The Revelation of Christ Jesus

 John's Apocalypse contains many graphic word pictures that are interpreted in many ways, often leadingpeople to see this books as a puzzle which must be put together by finite analysis. I believe John's Apocalypse is a picture book that reveals the glory and majesty and power and authority of the Christ that our study of this book ought to be aimed at seeing Him more clearly.

 

To that end, I draw your attention to the seven letters in chapters 2 & 3, focusing on how Jesus describes Himself and the rewards He will give to His people. Read these passages carefully, and be at awe of the revelation of Jesus Christ presented in this small portion of John's Apocalypse.

 

Revelation 2:1 (HCSB) “The One who holds the seven stars in His right hand and who walks among the seven gold lampstands"

Revelation 2:7 (HCSB) “I will give the victor the right to eat from the tree of life, which is in God’s paradise."

 

Revelation 2:8 (HCSB) “The First and the Last, the One who was dead and came to life"

Revelation 2:11 (HCSB) “The victor will never be harmed by the second death."

 

Revelation 2:12 (HCSB) “The One who has the sharp, double-edged sword"

Revelation 2:17 (HCSB) “I will give the victor some of the hidden manna. I will also give him a white stone, and on the stone a new name is inscribed that no one knows except the one who receives it."

 

Revelation 2:18 (HCSB) “The Son of God, the One whose eyes are like a fiery flame and whose feet are like fine bronze"

Revelation 2:26 (HCSB) "The one who is victorious and keeps My works to the end: I will give him authority over the nations"

 

Revelation 3:1 (HCSB) “The One who has the seven spirits of God and the seven stars says"

Revelation 3:5 (HCSB) "the victor will be dressed in white clothes, and I will never erase his name from the book of life but will acknowledge his name before My Father and before His angels."

 

Revelation 3:7 (HCSB) “The Holy One, the True One, the One who has the key of David, who opens and no one will close, and closes and no one opens"

Revelation 3:12 (HCSB) "The victor: I will make him a pillar in the sanctuary of My God, and he will never go out again. I will write on him the name of My God and the name of the city of My God—the new Jerusalem, which comes down out of heaven from My God—and My new name. "

 

Revelation 3:14 (HCSB) “The Amen, the faithful and true Witness, the Originator of God’s creation"

Revelation 3:21 (HCSB) "The victor: I will give him the right to sit with Me on My throne, just as I also won the victory and sat down with My Father on His throne."

 

Saints - who is the victor mentioned here these seven times? Is it the man who pulls himself by his own bootstraps? Is it the man who sees Jesus and himself rightly and throws himself at the mercy of the Lamb? What do we read?

 

In describing the end of the age, when final victory over death is ours, Paul wrote, "But thanks be to God, who gives us the victory through our Lord Jesus Christ!" (1 Corinthians 15:57). God gives us victory through Christ. Same as our salvation - by grace through faith in Christ, which is a gift from God (Eph 2:7).

 

John agrees with Paul and I will end with this. "whatever has been born of God conquers the world. This is the victory that has conquered the world: our faith. And who is the one who conquers the world but the one who believes that Jesus is the Son of God?" (1 John 5:4-5). We have victory by faith in Christ.

 

When Jesus says, "to the victor ..." He refers to those believers who continue to believe in the face of tribulation, sorrow, riches, and poverty; kept by the Spirit until the day of judgment. Jesus is the almighty creator, sustainer, savior, and judge.

 

If you are in Christ - you have victory! If you are not, while is it yet today, repent and believe on Him.

The End of the Age

When the Lord Jesus returns, this age comes to an end.

Matthew 25:31-34 (HCSB) “When the Son of Man comes in His glory, and all the angels with Him, then He will sit on the throne of His glory. All the nations will be gathered before Him, and He will separate them one from another, just as a shepherd separates the sheep from the goats. He will put the sheep on His right and the goats on the left. Then the King will say to those on His right, ‘Come, you who are blessed by My Father, inherit the kingdom prepared for you from the foundation of the world.

This is also revealed in John's Apocalypse:

Revelation 6:12-17 (HCSB) Then I saw Him open the sixth seal. A violent earthquake occurred; the sun turned black like sackcloth made of goat hair; the entire moon became like blood; the stars of heaven fell to the earth as a fig tree drops its unripe figs when shaken by a high wind; the sky separated like a scroll being rolled up; and every mountain and island was moved from its place. Then the kings of the earth, the nobles, the military commanders, the rich, the powerful, and every slave and free person hid in the caves and among the rocks of the mountains. And they said to the mountains and to the rocks, “Fall on us and hide us from the face of the One seated on the throne and from the wrath of the Lamb, because the great day of Their wrath has come! And who is able to stand?”

There will be no time to get ready once He comes. Today is the day of salvation! Flee to Christ in repentance and faith - there is no other refuge.

Eschatology - How Should We Now Live?

You Can Listen to This Sermon Here.

Eschatology Application

These past 5 weeks we have taken a quick look at the 4 accepted systems of eschatology. I mentioned in the introduction that eschatology is not a standalone doctrine but the outworking of how we view Scripture. Our personal theology, including how that works out in our eschatology, will affect how we live and how we view the world and interpret the Word. Our main priority is to keep a proper focus on the Lord Jesus as the alpha and omega of our faith and of history. I want to emphasize again - I have no fight with brothers and sisters holding a sober-minded view of postmill or historic premill, though I think there are significant problems with those systems.

So if being this or that millennial is not the most important thing, why did we take this tour? Eschatology is not unimportant, as it is a study of a biblical doctrine. Since no system of eschatology is water tight, I've encouraged us to consider which system aligns best to Scripture, with a consistent focus on the glory of God in Christ. I am convinced that Amillennialism aligns with Scripture better than of any of the other systems. No distractions of looking to temporal things to determine how the golden age is progressing; no distractions of looking for a temporal halfway kingdom that elevate a people. In a book I recently read, the author points out that life and death are opposites; there is no third state between them. So it is with this and the age to come; there is no partially redeemed millennium between them.

This final message serves the same purpose as the conclusion of a sermon - answering the "so what?" question. In light of what we've learned, How Should We Then Live? As eschatology is the outworking of one's basis for interpreting Scripture, one's way of life is the outworking of one's theology. How we think about God and man affects how we live.

First a lesson from history. In the early years of the 20th century, dispensationalism was the hot topic in many circles. This nation's policies toward the infant nation of Israel was influenced to a large degree by dispensationalists. I read a letter from a dispensational Baptist preacher that was sent to Harry Truman, encouraging him to do all his could see to it Israel was given the land that is "theirs". This idea that the 20th century nation of Israel is the Israel of the Bible and is still owed prophetic fulfillment by God is the basis for the essential doctrine that defines dispensationalism - elevating national Israel to a place only the redeemed in Christ have, but reducing the inheritance of the saints from eternal bliss to earthly struggles under a renewed Davidic covenant. As Charles Ryrie asserted, viewing the separation between national Israel and the church as the foundation of dispensationalism, one cannot take his eyes off the ethnic group, elevating their millennium to the fulfillment of God’s redemptive purpose. Contrary to Ryrie, we are instructed to set our minds on things that are above, not on things that are on earth. For we have died, and our lives are hidden with Christ in God (Col 3:2).

Here's a very practical example I use often. Far too many Christians advocate "sin management" although most of would never call it that. There is very good, solid teaching about our need to mortify the sin in our lives. But if such teaching focuses only, or even mainly, on how to kill sin, we will be drawn to our sin. It is a function of our being that we are drawn to that which we focus on. While we are clearly told to mortify, or put to death, the sinful deeds of the flesh (Romans 8:13, Col 3:5) – we should never take our eyes off the Savior. If we focus on killing sin without always keeping our eyes of faith on Christ, we will be drawn to the sin we hate. This is why the proper theology is Christ-focused: He has conquered sin and death, His righteousness is ours, He intercedes for us, and He will come and take us to be with Him forever! And if we don't, we end up trying to manage our sin - for we cannot mortify the deeds of the flesh apart from a deliberate focus on the glorious blessed hope we have been given to.

In a big picture way, that's the point. As for how our eschatology has practical applications, there are several ways. How many people do you know that are terrified of John's Apocalypse? I have a friend who belongs to a mainline protestant church. He told me he has never read Revelation; said the thought of that book terrifies him. Is that the reason God gave us that book? The right view of Scripture, including Revelation, is to show how awesome God is, how faithful He is, how terrifying it is to be without the right clothes on that great and terrible day, and how wonderful it is to have the God of all creation as your personal God, redeemer, and refuge!

Dennis Johnson has written a wonderful commentary on Revelation, Triumph of the Lamb. He learned that "God gave the Apocalypse shown to John in order to bless us — to do us good, to convey His grace, to fortify our hearts. In Revelation, God promises His blessing seven times (a symbolically significant number): to those who hear and hold Revelation’s message (Rev. 1:3; 22:7), who die “in the Lord” (14:13), who stay awake and alert (16:15), who attend the Lamb’s marriage supper (19:9), who share the first resurrection (20:6), and who wash their robes in the blood of the Lamb (22:14; see 7:15). God gave the book of Revelation neither to tantalize nor to satiate our curiosity about His hidden timetable but rather to arm us for the spiritual conflict that we face every day."

Johnson provides seven helpful things to bear in mind as we ponder the wonder and glory of John's Apocalypse. There had to be 7, right? And they are very practical:

1. REVELATION HELPS CHRISTIANS SEE OUR SITUATION IN ITS TRUE PERSPECTIVE

Appearances can be deceiving. We often gauge how “the war” is going by the way things look to us today based on headlines about political and economic trends or global crises. The paradoxes in Revelation’s visions remind us that “we walk by faith, not by sight” (2 Cor. 5:7). Christ’s cross looked like the slaughter of a helpless lamb, but it was actually the triumph of Judah’s Lion (Rev. 5:5–10). When faithful martyrs shed their blood, their foes seem to have conquered (11:7; 13:7). In fact, the martyrs are the true victors who vanquish Satan “by the blood of the Lamb and the word of their testimony, for they loved not their lives even unto death” (12:11).

2. REVELATION SHOWS OUR ENEMIES IN THEIR TRUE COLORS

Our enemy is stronger and savvier than we are: “the great dragon … that ancient serpent … the devil and Satan, the deceiver of the whole world” (12:9). But the seed of the woman has come, conquered the Serpent, and ascended to heaven (v. 5). Satan can no longer accuse: his charges have been silenced by Christ’s sacrifice (vv. 10–11). Frustrated over his defeat at the cross, Satan vents his wrath against the church on earth (vv. 12–17). His weapons are violent persecution (the Beast), plausible deception (the False Prophet), and seductive pleasure (the harlot Babylon). The sovereign state, civil religion, and luxurious indulgences may seem to be “saviors.” Don’t be fooled: they aim to destroy. Revelation’s symbolism peels back the façade that often hides the grotesque hollowness of Satan’s counterfeits.

3. REVELATION REVEALS OUR CHAMPION IN HIS TRUE GLORY

As its title promises, this truly is “the revelation of Jesus Christ” (1:1). It unveils Jesus and fixes our hearts and hopes on Him. He is the hero of each dramatic scene. He is the Son of Man foretold in Daniel 7, luminous in divine glory, who by His resurrection seized death’s keys and now walks among His churches. He is Judah’s Lion who conquered by being slain, redeeming people from all the earth’s peoples. He is worthy of worship from every creature everywhere. He is the Captain of heaven’s armies, riding into battle against His and our enemies, defending beleaguered saints, and finally destroying the Dragon and his beasts. Our Champion lifts our weary hearts with His promise: “Surely I am coming soon.” We reply: “Amen. Come, Lord Jesus!” (22:20).

4. REVELATION ENABLES US TO SEE OURSELVES IN OUR TRUE BEAUTY

Jesus’ messages to the churches of Asia show that His fiery eyes (1:14; 2:18) see us accurately, commending our faithfulness but exposing our flaws (chaps. 2–3). Nevertheless, as mottled as the church’s spiritual complexion is now, our Bridegroom loves us and will not rest until He presents us to Himself “as a bride adorned for her husband” (21:2), clothed “with fine linen, bright and pure” (19:8). Revelation paints our coming wedding in such vivid colors that we long to pursue now the loveliness that will then be fully ours (1 John 3:2–3).

5. REVELATION SUMMONS US TO ENDURE AS WE SUFFER

Revelation was originally addressed to Christians who were suffering for their faith. They experienced poverty, slander, prison, and even death (2:9–10, 13). Writhing in his death throes in the aftermath of the cross, the Dragon escalates his assault against the saints until Christ returns to consummate history. Jesus does not promise a painless escape from this war of the ages. Instead, He promises His presence as the one who is “alive forevermore” (1:18). In response to that promise, we must heed the King’s call to patient endurance (1:9; 2:2–3, 10, 13, 19, 25; 3:8, 10; 13:10; 14:12).

6. REVELATION CALLS US TO STAY PURE WHEN COMPROMISE INVITES

Some of the first-century churches, like many churches in the twenty-first century, faced a subtler threat than persecution. Satan, the father of lies, tried to mislead believers through purveyors of false teaching (2:15, 20). Material comfort and compromise with the paganism of the surrounding culture also proved alluring (2:14; 3:17). Such insidious assaults on wholehearted allegiance to Christ are still with us. Against the Devil’s lies and invitations to idolize pleasure and prosperity, Revelation calls us to keep our hearts and lives pure as befits those who will be the Lamb’s white robed bride (3:4–5, 17–18; 7:9, 14; 14:4; 19:7–8; 22:14–15).

7. REVELATION ENCOURAGES US TO BEAR WITNESS AS GOD WAITS

Lest Revelation’s summons to endure and stay pure incline us to withdraw into bunkers, hiding from the dangerous and defiling world, we need to heed Revelation’s encouragement to bear witness to “the testimony of Jesus.” Our word martyr is derived from the Greek word meaning “witness” (martys, 2:13). John was on Patmos “on account of the word of God and the testimony of Jesus” (1:9). The church is symbolized in two witnesses who announce God’s word, sealing their testimony with their blood (11:4–12; 13:7). Christ’s witnesses suffer not in timid silence but for their bold declaration that Jesus is Lord of all. Through our testimony, God is fulfilling the vision of Revelation 7: “Behold, a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb … and crying out with a loud voice, ‘Salvation belongs to our God who sits on the throne and to the Lamb!’” (7:9–10).

God gave us the book of Revelation not only to inform our minds but also to transform our lives. It gives us insight into the realities of our situation, our enemies, our Champion, and our true identity, and it calls us to patient endurance, hopeful purity, and courageous witness.

Recall how I mentioned we should pattern our eschatology after Abraham? In Hebrews 11, after describing the faith of Abel, Noah, Sarah, and Abraham, we read, (verse 13 – 16, page 2380) These all died in faith, not having received the things promised, but having seen them and greeted them from afar, and having acknowledged that they were strangers and exiles on the earth. For people who speak thus make it clear that they are seeking a homeland. If they had been thinking of that land from which they had gone out, they would have had opportunity to return. But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God, for he has prepared for them a city.

Is this our perspective? Are we seeking a return to the land that these saints left? Or are we looking for and desiring a better country, a heavenly one, where our Lord dwells? The Author of life draws a line between these two countries and the people who dwell therein. Reminding the saints of the blessings and responsibilities that accompany our citizenship in heaven, we read (Heb 13:10) We have an altar from which those who serve the tent have no right to eat. The altar mentioned here in Christ, the eating mentioned here is the Lord’s Supper. Those who serve the tent, the earthly tabernacle, have no right to this supper. When the kingdom was taken from national Israel and given to a nation (a people) who will bear the fruit of true repentance, that people who were known as Israel lost their standing as a people. Ethnic Jews need Christ, not a rebuilt earthly place of worship.

Do you have faith like Abraham or like John Nelson Darby?

Here are a few short passages from Scripture that I pray will help us comprehend how now to live. Nothing is more practical than clear instruction from the Lord God.

2 Cor 4:16-18 (page 2229) So we do not lose heart. Though our outer self is wasting away, our inner self is being renewed day by day. For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison, as we look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal.

2 Peter 1:3-8 (page 2418) His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire. For this very reason, make every effort to supplement your faith with virtue, and virtue with knowledge, and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, and godliness with brotherly affection, and brotherly affection with love. For if these qualities are yours and are increasing, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ.

Romans 8:31-36 (page 2172) What then shall we say to these things? If God is for us, who can be against us? He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? Who shall bring any charge against God's elect? It is God who justifies. Who is to condemn? Christ Jesus is the one who died—more than that, who was raised— who is at the right hand of God, who indeed is interceding for us. Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? As it is written, “For your sake we are being killed all the day long; we are regarded as sheep to be slaughtered.”

1 Peter 4:12-14 (page 2412) Beloved, do not be surprised at the fiery trial when it comes upon you to test you, as though something strange were happening to you. But rejoice insofar as you share Christ's sufferings, that you may also rejoice and be glad when his glory is revealed. If you are insulted for the name of Christ, you are blessed, because the Spirit of glory and of God rests upon you.

Each of these short passages remind us of the temporary nature of this age and the eternal, immanent nature of the age to come. Knowing our standing in Christ, deliberately seeking to keep the eternal in plain site is the biblical means to our stability and usefulness while we yet have time here.

1 Peter 4:7-11 9page 2411) The end of all things is at hand; therefore be self-controlled and sober-minded for the sake of your prayers. Above all, keep loving one another earnestly, since love covers a multitude of sins. Show hospitality to one another without grumbling. As each has received a gift, use it to serve one another, as good stewards of God's varied grace: whoever speaks, as one who speaks oracles of God; whoever serves, as one who serves by the strength that God supplies—in order that in everything God may be glorified through Jesus Christ. To him belong glory and dominion forever and ever. Amen.

This ought to be on our lips, day by day – to Christ alone belong glory and dominion forever and ever. Amen!

Amillennialism

You Can Listen to this Sermon Here

Amillennialism

A reminder of a couple of things that we need to keep in mind.

1.       Every system of theology is the product of man and will have error. No one description of any system will satisfy everyone. We should look for the system that aligns best with Scripture. “does the least violence to Scripture.”

2.       Keep Christ clearly in view. The ultimate goal of all creation is the glorify God the Father and the Son. Our view of the end times should seek to keep His glory in its rightful place

This evening I will present amillennialism, but I want to make one thing clear before I get started. While I disagree with and find fault with postmillennialism and historic premillennialism, I have no fight with sober-minded brothers and sisters who hold those views. We are together for the gospel, to coin a phrase.

From our introduction, a definition and hermeneutic by Anthony Hoekema: "...amillennialists do not believe in a literal thousand-year reign which will follow the return of Christ... the millennium of Revelation 20 is not exclusively future, but is now in the process of realization." Welcome to the millennium! This hermeneutic: Progressive Parallelism in Revelation (Earth's history repeated 7 times) OR Prehistorist: interpret in terms of meaning to 1st century church-- reassurance of Christ's victory over Roman persecutors. Context determines whether literal or figurative. Interpret the Old Testament by the New Testament.

I will present the progressive parallelism view this evening as that the dominant amillennial view; it is the view I hold. The handout provides an overview of how we see these different vantage points of redemptive history revealed to us in John’s apocalypse. To help comprehend the parallel nature of this Scripture, I’ve included a comparison of the three series of judgments: bowls, trumpets, and seals. This progressive parallelism is also called recapitulation - retelling the same basic story several times.

One brother summed up this view in these concise points (I changed his first point a bit):

·         The focus of the Bible is the Lord Jesus and not national Israel.

·         God deals with individuals and not nations in the matter of eternal salvation.

·         God has always included the Gentiles in the number of His elect.

·         There are two Israel’s in Scripture, one physical and one spiritual.

·         The covenant promises in the OT have been fulfilled, forfeited, or made to Christ and His church.

·         The NT interprets the OT.

Amillennialism is sometimes referred to as "realized millennium" since it holds to a kingdom that has been inaugurated. This system holds to a two-age model, wherein we recognize the many references in Scripture to "this age" and "the age to come" (Matthew 12:32, Luke 20:34-35 and Ephesians 1:21 for example). We have our citizenship in heaven, we anxiously await the return of the Lord here on earth. When He returns, it will be that great and terrible day when He will judge the nations, gather His people, and make all things new; to live on the new earth with His people for eternity.

Since Amillennialism is not a basic hermeneutical rule (contrary to dispensationalism) the primary focus of the amillennial system is in Revelation, where the millennium is found. As I mentioned a couple weeks back, Revelation contains elements of narrative and epistle content, but is primarily an apocalyptic work, full of signs and symbols. We are told in the very first verse of this book that God made the revelation known by signifying it though His angel to John. The Greek word behind "signifying" is used in various technical fields to describe communication through signs; such as sign language used to communicate with deaf people. Since we see that this is the device YHWH has told us He used to reveal this bit of the redemptive story to our brother and partner in the tribulation, what basis would we have to interpret it "naturally" or "literally"? Further, in many of the scenes, John reported that he was in the spirit, not the flesh. If the book is symbolic by design, we should insist on clear indications that a piece of it should be taken literally, or physically rather than assume all should be.

The key element to our determining when each parallel story begins and ends is that we see the end of the age at the end of each one. As you can see with the bowl, trumpet, and seal judgements on the handout, the 7 parallel stories are not identical in their start or end points, but they have much in common, covering much of the redemption era. Rather than three series of world-ending judgments that crash down on creation one after another, we have a single series of judgments shown from slightly different angels, using different terms to communicate the same story. Each of the stories ends with a scene of the end of this age.

Considering this point, it is important to realize that the symbols in John's Apocalypse are not something we have to figure out; they are nearly all alluding to previous books of the Bible. God put in the canon all the tools necessary for us to properly interpret and understand Revelation. While the OT is not the determining filter for interpreting the New, we cannot understand the whole if we don't study the OT along with the New.

One thing popped into my head last Sunday while we were reading the creation story. In that historical narrative, we see that God created time and every bit of matter and organized it into our universe in 7 days. Paul (our Paul, not the apostle) mentioned that God did not need 7 days to do all He did, but He did so for a purpose. Throughout Scripture we see the number 7 having significant symbolic meaning of perfection; the battle of Jericho being one example. The Hebrews marched around the city 7 times on the 7^th day and blew the trumpets 7 times; and the walls of that great city fell flat. Perfection. Completion. The amillennial view of the last book of the Bible sees that entire book organized around the number 7. There are 7 churches and 7 spirits before the throne of God. 3 sets of 7 judgments, and there are 7 parallel accounts of what happened since the first 7 days were recorded. I am not into numerology, but numbers are significant in all the Bible and even more so in apocalyptic literature such as John’s Apocalypse. The 7 spirits in ch 1 vs 4 represent the seven-fold ministry of the Holy Spirit, revealed in detail in ch 5:6. Since there is but one Holy Spirit, we know this number 7 is not literal, but symbolic of His perfection, completeness, and unity.

The first of these 7 settings is chapters 1 - 3, where even dispensationalists agree there is a break. This story introduces the book as a symbolic revelation and includes the timeless letters to the 7 churches and all churches. Each letter ends with an announcement of the end of the age (to the one who conquers I will grant to eat of the tree of life) and this haunting admonition from Christ - he who has an ear, let him hear what the Spirit says to the churches.

The second setting is chapters 4 - 8.5, where the seal judgments are poured out. Dispensationalists say the church is raptured between chapters 3 and 4, because you see no church in the book from here on out. That dog just don't hunt. In one of the most gripping scenes in the whole Bible, Rev 6 reveals the grief felt by martyrs who are have died and with the Lord in heaven, because their brothers on the earth are being murdered. The word "church" isn't used, but we are aware of saints on earth - they are the church!  This story ends with the 7th seal and the golden censor and judgment on the earth, in Revelation 8:5 Then the angel took the censer and filled it with fire from the altar and threw it on the earth, and there were peals of thunder, rumblings, flashes of lightning, and an earthquake.

The third setting picks up with the trumpet judgments in 8:6 and runs through the end of chapter 11, where we see the 7th trumpet and the judgment on the earth that is almost identical to what 8:5 revealed. Revelation 11:19 Then God’s temple in heaven was opened, and the ark of his covenant was seen within his temple. There were flashes of lightning, rumblings, peals of thunder, an earthquake, and heavy hail.

Our fourth story runs from chapter 12 through chapter 14, beginning with the vision of the woman giving birth to a son while the dragon waits to devour him as soon as he is born — an obvious reference to the birth of Christ and Satan's attempts to defeat Him. The rest of the section describes the continued opposition of the dragon to the church. This section also introduces us to the two beasts who are the dragon’s helpers: the beast out of the sea and the beast out of the earth. This story ends with a lengthy description of judgment on the earth, with the harvest of the earth and the great winepress of God's wrath.

The fifth story picks up later in redemptive history, as chapter 15 begins with judgment, as the third telling of these judgments, with bowls this time, is revealed. Chapter 16 ends with Babylon the great being overthrown and made to drink the cup of the fury of God's wrath. When the 7th bowl is poured out, the angel of God cried out "It is done!" The Greek word is different from what Jesus cried out in John 19:30, when He said, "It is finished!" but the meanings of the two Greek words and the two English phrases are very similar. Also in this last scene of Rev 16 we see something shown to us in chapter 6 - islands and mountains fled from God. And the people of the world being punished by God curse Him as they go to their doom. This isn't happening a second time, it's merely being revealed to John - and us - a second time, from a slightly different perspective.

The sixth story is revealed in chapters 17 - 19, where Babylon falls - again! Over the years, many have seen the Roman Catholic Church in chapter 17. That cult is the city on 7 hills, she was drunk on the blood of the saints as she murdered untold numbers of Christians in the Inquisition. Most believe it to be a description of all false religion, waging war on the people of God. They make war on the Lamb and the Lamb will conquer them! Chapter 18 retells, in detail, the fall of Babylon - this is third time we've been told Babylon has fallen. Things continue to be repeated in John's account. Chapter 19 begins with a celebration of God's judgment on the rebels, celebrates the marriage supper of the Lamb, and ends with victory of the Lord Jesus over the people of the world. This is the great supper of God, where the birds of prey feast on the flesh of His enemies and the false prophet and his beast where thrown into the lake of fire.

The seventh and last story is chapters 20 - 22. In chapter 20 we see this present age, with Satan restricted from having complete dominion over the nations, the gospel having the freedom to go to the four corners of the world, saints reigning in heaven with the Lord, the brief release of Satan to deceive the nations and wage war against God - again! The Lamb wins, judges the people of the world and HIs enemies enter into the second death, never-ending punishment. The last 2 chapters reveal the glory of what is to come. As the graph I handed out shows, these chapters extend further than any other. The new earth, where righteousness dwells! The Apocalypse wraps up with the promised return of Jesus being held out to us, giving hope to every generation of saints, that we would not grow weary in well doing. And we see that the bliss of being with the Lord in New Jerusalem is not dependent on being ignorant of God's judgment on His enemies. They are described as "outside the city gate." We have the warning about adding to or taking away from this book and the promise that, surely, Jesus is coming soon! Every generation of Christians has had reason to believe His time is nigh. We are to be eagerly awaiting the return of our Lord and God, not sleep-walking through life.

This scheme is not without difficulty. Chapter 6 appears to end with the return of Christ, with chapter 7 opening with a new vision. We see continuity, however, with the seal judgments, which are unveiled beginning in ch 6:1 and ending with the 7^th seal in ch 8:5. Having some of the seals in one story and the last seal in another telling of that story is more difficult to explain and accept than a story line that has judgment, a brief look at the victory of the saints, then the last seal and the end of time. Also, the binding of Satan is something that take much thought to comprehend how Rev 20:1-3 can be true when we also read he roams like a lion. Recall that even humans can have dominating influence while not present, through agents and prior contact. Much more the prince of demons!

In addition to this scheme of how we read John's Apocalypse, what else distinguishes Amillennialism? Revelation is not a book of terror, as some people imagine it. Revelation is a glorious message of Christ Jesus' victory over sin, death, and Satan and His promise to redeem and live among His people. Is that not a summary of the entire Bible? Having a right view of the Bible as a whole helps us have a right view of specific passages within it. This will be the main point of our final message on eschatology, next week.

Hand-in-glove with this view of Revelation, then, is a hermeneutic that seeks to keep the gospel message front and center in all of Scripture. Spurgeon told a story of an elderly Scottish preacher who was attending the first service of a young preacher. When the young man had finished, he sought out the older gentleman to ask him what he thought of the sermon. The old man looked the young man in the eye and said, “Not much.” “What was the problem with the message?” the young man asked. “There was no Jesus in your message, young man!” “But sir,” he replied, “there was no mention of Jesus of the text!” The elder preacher leaned in close and told him, “Son, there’s a saying that in England all roads lead to London. Not all of them go straight there, but they all lead there. Every sermon must lead your people to the cross. It may not be a direct route as in the gospel accounts, but even if you have to take them over the hedges and through the swamps, you must take your people to Christ!”

National Israel is not the focus of God's redemptive plan, Christ Jesus is. The Law of Moses is not the focus of God's redemptive plan, neither is the politics of this grand land. Anything we put in the way or place of Jesus can be a stumbling block to those being called and to those who are in Christ. So, as did Paul, we seek to preach Christ and Him crucified and not any ethnic group, political movement, or law. Here are some examples of how this works out on topics relevant to this series.

Paul uses the word mystery many times his letters, addressing several topics. One of the most controversial topics is the mystery that was then being made clear - that God had intended from the beginning to include Gentiles in His kingdom. His letter to the Ephesians is a wealth of insight into the glorious redemptive purposes of God. Ephesians 3:6 This mystery is that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel. If we understand the nature of being members of the same body we would not accept those who say any ethnic group has special standing before God. In this epistle, the apostle uses three metaphors to describe what God is doing among people who were, by nature, children of wrath. Hal Brunson summed it up - "As the architect is one with his building, as the body is one with its members (Eph 4 & 5), and as the husband is one with his bride (Eph 5), so also God sovereignly joins Himself to His elect people as the head (Col 1:18) and husband (Eph 5:25)." The building metaphor is most substantial, with Paul using several architectural terms - wall, partition, household, foundation, corner stone, framed, temple, habitation, and building - all found in Eph 2:14-22. This aligns with James' description of the elect as the tabernacle of David (Acts 15:16) and Peter's spiritual stones (1 Peter 2:5). Paul says Gentiles were once alienated from the commonwealth of Israel but have been brought near by the blood of Christ and are, therefore, members of the household of God. Jew and Gentile saints are one new man and one body (Eph 2:15-16) by this reconciliation that is found in Christ. This mystery is unveiled: Christ Jesus has broken down the middle wall of partition that stood between Jew and Gentile. Note how strange it was throughout the gospels for Jesus to speak and eat with those who alienated from the commonwealth of Israel. The Jews' literal hermeneutic could not accept the fact that YHWH had promised Himself to anyone other than physical Israel. But that was the purpose and the promise of God from the beginning.

Another way Scripture helps us understand what God is doing is to see the contrast between physical Israel, Jews, and Jerusalem. While those with a strict literal hermeneutic claim Israel always and only means physical Israel, the Bible says otherwise. Hal Brunson's book, Who is Israel/ What is a Jew? Where is Jerusalem?, is a wonderfully written, well organized, compelling look at these questions.

Galatians gives us one the clearest contrasts between physical and spiritual Israel and Jerusalem. Gal 4:21-5:1 (page 2253). Paul uses Sarah as a metaphor for both unbelieving Israel and those in those in the New Covenant. As Israel, she was barren and desolate, bearing only the child that God had promised and provided. As the heavenly Jerusalem of the New Covenant, only those the Father gives to the Son, enemies of God ransomed by the blood of the Lamb, are included. Hagar is now brought in to represent national Israel, in bondage under the Law of Moses. Earthly Jerusalem, national Israel, contrasted with heavenly Jerusalem and her children, Abraham's seed according to the promise - the Israel of God (Gal 6:16).

The term, Jerusalem, shows up 142 times in the New Testament. 137 of these are references to the physical city, regarding something that took place in the first century. In each of the remaining 5 uses of Jerusalem, the writers spiritualize it to indicate the present, spiritual, heavenly, eternal nature of God's kingdom, not a future, physical, earthly instance of God's temporal kingdom. Brunson: "Paul asserts that God has rejected earthly Jerusalem and national Israel, as Hagar was the physical mother of Ishmael the rejected seed." Abraham and the other saints of old sought a heavenly city, not an earthly one, a better country and a heavenly Jerusalem. Why would anyone teach that God's purpose in glorifying His name would be tied to return the shadow kingdom, version 2?

As for the contrast between physical and spiritual Jews, the biblical witness is manifold. Romans 2:28-29 For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God. Romans 9:6-7 For not all who are descended from Israel belong to Israel, and not all are children of Abraham because they are his offspring, but “Through Isaac shall your offspring be named.” This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring. Brunson observed that those who haggle over physical Israel still being the apple of God's eye might be just like Hagar, if she had argued with Abraham that her son had a biological claim on his blessing. But in Isaac shall the world be blessed, and the child of the slave woman shall not inherit with the son of the free woman. Paul said it is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring (Rom 9:8). To sum up, those who insist on keeping ethnic Jewish believers separate in identify from Gentile believers don't read Paul closely. The apostle asserts Gentiles are the true Jews (Rom 2:29), the true circumcision (Phil 3:3), Abraham's seed (Gal 3:29), fellow citizens (Eph 2:19) of the commonwealth of Israel (Eph 2:12) and children of promise (Gal 4:28) born of the same mother - Jerusalem which is above (Gal 4:26) and the Israel of God (Gal 6:16). 

Another distinctive of Amillennialism is the tension of living in this age where sin and death are present yet we have been raised up to new life in Christ. As Jesus taught (Mark 1:15),, His kingdom was among His people even while He lived on the earth. He promised to be with us until the end of the age (Matt 28:20) and He reigns even now (Eph 1:21-22, 1 Cor 15:25), not waiting for a future earthly circumstance. We are taught to live godly lives in this present age as we wait for our blessed hope (Tit 2:12-13), to not be conformed to this world (Rom 12:2), nor be devoted to it (1 John 2:15-17), and not put our hope in things of this age, such as wealth (1 Tim 6:17). And this: Beloved, we are God’s children now; it does not yet appear what we shall be (1 John 3:2). This is the "already but not yet" character of the kingdom of God.

We who are in Christ have our identity in Christ, we are seated with Him in the heavenlies, He lives in us by HIs Spirit, and we eagerly await His return, knowing He is the faithful one who come back and take us to be with Himself. Between this age and the next comes His return, which means the judgment of all flesh, the gathering of the elect, and the resurrection of the world. Jesus described this as a parable in Matthew 13 and explained it to His disciples (verses 36-43, page 1849).

The age-to-come is characterized by the continued reign of Christ (Eph 1:21-22), the kingdom will be consummated (Rev 22), we will be united with glorified bodies (1 Cor 15:53), and this: Revelation 21:3-4 “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.” This is the age-to-come. It's not the same as this present age, nor is it an improved earth.

In light of all this, how should we live? The practical aspects of one's view of the end times is more substantial and more subtle than most of us think. We will, Lord willing, examine this next Sunday as we wrap up this series on eschatology. For now, let us learn from God what the long and short of it is.

2 Peter 3:11-13 (page 2423).  May God give us grace to live as honorable servants in this wicked age.

Historic Premillienialism

You Can Listen to this Sermon Here.

Historic Premillennialism

A reminder of a couple of things that we need to keep in mind.

1.       Every system of theology is the product of man and will have error. No one description of any system will satisfy everyone. We should look for the system that “does the least violence to Scripture.”

2.       Keep Christ clearly in view. The ultimate goal of all creation is the glorify God the Father and the Son. Our view of the end times should seek to keep His glory in its rightful place

Historic premillennialism is one of the systems within the premil category; dispensationalism being the other. Recall the definition of premillennialism by George Ladd, who is recognized by most as the "go-to guy" for this view: "After the Second coming of Christ, he will reign for a thousand years over the earth before the final consummation of God's redemptive purpose in the new heavens and the new earth of the age to come." Here's the basic rule of interpretation (hermeneutic) used by this system: "Natural reading" of Revelation. Context determines whether literal or figurative. Interpret the Old Testament by the New Testament (Hos. 1:9/Rom 9:25-26, Jer.31:33ff/Heb. 8) Millennium must be Christ-Centered and is often seen as a literal 1,000 years, but this latter is not essential to this view.

Ladd's definition reveals what's most important to this view: Jesus returns to earth before the millennium, before the consummation of all things and the making of new heaven and earth. It is important to comprehend this: the earthly reign of Christ comes while sin and death are still present. Secondly, Ladd insists on a "natural reading" of Revelation. We will see what this means and why it's important to him.

In his defense of historical premillennialism (The Meaning of the Millennium), Ladd starts off summarizing his position by saying it's "the most natural reading of Revelation 20." He puts distance between his position and that of dispensationalists, making note that his hermeneutic sounds very much like Amillennialism. In his book, The Last Things, he wrote, speaking of himself, "the present writer feels that he must adopt a spiritualizing hermeneutic because he finds the New Testament applying to the spiritual church promises which in the Old Testament refer to literal Israel. He does not do this because of any preconceived covenant theology but because he is bound by the Word of God." Ladd is guided by a spiritual hermeneutic which takes promises made to literal (physical) Israel and fulfills them in the church in the gospel age because he finds this pattern in the New Testament.

But Ladd is unable to be consistent in this hermeneutic, saying, "there are two passages in the New Testament which cannot be avoided. One is Romans 11:26: "And so all Israel will be saved." It is difficult to escape the conclusion that this means literal Israel." Later in his essay, it becomes apparent Revelation 20 is the other passage. We will take a look at his position on each of these.

Ladd defends his view of Romans 11:26 by reviewing the olive tree metaphor earlier in the chapter. Natural branches are broken off because of unbelief and wild ones are grafted in; and natural branches can get grafted back if they do not continue in unbelief. Verse 24 concludes: For if you were cut from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these, the natural branches, be grafted back into their own olive tree. Ladd sums up, "This is the context of Paul's statement, that a hardening has come upon (a large) part of Israel until the full number of the Gentiles comes in. "And so [that is, in this way, after a period of hardening] all Israel will be saved."

He then asserts that the "New Testament clearly affirms the salvation of literal Israel," although he merely asserts "literal Israel" is what Paul had in mind without defining this term. Ladd also makes it clear that whoever is in "literal Israel" would be saved in the same way as every other soul - "by faith in Jesus." He admits, "the New Testament does not give any details of Israel's conversion and role in the millennium" and goes to protest that just "because many of the Old Testament promises are fulfilled in the church" doesn't mean "that all of the promises to Israel are fulfilled in the church." It should be noted that it's not as though the church is where the promises are fulfilled, for Paul tells us in 2 Cor 1:20 that every one of God's promises find their "Yes" in Christ Jesus. Not some of the promises or even most of them. EVERY promise of God finds it fulfillment in Christ. The church gains in this because we are His body. Jesus said Abraham rejoiced to see His day, not the church. Abraham was looking for a city whose designer and builder is God as the fulfillment of the promise given him. This heavenly Jerusalem is the bride of Christ. Every identification or scrap of significance we may have is all and only because we are in Christ. He is the focus of redemptive history and in Him ALL the promises of God find their Yes! Seeing promises made to physical Israel being fulfilled in Christ is not a bad hermeneutic. But it will undermine premillennialism if held to consistently.

In his book, The Last Things, Ladd devotes chapter 2 to separating his position from dispensationalism, as regards Israel. He makes a wonderful defense of Paul's teaching that believers are the true Jews, true children of Abraham. Here's where we find out what he means by "literal Israel" - "When Paul says "All Israel will be saved," he obviously cannot mean every Jew who ever lived. He is talking about redemptive history. But the day will come when "all Israel," the vast majority of living Jews, will be saved." When premillennials talk about "literal Israel" they mean physical Israel, Jews according to the flesh.

A few pages later, after making the case for the fulfillment of the Levitical religion in the New Covenant faith, Ladd concludes, "Once the types and shadows have fulfilled their purpose, they are discarded in God's redemptive programs." But he cannot see national Israel as part of those "types and shadows", for he continues:

What does this have to do with the present Israeli question? Three things: First, God has preserved his people. Israel remains a "holy" people (Rom 11:16), set apart and destined to carry out the divine purpose. Second, all Israel is yet to be saved. Third, the salvation of Israel must be through the new covenant made in the blood of Christ already established with the church, not through a rebuilt Jewish temple.

Ladd is on the money when he says not every Jew who ever lived is what is meant by "all Israel." But is he on the money by saying "all Israel" means "the vast majority of living Jews" (at the time of Christ's return)? Is he on track with his three things about Israel? Points 2 & 3 flow from his first point, so we'll look at that one. There is no doubt that God preserved national Israel for a time and a purpose - to preserve the promised seed until He came. But once Christ came, the Old Covenant no longer played a role. Just as the religious practices were discarded, so was the people defined by them. Without the religion that YHWH gave them to set them apart from the rest of the world, after the conquest by Nebuchadnezzar in which the genealogical records were destroyed, national Israel lost its distinctive identity. And when the New Covenant came, game over for literal Israel.

Is national Israel described as "holy" in Romans 11:16? Let's read the passage to get some context, Romans 11:13-16 (page 2176)

One can make the case that the "firstfruits" refers to Christ or to redeemed Jews (see Rom 16:5 & 2 Cor 16:15). But there is no basis to claim this passage refers to national Israel. The last part of verse 16 shows us what makes the firstfruits holy - the root, which is Christ! Verse 18 tells us the root supports the branches. No branch can boast. No person is truly holy as God is holy without redemption found only in the Lord Jesus.

With regards to Ladd's claim that Romans 11:26 means "the vast majority of living Jews will be saved," Blake White (a Baptist I count as a friend) has said, " Paul uses very similar language in Romans 10:13 as he does in Romans 11:26. In the former he writes that everyone who calls on the name of the Lord will be saved. In the latter he says that all Israel will be saved. All Israel consists of everyone who calls on the name of the Lord. They will be saved."

While some have made very credible arguments that "all Israel" in Romans 11:26 refers to the elect Jews (which makes better sense than Ladd's view), considering the extensive teaching about the make-up of true, spiritual Israel and Paul's use of that word to describe Gentiles who are in Christ, and the way both Jew and Gentile believers are portrayed in the olive tree metaphor, it makes the best sense to see his phrase "all Israel" in Romans 11 to refer to true, spiritual Israel. All elect Jews are not "all Israel," all the Jews living at any point in time are not "all Israel," but all the elect from all generations are!

If we back up to verse 7 we see that national Israel failed to obtains reconciliation with God, but the elect within national Israel obtained it. The rest of national Israel was hardened. This ties to what Ladd correctly saw as part of national Israel being hardened; but they are hardened until, or as long as, the full number of Gentiles are being redeemed. Paul is not giving a chronological relationship between these two groups, he's telling us the elect from both Jew and Gentile will obtain peace with God until He returns. Paul uses the same construct in 1 Cor 11 when he says we proclaim the Lord's death until He comes. A remnant of Jews will be saved until the fullness of the Gentiles is brought in, elect from both groups will be brought in until the last of the lost sheep is brought in. This is what Paul is teaching us in Romans 11.

If we are look at Romans 11 as Ladd presents it, we see God presented as a respecter of persons, as He is portrayed as favoring one ethnic group over another. This is flatly denied in Scripture as regards salvation. While national Israel was highly favored in many ways (see Romans 2), it was not in any way related to being reconciled with God. When Simeon, a righteous and devote man saw the infant Jesus, he said, "this child is appointed for the all and rising of many in Israel." This is clearly a reference to national Israel and also clearly reveals that some Jews will be raised up and others will fall, with the anointed one as the rock of offense over Whom many will stumble.

In another place, the apostle says Gentiles (who were foreigners to the covenants of promise and without God) have been brought near and that in Christ Jesus, both groups, Jew and Gentile, are one man - having torn down the wall of hostility (Ephesians 2). And in Galatians 3:28-29 we read, There is no Jew or Greek, slave or free, male or female; for you are all one in Christ Jesus. And if you belong to Christ, then you are Abraham’s seed, heirs according to the promise. What sense would it make to back-track on all this and elevate a generation of people that put stock and confidence in their flesh? True Israel is the Lord Jesus and all His sheep. And in the same way as Jews and Gentiles were saved in Paul's day, without regard to fleshly genealogy, by grace alone through faith alone in Christ alone, all Israel will be saved - as the Gentiles are also brought into His sheepfold.

On to Ladd's second passage that cannot be overlooked, Rev 20.  In introducing this topic (The Meaning of the Millennium), he presents a vigorous and glorious view of the second coming of Christ. No secret rapture that some teach, but "divine invasion in which the majesty and glory of God will be revealed." He emphasizes that Rev 19 teaches the return of the Lord Jesus; this is central to his position on Rev 20. In typical premillennial form, Ladd claims Revelation "chapters 19-20 form a continuous narrative announcing the marriage of the Lamb, the victorious return of Christ and his victory over his enemies." Chapter 20, he says, describes Jesus' victory over the devil in which he is bound and shut up in the "bottomless pit" for a thousand years, "that he should deceive the nations no more," and at the end of the thousand years he is cast into the lake of fire. He then writes, "This is to me the only admissible exegesis of Revelation 20:1-6. The exegesis of the passage depends upon one's interpretation of verses 4-5." (page 2492)

Of these two verses Ladd says, "The entire interpretation of the passage hinges upon the question of whether the first "coming to life" and the "coming to life" of the rest of the dead mean the same thing, namely, bodily resurrection." He and others argue that the Greek word for "came to life" clearly means bodily resurrection in the latter occurrence so it must mean in the first occurrence. Ladd does not deny that the Bible teaches spiritual resurrection, and points out a passage in John 5 that teaches the spiritual resurrection precedes the bodily resurrection (page 2032 vs 25-29). But Rev 20 cannot be communicating that because there is no contextual clue within Rev 20 to tell us such; there is in John 5. Ladd cannot accept the same pattern in Rev as he found in John 5 because it undermines his system. "At the beginning of the thousand years some of the dead come to life; at the conclusion, the rest of the dead come to life. The passage makes perfectly good sense when interpreted literally." Ladd demonstrates what another author warned about: "An expositor's interpretation of the meaning of "the first resurrection" will be directly related to the presuppositions he brings to the text."

The clear teaching in several other places that show a spiritual resurrection first, then a bodily resurrection (he cites Eph 2:1-6 and John 5:25-29), leaves Ladd unconvinced that we should see Rev 20:4-5 in the same light. His presuppositions - literal Israel will be saved and the first resurrection is physical - will not allow him to follow the pattern established elsewhere in Scripture. This is a recurring them in most of the eschatological systems: an unhealthy focus on the temporal, with varying degrees of ignoring the spiritual.

While Revelation contains elements of narrative and epistle content, it is primarily an apocalyptic work, full of signs and symbols. We are told in the very first verse of this book that God made the revelation known by signifying it though His angel to John. The Greek word behind "signifying" is used in linguistic, medical science, and literature to describe communication through signs; such as sign language used to communicate with deaf people. Since we see that this is the device YHWH has told us He used to reveal this bit of the redemptive story to our brother and partner in the tribulation, kingdom, and endurance that are in in Jesus (verse 9), what basis would we have to interpret it "naturally" or "literally"? If the book is symbolic by design, we should insist on clear indications that a piece of it should be taken literally, or physically.  Even the letters sent to the 7 churches are mainly symbolic, although they represent historical facts that are rightly taken literally. One theologian has discovered that of the 81 Old Testament prophecies which are interpreted by the New Testament, 70 of them (86%) are fulfilled spiritually! The kingdom of God is a spiritual kingdom.

Later in his argument, Ladd admits "the New Testament nowhere expounds the theology of the millennium;" but he says, "in some way not disclosed in Scripture, the millennium is part of Christ's Messianic rule by which he puts all his enemies under his feet (1 Cor 15:25)." And then, "The order of the Age to Come will involve a new heaven and new earth, and will be so different from the present order that we can speak of it as beyond history. The millennium will reveal to the world as we now know it the glory and power of Christ's reign." This is the tension of the premillennial system - recognizing the Bible does NOT expound a theology of the millennium but being compelled to sketch out a theology of the millennium, for without it, your system would fall apart.

Since death and rebellion are part of the millennium in Ladd's system, how effective is the glory and power of Christ's reign? He agrees Jesus reigns now, but can be seen only by the eye of faith. Does not that agree with the entire nature and design of the gospel? We preach Christ crucified to a world that cannot see Him and does not believe in Him. Yet the gospel is the only thing given that is the power of salvation to those who are being saved. Luke 16:31 ‘If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.’ Another round of earthly presence of Christ Jesus with Him as earthly king sounds like Jewish dreams. He was clear - His kingdom is not of this world; it is of the one to come.

The Scripture speaks of the spiritual nature of the kingdom in numerous places, including 1 Peter 1:3-4; 1 Thess 4:17; 2 Cor 5:1; John 17:24 (Jesus says His sheep will be with Him where He is, not another place.) Col 3:2; Heb 12:22; 2 Pet 3:13; John 14:2-3. Our destiny is tied to Christ, secured by our union with Him. It is not tied to a place on earth, no matter how one defines the millennium.

In his lengthy argument about our identity in Christ, in Romans 5 & 6, Paul describes the death and resurrection of the Lord Jesus and our relationship with Him. Since we have been united with Him in a death like His, we will certainly be united with Him in a resurrection like His. We have died to sin with Christ and we will live with Him for sin and death have no dominion over Jesus and, therefore, no dominion over us! Do not allow sin to rule over you but present yourselves to God as those who have been brought from death to life. This is the change that takes place in every sinner brought to faith in Christ - resurrection from spiritual death to eternal life! In the present age.

Ladd is emphatic that Rev 19 reveals the second advent of Christ Jesus. We find this climax to the great eschatological battle: (Read 14-16, page 2491). In Rev 20 we see, during the present gospel age, Satan bound from deceiving the nations so the saints can go to all the nations with the Lord's gospel. And then, at the end of the millennium, Satan is released to deceive the nations and lead the people of the world to their eternal defeat. The battle in Rev 20:7-10 shows the same revolt against the Lord and His Christ as we read in Rev 19 (page 2493). Another author, R. Fowler White, has observed that the binding of Satan to keep him from deceiving the nations (as found in Rev 20) would be superfluous if it followed the battle of Rev 19:11-21 in chronological sequence. But if Rev 20 is parallel to Rev 19, describing the same basic themes from a slightly different perspective, then we the same redemptive plan of God reinforced by the retelling.

Is the binding of Satan found in Rev 20 part of the future or is it now? Jesus asked, "How can anyone enter a strong man’s house and carry off his possessions unless he first ties up the strong man? Then he can rob his house" (Matt 12:29). The Greek verb deö, to bind, here translated "ties up" is the very same verb used of Satan’s binding in Rev 20. Those who object that Satan is still struggling to carry out his deceptive work overlook that the binding implies a restriction, not total neutralization. For example, the very same verb (deö) is employed of John the Baptist’s binding by Herod (Matt. 14:3), which nevertheless didn’t prevent John from sending his disciples to Jesus (Matt. 11:1-7). Another example of this verb used to depict a relative restriction is found in Romans 7:2, "For the woman who has a husband is bound by the law to [her] husband as long as he lives." This binding is not complete or comprehensive in its normal use in the New Testament. Neither the context in Rev 20 nor the similar uses in the Bible indicate we should view as comprehensive in Rev 20. The strong man is Satan; Jesus has spoiled his house, taken over his dominion, and restrained him from certain actions. All of this was accomplished during the Lord's first advent, being consummated by His propitiating death and glorious resurrection and ascension.

Kim Riddlebarger, in A Case for Amillennialism, sums it up: "God's restraint of satanic deception of the nations (Rev 20:1-3) is a description of the present age of gospel preaching and is not a reference to a future millennium. This is the gospel dispensation when Satan is bound, and the gospel will go to the ends of the earth until the thousand years are over (Acts 17:30-31 page 2123; Eph 3:4-6). Only then, God's restraint upon Satan is lifted, so that he can deceive the nations and organize them against Christ's church, the supreme act of rebellion which brings about the final judgment." We will review this concept more fully when we discuss amillennialism, but mention it here to demonstrate that the premillennial view is not the only one possible - and may not do the least violence to Scripture.

In his critique of Ladd's essay, Loraine Boettner, postmil, observed, "When Christ returns in his own glory and that of the Father, with all the holy angels, certainly no mere man, who by comparison is but a worm of the dust, shall be able to stand before him. His period of humiliation is over, and his divine glory forbids the approach of those who are tainted with sin. No mortal man can come into that presence and not be overwhelmed by it. This world and the people in it cannot stand such glory."

In his critique of Ladd's essay, Anthony Hoekema, amil,  asks questions that premillennialism opens up but does not answer: Why should believers be raised from the dead to live on an earth which is not yet glorified and is still groaning from sin, rebellion, and death? Why should the glorified Christ have to come back and rule over sinful people and endure rebellion? Was not this phase finished during His time of humiliation? Is Christ no coming back in the fullness of His glory to usher in, not an interim period of qualified peace and blessing, but the final state of unqualified perfection?

Is Revelation a book of the future, as premillennialism asserts, which their view of the millennium demands? In 8 statements of Jesus throughout Revelation, the Lord emphasizes the present tense of His identity, using expressions that transcend their physical or literal meaning and describe Jesus metaphorically or spiritually as the "I AM."

Revelation 1:8 I am Alpha and Omega, the beginning and the ending, saith the Lord.

Revelation 1:11 I am Alpha and Omega, the first and the last.

Revelation 1:17 Fear not; I am the first and the last.

Revelation 1:18 I am he that liveth, and was dead; and, behold, I am alive for evermore.

Revelation 2:23 I am the One who examines minds and hearts.

Revelation 21:6 I am the Alpha and the Omega, the Beginning and the End.

Revelation 22:13 I am the Alpha and the Omega, the First and the Last, the Beginning and the End.

Revelation 22:16 I am the Root and the Offspring of David, the Bright Morning Star.

This is the focus of the whole Bible and the Apocalypse revealed to John. Just as Ladd's focus on literal Israel in Romans 11 led him to depart from the apostolic hermeneutic he recognizes elsewhere as God describes His elect as spiritual Israel, so in Rev 20 he departs from the spiritual hermeneutic he recognizes elsewhere as God fulfills physical promises spiritually in His redeemed. This is the tendency of our human condition - focusing on the physical rather than the spiritual. Consistently in Scripture we are instructed to think heavenly, where we are seated with Christ in this present age - during the millennium of Rev 20. That's where Ladd would have ended if he had been consistent with his hermeneutic.

What About the Judgment?

You can listen to this sermon here.

Hebrews 9:27-28  And just as it is appointed for man to die once, and after that comes judgment,  so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.

Ask 10 Christians about the day of judgment and you'll likely get more than a dozen answers. From Ancient times, God's people have known there will be an accounting before Him, but there seems to be an ongoing lack of understanding about it – the nature, purpose, and participants of and in this great and terrible Day of the Lord.

What is the nature of this judgment? Throughout national Israel's history, she and the pagan nations around her were subjected to God's judgment for their actions. One example from Psalm 9:16 [950] The LORD has made himself known; he has executed judgment; the wicked are snared in the work of their own hands. Sometimes we see Israel being punished and at others it was pagan nations. When God's name is profaned, those responsible will be disciplined.

We see in Psalm 75 [1030] that God's judgment is not always punishment: verse 7 but it is God who executes judgment, putting down one and lifting up another. This was commonly associated with rulers being raised up or put down. As in the days when Israel wanted to be like the pagan nations, with a mortal man as her king, so many Christians in our day put too much hope in political leaders, forgetting the end of the ages has come upon us (1 Corinthians 10:11) and our citizenship is in heaven (Philippians 3:20).

With man's predilection of being focused on things temporal, Scripture speaks most about the doom of judgment at the end of the age, as there is no recovery from it. Speaking of the God of Abraham, Isaac, and Jacob, Psalm 76:7-9 [1031] But you, you are to be feared! Who can stand before you when once your anger is roused? From the heavens you uttered judgment; the earth feared and was still, when God arose to establish judgment, to save all the humble of the earth. We see similar accounts in Isaiah 66, Jeremiah 25, and Ezekiel 39. Matt 16:27 [1856] For the Son of Man is going to come with his angels in the glory of his Father, and then he will repay each person according to what he has done. The ancient preacher adds some detail to this: Ecclesiastes 12:13-14 [1209] The end of the matter; all has been heard. Fear God and keep his commandments, for this is the whole duty of man. [this first part we are familiar with; this next part is our topic] For God will bring every deed into judgment, with every secret thing, whether good or evil. This should sound familiar, as Paul said virtually the same thing in 2 Corinthians.

The Lord Jesus spoke of the day of judgment without providing detail of its operation, as if the Jews knew all about. Matthew 10:15 [1840] Truly, I say to you, it will be more bearable on the day of judgment for the land of Sodom and Gomorrah than for that town. The doom of Sodom and Gomorrah was legendary; this doom Christ spoke of was worse! This type of reference recurs several more times in Matthew 11 and 12. In Luke 3, John tells the Pharisees that the wrath of God is upon them and those "trees" that do not bear good fruit will be cut down and thrown into the fire. In Revelation 6:19ff [2473], the other man named John reveals the terror of being found naked on judgment day: Then the kings of the earth and the great ones and the generals and the rich and the powerful, and everyone, slave and free, hid themselves in the caves and among the rocks of the mountains, calling to the mountains and rocks, “Fall on us and hide us from the face of him who is seated on the throne, and from the wrath of the Lamb, for the great day of their wrath has come, and who can stand?” God’s judgment is real. We must be ready. If the day of judgment was not certain doom, Christ would not have had to bear that dreadful curse and we would not benefit from His wondrous love!

One of the more frequent discussions touching on both the purpose and participants is focused on the "Bema Seat Judgment" of Christians. This phrase generally refers to the idea that believers must stand before God to be rewarded - separately from those who are doomed to hell. The proponents of this doctrine call this the Bema seat judgment to distinguish it from The White Throne Judgment. The latter they believe to be the Judgment that God reserves for judicial verdict against transgressions by the wicked. They may get some support from John 5:24 [1829], which uses the same word (in several translations) as verse 22. Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life. But the word, judgment, is kree'sis in the Greek; which can also mean damnation or condemnation; context reveals what is correct. The KJV gets this verse right: Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. We see the same two statements in verse 27 & 29. John 5:28-29 (KJV) Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. Again, KJV gets it right, ESV and others use the word "judgment." We’ve seen that God will bring every deed into judgment – no man escapes this. But we also see that those who have passed from death unto life shall not come into condemnation! This is Paul’s point in Romans 8:1, as he tells those who were tempted to trust in works that there is NO CONDEMNATION for those who are in Christ Jesus, He is the only refuge!

The truth about the judgment seat is a lot less complicated and much less ambiguous. The Greek word bema, which is translated seat, is from a root that means 'base' or the foot (and by extension, step). It is used to designate a stepped seating area for Judgment. Thus bema simply refers to the raised seating of a judge or a king. For example, the throne of a King is usually stepped seating. In other words, seating that is raised above the level of the surrounding area. Much the same as our courts today have established for judgments. In our country one must approach the raised judgment area called the bench. Likewise, the bema seat is simply the raised seating of someone sitting to judge. For example, Pilate sat on the judgment seat [bema] when Jesus was being accused of wrong doing (Matt 27:19 & John 19:13). John 19:13 [2064] So when Pilate heard these words, he brought Jesus out and sat down on the judgment seat at a place called The Stone Pavement, and in Aramaic Gabbatha. This is the same Greek word as found in 2 Corinthians, where the alleged "Bema seat" judgment takes place.

In both Biblical accounts of this episode (Matt 27 & John 19), the Greek word translated seat, bema, means the exalted seat of judgment. We should note very clearly that far from being a seat to hand out rewards, it is a seat of Judgment in tribunal for crimes (perceived or otherwise). Pilate sits upon this Judgment seat and he makes a Judgment to have the Lord Jesus Christ scourged, and handed over to be crucified. Quite clearly, this was a Judgment seat for judicial law. This is not only illustrated by the context, but also by the content. In both passages, Pilate sits on this bema and delivers a judicial verdict against Christ (beating and handing Him over to be crucified) which has absolutely nothing to do with rewards. Likewise, in the book of Acts we find the same scenario present with this Judgment seat (Acts 18:12 & 17). Acts 18:12 [2124] While Gallio was proconsul of Achaia, the Jews made a united attack against Paul and brought him to the judge’s bench. The ESV calls this a tribunal, the KJV calls it a judgment seat. The Greek word is bema.

What is the purpose and who are the participants? The parable of the talents shows believers have rewards, based on our deeds – just as we read in Psalm 75:7. The purpose of judgment day is two-fold; with punishment for evil-doers, rewards for good deeds (which the Holy Spirit equips and wills us to do), and our inheritance as joint-heirs with Christ. This inheritance is being regenerated or born of God to live and reign with Him. This is taught in Ephesians 1:11, 13-14 [2263] In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will. … In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory. This is confirmed in Galatians 3, Colossians 1 & 3, Hebrews 9 & 11, and 1 Peter 1. The inheritance Abraham looked for was that city whose designer and builder was God, the heavenly Jerusalem which is described in Revelation 21:9-10 [2494] Then came one of the seven angels who had the seven bowls full of the seven last plagues and spoke to me, saying, “Come, I will show you the Bride, the wife of the Lamb.” And he carried me away in the Spirit to a great, high mountain, and showed me the holy city Jerusalem coming down out of heaven from God.” This is what Peter made mention of in 1 Peter 2, when he referred to the saints in Christ as living stones being built up as a spiritual house. What greater reward could one hope for than being at peace with God, abiding with Him in perfect harmony?

Matthew 25:31-33 [1877] When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne. Before him will be gathered all the nations, and he will separate people one from another as a shepherd separates the sheep from the goats. And he will place the sheep on his right, but the goats on the left. Two groups of people present at this judgment, when Christ returns and sits in judgment on the nations, He is on a bema; sheep at His right hand, goats at His left. No separate judgment for the saints in this passage.

Another glimpse at this judgment: Revelation 22:12-15 [2497] “Look! I am coming quickly, and My reward is with Me to repay each person according to what he has done.  I am the Alpha and the Omega, the First and the Last, the Beginning and the End. “Blessed are those who wash their robes, so that they may have the right to the tree of life and may enter the city by the gates. Outside are the dogs, the sorcerers, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices lying”. Same two groups of people, each getting judged. Those who wash their robes (KJV: keeps His commandments) are blessed; these are the people of God who have been raised up and given His Spirit Who wills and equips us to do what pleases Him. Outside are those who do not know Him.

The Bible is clear that there is one Judgment of Christ, and it takes place at the last day. It is then that man will stand before the Judgment seat of Christ to give account of what he has done on earth, whether good or evil. All those who were washed clean in the blood of Christ stand before God spotless with 'good' works that are faultless. The rest of the dead stand with 'bad' works, and are found guilty in their works of sin. 2 Timothy 4:1 [2342] I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; Romans 14:10 [2181] But you, why do you criticize your brother? Or you, why do you look down on your brother? For we will all stand before the tribunal of God. One judgment of all flesh, the quick (alive in Christ) and the dead; at the end of the age.

2 Corinthians 5:10-11 [2229] is where many stand to defend a separate “bema seat” judgment for Christians. But does that passage teach this? For we must all appear before the judgment seat (bema) of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.  Knowing therefore the terror of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences. The same two groups of people, before the judgement seat of God.

This raised seat judgment Paul speaks of in this passage also describes the throne on which Herod sat when he was killed by God (Acts 12), the judgment seat Paul was dragged before Gallio (Acts 18), the place Festus sat in Acts 25, Caesar's judgment seat in Rome, and the raised platform where Paul met his accusers (Acts 25:16-17). The Greek word does not lend itself to the narrow, single purpose definition imposed upon it by the Bema Seat proponents. Bema used to describe various judgment seats and thrones, from which men in authority render judgment.

The Great White Throne Judgment, in Revelation 20:11-15 [2493], has many of the same characteristics of these other passages we’ve read. And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. And death and hell were cast into the lake of fire. This is the second death. And whosoever was not found written in the book of life was cast into the lake of fire. What in this passage gives the impression it’s a different scene? More detail, same two groups of people, same two eternal states. The Greek word for throne (thronos) is not bema; but one definition of bema is "throne" and one definition of thronos is "seat." While different words, they are nearly identical in meaning.

Revelation 20 is the same basic scene as in Matthew 25, wherein Christ sits on His throne of glory, judging between sheep and goats. Here in Revelation 20, the Lord sits on a throne which is great and white - terms that ascribe glory and honor. In Matthew 25 [1877], the deeds done by each group are reviewed, have everything in common. The one thing that distinguishes between the sheep and the goats is the sheep did their works out of love for Christ and His brothers. Verse 40 “And the King will answer them, ‘I assure you: Whatever you did for one of the least of these brothers of Mine, you did for Me.’ verse 34 Then the King will say to those on His right, ‘Come, you who are blessed by My Father, inherit the kingdom prepared for you from the foundation of the world. The inheritance of the saint in view once more.

In Revelation 20, the sea gave up her dead and death and hell gave up their dead. Is there any doubt that "death and hell" give up the damned, to face their Judge? These are terms commonly associated with those who are not reconciled to God. What about the sea; are its dead the same category of people or does it give up those who have died in Christ? Isaiah 60:5 [1350] sheds light on this, describing the fulfillment of what national Israel foreshadowed when all nations come to God, where the abundance of the sea shall be turned to you (God), the wealth of the nations shall come to you! This supports the idea that in Revelation 20, the sea could refer to those being called by God from every nation, tribe, and tongue. This would fit right in with the other judgment passages, which show the same two groups of people - sheep and goats.

And in this scene, it is as clear as it can be: the only thing that determines destiny has nothing to do with deeds we do here. If your name is not written in the Lamb's Book of Life, you have no life in Christ. If your name IS written in the Lamb's Book of Life, you have eternal life in Christ. Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. Whatever rewards we may gain by faithful, Spirit led service in this age, inheriting the kingdom is totally based on God’s free gift of grace poured on His sheep.

This is what YHWH meant in this snippet from Job 34:23 [921] - For God has no need to consider a man further, that he should go before God in judgment. The judgment eternal destiny of souls is not based on deeds done in the flesh; it is wholly dependent on and based on the standing one has; is he in Christ? And when one comes to Christ Jesus in faith, which is a gift from God, he will be protected from the wrath of God on that great and terrible day when Jesus judges all nations and peoples.

In speaking about the trials we will face in this age, Peter pointed us to Christ as our example; revealing a truth about the final judgment that ought to comfort the saints. 1 Pet 2:23 [2409] When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly. This is why we who are in Christ have no need to fear the day of judgment: He is just. The white throne is a sign of Christ’s rule and His glory: He is mighty.

Summary & Conclusion

The nature of this judgment is comprehensive, no mortal is excluded. The purpose of judgment day is twofold: to reward those who by patience in well-doing seek for honor and glory and to punish those who are self-seeking and unrighteous. Varying rewards and punishments. The participants in the day of judgment are two:  those who have been clothed in the righteousness of Christ and seek to bring Him honor and those who are dressed in their own rags of self-righteousness who serve themselves and mind earthly things. In these things, God is glorified in saving sinners, punishing evil doers, and bringing the age of redemption to a close for all will know Him and declare Christ to be King, whether they rejoice in their salvation or weep in their doom.

Luke 12:42-48 [1983] And the Lord said, “Who then is the faithful and wise manager, whom his master will set over his household, to give them their portion of food at the proper time? Blessed is that servant whom his master will find so doing when he comes. Truly, I say to you, he will set him over all his possessions. … And that servant who knew his master's will but did not get ready or act according to his will, will receive a severe beating. But the one who did not know, and did what deserved a beating, will receive a light beating. Everyone to whom much was given, of him much will be required, and from him to whom they entrusted much, they will demand the more.

The great day of the Lord is a frightful time for those who are not clothed in Christ. It’s a validation of all He has promised for those who wear His white robes. 2 Pet 3:13 [2243] But according to his promise we are waiting for new heavens and a new earth in which righteousness dwells. If you are in Christ, you can, with a clear conscience, join the saints of old and cry out, Maranatha! Come quickly, Lord Jesus! If you do not have peace in your soul as you consider the end of things and the accounting that must be made to the Creator and Judge of all things, consider His words (John 6:35 & 37) [2035]: “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst. … All that the Father gives me will come to me, and whoever comes to me I will never cast out.” There is salvation in no other name or person. Come to Jesus. He is the faithful one.

On the day of judgment, that great and terrible day when everything done in secret will be exposed (Ephesians 5:13), there is no place to hide, no safe refuge, no shield from the wrath of God – except for the very Lamb that will judge all flesh. This is why the gospel is central to mission of every church. This is why Christ Jesus is heralded as the only savior of poor sinners; He alone makes atonement for sin, He alone reconciles His enemies to His Father. He is the bread and water of eternal life; no one who comes to Him will hunger or thirst; no on who flees to Him will ever be cast out. Repent of your sin and believe on Christ – there is no other way to be at peace with God. Peace with God came at a dreadful price as the Son of God drank the cup of wrath due us. This wonderous love, that caused the Lord of bliss to bear the dreadful curse for your soul and mine. Let us exhort one another while we have breath to always look unto Christ, for He is our great salvation and He is our life!