we could solve all the puzzles of apocalyptic, it would defraud the genre of the mystery that isintended to surround it (189). Likewise, correct interpretation of apocalyptic seeks to understand the big picturethe meaning of the whole rather than the meaning of parts (189). Any interpretation of the text needs to respect thegenre of the literature, I have not done enough personal work in revelation to wrestle with all the details.31 George Eldon Ladd, The Last Things. (Grand Rapids: Eerdmans, 1978) 61.


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to it. Regardless of ones view of the tribulation, as Christians we should not discount suffering

as something we will never undergo (Phil. 1:29). Revelation, consistent with the genre of

apocalyptic literature, is written not so that believers can relax because they will not face trials

and persecution, but so that the believer will stand strong and firm through persecution, trial and

tribulation knowing that no matter what happens the final victorious outcome is assured.

Jesus does speak of the worsening times of tribulation that will immediately precede the

coming of the Son of Man (Matt 24, and parallels). It will be a horrific time: For then there will

be great distress, unequaled from the beginning of the world until now (Matt 24:21) We should

remain clear that if Christians are on earth during the tribulation Gods wrath will not be poured

out on them although they will suffer the wrath of the beast and unbelievers, which John makes

clear in Revelation.

Second, I do believe there is a certain amount of imminence to the second coming of

Christ. The day of the Lord does come like a thief in the night, yet it should not surprisebelievers (1Thes. 5:1,2,4). Imminence does not necessarily demand any moment. However we

must never fall into the trap of trying predicting the return of Christ either exactly or with a

degree of certainty. We are to look forward to Christ return with hope knowing that he will

establish a 1,000-year earthly reign, we will receive the resurrection and reign with Christ, and at

the end of the 1,000 years Satan will be defeated. This hope of return of Christ should play a

large part in our daily living in light of any present trials or sufferings. Our ultimate victory

remains secure because we are in Christ and will be resurrected just as he was.

e. What do the Scriptures say about the millennium?

While the reign of Christ began at Christs resurrection and exaltation, his kingdom will

be brought to earth at his second coming. This reign of a physical kingdom over all the earth lasts

1,000 years while Satan is bound up. Rev. 20:1-5 teaches that this reign is a literal one thousand

years. In this age the promises that where inaugurated at the first advent of Christ, such as the

Holy Spirit with us, will reach their climax. All the Davidic promises that have not been fulfilled

will be fulfilled.



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While some debate whether or not Johns mention of coming to life the first time refers

to a spiritual coming to life or if it refers to a bodily resurrection, the latter is more likely for

five reasons. First, while other New Testament passages talk about our present reign with Christ

(Col 3:1; Eph. 2:6;), even Paul speaks of a future reign if we endure (2 Tim. 2:12). John also

earlier gives hope for those who overcome are promised to reign, something clearly future (Rev.

2:26; 3:21). Indeed with many aspects of the kingdom of God there is a tension of an already/not

yet that cannot be overlooked. There is no indication in Scripture that we presently exercise

judgment over the world. In fact 1 Cor. 6:2,3 speaks of a future judgment being exercised by

believers. John is clear that this installment of reigning with Christ is one of judgment (Rev. 2:4).

The came to life and appointment to judge are related so is not a spiritualcoming to life but a bodily physical resurrection.

Second, it would be awkward, to say the rest of the dead came to life if the first

reference of coming to life was spiritual. In fact, all would then have to yet participate in

second coming to life, what the amillennial view sees as bodily the resurrection. The fact thatthe 20:5 says, the rest of the dead indicates that it is those who did not experience this first

resurrection who will come to life after the 1,000 years are over. These dead come to life before

the judgment in Rev. 20:12-15.

Third, it is difficult to image that John would use twice within two verses andhave a double meaning. While we cannot rule out the use of double meaning as a literary device

(Cf. John 3:7ff born again can mean born from above), it seems unlikely here since John gives

little contextual reason for the meaning to change. We cannot make an appeal to symbolism or a

spiritual meaning without sufficient exegetical warrant, such as clear contextual indication that

the subject has shifted, which the text does not contain.

Fourth, the progression of the passage, which speaks of the dead of the martyrs followed

by the statement , (andthey came to life and ruled with Christ for 1,000 years) would seem to suggest physical realities

are in view. Note that in 6:9ff, the souls of the martyrs await Gods justice giving no indication

that they are reigning with Christ as Rev 20 describes. It is in Rev. 20 they are raised to physical

life they receive and exercise justice. IF John had want to point to the spiritual life and spiritual

reign of the believer it would make more sense to place the statement (and perhaps the statement this is the first resurrection) before drawing attention to the beheadedmartyrs who experienced physical death.

Fifth, there are numerous passages that speak of the activity of Satan in this present age

(cf. Luke 22:3; Acts 5:3; 2 Cor. 4:3-4; 11:14; Eph. 2:2; 1 Thes. 2:18; 2 Tim. 2:26; and 1 Pet. 5:8).

To see the binding of Satan in Rev. 20:1-3 as in anyway a present experience of the world or the



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church at best minimizes the vividness of the language in Revelation along with certainty and

comprehensive nature of Satans captivity, and at worst removes all meaning from the idea of a

real imprisonment and real binding. Satans hold on individuals is defeated by the power of God

in the gospel but this is not the type of binding described in Rev. 20:1-3. Rev. 20:3 says Satan

cannot deceive the nations, presently Satan does blind people in unbelief (2 Cor. 4:3-4). He is

clearly not yet bound, in fact he prowls around like a roaring lion (1 Peter 5:8). The

comprehensive binding of Satan immediately precedes (the first resurrection) and the1,000 years, indicating the first resurrection and 1,000-year reign is something we are clearly

awaiting as long as Satan remains unbound.32

While arguments can be (and most certainly have been) mounted against a premillennial

interpretation, this interpretation seems strongest based on the context. However, we will briefly

respond to two common critiques to a premillennial position. First, is the critique that all other

references to the resurrection indicate only one physical resurrection where both the righteous

and unrighteous appear to be raised at the exact same time. This is not insurmountable, withoutdiscussing every Scriptural presentation of the resurrection we can simply point out that in the

Old Testament even the first and second advent of Christ is telescoped in such a way that they

often appear as one event. Second, it is often objected that if the premillennial position is true

Revelation 20 is the only place that speaks of it have a time of 1,000 years. Without trying to

flippantly dismiss the objection, it is sufficient to respond here simply by noting the progressive

nature of Gods revelation. Only at this point did God seem fit to spell out more specifically the

nature and extent our reign with Christ in his kingdom. Giving the organic nature of revelation,

the passage expands and grows upon what is previously revealed.

We should point out that even for the premillennialist the ultimate hope is not the 1,000

years but the new heavens and the new earth. We cannot be so focused on the 1,000 years that we

neglect the new heavens and the new earth. When discussing the 1,000 years and our eternal life

with God in the new heavens and the new earth, we must be sure to stress the quality of our

reigning with Christ and fellowship with God and not simply the extent as ifonly the extent of

what happens is what makes it superior. When we think of the extent of our future we should

automatically think of the quality and when we think of the quality we should automatically

think of the extent.

f. The Judgments

There are two judgments one for the saved and one for the unsaved. The first is the bema

seat of Christ. The bema seat is described by Paul in Romans 14:10, 1 Corinthians 3:9-15, and 2

Corinthians 5:10. At this judgment the believers eternal destiny is not at stake rather his position


32 For basically the same point cf. Mounce, Robert H. The Book of Revelation. Revised. NICNT. (Grand Rapids,Eerdmans. 1998) 361-2.


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in the kingdom of God. He is judged by the deeds he has done. Paul describes it as a fire that

tests the quality of each persons work. The person himself remains saved. It light of this

judgment we are to carefully devote ourselves to the Lords service using the gifts he has given

us.

The next judgment is the Great White Throne judgment. This is described in 20:11-15.

This is the judgment for those who are unsaved. No one will have any excuse as they stand

before God, only those who are covered by the righteousness of Christ and have his work

imputed to their account will not be condemned on this day. Paul in his argument that both Jew

and Gentile are under sin goes into some detail in Romans 2. In 2:1-5 the self-righteous and

hypocritical Jew demonstrates a recalcitrant heart and thus is not exempt from Gods judgment

against sin. In 2:6-11, Paul explains that Gods eschatological judgment will be rendered

impartially to Jew and Gentile alike on the basis of their works. He goes on in 2:12-16 showing

that Gods eschatological judgment will be rendered impartially to Jew and Gentile alike in

accordance with the form of law God has given them. The Jews have not kept the law so theJews presumption of privilege, based on the covenantal advantages of law and circumcision, is

invalidated (2:17-29). Yet the one who is a true Jew is not one who conforms outwardly to the

covenant sign of circumcision, but rather one who is circumcised and transformed inwardly by

the Spirit (2:28-29). Paul is perfectly comfortable with Gods judgment based on works. The

works however are not a relative or sliding scale. All have fall short. Yet it is those who are

justified by faith and have the Spirit in their hearts who will stand in the judgment because their

sins were paid for (Rom. 5:9 et alin Romans; 2 Thes. 1:8). We also know that Gods judgment

will be just (2 Thes. 1:6).

g. The Eternal State

The eternal state for the non-Christian is everlasting conscious suffering in the lake of fire

(Rev. 20:11-15). Paul is quite clear that those who are unbelievers will be exclude from God's

presence: 2 Thessalonians 1:9 "They will suffer the punishment of eternal destruction, away from

the presence of the Lord and from the glory of his might." The final state for the believer will be

in resurrected bodies dwelling on the New Heaven and the New Earth. God will dwell with them

and they will dwell with God for eternity (Rev. 21,22). This resurrected body, for believers, is

exactly like the resurrected body that Christ presently possesses. The eternal state is not a soul

apart from a body. The eternal state is the glory that God intended humanity to enjoy in thegarden had they obeyed.


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Eschatology 101