Seven Myths of Denominationalism
by David Brown
Myth 6 - The Rapture
6.1 A MOST POPULAR DOCTRINE
Of all of the false doctrines from which we had to choose, this one had the most
popularity associated with it. For that reason our first inclination was to avoid undue
prejudice by not even discussing it. However, the more that we learn about
denominational teachings on the rapture, the more we are convinced that (1) it is
becoming the central drawing card of denominationalism, and (2) it is one of the most
vulnerable doctrines in that it is totally without scriptural basis. Thus, it would be
somewhat cowardly to dodge it just because it is so popular.
A problem arises when attempting to deal with this doctrine, since it is impossible
to pin down. Not having a scriptural foundation, those who are prone to bind their
speculations each have a different twist, so there are as many variations on the rapture
teachings as there are false teachers to expound it. This tends to get quite frustrating
when attempting to address the issues raised by it.
The author has made every attempt to ascertain the scriptures which are alleged to
prove the general theory of premillinialism, and the ones given will be addressed in this
chapter. However, it has been our observation that the false teachers prey more on their
disciples ignorance of the New Testament than they do on their knowledge of it. A
scripture which indeed deals with the second coming of Christ is read, but the
conclusions drawn have little relevance to that scripture. For example, recently we were
watching a popular religious TV program where it was stated that definitive biblical
proof of the rapture would be given. The only proof text given, however, was John 14:1-3:
Let not your heart be troubled: ye believe in God, believe also in me. In my
Father's house are many mansions: if [it were] not [so], I would have told
you. I go to prepare a place for you. And if I go and prepare a place for you,
I will come again, and receive you unto myself; that where I am, [there] ye
may be also.
From this all kinds of detail were surmised with regard to Jesus coming, the removal of
the saints from the world for a short time, a second appearance, etc., etc. In fact, the
preacher did not even present the clear truth taught in John 14:1-3; he just asserted his
imagination as to how things ought to be.
Now we are hasty to admit that just because one (or a million) false teacher(s) do
something obviously wrong, does not disprove their entire set of doctrines. In fact, very
few false teachers manage to get it all wrong. However, it is this type of speculative
binding of the imaginary that takes the emphasis away from the very clear doctrines on
the moral aspects of the individual Christian life and the true work of the Lord's church.
For, as long as we are engaged in speculation, we have little interest in learning the truth -
- indeed we tend to ridicule it as being intuitive and trivial.
Since there are so many variation of rapture and 1000-year-reign doctrines, we
cannot possibly hope to address them all. However, this is not necessary. In this chapter
we will present all of the scriptures which we have found that deal with the second
coming of Jesus. The intent is to determine exactly what will happen when that event
occurs. We will address only one aspect of the doctrine, as expressed by the following
question: will Jesus come to this earth at some time in the future and establish a literal kingdom
which will last for 1000 years?
Premillinialists generally teach that this is the case, and most of them further assert
that this kingdom will be a restoration of the literal kingdom of Israel centered at
Jerusalem. But we dare go no further for fear that someone will deny some of the details
that we might attribute to the belief. No matter; premillinialism rises and falls on whether
the bible supports the concept of Jesus coming back to earth to establish a literal kingdom.
If we demonstrate that this is a false doctrine, it will subject all such speculation to further
investigation. Hopefully, this will lead many to recognize that we do not need to add to
God's word for whatever reason (2 John 9).
6.2 A PROPOSED SCENARIO
There will be a large number of scriptures presented below -- in fact all that we
know which related to the events surrounding the second coming of Jesus and the
judgment. (If we have omitted any which in any way changes our conclusions, we seek
your help and pledge to make corrections.) We recognize that there are a wide range of
false teachings which might exist in many readers' minds which will be contradicted by
these scriptures. This section presents a simple scenario which will not be contradicted.
We present it here without scriptural reference. However, as the scriptures are presented
below, we will determine whether or not it is true. Do not accept it as reality at this point,
but test it against the scriptural references presented to determine for yourself if it is valid.
First let us define what we mean by the second coming (also translated presence) of
Jesus. This is important for we have not found this term used in the New Testament. We
define Jesus' first coming as being when He was born of a virgin and lived for thirty
some-odd years in human form on this earth, about 2000 years ago. His physical life was
ended by a brutal crucifixion. However, he was resurrected and appeared to many
people for 40 days, after which he ascended into heaven. While on this earth he promised
on many occasions that he would come again. We will see that while the commonly
popular "second coming" terminology does not appear in the New Testament, the
identical concept is conveyed by Jesus terminology in John 14:3, which we quoted above:
"And if I go and prepare a place for you, I will come again, and receive you unto myself ..."
The synopsis of this second coming is based upon these promises as well as the
revelation given to the apostles which are written in the New Testament. The proposed
scenario of the second coming of Jesus which we will evaluate is as follows:
1. Jesus' second coming could be at any time and we should always be ready for it.
2. Jesus' imminent physical recognition (presence) will be signalled by the voice of an
archangel and the trumpet of heaven. It will be an event that is obvious to all
people on the earth.
3. Jesus will appear in the clouds.
4. This will be followed almost immediately by a general resurrection of both the just and
the unjust.
5. The righteous dead will be caught up with Jesus in the air, after which those saved who
are still alive will also be caught up; this, by definition, will be a separation of the
saved from the lost, who will remain on the earth.
6. The righteous will live with Jesus, His father and the Holy Spirit forever in heaven.
7. The lost will be cast alive into the lake of fire where they will ever be doomed with the
devil and his angels.
We will show that these seven points are totally supported by the New Testament in the
sections below. While this is not an exhaustive list of all of the details of judgment, the
proof of this scenario contradicts all of the scenarios of premillinialism. There is no space
for a thousand year reign on this earth or any of the other events which are speculated to
occur on or around the judgment.
Again, we urge the reader to be totally skeptical of this scenario. We are not trying
to prejudice the reader into a preconceived viewpoint. Read the scriptures presented
below and determine for yourself if this is consistent with them or if some alternative is
more plausible. Extend your study to read the context of the scriptures given to assure
that we are not misapplying them. Finally, search the scriptures to assure that there are
no other significant teachings on the second coming which we have omitted.
With this, we will begin our study of the New Testament teachings with regard to
the second coming of Christ. As before, we will proceed generally from the milk to the
meat by starting with the gospels, proceeding through Acts and the letters to the
churches, and concluding with the book of Revelation.
6.3 SCRIPTURAL VIEW OF JUDGMENT
6.3.1 THE GOSPELS
There are a number of references to judgment in the book of Matthew, but the first
reference which deals with the events which will take place at the end of time is given in
Mat. 13:47-50: "Again, the kingdom of heaven is like unto a net, that was cast into the sea,
and gathered of every kind: Which, when it was full, they drew to shore, and sat down,
and gathered the good into vessels, but cast the bad away. So shall it be at the end of the
world: the angels shall come forth, and sever the wicked from among the just, And shall
cast them into the furnace of fire: there shall be wailing and gnashing of teeth." Note that
the timing of this event is at "the end of the world." It is important for us to determine if
there is a 1000 year reign, and, if so, whether it occurs before or after this event.
The next mention of the second coming by Matthew is in Matthew 24. Verses from
this chapter are often taken out of context, and admittedly, it is difficult to tell whether
some of them are talking about the second coming of Christ or the destruction of
Jerusalem. However, this should not give us a problem, since our inquiry is limited to an
examination of those events which will accompany the second coming. In those which
might be questionable, we will see that the premillinialist doctrines are not supported
even if we make the assumption that the questionable text is speaking of the second
coming.
First, note that there are three issues being considered simultaneously by Jesus as
determined in the preface to this chapter (Mat. 24:1-3):
"And Jesus went out, and departed from the temple: and his disciples came to [him]
for to show him the buildings of the temple. And Jesus said unto them, See
ye not all these things? verily I say unto you, There shall not be left here one
stone upon another, that shall not be thrown down. And as he sat upon the
mount of Olives, the disciples came unto him privately, saying, Tell us,
when shall these things be? and what [shall be] the sign of thy coming, and
of the end of the world?"
Jesus was dealing with: (1) when the destruction of the temple would take place (we
know now from history that it was destroyed when Jerusalem was destroyed in about 70
AD), (2) what shall be the sign of Jesus coming, and (3) what shall be the sign of the end of
the world. Now, (2) and (3) might be two different things, since the visitation of God's
wrath upon Jerusalem can certainly be considered an instance of a coming (or presence) of
Jesus. (However, this does not fit our definition, and we will not use the term second
coming in that way.) In any event, we need to read this chapter very carefully to attempt
to determine just which questions Jesus was addressing in each grouping of verses. We
ask the reader to verify that those verses that we do not quote are clearly references to the
destruction of Jerusalem.
It appears quite clear that Matthew 24:4-14 have quite general application. They
did apply to the destruction of Jerusalem, but they also apply equally as principles of
human nature today. We need to take these eternal sayings to heart; but they do not
relate directly to our subject.
It is equally apparent that Matthew 24:15-28 applies to the events prior to the
destruction of Jerusalem. History tells us the Christians heeded this warning and escaped
the city prior to the horrible siege which followed. Indeed, much of the language has no
application to the end of the world (e.g., references to those who are with child, and the
idea of flight). However, the last few verses are warnings not to believe that anyone at
this time is the Christ. He says that many will make that claim, but they should not be
believed because (Mat. 24:27-28) "... as the lightning cometh out of the east, and shineth
even unto the west; so shall also the coming of the Son of man be. For wheresoever the
carcass is, there will the eagles be gathered together." This figurative language make it
very clear that when Jesus does come again it will not be a hidden, secretive thing that is
known only to an elite few, as some false religions are prone to teach. The second coming
of Christ will be obvious, which we will see validated by many other scriptures.
The figurative language of the next few verses could be applied either to the
destruction of Jerusalem, to the second coming, or both (Mat. 24:29-31): "Immediately
after the tribulation of those days shall the sun be darkened, and the moon shall not give
her light, and the stars shall fall from heaven, and the powers of the heavens shall be
shaken: And then shall appear the sign of the Son of man in heaven: and then shall all the
tribes of the earth mourn, and they shall see the Son of man coming in the clouds of
heaven with power and great glory. And he shall send his angels with a great sound of a
trumpet, and they shall gather together his elect from the four winds, from one end of
heaven to the other." If Jesus was speaking about the second coming then it totally fits the
scenario proposed in Section 6.2. The fact that Jesus did not literally "send his angels with
a great sound of a trumpet ..." to "... gather together his elect from the four winds, from
one end of heaven to the other" at the destruction of Jerusalem is evidence that these
verses are referring to the second coming. However, we would not press the case.
Basically, the remainder of Matthew 24 makes it clear that no person knows or
ever will know the time of Jesus second coming until the event actually occurs. It is very
rich in inspirational figurative language, and we urge you to read it. The summary
admonition is given in the last verse of the chapter (24:44): "Therefore be ye also ready: for
in such an hour as ye think not the Son of man cometh."
The language in Matthew 24 has been debated by biblical scholars over the
centuries, and it furnishes us with a challenging study which can only build our faith.
Regardless of whether you lean toward the destruction of Jerusalem, the second coming
of Jesus, an intermixture of both, or dual meanings, one thing is certain: there is absolutely
nothing in Matthew 24 which in any way contradicts the scenario which we proposed
above. Some of the language reinforces it, if indeed it does apply to the second coming.
Matthew 25:1-30 contains two parables: the ten virgins and the talents. Both of
these refer to a time at which a judgment will take place. Those who are judged are
judged according to the preparations which they made and according to the abilities
which they were given, respectively. There was no second chance, and those who were
not prepared suffered extreme distress. Consider the summary verses to the two
parables. First Mat. 25:13: "Watch therefore, for ye know neither the day nor the hour
wherein the Son of man cometh." Then Mat. 25:30: "And cast ye the unprofitable servant
into outer darkness: there shall be weeping and gnashing of teeth." It is clear that the
discourse of Jesus, which has continued from Matthew 24, has now turned to His second
coming and the judgment.
This prepares us for Matthew 25:31-46, which is clearly talking about the second
coming and the judgment scene:
"When the Son of man shall come in his glory, and all the holy angels with him,
then shall he sit upon the throne of his glory: And before him shall be
gathered all nations: and he shall separate them one from another, as a
shepherd divideth [his] sheep from the goats: And he shall set the sheep on
his right hand, but the goats on the left. Then shall the King say unto them
on his right hand, Come, ye blessed of my Father, inherit the kingdom
prepared for you from the foundation of the world: For I was an hungered,
and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger,
and ye took me in: Naked, and ye clothed me: I was sick, and ye visited me:
I was in prison, and ye came unto me. Then shall the righteous answer him,
saying, Lord, when saw we thee an hungered, and fed [thee]? or thirsty, and
gave [thee] drink? When saw we thee a stranger, and took [thee] in? or
naked, and clothed [thee]? Or when saw we thee sick, or in prison, and
came unto thee? And the King shall answer and say unto them, Verily I say
unto you, Inasmuch as ye have done [it] unto one of the least of these my
brethren, ye have done [it] unto me. Then shall he say also unto them on
the left hand, Depart from me, ye cursed, into everlasting fire, prepared for
the devil and his angels: For I was an hungered, and ye gave me no meat: I
was thirsty, and ye gave me no drink: I was a stranger, and ye took me not
in: naked, and ye clothed me not: sick, and in prison, and ye visited me not.
Then shall they also answer him, saying, Lord, when saw we thee an
hungered, or athirst, or a stranger, or naked, or sick, or in prison, and did
not minister unto thee? Then shall he answer them, saying, Verily I say
unto you, Inasmuch as ye did [it] not to one of the least of these, ye did [it]
not to me. And these shall go away into everlasting punishment: but the
righteous into life eternal."
Jesus used an example of the fruits of the attitude of love that Christians will possess. It
certainly is not exclusive, and the fact that we meet the minimal qualifications given no
more guarantees our salvation than the fact that we have failed on so many occasions to
meet the minimal qualifications guarantees our damnation. However, what is clear is that
we will be judged according to our deeds -- the decisions which we have made while on
this earth, which were either motivated by our faith and love for the Lord or our love of
ourselves and faith in the teachings of man.
Compare this scene with the proposed scenario given above in Section 6.2. Jesus is
clearly talking about his second coming -- "When the Son of man shall come in his glory."
There is no mention of any thousand year reign intervening either before or after. The
judgment is immediate: "then shall he sit upon the throne of his glory: And before him
shall be gathered all nations: and he shall separate them one from another, as a shepherd
divideth [his] sheep from the goats: And he shall set the sheep on his right hand, but the
goats on the left ... And these shall go away into everlasting punishment: but the
righteous into life eternal." Finally, note that the scene takes place "upon the throne of his
glory," which is not necessarily on the earth.
Another reference to the second coming occurs shortly afterward when Jesus was
accused by the council (Mat. 26:62-64): "And the high priest arose, and said unto him,
Answerest thou nothing? what [is it which] these witness against thee? But Jesus held his
peace. And the high priest answered and said unto him, I adjure thee by the living God,
that thou tell us whether thou be the Christ, the Son of God. Jesus saith unto him, Thou
hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the
right hand of power, and coming in the clouds of heaven." Over and over again we hear
Jesus saying that when he appears it will be in the clouds. Let us be very attentive to see if
there are any scriptures at all that indicate that Jesus will set foot on the earth. (You might
recall that this was not in our proposed scenario.)
Mark's and Luke's accounts of Jesus teaching with regard to His second coming
reflect Matthew's very closely. Any good reference bible will show the parallel scriptures.
We urge the reader to look them up and verify that they confirm what we have presented
above.
The gospel of John contains a number of additional teachings of Jesus with regard
to His second coming. The first reference is found in John 5:22-29:
For the Father judgeth no man, but hath committed all judgment unto the Son:
That all [men] should honor the Son, even as they honor the Father. He that
honoreth not the Son honoreth not the Father which hath sent him. 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. Verily, verily, I say unto you, The hour is
coming, and now is, when the dead shall hear the voice of the Son of God:
and they that hear shall live. For as the Father hath life in himself; so hath
he given to the Son to have life in himself; And hath given him authority to
execute judgment also, because he is the Son of man. 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.
Note the following from this passage:
1. Jesus places the timing of the resurrection at the same time as the judgement,
2. "All men who are in the graves shall hear his voice." There will be a general resurrection
of all of the dead.
3. The judgment and the resurrection will be very closely connected events: "they that
have done ..., unto the resurrection of ..."
Once again, there is no contradiction with the scenario presented in Section 6.2.
The next reference we introduced briefly above (John 14:1-3): "Let not your heart
be troubled: ye believe in God, believe also in me. In my Father's house are many
mansions: if [it were] not [so], I would have told you. I go to prepare a place for you. And
if I go and prepare a place for you, I will come again, and receive you unto myself; that
where I am, [there] ye may be also." This was Jesus' last night with His disciples before
His crucifixion. He was trying to give them assurance that while He was away from them
they would be taken care of. He had a reason for leaving -- to prepare a place for them.
He promised "I will come again, and receive you unto myself." We need to be careful that
we do not allow false teachers to write things into passages that are not there. This
passage gives us very little detail compared to the many others which we have. It is a
very reassuring passage, which was Jesus' purpose; however, it tells us very little about
the events surrounding Jesus' second coming.
Another reference in John's gospel relates to our subject even though it does not
describe the events of the second coming. It does relate to the kingdom (John 18:33-37):
Then Pilate entered into the judgment hall again, and called Jesus, and said unto
him, Art thou the King of the Jews? Jesus answered him, Sayest thou this
thing of thyself, or did others tell it thee of me? Pilate answered, Am I a
Jew? Thine own nation and the chief priests have delivered thee unto me:
what hast thou done? Jesus answered, My kingdom is not of this world: if
my kingdom were of this world, then would my servants fight, that I
should not be delivered to the Jews: but now is my kingdom not from
hence. Pilate therefore said unto him, Art thou a king then? Jesus answered,
Thou sayest that I am a king. To this end was I born, and for this cause came
I into the world, that I should bear witness unto the truth. Every one that is
of the truth heareth my voice.
We quote this passage at this time to introduce a fundamental concept with regard to the
kingdom. Some premillinialists believe that it was God's purpose to establish a literal
kingdom in Jerusalem when Jesus came the first time, but that Jesus failed in this regard.
(This theory goes on to speculate that he will establish it upon His second coming.) Such
a doctrine flies in the face of Old Testament prophecy which predicted the minutest detail
of Jesus' purpose and how He would accomplish it by His death, burial and resurrection.
Jesus would have established a worldly kingdom if that had been God's will. In fact, his
obedience to God and failure to please the Jews in this regard is exactly what caused his
crucifixion. Jesus makes this very clear here: "My kingdom is not of this world: if my
kingdom were of this world, then would my servants fight ..." Further, Jesus asserts that
He is a king. If so, it is essential that He have a kingdom to rule over (otherwise His
kingship would be a sham).
The interrelationship between our understanding of the nature of the kingdom of
heaven and the 1000 year reign is very important, and we will discuss issues with regard
to the kingdom in a separate section below. At that time we will return to John 18:33-37.
6.3.2 THE BOOK OF ACTS
The passage related to the kingdom immediately above provides an excellent
introduction to the first reference to Jesus' second coming in the book of Acts. After Jesus'
resurrection it appears that the disciples still did not understand what Jesus meant when
He said: "My kingdom is not of this world." Consider Acts 1:6-11:
When they therefore were come together, they asked of him, saying, Lord, wilt
thou at this time restore again the kingdom to Israel? And he said unto
them, It is not for you to know the times or the seasons, which the Father
hath put in his own power. But ye shall receive power, after that the Holy
Spirit is come upon you: and ye shall be witnesses unto me both in
Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of
the earth. And when he had spoken these things, while they beheld, he was
taken up; and a cloud received him out of their sight. And while they
looked steadfastly toward heaven as he went up, behold, two men stood by
them in white apparel; Which also said, Ye men of Galilee, why stand ye
gazing up into heaven? this same Jesus, which is taken up from you into
heaven, shall so come in like manner as ye have seen him go into heaven.
Notice the following:
1. Jesus did not tell them the time of the "restoration of the kingdom." He could not
actually answer this question, because the question was improper (like the classical
"when did you stop beating your wife?"). Had he given a time, they would have
inferred that His concept of the kingdom was identical to their's, which it was not.
2. The response that he did give refers to the day of Pentecost when the first people were
commanded to be baptized by His authority and into Jesus Christ for the remission
of their sins. This established the church, which is synonymous with the kingdom,
as we shall show below.
3. Note the similarity between this reply and the reply that Jesus gave to Pilate in John
18:37: "Jesus answered, Thou sayest that I am a king. To this end was I born, and
for this cause came I into the world, that I should bear witness unto the truth.
Every one that is of the truth heareth my voice." Both refocus attention for literal
worldly kingdoms to what is really important: the truth. The most important aspect
of the outpouring of the Holy Spirit on the day of Pentecost was the communication of the
truth.
4. Relative to the second coming of Jesus, the two men in white apparel said Jesus "shall so
come in like manner as ye have seen him go into heaven."
This is totally consistent with everything that we have established so far.
As you recall, on the day of Pentecost the Holy Spirit was poured out upon the
apostles enabling them to preach the gospel as the Lord gave them guidance. A very
interesting part of Peter's sermon has to do with the kingdom. He had quoted an Old
Testament scripture written by David and was arguing that it applied to Christ, not David
(Acts 2:29-36):
"Men [and] brethren, let me freely speak unto you of the patriarch David, that he is
both dead and buried, and his sepulchre is with us unto this day. Therefore
being a prophet, and knowing that God had sworn with an oath to him, that
of the fruit of his loins, according to the flesh, he would raise up Christ to sit
on his throne; He seeing this before spake of the resurrection of Christ, that
his soul was not left in hell, neither his flesh did see corruption. This Jesus
hath God raised up, whereof we all are witnesses. Therefore being by the
right hand of God exalted, and having received of the Father the promise of
the Holy Spirit, he hath shed forth this, which ye now see and hear. For
David is not ascended into the heavens: but he saith himself, The Lord said
unto my Lord, Sit thou on my right hand, Until I make thy foes thy
footstool. Therefore let all the house of Israel know assuredly, that God
hath made that same Jesus, whom ye have crucified, both Lord and Christ."
The following conclusions can be drawn from this passage:
1. David spoke prophetically that one would sit on his throne. Peter said that he was, in
fact, speaking about the resurrection of Christ. The resurrection of Christ put Jesus
on "the right hand of God exalted," a throne far superior to any that David ever sat
on.
2. Jesus is king. He has ascended to the throne. The kingdom, is "not of this world" -- not
a political kingdom. Jesus is far above all such rule and authority (Revelation 5).
3. Premillinialism assumes that Jesus will leave this throne and take on a worldly throne
for 1000 years. There is certainly no evidence of that here. We need to recognize
that Jesus is king now, and that all Christians are citizens of His kingdom.
As we continue our survey of the scriptures that relate with the second coming, we
need to seek out and find anything which relates to Jesus coming to this earth and
establishing a worldly kingdom. If the bible does not teach it, neither should we.
This is all that we found in the book of Acts with regard to the second coming.
6.3.3 THE LETTERS TO THE CHURCHES
We will proceed systematically through the epistles in the order that they occur in
the New Testament. The first reference in the epistles, and probably the most detailed
account of the second coming in the bible, is in 1 Corinthians 15 beginning with verse 20.
Clearly there were some in Corinth who denied the resurrection of Jesus. Paul dealt with
this in a very systematic way, presenting over a dozen different arguments, the most
devastating probably being the argument relative to baptism for the dead (see Section
4.2.3.3). While the arguments supporting the resurrection are not directly related to our
subject, many of Paul's arguments are. We will deal with them a paragraph at a time
starting with 1 Cor. 15:20-28:
"But now is Christ risen from the dead, [and] become the firstfruits of them that
slept. For since by man [came] death, by man [came] also the resurrection
of the dead. For as in Adam all die, even so in Christ shall all be made alive.
But every man in his own order: Christ the firstfruits; afterward they that
are Christ's at his coming. Then [cometh] the end, when he shall have
delivered up the kingdom to God, even the Father; when he shall have put
down all rule and all authority and power. For he must reign, till he hath
put all enemies under his feet. The last enemy [that] shall be destroyed [is]
death. For he hath put all things under his feet. But when he saith all things
are put under [him, it is] manifest that he is excepted, which did put all
things under him. And when all things shall be subdued unto him, then
shall the Son also himself be subject unto him that put all things under him,
that God may be all in all."
This passage details the events at the end of time in considerable detail. Let us note:
1. Christ's resurrection was the forerunner of the resurrection of all Christians who will
have died prior to his second coming.
2. The resurrection of Christians will occur "at his coming." There is no intervening time.
The very next sentence says: "Then cometh the end, when he shall have delivered
up the kingdom to God, even the Father ..."
3. At the end, the judgment, Jesus will have "put down all rule and all authority and
power."
4. Jesus reigns now (Rev. 5, Acts 2:29-36, and many other references on the kingdom which
we will consider in Section 6.4). To affirm this is one reason that we introduced the
concept of the kingdom above. Thus, when it says: "For he must reign, till he hath
put all enemies under his feet," it is talking about His reign over the universe now.
However, while He has total authority and control, he is allowing the events of this
world to play themselves out: all enemies are not destroyed yet ...
5. "The last enemy [that] shall be destroyed [is] death." The remainder of the quoted
paragraph deals with the relationship between the father and the son.
The next paragraph is 1 Cor. 15:35-41:
"But some [man] will say, How are the dead raised up? and with what body do they
come? [Thou] fool, that which thou sowest is not quickened, except it die:
And that which thou sowest, thou sowest not that body that shall be, but
bare grain, it may chance of wheat, or of some other [grain]: But God giveth
it a body as it hath pleased him, and to every seed his own body. All flesh
[is] not the same flesh: but [there is] one [kind of] flesh of men, another flesh
of beasts, another of fishes, [and] another of birds. [There are] also celestial
bodies, and bodies terrestrial: but the glory of the celestial [is] one, and the
[glory] of the terrestrial [is] another. [There is] one glory of the sun, and
another glory of the moon, and another glory of the stars: for [one] star
differeth from [another] star in glory.
This discussion is actually a preparation to answering the question: "How are the dead
raised up?" Recall that the main issue that Paul was addressing was whether or not there
was a resurrection. The issues of the second coming are supplementary to convincing
them that the resurrection was not already past. In the passage above Paul emphasizes
differences which we observe in everyday life in order to open their minds to the fact that
something different from what we have ever seen or experienced could certainly occur by
the power of God. He uses this foundation in the next paragraph, which answers the
questions of the skeptics (1 Cor. 15:42-50):
"So also [is] the resurrection of the dead. It is sown in corruption; it is raised in
incorruption: It is sown in dishonor; it is raised in glory: it is sown in
weakness; it is raised in power: It is sown a natural body; it is raised a
spiritual body. There is a natural body, and there is a spiritual body. And
so it is written, The first man Adam was made a living soul; the last Adam
[was made] a quickening spirit. Howbeit that [was] not first which is
spiritual, but that which is natural; and afterward that which is spiritual.
The first man [is] of the earth, earthy: the second man [is] the Lord from
heaven. As [is] the earthy, such [are] they also that are earthy: and as [is]
the heavenly, such [are] they also that are heavenly. And as we have borne
the image of the earthy, we shall also bear the image of the heavenly. Now
this I say, brethren, that flesh and blood cannot inherit the kingdom of God;
neither doth corruption inherit incorruption."
Notice first that there is only one resurrection spoken of by Paul: "the resurrection." Those
who apply their physical, worldly reasoning in questioning the ability of God to
accomplish the resurrection might just as well question His ability to create the world.
This too is preparatory for the teaching with regard to the second coming of Jesus which
follows in the next paragraph (1 Cor. 15:51-53):
"Behold, I show you a mystery; We shall not all sleep, but we shall all be changed,
In a moment, in the twinkling of an eye, at the last trump: for the trumpet
shall sound, and the dead shall be raised incorruptible, and we shall be
changed. For this corruptible must put on incorruption, and this mortal
[must] put on immortality. So when this corruptible shall have put on
incorruption, and this mortal shall have put on immortality, then shall be
brought to pass the saying that is written, Death is swallowed up in victory."
Note, once again that this corresponds perfectly with the original scenario that we
presented in Section 6.2. Please re-read both Section 6.2 and the entire context of 1
Corinthians 15 to verify that this is so. All of the previous verses deal with fundamental
facts with regard to the resurrection. The passage given above addresses the
chronological events which will occur at the second coming of Christ. Absolutely nothing
is said about an intervening 1000-year reign.
For completeness, we present the remainder of 1 Corinthians Chapter 15 to
complete the thought. Recall, once again, that the apostle was completing his
argumentation in support of the resurrection of the body (1 Cor. 15:55-58):
"O death, where [is] thy sting? O grave, where [is] thy victory? The sting of death
[is] sin; and the strength of sin [is] the law. But thanks [be] to God, which
giveth us the victory through our Lord Jesus Christ. Therefore, my beloved
brethren, be ye steadfast, unmovable, always abounding in the work of the
Lord, forasmuch as ye know that your labor is not in vain in the Lord."
This completes the references to the second coming in the First Corinthian letter.
While the following rather lengthy reference in Paul's second letter to the
Christians at Corinth does not add any new information with respect to the events
surrounding Jesus' second coming, it does serve to further confirm our understanding of
the scriptures presented to this point; it comes from 2 Cor. 4:13 through 2 Cor. 5:10:
"We having the same spirit of faith, according as it is written, I believed, and
therefore have I spoken; we also believe, and therefore speak; Knowing that
he which raised up the Lord Jesus shall raise up us also by Jesus, and shall
present [us] with you. For all things [are] for your sakes, that the abundant
grace might through the thanksgiving of many redound to the glory of
God.
"For which cause we faint not; but though our outward man perish, yet the inward
[man] is renewed day by day. For our light affliction, which is but for a
moment, worketh for us a far more exceeding [and] eternal weight of glory;
While we look not at the things which are seen, but at the things which are
not seen: for the things which are seen [are] temporal; but the things which
are not seen [are] eternal.
"For we know that if our earthly house of [this] tabernacle were dissolved, we have
a building of God, an house not made with hands, eternal in the heavens.
For in this we groan, earnestly desiring to be clothed upon with our house
which is from heaven: If so be that being clothed we shall not be found
naked. For we that are in [this] tabernacle do groan, being burdened: not
for that we would be unclothed, but clothed upon, that mortality might be
swallowed up of life. Now he that hath wrought us for the selfsame thing
[is] God, who also hath given unto us the earnest of the Spirit.
"Therefore [we are] always confident, knowing that, whilst we are at home in the
body, we are absent from the Lord: (For we walk by faith, not by sight:) We
are confident, [I say], and willing rather to be absent from the body, and to
be present with the Lord. Wherefore we labor, that, whether present or
absent, we may be accepted of him. For we must all appear before the
judgment seat 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."
Notice that Paul at this point assumes that they understood the events surrounding the
second coming ("For we know ..."). Further, he binds the judgment closely to the
resurrection, and speaks of these as one event at the coming of Jesus.
The next references are in the letters of Paul to the Thessalonians. It was clear that
they had a misunderstanding of the events that were to surround the judgment and
second coming of the Lord. We will address these as we read the scriptures. The first is
an introductory reference in 1 Thes. 3:11-13: "Now God himself and our Father, and our
Lord Jesus Christ, direct our way unto you. And the Lord make you to increase and
abound in love one toward another, and toward all [men], even as we [do] toward you:
To the end he may establish your hearts unblamable in holiness before God, even our
Father, at the coming of our Lord Jesus Christ with all his saints." As in the passage in
Second Corinthians discussed in the previous paragraph, the teaching is that we need to
be faithful to assure that we are blameless when Jesus comes. This infers that the
judgment will take place at that time. Further, when Jesus comes, he will come "with all
his saints."
This last point was a very significant one for the Thessalonians, for it seems clear
that they had an idea that those who were still alive at Jesus coming would have some
advantage over those who had died physically prior to that grand event. This would
tend to promote additional grieving of those who would lose a loved one. Thus, he
comes back to the issue of the second coming in the same letter (1 Thes. 4:13-18):
"But I would not have you to be ignorant, brethren, concerning them which are
asleep, that ye sorrow not, even as others which have no hope. For if we
believe that Jesus died and rose again, even so them also which sleep in
Jesus will God bring with him. For this we say unto you by the word of the
Lord, that we which are alive [and] remain unto the coming of the Lord
shall not prevent them which are asleep. For the Lord himself shall descend
from heaven with a shout, with the voice of the archangel, and with the
trump of God: and the dead in Christ shall rise first: Then we which are
alive [and] remain shall be caught up together with them in the clouds, to
meet the Lord in the air: and so shall we ever be with the Lord. Wherefore
comfort one another with these words."
While Paul goes on to further discuss some other aspects of the second coming, let us
pause at this point to recognize the following points:
1. It is clear that "sleep" here means those who have died, and specifically here, those who
have died while in a saved condition (i.e., in Christ).
2. Those who are alive are the saved ones who survive until Jesus comes again. The word
prevent means to go before, or precede, and is so translated in most other versions. So
the idea is that those who are still alive will not precede, or have any other
advantage over those who have died in the Lord.
3. Note how consistent this is with all accounts which we have studied thus far: "For the
Lord himself shall descend from heaven with a shout, with the voice of the
archangel, and with the trump of God." Clearly Paul is describing the second
coming of Jesus. All accounts assert that he will appear in the sky, in the air, on in
the clouds; but will he set foot on this earth? Read on ...
4. "... and the dead in Christ shall rise first: Then we which are alive [and] remain shall be
caught up together with them in the clouds, to meet the Lord in the air: and so
shall we ever be with the Lord." This is so clear that any elaboration is merely
redundant. All of the saved will be caught up together and live eternally with the
Lord in heaven.
5. The words caught up are from the Greek word harpazo, which means to snatch or catch
away. This is the only place in the New Testament that can be in any way used to
call the second coming of Jesus the rapture. However, the use of this word was
never intended. We will not interrupt the thought to deal with this error at this
point. Rather, we refer the reader to Section 6.5 below.
Once again we urge the reader to compare this passage against the scenario in Section 6.2.
The use of some of the identical words is no coincidence.
This is not the end of the teaching in this context. Let us continue with the next
paragraph in First Thessalonians (1 Thes. 5:1-11):
"But of the times and the seasons, brethren, ye have no need that I write unto you.
For yourselves know perfectly that the day of the Lord so cometh as a thief
in the night. For when they shall say, Peace and safety; then sudden
destruction cometh upon them, as travail upon a woman with child; and
they shall not escape. But ye, brethren, are not in darkness, that that day
should overtake you as a thief. Ye are all the children of light, and the
children of the day: we are not of the night, nor of darkness. Therefore let
us not sleep, as [do] others; but let us watch and be sober. For they that
sleep sleep in the night; and they that be drunken are drunken in the night.
But let us, who are of the day, be sober, putting on the breastplate of faith
and love; and for an helmet, the hope of salvation. For God hath not
appointed us to wrath, but to obtain salvation by our Lord Jesus Christ,
Who died for us, that, whether we wake or sleep, we should live together
with him. Wherefore comfort yourselves together, and edify one another,
even as also ye do."
This is the essence of the teaching with regard to the second coming. The most important
thing is that we keep ourselves ready and anticipate that it will occur in the very near future.
However, to conclude that the arrival was necessarily imminent was something that the
Thessalonians erroneously concluded. Paul deals with this false impression in his second
letter to them.
There is, however, an introductory paragraph which will give this even greater
meaning (2 Thes. 1:3-10):
"We are bound to thank God always for you, brethren, as it is meet, because that
your faith groweth exceedingly, and the charity of every one of you all
toward each other aboundeth; So that we ourselves glory in you in the
churches of God for your patience and faith in all your persecutions and
tribulations that ye endure: [Which is] a manifest token of the righteous
judgment of God, that ye may be counted worthy of the kingdom of God,
for which ye also suffer: Seeing [it is] a righteous thing with God to
recompense tribulation to them that trouble you; And to you who are
troubled rest with us, when the Lord Jesus shall be revealed from heaven
with his mighty angels, In flaming fire taking vengeance on them that know
not God, and that obey not the gospel of our Lord Jesus Christ: Who shall
be punished with everlasting destruction from the presence of the Lord, and
from the glory of his power; When he shall come to be glorified in his saints,
and to be admired in all them that believe (because our testimony among
you was believed) in that day."
This is a very long sentence, but when we look at it one phrase at a time it is not difficult
to understand. Let us focus on the parts which deal with the second coming:
1. They were bearing up well under "persecutions and tribulations." Paul stated that it
would be "a righteous thing with God to recompense tribulation to them that
trouble you ... when the Lord Jesus shall be revealed from heaven with his mighty
angels ..." We learn clearly from the first paragraph of Chapter 2 (which we will
consider next) that this is the identically same event that Paul was discussing in
First Thessalonians (discussed immediately above).
2. "... In flaming fire taking vengeance on them that know not God, and that obey not the
gospel of our Lord Jesus Christ ..." This is a verse that you will not hear quoted
very often. Clearly, however, at the very same time that the saved are caught
away unto heaven, the lost will suffer the opposite fate in hell. This is as much a
description of reality as any other scripture in the bible, and those who ignore it do
so at their eternal peril!
3. Speaking of the lost, Paul goes on "... who shall be punished with everlasting destruction
from the presence of the Lord, and from the glory of his power; When he shall
come to be glorified in his saints, and to be admired in all them that believe
(because our testimony among you was believed) in that day." Clearly, these two
events -- the punishment and the glorification -- will occur "when he shall come."
4. Notice the last three words of this passage: "in that day." What day? Clearly this is the
day that the Lord will judge the world. What will happen in that day? Read back
and notice that both the punishment of the wicked and the glorification "in his
saints" will occur in that day. There is no 1000 year period between these two
events. If the 1000-year reign were as important as denominational teachers want
us to believe today, we wonder why the Holy Spirit did not mention it in any of
these scriptures?
As we go on reading into Chapter 2 we see that this is clearly the same event that Paul
was describing in First Thessalonians, in which the saints still alive are "caught up
together with them in the clouds, to meet the Lord in the air." (We observed above that
this is where authorization for the concept of the rapture is sought -- see Section 6.6.)
Here Paul addresses their misperceptions with regard to the timing of the coming of the
Lord (2 Thes. 2:1-12):
"Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and [by]
our gathering together unto him, That ye be not soon shaken in mind, or be
troubled, neither by spirit, nor by word, nor by letter as from us, as that the
day of Christ is at hand. Let no man deceive you by any means: for [that
day shall not come], except there come a falling away first, and that man of
sin be revealed, the son of perdition; Who opposeth and exalteth himself
above all that is called God, or that is worshipped; so that he as God sitteth
in the temple of God, showing himself that he is God. Remember ye not,
that, when I was yet with you, I told you these things? And now ye know
what withholdeth that he might be revealed in his time. For the mystery of
iniquity doth already work: only he who now letteth [will let], until he be
taken out of the way. And then shall that Wicked be revealed, whom the
Lord shall consume with the spirit of his mouth, and shall destroy with the
brightness of his coming: [Even him], whose coming is after the working of
Satan with all power and signs and lying wonders, And with all
deceivableness of unrighteousness in them that perish; because they
received not the love of the truth, that they might be saved. And for this
cause God shall send them strong delusion, that they should believe a lie:
That they all might be damned who believed not the truth, but had pleasure
in unrighteousness."
Consider the following points with regard to this passage:
1. Paul was concerned that they would be "shaken in mind" and "troubled" because of the
delay in Jesus' coming that they were not anticipating.
2. Prior to Jesus' coming there would be "a falling away first..." Paul goes on to describe
the apostasy in detail. It is clear that events which coincide with these details
occurred during the dark ages. The reformation was an attempt to overcome the
domination of this evil.
3. The evil that produced the falling away was already beginning to take its toll. There
seems to be a withholding by God to allow the entire New Testament to be
revealed. After that the falling away would come.
4. "And then shall that Wicked be revealed, whom the Lord shall consume with the spirit
of his mouth, and shall destroy with the brightness of his coming ..." This is the
same single coming that has been described in all of the scriptures that we have
cited in this chapter.
5. The verses that follow are quite enlightening, and they explain much about our current
situation. He states that the evil one "... is after the working of Satan with all power
and signs and lying wonders, And with all deceivableness of unrighteousness in
them that perish ..." The fact that powers, signs and wonders (the three words
used to describe miracles in the New Testament) might exist is no guarantee that
the one who performs them is from God. Why would God allow such powerful
deception? ...
6. "... because they received not the love of the truth, that they might be saved. And for
this cause God shall send them strong delusion, that they should believe a lie: That
they all might be damned who believed not the truth, but had pleasure in
unrighteousness." If this is not frightening to you, you should be gravely
concerned. It was Paul's intent to instill within them the knowledge that just
because a person is totally convinced of something does not make it reality. The
only reliable standard is the eternal word of God.
We apologize for getting a little off the track. To get back on, you might review the
scenario given in Section 6.2 once again, and assure that there is not contradiction to it in
the passages given above.
A minor reference is given in Paul's second letter to Timothy which is of interest (2
Tim. 4:6-8): "For I am now ready to be offered, and the time of my departure is at hand. I
have fought a good fight, I have finished [my] course, I have kept the faith: Henceforth
there is laid up for me a crown of righteousness, which the Lord, the righteous judge,
shall give me at that day: and not to me only, but unto all them also that love his
appearing." "That day" is the day that the "righteous judge" will give Paul his "crown of
righteousness," which is figurative of heaven. The fact that Paul links this with the
general reward to "all them also that love his appearing" infers that this will occur at the
time when Jesus appears again.
Another minor reference is in James 5:7-8 "Be patient therefore, brethren, unto the
coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth,
and hath long patience for it, until he receive the early and latter rain. Be ye also patient;
establish your hearts: for the coming of the Lord draweth nigh." The early Christians
understood that there was nothing complicated or mystical about the second coming.
The next major reference is given by Peter. It appears that those to whom he was
writing were being ridiculed by skeptics who were saying that the second coming should
have already occurred (2 Pet. 3:1-7):
"This second epistle, beloved, I now write unto you; in [both] which I stir up your
pure minds by way of remembrance: That ye may be mindful of the words
which were spoken before by the holy prophets, and of the commandment
of us the apostles of the Lord and Savior: Knowing this first, that there shall
come in the last days scoffers, walking after their own lusts, And saying,
Where is the promise of his coming? for since the fathers fell asleep, all
things continue as [they were] from the beginning of the creation. For this
they willingly are ignorant of, that by the word of God the heavens were of
old, and the earth standing out of the water and in the water: Whereby the
world that then was, being overflowed with water, perished: But the
heavens and the earth, which are now, by the same word are kept in store,
reserved unto fire against the day of judgment and perdition of ungodly
men."
Note that there is one "day of judgment" in question. Also, the "heavens and the earth,
which are now ... are ... reserved unto fire ..." This ties the destruction of the world as we
know it with the day of judgment, although admittedly, this is not definitive proof.
Now consider the very next paragraph (2 Pet. 3:8-10):
But, beloved, be not ignorant of this one thing, that one day [is] with the Lord as a
thousand years, and a thousand years as one day. The Lord is not slack
concerning his promise, as some men count slackness; but is longsuffering
to us-ward, not willing that any should perish, but that all should come to
repentance. But the day of the Lord will come as a thief in the night; in the
which the heavens shall pass away with a great noise, and the elements
shall melt with fervent heat, the earth also and the works that are therein
shall be burned up.
The first statement is obviously a figurative statement -- it is not to be used in conjunction
with other figurative statements to draw definitive mathematical calculations. Such is an
abuse of scripture. The meaning is clear: time does not have the same meaning to us as it
does to the eternal God. He might decide to wait a million years before keeping His
promises; or He might decide to keep them today. One thing is sure, however, He will
keep every one of His promises! The reason that He delays is given: He is "not willing that
any should perish." However, the "day of the Lord will come, and when it does every one
of us will experience it. Our prosperity in this life will be irrelevant at that point. Notice
the details of the day of the Lord:
1. It will come "as a thief in the night," i.e., as we saw in 1 Thes. 5:1-11 above, this means
that many will not be prepared, and as Jesus said in Mt. 24:36: "But of that day and
hour knoweth no [man], no, not the angels of heaven, but my Father only."
2. What will happen? "... the heavens shall pass away with a great noise, and the elements
shall melt with fervent heat, the earth also and the works that are therein shall be
burned up."
Now if this happened after a definitive 1000 year reign, it would not be "as a thief in the
night." However, this still totally conforms with the scenario which we presented in
Section 6.2.
The final paragraph in Peter's sequence is also very enlightening (2 pet. 3:11-13):
"[Seeing] then [that] all these things shall be dissolved, what manner [of persons]
ought ye to be in [all] holy conversation and godliness, Looking for and
hasting unto the coming of the day of God, wherein the heavens being on
fire shall be dissolved, and the elements shall melt with fervent heat?
Nevertheless we, according to his promise, look for new heavens and a new
earth, wherein dwelleth righteousness."
Again, the most important aspect of understanding the teachings on the second coming of
Christ is in answering the question: "What manner [of persons] ought ye to be in [all] holy
conversation and godliness ...?" The answer is embedded in the question: We ought to
live lives such that we are: "Looking for and hasting unto the coming of the day of God."
At that point near the end of time as we know it, "the heavens being on fire shall be
dissolved, and the elements shall melt with fervent heat." This describes once again the
fate of those who are not "caught up together with them in the clouds, to meet the Lord in
the air" (1 Thes. 4:17). To the saved, on the other hand, there is the hope of the promise of
God: "Nevertheless we, according to his promise, look for new heavens and a new earth,
wherein dwelleth righteousness."
Does this mean that there will be a 1000-year reign of Jesus on this earth? If so, it
will not be on this earth, but on a new earth. If so, we will need to read about its
initiation, duration, and termination from other scriptures. If so, it is not taught here. We
believe that this is figurative of the entirely transformed existence which we will have
which is described in 1 Corinthians 15 (see discussion on this above). In reality, it does
not matter where this existence is, and we do not believe that it can even be described in
terms of geography or astronomy. [Although it does matter that we do not bind our
opinions in an attempt to sway the unstable.] The important thing is that the saved will
be taken care of by God and can therefore look forward to this great day of God. Read
once again the scenario given in Section 6.2 and assure yourself that no assumptions are
being made. All of the details have been presented in the scriptures presented to this
point.
An incidental reference to the judgment was made by Jude, apparently to
demonstrate to Christians that they must remain faithful unto death (Jude 5-7): "I will
therefore put you in remembrance, though ye once knew this, how that the Lord, having
saved the people out of the land of Egypt, afterward destroyed them that believed not.
And the angels which kept not their first estate, but left their own habitation, he hath
reserved in everlasting chains under darkness unto the judgment of the great day. Even
as Sodom and Gomorrah, and the cities about them in like manner, giving themselves
over to fornication, and going after strange flesh, are set forth for an example, suffering
the vengeance of eternal fire." The judgment of the great day is the same judgment that
we have read about above, which will occur at the coming of the Lord.
We have progressed from the milk of the word toward the meat. It is important
that we do not take difficult scriptures and use them to force the meanings of the easy
scriptures. Most of the scriptures quoted above are very straightforward, and those
which might be subject to further discussion have absolutely no effect upon the scenario
which we are attempting to either confirm, deny, or improve.
6.3.4 THE BOOK OF REVELATION
There are many parts of the book of Revelation which are figurative. Early in the
book its author, the apostle John, stated (Rev. 1:1): "The Revelation of Jesus Christ, which
God gave unto him, to show unto his servants things which must shortly come to pass;
and he sent and signified [it] by his angel unto his servant John." The idea of signifying is
that it is presented as signs, not as the "real thing." However, it was written to be
understood and kept: "Blessed [is] he that readeth, and they that hear the words of this
prophecy, and keep those things which are written therein: for the time [is] at hand" (Rev.1:3).
The first reference to Christ's second coming reiterates what we learned in Acts
1:11 (Rev. 1:7): "Behold, he cometh with clouds; and every eye shall see him, and they
[also] which pierced him: and all kindreds of the earth shall wail because of him. Even so,
Amen."
There are a number of incidental references to the second coming, but they do not
contain any detail on the events surrounding its occurrence. The next reference which
does contain such detail begins with Rev. 19:5. Prior to this point judgements were being
meted out, but they were occurring on this earth prior to the final judgment. While they
are not all necessarily in perfect chronological order, there is a general sequence of events
which are progressing toward the final great day of the Lord. This is described in
Revelation 19 and most of the paragraphs that follow. We will discuss these one
paragraph at a time. The first is Revelation 19:5-10:
"And a voice came out of the throne, saying, Praise our God, all ye his servants, and
ye that fear him, both small and great. And I heard as it were the voice of a
great multitude, and as the voice of many waters, and as the voice of
mighty thunderings, saying, Alleluia: for the Lord God omnipotent
reigneth. Let us be glad and rejoice, and give honor to him: for the marriage
of the Lamb is come, and his wife hath made herself ready. And to her was
granted that she should be arrayed in fine linen, clean and white: for the
fine linen is the righteousness of saints. And he saith unto me, Write,
Blessed [are] they which are called unto the marriage supper of the Lamb.
And he saith unto me, These are the true sayings of God. And I fell at his
feet to worship him. And he said unto me, See [thou do it] not: I am thy
fellowservant, and of thy brethren that have the testimony of Jesus: worship
God: for the testimony of Jesus is the spirit of prophecy."
This paragraph essentially establishes that this great prophecy of John is now turning to
the end of time and the time of judgment. This is often referenced as the marriage feast of
the lamb (Jesus), where the bride is the church (see Ephesians 5:21-33).
Another point which is quite important is that "the Lord God omnipotent
reigneth." We mentioned above in our consideration of Acts 2 that Jesus has taken the
throne. This is further reinforced in Revelation chapters 4 and 5, which we encourage the
reader to review at this time. In addition, we will discuss the meaning of the figurative
use of the word kingdom in Section 6.5 below. For now, let us continue with John's vision
of the judgment (Rev.19:11-16):
"And I saw heaven opened, and behold a white horse; and he that sat upon him
[was] called Faithful and True, and in righteousness he doth judge and
make war. His eyes [were] as a flame of fire, and on his head [were] many
crowns; and he had a name written, that no man knew, but he himself. And
he [was] clothed with a vesture dipped in blood: and his name is called The
Word of God. And the armies [which were] in heaven followed him upon
white horses, clothed in fine linen, white and clean. And out of his mouth
goeth a sharp sword, that with it he should smite the nations: and he shall
rule them with a rod of iron: and he treadeth the winepress of the fierceness
and wrath of Almighty God. And he hath on [his] vesture and on his thigh
a name written, KING OF KINGS, AND LORD OF LORDS."
Clearly this is Jesus Christ (figuratively) upon the white horse. (Today he might be
pictured riding upon a tank or in a bomber; but recall that the primary targets of John's
prophesy were Christians in the first century.) Notice, however, that the final judgment is
not yet come: "... in righteousness he doth judge and make war." It is important that in
the next paragraphs we distinguish between His making war on the evils which exist in
this world today, and the final judgment.
With this in mind, let us consider the next paragraph (Rev. 19:17-21):
"And I saw an angel standing in the sun; and he cried with a loud voice, saying to
all the fowls that fly in the midst of heaven, Come and gather yourselves
together unto the supper of the great God; That ye may eat the flesh of
kings, and the flesh of captains, and the flesh of mighty men, and the flesh
of horses, and of them that sit on them, and the flesh of all [men, both] free
and bond, both small and great. And I saw the beast, and the kings of the
earth, and their armies, gathered together to make war against him that sat
on the horse, and against his army. And the beast was taken, and with him
the false prophet that wrought miracles before him, with which he deceived
them that had received the mark of the beast, and them that worshipped his
image. These both were cast alive into a lake of fire burning with
brimstone. And the remnant were slain with the sword of him that sat
upon the horse, which [sword] proceeded out of his mouth: and all the
fowls were filled with their flesh."
Is this the final judgment, or is it a "making war" judgment upon those who are exalting
themselves against Him at this time. It is clear that we are dealing with highly figurative
language, but the overall impression is quite clear: those who exalt themselves by their
high positions upon this earth will pay a very dear price. We believe that this is not the
final judgement because nowhere else in the bible is the final judgment portrayed as a
battle. However, life on this side of judgment is universally pictured as a constant battle.
Note, however, that although the entire forces of evil both in heaven and on earth are
unified against God and His church, there is no contest. No battle materializes! Instead
both the beast and they that worship his image are "cast alive into a lake of fire ... And the
remnant were slain with the sword ... which proceeded out of his mouth ..." The illusion
is clearly to the word of God (or the gospel) which is the power of God unto salvation
(Rom. 1:16), and which is also the only offensive weapon of the Christian (Eph. 6:17). [For
the identity of the beast, see Revelation chapter 13. While considerable figurative
language is used there, it is clear that the beast was a sacred-appearing operator of the
devil, since he deceived many into worshiping his image.]
At this point in the text Jesus has brought those who deceived the nations (the
beast and the false prophet), and those who worship the image of the beast under His
control. However, there is still the problem of the archenemy of mankind -- the devil (Rev
20:1-3):
"And I saw an angel come down from heaven, having the key of the bottomless pit
and a great chain in his hand. And he laid hold on the dragon, that old
serpent, which is the Devil, and Satan, and bound him a thousand years,
And cast him into the bottomless pit, and shut him up, and set a seal upon
him, that he should deceive the nations no more, till the thousand years
should be fulfilled: and after that he must be loosed a little season."
This is the only verse in the New Testament that the premillinialists have as the basis for
the "1000 year reign." What endless variations of concocted fables have resulted! Clearly
it does not contain the detail that they attribute to it. For that matter, we have no
assurance that it is even talking about the end of time as we know it -- or the time "after
the rapture" as is the common denominational teaching. But, what does it mean?
Consider the following possibility:
1. John's vision in the previous paragraph (Rev. 19:17-21) is one of reassurance to a people
who were being systematically killed for their belief that Jesus is the Son of God.
2. It would seem reasonable that this paragraph is a natural extension of that reassurance,
indicating that the devil himself is going to be figuratively "chained."
3. Insight can be obtained by comparing this paragraph with Luke 10:17-20, which
recounts Jesus' statements after the seventy teachers that He sent out returned to
Him: "And the seventy returned again with joy, saying, Lord, even the devils are
subject unto us through thy name. And he said unto them, I beheld Satan as
lightning fall from heaven. Behold, I give unto you power to tread on serpents and
scorpions, and over all the power of the enemy: and nothing shall by any means
hurt you. Notwithstanding in this rejoice not, that the spirits are subject unto you;
but rather rejoice, because your names are written in heaven." Is this not the same
reassurance that John was giving to the Christians to whom he was writing?
4. The purpose of this chaining is that "he should deceive the nations no more." This
chaining is accomplished the same way that the seventy controlled the devils -- by
the preaching of the truth. It is not a literal forcing of the enemy to submit via a
worldly military victory.
5. The duration is a figurative 1000 years. To make this literal places premillinialists in a
position where they would know exactly the end of the period at which the final
judgment will occur, putting them in direct contradiction to the words of Jesus (Mt.
24:36).
6. Figures are intended to reveal, not obscure. But, figurative of what? A 1000-year period
is figurative of a substantial but indefinite time to man, but a short interval with
God (2 Pet. 3:8). This is the duration that we should expect the Devil to be chained.
We can also expect that "after that he must be loosed a little season" -- some of the
same type of deception which occurred in the first century (and its accompanying
persecutions) will occur before the final judgment.
7. This verse says nothing about Jesus coming to this earth and establishing a worldly
kingdom at Jerusalem -- those that so teach are duty-bound to prove their
doctrines with scripture, not just their imaginations.
In fact, there is nothing in these verses that in any way conflicts with the scenario which
we gave in Section 6.2.
At this point assurance has been given to Christians that all of their enemies are
under control. Now attention is turned to the final judgment (Rev. 20:4-6):
And I saw thrones, and they sat upon them, and judgment was given unto them:
and [I saw] the souls of them that were beheaded for the witness of Jesus,
and for the word of God, and which had not worshipped the beast, neither
his image, neither had received [his] mark upon their foreheads, or in their
hands; and they lived and reigned with Christ a thousand years. But the
rest of the dead lived not again until the thousand years were finished. This
[is] the first resurrection. Blessed and holy [is] he that hath part in the first
resurrection: on such the second death hath no power, but they shall be
priests of God and of Christ, and shall reign with him a thousand years."
Remember that John is having a vision of future events both in heaven and on earth. See
what he saw. He sees the faithful (in various shapes and forms) "and they lived and
reigned with Christ a thousand years." This is where the term 1000 year reign came from.
Its proper use would be limited to exactly what John was describing at this point. But, is
this significantly different from the Apostle Paul's assurance to the Christians at Rome?
Consider these clear statements (Romans 8:31-39):
"What shall we then say to these things? If God [be] for us, who [can be] against us?
He that spared not his own Son, but delivered him up for us all, how shall
he not with him also freely give us all things? Who shall lay any thing to
the charge of God's elect? [It is] God that justifieth. Who [is] he that
condemneth? [It is] Christ that died, yea rather, that is risen again, who is
even at the right hand of God, who also maketh intercession for us. Who
shall separate us from the love of Christ? [shall] tribulation, or distress, or
persecution, or famine, or nakedness, or peril, or sword? As it is written,
For thy sake we are killed all the day long; we are accounted as sheep for
the slaughter. Nay, in all these things we are more than conquerors through
him that loved us. For I am persuaded, that neither death, nor life, nor
angels, nor principalities, nor powers, nor things present, nor things to
come, Nor height, nor depth, nor any other creature, shall be able to
separate us from the love of God, which is in Christ Jesus our Lord."
Premillinialists believe that they will be worldly conquerors with Christ when He comes
to reign on this earth for 1000 years; but Paul says that "we are more than conquerors
through him that loved us" now! And this is the essence of what the apostle John is
communicating. There is no reason to differentiate between these reigns. There is no
reason to believe (other than dissatisfaction with God's plan for us) that there is anything
sweeter on this earth than what we enjoy now. Indeed, the premillinialists make the same
mistake that the Jews who crucified Christ made -- they were not satisfied with a spiritual
kingdom; they had to have a literal, worldly rule.
We apologize for getting off on a tangent. Let us not, discard the teaching in
Revelation 20:4-6 as just being redundant with Romans 8:31-39. Indeed, it is much more
than this, and there are some complex figures which we must address. Let us go through
Revelation 20:4-6 once again, this time, one verse at a time:
"And I saw thrones, and they sat upon them, and judgment was given unto them:
and [I saw] the souls of them that were beheaded for the witness of Jesus,
and for the word of God, and which had not worshipped the beast, neither
his image, neither had received [his] mark upon their foreheads, or in their
hands; and they lived and reigned with Christ a thousand years."
This is clearly not speaking of anything on this earth. Remember that John's vision was of
heaven (Rev. 4:1), although the things which he saw there were reflective of what would
"shortly come to pass" on earth (Rev. 1:1). From the characteristics described we can see
that John, at this point, was seeing the fate of the righteous dead prior to the final
judgment.
We know that this vision was limited to the dead, because the next sentence talks
about the "rest of the dead," which must be the lost:
But the rest of the dead lived not again until the thousand years were finished.
It would seem reasonable that the lost did not live and reign with Christ, but instead
remained in a state of deadness -- separated from God. (This is consistent with the story
of Lazarus and the rich man which Jesus told as recorded in Luke 16:19-31.)
The next statement:
"This [is] the first resurrection."
clearly applies to those dead in Christ who lived and reigned with Christ for the
figurative 1000-year period in waiting for the final judgment and the general resurrection
of the just and the unjust. This is further confirmed in the next sentence:
"Blessed and holy [is] he that hath part in the first resurrection: on such the second
death hath no power, but they shall be priests of God and of Christ, and
shall reign with him a thousand years."
The second death is explained further below. It is the ultimate death that those who are
lost will experience at the final judgment, the first death being physical death. While
Christians who die physically experience this first death, the second death will have no
power over them.
Again, the language here does not necessitate a physical death. Peter stated: "But
ye [are] a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye
should show forth the praises of him who hath called you out of darkness into his
marvelous light: Which in time past [were] not a people, but [are] now the people of God:
which had not obtained mercy, but now have obtained mercy" (1 Peter 2:9-10). The
transition from physical life to physical death is a nominal one for the Christian. While
the main thrust of Revelation 20:6 is that the righteous dead are reigning with Christ,
there is no reason to believe that those of us on this earth do not share in this reign now.
One of the major losses of the premillinialists is that, in their quest for a worldly kingdom
in the future, they fail to recognize the blessings of Christ reigning in our lives now.
At this point we turn our attention to the next paragraph which elaborates upon
the events which will occur after the 1000 years have expired (Rev. 20:7-10):
"And when the thousand years are expired, Satan shall be loosed out of his prison,
And shall go out to deceive the nations which are in the four quarters of the
earth, Gog and Magog, to gather them together to battle: the number of
whom [is] as the sand of the sea. And they went up on the breadth of the
earth, and compassed the camp of the saints about, and the beloved city:
and fire came down from God out of heaven, and devoured them. And the
devil that deceived them was cast into the lake of fire and brimstone, where
the beast and the false prophet [are], and shall be tormented day and night
for ever and ever."
Recall that the purpose of the binding of Satan was that "he should deceive the nations no
more" (Rev. 20:3). The loosing of Satan will enable him to once again exercise the type of
deceptive control that was apparent during the dark ages. The nature of deception
indicates that this will not be very apparent to any but those who can see the degradation
of mankind in general.
Evidence that the nations are being deceived in a wholesale way abounds. In the
United States, which was long thought to be a bastion of the Lord's church, we see (1)
close to 30% of pregnancies terminated in abortion -- well over a million a year, and over
30 million since our supreme court was deceived into thinking that this was a good thing,
(2) pornography flowing totally unrestrained into virtually every household under the
guise of free speech, (3) a growing dependence of government upon taxes collected from
gambling, tobacco and alcohol, all of which give power-hungry politicians every incentive
to promote and grow these vices as being beneficial to society, (4) a total breakdown of
the family, with governmental incentives to people to have illegitimate children and not
live together as man and wife, (5) a divorce rate near 50%, (6) homosexuality being
promoted within our public school (i.e., by our government) systems as an "alternative
life style," (7) the giving up of our governmental officials on attempts to instill the values
of chastity, and the promotion of fornication by the distribution of condoms. We could go
on and on. But we leave you with this challenge: if Satan has not been loosed to deceive the
nations now, what more can we expect when he is? If Satan has not been loosed, then we are
certainly in an era of preparation for that very event. Christians are being assaulted on
every hand by the subtle influences of the devil. Clearly the battle has begun.
But there is hope: "and fire came down from God out of heaven, and devoured
them. And the devil that deceived them was cast into the lake of fire and brimstone,
where the beast and the false prophet [are], and shall be tormented day and night for ever
and ever." Soon the judgement will take place, and this is the scene of the next paragraph
(Rev. 20:11-15):
"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."
There can be no doubt that this is the judgment scene, and it is described in total
consistency with all of the very clear and literal descriptions given in the gospels and the
epistles. Notice that the second death is defined here -- it applies only to those who are
outside of Christ.
At this point the final judgment is over. John now looks forward to those events to
follow judgment for the saved (Rev. 21:1-4):
"And I saw a new heaven and a new earth: for the first heaven and the first earth
were passed away; and there was no more sea. And I John saw the holy
city, new Jerusalem, coming down from God out of heaven, prepared as a
bride adorned for her husband. And I heard a great voice out of heaven
saying, Behold, the tabernacle of God [is] with men, and he will dwell with
them, and they shall be his people, and God himself shall be with them,
[and be] their God. And God shall wipe away all tears from their eyes; and
there shall be no more death, neither sorrow, nor crying, neither shall there
be any more pain: for the former things are passed away."
Those who would apply any of this to the 1000-year reign would either be deceptive or
misguided, since it clearly applies to the time after the final judgment. Further, those who
teach that heaven will be on this earth fail to recognize the clear distinction that John
makes between the current heaven and earth and the new heaven and new earth. The
new heaven and earth will have little resemblance to the current earth, and to teach that
they are the same defies the distinction that John clearly intends to communicate here.
At this point John leaves the scene of the second coming of Christ, which puts it
out of the scope of our discussion. For completeness, the following gives a summary of
the remainder of the book of Revelation by paragraph:
21:5-8 The promise from the one that "sat upon the throne" that "I make all things new,"
the reassurance to believers and the threat that "the fearful, and
unbelieving, and the abominable, and murderers, and
whoremongers, and sorcerers, and idolaters, and all liars, shall have
their part in the lake which burneth with fire and brimstone: which is
the second death."
21:9-14 The demonstration to John of "the bride, the Lamb's wife," which included a view
of the "great city, the holy Jerusalem, descending out of heaven from God,"
and the figurative description of the eternal habitation of the saved.
21:15-21 A continuation of the description in terms of priceless jewels and metals.
21:22-27 The perfection of heaven; the fact that "the Lord God Almighty and the Lamb are
the temple and the lights of it, that "there shall be no night there," and "there
shall in no wise enter into it any thing that defileth, neither [whatsoever]
worketh abomination, or [maketh] a lie: but they which are written in the
Lamb's book of life."
22:1-5 The vision of "a pure river of water of life, clear as crystal, proceeding out of the
throne of God and of the Lamb," the tree of life, and further glories of
heaven.
22:6-7 The assurance that "These sayings [are] faithful and true," and the promise: "Behold,
I come quickly: blessed [is] he that keepeth the sayings of the
prophecy of this book."
22:8-9 John's attempt to "worship before the feet of the angel" which showed him these
things, and the rebuke and admonition: "worship God."
22:10-11 The further admonition to "Seal not the sayings of the prophecy of this book: for
the time is at hand. He that is unjust, let him be unjust still: and he which is
filthy, let him be filthy still: and he that is righteous, let him be righteous
still: and he that is holy, let him be holy still."
22:12-13 Jesus promise to "come quickly" and to reward "every man according as his work
shall be," followed by the assertion: "I am Alpha and Omega, the beginning
and the end, the first and the last."
22:14-15 Further blessedness of the saved and the terrible fate of the lost.
22:16 A note from the originator of the book: "I Jesus have sent mine angel to testify unto
you these things in the churches. I am the root and the offspring of David,
[and] the bright and morning star."
22:17 The plea: "And the Spirit and the bride say, Come. And let him that heareth say,
Come. And let him that is athirst come. And whosoever will, let him take
the water of life freely."
22:18-19 The threat to those who would add to or take away from these words: "For I
testify unto every man that heareth the words of the prophecy of this book,
If any man shall add unto these things, God shall add unto him the plagues
that are written in this book: And if any man shall take away from the
words of the book of this prophecy, God shall take away his part out of the
book of life, and out of the holy city, and [from] the things which are written
in this book." How fearsome should this be to those who freely add their wild
premiliniallist ideas and proclaim them as God's word and not just their opinions.
22:20-21 The closing: "He which testifieth these things saith, Surely I come quickly. Amen.
Even so, come, Lord Jesus. The grace of our Lord Jesus Christ [be] with
you all. Amen."
This summary is not an attempt to add to or to take away from God's word in any way.
Hopefully we have organized some of these thoughts for comparison with other
scriptures. But the ultimate authority is the word of God itself, there is absolutely no
substitute for the direct study of God's word, and we have stated from the outset that our
intent is not to add to God's word in any way, but to stimulate study of it so that we may
all arrive at a more accurate perception of the truth.
In this regard we wish to add that the author does not claim any type of the
inspiration that John, Paul, Peter and the writers of the New Testament possessed,
which enabled them to write in perfect harmony with the revelation of the Holy Spirit.
This being the case, we wish to emphasize especially for this section, that we are subject to
the same human error that any and every person in this world can make when discussing
possible meanings and applications of God's word.
We say that this is especially true for the book of Revelation because of its highly
figurative nature. It seems quite clear to us that God wants to challenge us to study all of
His word, and that some of it is quite difficult and hard to understand for this reason
(recall 2 Peter 3:16). We make no apology when we echo the words of the great Apostle
Paul when he said (Romans 11:33-36): "O the depth of the riches both of the wisdom and
knowledge of God! how unsearchable [are] his judgments, and his ways past finding out!
For who hath known the mind of the Lord? or who hath been his counsellor? Or who
hath first given to him, and it shall be recompensed unto him again? For of him, and
through him, and to him, [are] all things: to whom [be] glory for ever. Amen."
Thus, we challenge the reader, and emphatically state that it is your responsibility,
to determine the validity of our explanation (or anyone else's). Knowing that, if nothing
else, it is flawed by our own powers of expression, we further challenge you to improve
it. However, as you embark upon this endeavor we plead with you not to concoct strange
fables which go beyond (2 John 9) that which the Book of Revelation asserts, and then twist and
wrest the other very clear and obviously literal scriptures to fit these strange theories (see 2 Peter
3:16 once again).
6.3.5 A REVIEW OF OUR PROPOSED SCENARIO
The scenario which we presented in Section 6.2 was not a preconceived idea.
Indeed, as we presented the scriptures in the New Testament which deal with the second
coming of Jesus, we made a number of changes to assure that this scenario is not only
totally consistent with scripture, but that it also communicated the essence of the events as
they will unfold near or at the end of time as we know it.
We will hold to this scenario because we have studied God's word objectively and believe
that is is the most reasonable explanation to these passages, and because it is totally consistent
with what we know from the mild of God's word.
At this point we ask you to go back and read all of the scriptural references which
we have presented. Or, better yet -- read the entire New Testament through with the sole
purpose of identifying every scripture which states anything about the second coming or
the judgment. It will not take too long, especially if you are just reading for that purpose.
As you read, verify or improve upon the scenario which we proposed, which we now summarize
and present below for your convenience:
1. Jesus second coming could be at any time and we should always be ready for it.
2. Jesus' imminent physical recognition (presence) will be signaled by the voice of an
archangel and the trumpet of heaven. It will be an event that is obvious to all
people on the earth.
3. Jesus will appear in the clouds.
4. This will be followed almost immediately by a general resurrection of both the just and
the unjust.
5. The righteous dead will be caught up with Jesus in the air, after which those saved who
are still alive will also be caught up; this, by definition is a separation from the
saved from the lost, who will remain on the earth.
6. The righteous will live with Jesus, His father and the Holy Spirit forever in heaven.
7. The lost will be cast alive into the lake of fire where they will ever be doomed with the
devil and his angels.
8. This earth will be burned up as part of the process, and God has promised a new heaven
and a new earth to those who are saved.
Again, we do not claim that this scenario improves upon the bible's description -- it does
not! There is no better way to say it than the way that the bible does. We urge the reader
to pick up your bible and assure that the above is consistent with scripture.
If it is consistent, it leaves no room for "the rapture." The bible never speaks of the
second coming as "the rapture." Any attempt to furnish a scriptural basis is a play on
words, which we discuss in detail in Section 6.6. It is unfortunate that when the
denominational organizations might be doing so much to promote a respect for God's
word, that they have seen the need to "help God" by adding something that, had He
wanted it in His word, He surely would have put it there.
At this point we wish to go into a little more detail on two points which have
confused bible students for some time. The first of these relates to the chaining of Satan,
and it compares two scriptural passages which were discussed independently above. The
comparison gives additional insight into the meaning of the 1000 year reign. The other
subject involves an understanding of just what the New Testament means when it talks
about the "kingdom."
6.4 MORE ON THE CHAINING OF SATAN
Revelation 20:1-10 was written to Christians who were experiencing a great deal of
persecution and who needed hope that God would take care of them despite the
overwhelming worldly odds that we against them. Like the rest of the Book of
Revelation, it was written in figurative language to convey the essence of the message
without necessarily revealing the specific events to which these principles and promises
applied. Many of the figures used portray the basic principles of human nature as they
apply to man's response to a loving God who must allow the horrible consequences of sin
to be revealed in this world so that we will not have to experience it throughout eternity.
Even if we could definitively pin down the original application, these scriptures still
apply to all men everywhere in principle.
Second Thessalonians 2:1-12 was written to Christians who were not under the
same degree of persecution. However, they were deceived into thinking that the second
coming of Christ was necessarily imminent. Paul addressed their need in a more literal
way, although the specific application might still be subjected to argumentation. Since we
have given our explanation to both of these scriptures independently above, we will not
elaborate further. Instead, we will allow these two passages to provide a commentary on
each other. We will do this by interleaving the passages where we believe they have
similar application. We start with 2 Thes. 2:1-7:
"Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and [by]
our gathering together unto him, That ye be not soon shaken in mind, or be
troubled, neither by spirit, nor by word, nor by letter as from us, as that the
day of Christ is at hand. Let no man deceive you by any means: for [that
day shall not come], except there come a falling away first, and that man of
sin be revealed, the son of perdition; Who opposeth and exalteth himself
above all that is called God, or that is worshipped; so that he as God sitteth
in the temple of God, showing himself that he is God. Remember ye not,
that, when I was yet with you, I told you these things? And now ye know
what withholdeth that he might be revealed in his time. For the mystery of
iniquity doth already work: only he who now letteth [will let], until he be
taken out of the way."
The falling away was allowed by God. It could have been prevented, but to do so would
restrict the free will of man. Clearly, however, God will not allow Satan to have the
power to exercise this deception until the end of time. Thus, the promise that he will "be
taken out of the way," which is described in more detail in Revelation 20:1-3:
And I saw an angel come down from heaven, having the key of the bottomless pit
and a great chain in his hand. And he laid hold on the dragon, that old
serpent, which is the Devil, and Satan, and bound him a thousand years,
And cast him into the bottomless pit, and shut him up, and set a seal upon
him, that he should deceive the nations no more, till the thousand years
should be fulfilled: and after that he must be loosed a little season."
The chaining of Satan would lead to the revealing of those who are wicked and exercising
their control over the nations. This is reflected in 2 Thes. 2:8-10:
"And then shall that Wicked be revealed, whom the Lord shall consume with the
spirit of his mouth, and shall destroy with the brightness of his coming:
[Even him], whose coming is after the working of Satan with all power and
signs and lying wonders, And with all deceivableness of unrighteousness
in them that perish; because they received not the love of the truth, that they
might be saved."
Paul was emphasizing the time frame -- certain things had to happen before the second
coming: A falling away -- an apparent triumph of Satan. But it was to be only temporary.
On the other hand, John is emphasizing the hope that will still exist as long as we know
that God is in total control. We continue in Revelation 20:4-6:
"And I saw thrones, and they sat upon them, and judgment was given unto them:
and [I saw] the souls of them that were beheaded for the witness of Jesus,
and for the word of God, and which had not worshipped the beast, neither
his image, neither had received [his] mark upon their foreheads, or in their
hands; and they lived and reigned with Christ a thousand years. But the
rest of the dead lived not again until the thousand years were finished. This
[is] the first resurrection. Blessed and holy [is] he that hath part in the first
resurrection: on such the second death hath no power, but they shall be
priests of God and of Christ, and shall reign with him a thousand years.
And when the thousand years are expired, Satan shall be loosed out of his
prison, And shall go out to deceive the nations which are in the four
quarters of the earth, Gog and Magog, to gather them together to battle: the
number of whom [is] as the sand of the sea. And they went up on the
breadth of the earth, and compassed the camp of the saints about, and the
beloved city: and fire came down from God out of heaven, and devoured
them."
The battle is for the minds of men; it is not a military battle. Certainly, military battles will
result, which will demonstrate the true nature and the ultimate result of the influence of
Satan. But without deceit, Satan is powerless. It is man's misperception of reality that
causes all of his trouble (Jn. 8:32). The deceit is described by Paul in 2 Thes. 2:11-12:
"And for this cause God shall send them strong delusion, that they should believe a
lie: That they all might be damned who believed not the truth, but had
pleasure in unrighteousness."
This is attributed to God only because He allows Satan to exercise his deadly powers in
His presence. God cannot sin, and He cannot be tempted with sin (James 1:13), but it is
clear that, as part of His judgmental authority, He will allow men who do not have a love
for the truth to be deceived by the strong delusion of Satan. However, even the ultimate
deceiver will be destroyed. This judgment of the deceiver, which has already been
alluded to by Paul, is described by John (Rev. 20:10):
"And the devil that deceived them was cast into the lake of fire and brimstone,
where the beast and the false prophet [are], and shall be tormented day and
night for ever and ever."
The purpose here is not to present a chronology of events -- it is to compare the principles
which are being presented in both passages. Both deal with the second coming; both deal
with Satan -- his ability to deceive, God's allowing of him to function, and God's limiting
and ultimately eliminating his power.
We can understand this even if we have difficulty in pinning down the specific
dates of the 1000-year reign. In fact, there is no danger at all in presenting all that God has
given us on the subject, and allowing the hearers to draw their own conclusions.
Problems arise when influential teachers add to God's word and become not only the
deceived of Satan, but also deceivers themselves, binding others to their misperceptions.
6.5 ON THE KINGDOM
Entire books have probably been written on this subject, but our intent here is to
limit the discussion to the meaning of the word kingdom in the New Testament, especially
as it relates to the second coming of Jesus. These two concepts are interrelated, since some
premillinialists believe that Jesus attempted to establish a literal worldly kingdom during
His first coming. The implication is that He failed, but he will succeed during the 1000-
year reign.
It is difficult for us to see how this can be anything but an insult to God. Reread
Revelation 20:1-9. Is there anything there about the establishment of a kingdom? Is there
anything there (or anywhere else in the New Testament) about Christ coming to this
earth? (We agree that He will be in the new heaven and new earth, but that is clearly after
the 1000-year reign.)
But let us get back on the subject. We stated that we could not address the false
doctrines, because there are as many of them as there are false teachers. Without
scriptural authority, the variations of premillinialism are endless. However, if the nature
of God's kingdom is understood, these houses of cards fall of their own weight. We will
attempt to be as brief as possible while presenting the essence of the meaning of this word
as it affects the New Testament teachings with regard to Christ's second coming.
The first use of the word kingdom in the New Testament is in Matthew 3:1-2: "In
those days came John the Baptist, preaching in the wilderness of Judaea, And saying,
Repent ye: for the kingdom of heaven is at hand." This gives us an immediate insight into
the meaning as far as its availability was concerned. Prior to the death of Jesus on the
cross the kingdom of heaven was not directly accessible to mankind. There was a general
notion of eternal life with God (e.g., see Ecclesiastes 12:7). However, it was clear that the
Jews in Jesus' time did not understand the nature of the kingdom which John the Baptist
was introducing.
The Jews were a kingdom under the Old Testament. At first God was their king,
and then He allowed them in rebellion to appoint Saul, who was succeeded by David and
Solomon. Even after the divisions and enslavement which followed, the Jews still
understood that they were God's chosen people.
The Old Testament kingdom of Israel, however, could not have been the kingdom
of heaven that John the Baptist was talking about. If so, his statement would have been
senseless. "At hand" did not infer that it already accessible. Neither did it infer that it was
2000 years off, nor even 10 years off. "At hand" is a term which indicates that we can
reach right out and touch it, even though it might not be immediately grasped.
It is very important that we add a qualifier here. The word kingdom is used in a
variety of ways in the New Testament. What we are concerned with is the way that it was
most commonly used so that we can use it in this same biblical sense today. Otherwise
we cannot help but cause misunderstanding. We should answer the question: What did
Jesus mean when He used the word? and this should dictate the general meaning for us
today. In one sense, the literal kingdom under the Old Testament predated the coming of
Jesus to this earth. We see this usage in Matthew 21:42-43:
"Jesus saith unto them, Did ye never read in the scriptures, The stone which the
builders rejected, the same is become the head of the corner: this is the
Lord's doing, and it is marvelous in our eyes? Therefore say I unto you, The
kingdom of God shall be taken from you, and given to a nation bringing
forth the fruits thereof."
Here Jesus uses the word in two different senses: in the Old Testament sense: "The
kingdom of God shall be taken from you." In the New Testament sense it would be
"given to a nation bringing forth the fruits thereof." We shall see that when Jesus and
John the Baptist said it was "at hand," they were not talking about the literal kingdom of
Israel.
The teaching on the kingdom was very inviting to the Jews, and many were
baptized by John. Their concept, however, was that the messiah would make Israel the
central and only world power to dominate all of the other nations. This belief still persists
to this day with many Jews. Unfortunately, premillinialists cannot see that they are
making the identical mistake.
Lest we think it possible that John the Baptist was mistaken, notice Matthew 4:12-
17: "Now when Jesus had heard that John was cast into prison ... From that time Jesus
began to preach, and to say, Repent: for the kingdom of heaven is at hand." So Jesus
taught the identical teaching regarding the accessibility of the kingdom of heaven. It was
"at hand."
Teaching on the kingdom pervaded Jesus teachings. Sometimes He called it the
kingdom of God, at other times the kingdom of heaven, and often just the kingdom. It
appears nine times in Matthew's account of the sermon on the mount alone (read
Matthew 5, 6 and 7). Most of His parables dealt with matters of the kingdom (see, for
example, Mt. 13). It is very clear from the wealth of teaching that Jesus wanted us to
know exactly what the kingdom is.
The first mention of the church in the New Testament binds it tightly to the
kingdom. When Peter confessed: "Thou art the Christ, the Son of the living God (Mt.
16:16), Jesus responded: "... upon this rock I will build my church; and the gates of hell
shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven ..."
While this is not definitive proof that the two are one and the same, it begins to add to
the weight of evidence in this direction.
The next reference gives us more specifics as to the time when this kingdom would
become a reality (Mt. 16:28): "Verily I say unto you, There be some standing here, which
shall not taste of death, till they see the Son of man coming in his kingdom." Thus, we can
conclude that this event would have had to occurred sometime in or very shortly after the
first century. If it has not yet been established, then someone from the first century is still
alive. Common sense tells us that this is not what Jesus was trying to communicate.
The issue of when the kingdom would come was an important one in Jesus day
(Luke 17:20-21): "And when he was demanded of the Pharisees, when the kingdom of
God should come, he answered them and said, The kingdom of God cometh not with
observation: Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God
is within you." Clearly they were looking for a physical, political kingdom. Can we
understand this today? -- with our grand organizations and large buildings trying to
stake our claims to a piece of the kingdom? It is not in organizations and buildings, it "is
within you."
A kingdom requires a king, a dominion, and subjects. The King is clearly Jesus.
His dominion is heaven and earth -- the entire physical and spiritual universe. His
subjects are the saved -- on this earth now: Christians -- but also all of the saved that have
gone before. Let us observe this from Hebrews 12:18-24:
"For ye are not come unto the mount that might be touched, and that burned with
fire, nor unto blackness, and darkness, and tempest, And the sound of a
trumpet, and the voice of words; which [voice] they that heard entreated
that the word should not be spoken to them any more: (For they could not
endure that which was commanded, And if so much as a beast touch the
mountain, it shall be stoned, or thrust through with a dart: And so terrible
was the sight, [that] Moses said, I exceedingly fear and quake:) But ye are
come unto mount Zion, and unto the city of the living God, the heavenly
Jerusalem, and to an innumerable company of angels, To the general
assembly and church of the firstborn, which are written in heaven, and to
God the Judge of all, and to the spirits of just men made perfect, And to
Jesus the mediator of the new covenant, and to the blood of sprinkling, that
speaketh better things than [that of] Abel."
While the word kingdom is not stated explicitly in this verse, would any deny that we are
come unto the eternal kingdom of God?
The most critical aspect of the three aspects of the kingdom (a king, dominion, and
citizenship) to us is citizenship. It is essential that recognizing the nature of His kingdom
today that we, as His citizens, continue to be faithful in rendering obedience to Him. As
we continue to explore scriptures on the subject, let us validate that this is what Jesus had
in mind when he said "the kingdom of God is within you."
The confirmation of the saved being the subjects of the kingdom is clearly
established by John 3:1-5: "There was a man of the Pharisees, named Nicodemus, a ruler
of the Jews: The same came to Jesus by night, and said unto him, Rabbi, we know that
thou art a teacher come from God: for no man can do these miracles that thou doest,
except God be with him. Jesus answered and said unto him, Verily, verily, I say unto
thee, Except a man be born again, he cannot see the kingdom of God. Nicodemus saith
unto him, How can a man be born when he is old? can he enter the second time into his
mother's womb, and be born? Jesus answered, Verily, verily, I say unto thee, Except a
man be born of water and [of] the Spirit, he cannot enter into the kingdom of God." The
terms of entry into the kingdom are identical to those for entry into Christ's body, the
church.
John 18:33-37 gives us additional enlightenment:
"Then Pilate entered into the judgment hall again, and called Jesus, and said unto
him, Art thou the King of the Jews? Jesus answered him, Sayest thou this
thing of thyself, or did others tell it thee of me? Pilate answered, Am I a
Jew? Thine own nation and the chief priests have delivered thee unto me:
what hast thou done? Jesus answered, My kingdom is not of this world: if
my kingdom were of this world, then would my servants fight, that I
should not be delivered to the Jews: but now is my kingdom not from
hence. Pilate therefore said unto him, Art thou a king then? Jesus answered,
Thou sayest that I am a king. To this end was I born, and for this cause came
I into the world, that I should bear witness unto the truth. Every one that is
of the truth heareth my voice."
It is not at all strange that Pilate did not understand how anyone could be a king without
a visible, worldly, political kingdom. Jesus' communication to Pilate was given much
more for our edification than for his. Note the following:
1. Jesus' kingdom is not of this world. This does not necessarily mean that it does not
include citizens in this world, as we will see. It does mean that it is not the typical
"worldly" type political kingdom in which military power is used to enforce its
edicts ("my servants fight").
2. Jesus did assert that "Thou sayest that I am a king. To this end was I born, and for this
cause came I into the world, that I should bear witness unto the truth. Every one
that is of the truth heareth my voice." Clearly Jesus asserted that He was King.
The essence of this kingdom is an accurate perception of reality on the part of both the
King and His subjects.
The mistaken belief that the kingdom is of a political, worldly nature persists to
this day. This is expected, since even after all of Jesus' teaching on the subject, which were
carefully absorbed by His apostles, they were still unclear about its very nature. It is clear
that the crucifixion was precipitated by Jesus' unwillingness to meet the demands of the
Jews in this regard. However, we would expect that after the resurrection the apostles
would have a different view of the kingdom. That this was not the case is heavily
inferred by their questioning of Jesus at the very end of the forty-day period after His
resurrection and immediately before his ascension into heaven; recall Acts 1:6-9:
When they therefore were come together, they asked of him, saying, Lord, wilt
thou at this time restore again the kingdom to Israel? And he said unto
them, It is not for you to know the times or the seasons, which the Father
hath put in his own power. But ye shall receive power, after that the Holy
Spirit is come upon you: and ye shall be witnesses unto me both in
Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of
the earth. And when he had spoken these things, while they beheld, he was
taken up; and a cloud received him out of their sight.
While not definitively proven, the inference here is that they were still expecting a
worldly kingdom. Like many misdirected religious questions today, Jesus could not
answer this question "yes" or "no," since each of the simplistic answers would have been
misleading. In a sense he was going to establish the spiritual kingdom, His church (Mt.
16:18) imminently (within ten days during Pentecost -- Acts 2). But in the political sense,
which is probably the sense in which they were viewing the kingdom, this would not be
the case. In fact, there is no evidence in scripture anywhere that Jesus would establish
such a political kingdom. (Those teaching this error have the burden of proof in this
regard.)
The burden of proof is on us to show the nature of the kingdom that Jesus
established in fulfillment of Matthew 16:28: "Verily I say unto you, There be some
standing here, which shall not taste of death, till they see the Son of man coming in his
kingdom." This is not difficult. We merely look at the answer that Jesus gave to the
question of "wilt thou at this time restore again the kingdom to Israel?" in Acts 1. His
response was: "But ye shall receive power, after that the Holy Spirit is come upon you."
This occurred on the Day of Pentecost, as recorded in Acts 2. Peter, inspired by the Holy
Spirit stated things that he obviously did not understand prior to that time. Among them
are certain definitive statements with regard to the kingdom (Acts 2:25-28):
For David speaketh concerning him, I foresaw the Lord always before my face, for
he is on my right hand, that I should not be moved: Therefore did my heart
rejoice, and my tongue was glad; moreover also my flesh shall rest in hope:
Because thou wilt not leave my soul in hell, neither wilt thou suffer thine
Holy One to see corruption. Thou hast made known to me the ways of life;
thou shalt make me full of joy with thy countenance."
(Note: the Greek word interpreted hell in the King James Version is more accurately translated hades
by most other versions, indicating that this was the place of waiting of disembodied spirits
as opposed to the place of eternal damnation. The King James version makes no distinction
between the different Greek words. This detail has no bearing on the subject of the nature
or establishment of the kingdom.)
The Jews did not understand this prophecy from the Old Testament, or else they would
not have crucified Christ. The fact that the very ones who crucified Christ did understand
it after Peter explained it to them (under the guidance of the Holy Spirit) is ample proof of
the validity of Peter's explanation as well as the demonstration of the miraculous
outpouring of the Holy Spirit. His explanation follows (Acts 2:29-36):
"Men [and] brethren, let me freely speak unto you of the patriarch David, that he is
both dead and buried, and his sepulchre is with us unto this day. Therefore
being a prophet, and knowing that God had sworn with an oath to him, that
of the fruit of his loins, according to the flesh, he would raise up Christ to sit
on his throne; He seeing this before spake of the resurrection of Christ, that
his soul was not left in hell [hades], neither his flesh did see corruption.
This Jesus hath God raised up, whereof we all are witnesses. Therefore
being by the right hand of God exalted, and having received of the Father
the promise of the Holy Spirit, he hath shed forth this, which ye now see
and hear. For David is not ascended into the heavens: but he saith himself,
The Lord said unto my Lord, Sit thou on my right hand, Until I make thy
foes thy footstool. Therefore let all the house of Israel know assuredly, that
God hath made that same Jesus, whom ye have crucified, both Lord and
Christ."
Since we have already discussed this passage, we hesitate to comment further on it. Its
teachings are so clear that false teachers will need to write entire books to explain it away.
We humbly beg the reader to read it over ten or a hundred times and ponder over it. It
was convincing enough to make 3000 of the vilest of sinners -- the very ones who
crucified Christ -- to repent and be baptized in that same hour. If this passage will not
convince you that Jesus has taken the throne of David by ascending to heaven and sitting
at the right hand of God, nothing else that we might write will.
The major point of departure here is between worldliness and spirituality. Are
you willing to serve a spiritual king? Are you willing to give your life as a total sacrifice
(Rom. 12:1-2) to someone who will not come to this earth and establish a political
kingdom? Apparently very few are, for without the bait of the rapture and the 1000-year reign
on this earth, they will not worship the king. Can we not see that this is precisely
the error of the ones who crucified Christ the first time? Why do we continue to crucify
Christ afresh in our hearts (Heb. 6:6)?
We apologize if the paragraph above is offensive to some, for we anticipate that it
will be. If so, please read Acts 7. We value your offense so much more than your
complacency. Jesus said (Rev. 3:15-16): "I know thy works, that thou art neither cold nor
hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold
nor hot, I will spew thee out of my mouth." Your aggravation is better than your
complacency. Remember, our primary mission is to get you to read and study God's
word for yourself, not to formulate your conclusions for you. If what we are saying does
not coincide with the word of God, prove it!
But let us get on with our proof. Prior to Pentecost, the kingdom was always
spoken of in prospect -- as being "at hand" or to be established. After Pentecost (Acts 2),
the kingdom is never spoken of as being at hand -- it is always spoken of as reality. It is a
kingdom which we can now become citizens of due to the shedding of the precious blood
of Christ. The remainder of this section will present the verses that prove this.
The first of these is given in Acts 14:21-22: "And when they had preached the
gospel to that city, and had taught many, they returned again to Lystra, and [to] Iconium,
and Antioch, Confirming the souls of the disciples, [and] exhorting them to continue in
the faith, and that we must through much tribulation enter into the kingdom of God." We
cannot tell from this verse whether the Apostle is speaking of the present entering in or
some future entering. We present this verse merely for completeness. There are several
other references in the book of Acts that link the preaching of the gospel with the
preaching with regard to the kingdom of God. But, like this one, they shed little light on
whether the apostles felt that the kingdom had come, one way or the other. This should
not bother us, for the book of Acts is primarily a history, as opposed to a doctrinal
exposition.
The next reference is in Romans 14:16-17: "Let not then your good be evil spoken
of: For the kingdom of God is not meat and drink; but righteousness, and peace, and joy
in the Holy Ghost." This provides some evidence of a current realization of the kingdom,
but we do not feel that it is definitive. Similarly with 1 Corinthians 4:20: "For the kingdom
of God [is] not in word, but in power," where the word here is referring to the mere
reasoning of men. Both of these references as well as their counterparts in the most of the
epistles speak of the kingdom of God as being a reality now, not a prospect for the future.
The next reference indicates that some aspect of the kingdom is still in prospect (1
Cor. 6:9-11): "Know ye not that the unrighteous shall not inherit the kingdom of God? Be
not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers
of themselves with mankind, Nor thieves, nor covetous, nor drunkards, nor revilers, nor
extortioners, shall inherit the kingdom of God. And such were some of you: but ye are
washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the
Spirit of our God." There are many references comparable to this one which talk about
the inheritance of the kingdom. It is important to recognize that while Christians are
citizens of God's kingdom which exists now, the permanent inheritance of it will not be a
reality until after the judgement. Paul was making this point: Although Christians are
citizens of the kingdom, they can lose their eternal inheritance if they participate in these
vices.
Recognize further that Paul is not teaching on the subject of the establishment of
the kingdom here -- he is speaking of their eternal inheritance. The fact that a person is
currently in God's kingdom does not assure that he will inherit the kingdom. This is what
he is trying to impress upon them. They were washed from these things to enter into the
kingdom (John 3:3-5); however, it they go back to these things they will not inherit the
kingdom throughout eternity. The kingdom of heaven is also spoken of as an inheritance
in 1 Cor. 15:50, Gal. 5:21, Eph. 5:5, and many, many other places. In this regard it is not
something which we possess now in the sense that it cannot be lost (reference: Phil. 3:13-
14). However, those who are citizens of the kingdom can only be displaced from this
inheritance by their own volition (Rom. 8:35-39).
The next reference is in 1 Corinthians 15:24, which we discussed in great detail in
Section 6.3.3, above: "Then [cometh] the end, when he shall have delivered up the
kingdom to God, even the Father; when he shall have put down all rule and all authority
and power." This verse very clearly indicates the presence of the kingdom now, since you
cannot deliver up something which does not yet exist.
One of the most definitive references on the understanding of the apostles with
regard to the existence of the kingdom is given in Colossians 1:12-13: "Giving thanks unto
the Father, which hath made us meet to be partakers of the inheritance of the saints in
light: Who hath delivered us from the power of darkness, and hath translated [us] into the
kingdom of his dear Son: In whom we have redemption through his blood, [even] the
forgiveness of sins." This clearly teaches that Christians are citizens of the kingdom now,
and that their entry into the kingdom took place when their sins were forgiven, which is
totally consistent with John 3:3-5.
The apostle Peter put it this way (1 Peter 2:9): "But ye [are] a chosen generation, a
royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises
of him who hath called you out of darkness into his marvelous light: Which in time past
[were] not a people, but [are] now the people of God: which had not obtained mercy, but
now have obtained mercy." The holy King of this "holy nation" is Jesus, and among its
subjects were the Christians to whom Peter was writing.
There are many other references to the kingdom of God or the kingdom of heaven
in the New Testament, and we urge the reader to obtain a concordance and look them all
up. See if any of them predict the establishment of a kingdom of any type some time in
the future. All of the references to the kingdom after the Day of Pentecost either describe
the responsibilities of Christians as citizens of the kingdom or else they look forward to
our final inheritance of the kingdom after Jesus comes again.
The reason that we have included this subsection is that most premillinialist
doctrines use the word kingdom almost exclusively to refer to a political, worldly
government that Jesus will establish when He comes again. We have shown that the bible
contains no such indication. If we use bible words in bible ways it would be difficult to
infer biblical authority for things which are totally foreign to the scriptures.
We have shown the verses that demonstrate the reality of the kingdom for us
today. Those who believe that it has not yet been established must fly in the face of these
clear verses; or else they must explain that there are really two kingdoms, one which is
now and another which is to come. We do not deny that the word kingdom is sometimes
used in the New Testament in reference to eternity (as opposed to the current time).
However, the false teacher is duty bound to prove that these are two different kingdoms.
They are not since they have the same King (Jesus), the same dominion (the universe),
and the same subjects (the saved). The burden of proof is upon them. We appeal to the
reader to put them to the same test that you have put us. Let them present evidence like
that presented in this chapter, rather than just writing all of this off as being divisive and
negative. They will not, only because they cannot!
6.6 ON THE WORD "RAPTURE"
Many use biblical words (such as fellowship, church and Christian) are commonly
used by denominational teachers in ways that they are never used in the bible. While not
sinful in an of itself, it becomes sinful when done to infer biblical authority for worldly practices, and it is
nothing short of being dishonest. Either the false teachers do not recognize that what they
are inferring is counter to the truth, or else they are intentionally attempting to mislead.
In either case, they should not be teaching things that do not originate from God's word (2
Jn. 9), and followers should insist that they provide the proof or cease such teaching; if
not, they share in the guilt (2 Jn. 10-11).
What about the word rapture? We cannot complain about this being a bible word
used in an unscriptural way, since the word rapture (as used by denominational teachers)
is totally foreign to the bible. The reader is urged to check any complete concordance to
confirm this.
The general definition of rapture as we use this word in the English language is very
great joy; ecstasy. Absolutely no one that I know disputes the fact that there will be very
great joy (rapture, if you will) in heaven. For those who are saved, there will be rapture at
the arrival of Jesus to judge the world as described in the scriptures which we have
presented above. But does this authorize us to give the second coming of Jesus this name:
"the rapture."
The only defense of this term that the author has heard is obtained from 1
Thessalonians 4, which we have already discussed above. Let us consider it again, this
time to see how the word rapture might apply (1 Thes. 4:13-18):
"But I would not have you to be ignorant, brethren, concerning them which are
asleep, that ye sorrow not, even as others which have no hope. For if we
believe that Jesus died and rose again, even so them also which sleep in
Jesus will God bring with him. For this we say unto you by the word of the
Lord, that we which are alive [and] remain unto the coming of the Lord
shall not prevent them which are asleep. For the Lord himself shall descend
from heaven with a shout, with the voice of the archangel, and with the
trump of God: and the dead in Christ shall rise first: Then we which are
alive [and] remain shall be caught up together with them in the clouds, to
meet the Lord in the air: and so shall we ever be with the Lord. Wherefore
comfort one another with these words."
Those who seek biblical authority for the use of the word rapture state that the Latin root
for the term caught up is the same as for our word rapture. This is the sum total of their
authority.
Is this reasoning valid? Is this the way that we establish authority for the words
that we use and the things that we teach?
First, let us admit that this has a shred validity. New Webster's Dictionary
indicates that the word rapture is derived from the Latin "rapere, raptum to seize and carry
away." We have heard rapture proponents state that the word rapture means to be
"caught up, snatched." However, this is the meaning of the Latin root, not our current
English word. Several other English words, including the word rape, are also derived
from these Latin words, but that does not change their English meanings. No one would
dare intimate that "caught up" in 1 Thes. 4:17 would authorize us to substitute the word
rape because it is derived from the same Latin root.
If 1 Thes. 4:17 provides the scriptural basis for calling the events which it describes
"the rapture," then why would not a Greek word having the meaning of our word rapture
(i.e., great joy, ecstasy) be used? Examination of a Greek interlinear bible and Vine's
Expository Dictionary show that the Greek words chara, agalliasis, or euphrosune indicate
joy. Properly qualified, one of them would come close to the meaning of our English
word rapture.
But the Greek word used in 1 Thes 4:17 is harpazo, which means "to snatch or catch
away." This has the meaning of physically moving with no reference to emotions whatsoever.
It could have a positive sense, such as snatching someone out of the path of a speeding
automobile; or it could have a negative implication, such as seizing someone to kidnap
them. The word in its scriptural context has no moral or emotional implications at all.
In their ardor to bring legitimacy to a term foreign to scripture, false teachers have
engaged in religious double-speak. Why can't we be satisfied with using the words that
the Holy Spirit used in describing Christ's second coming? Our attempts to "help" God in
this regard inevitably mislead and deceive. If it cannot be found in God's word, then it is
not the truth and it should not be taught. If it is not the truth, then it is of the devil and
can only bring the consequences of deception.
6.7 IS THIS IMPORTANT?
Once again we anticipate this question. After all, what's the big deal? If people
want to believe that Jesus is going to come to this earth and establish a kingdom for a
thousand years, what can it hurt?
What can any lie hurt? If we have no regard for reality, then it just does not
matter. If religion is just some game that we play, and one belief is just as good as
another, then it does not matter. If we really don't believe that the bible is the truth
anyway, then it just does not matter. If we think that God does not care, then it just does
not matter.
However, if we believe that God is the author of the bible and that He wants us to
constrain our teaching to just what he has given us there, then it does matter. If we
believe that the word of God is sacred and we dare not pollute it with the teaching of
man, then it does matter. If we believe that Jesus is going to judge us by His gospel, then
it matters. If we believe that the truth liberates and that falsehood enslaved, then it
matters.
If nothing else, it matters because of the attitude toward God's word which any
departure creates. If we can make it up as we go along with regard to Christ's second
coming, then why can't we make it up as we go along on moral issues? How much of the
immorality and disrespect for God's word in denominational churches has been caused
by disrespect of God's word on the simplest of doctrinal matters?
The substitution of fairy tales and fables for reality creates the type of mystical
approach to religion that pervades the denominations. The gospel of Christ is not a fairy
tale. It is an historical and doctrinal presentation that can be validated by secular history,
by the fulfillment of Old Testament prophesy, and by the written testimony of honorable
and just men who gave their very lives for the truth. It is the pure and perfect word that
God wants us to learn and teach. Why waste time diluting the truth with the contrivances
and imaginations of men?
But if all of this does not prove the point, perhaps 2 John 9-11 can: "Whosoever
transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in
the doctrine of Christ, he hath both the Father and the Son. If there come any unto you,
and bring not this doctrine, receive him not into [your] house, neither bid him God speed:
For he that biddeth him God speed is partaker of his evil deeds." If you believe this verse
you will not teach anything that cannot be definitively proven from God's word, and you
will insist that your teachers give book, chapter and verse for all that they teach.
It does matter that we teach the truth on all subjects to the utter best of the abilities
that God has given us. To turn our back on the truth for any reason is to exhibit our
dissatisfaction with what God has given to us.
Go to the next chapter
Of all of the false doctrines from which we had to choose, this one had the most
popularity associated with it. For that reason our first inclination was to avoid undue
prejudice by not even discussing it. However, the more that we learn about
denominational teachings on the rapture, the more we are convinced that (1) it is
becoming the central drawing card of denominationalism, and (2) it is one of the most
vulnerable doctrines in that it is totally without scriptural basis. Thus, it would be
somewhat cowardly to dodge it just because it is so popular.
A problem arises when attempting to deal with this doctrine, since it is impossible
to pin down. Not having a scriptural foundation, those who are prone to bind their
speculations each have a different twist, so there are as many variations on the rapture
teachings as there are false teachers to expound it. This tends to get quite frustrating
when attempting to address the issues raised by it.
The author has made every attempt to ascertain the scriptures which are alleged to
prove the general theory of premillinialism, and the ones given will be addressed in this
chapter. However, it has been our observation that the false teachers prey more on their
disciples ignorance of the New Testament than they do on their knowledge of it. A
scripture which indeed deals with the second coming of Christ is read, but the
conclusions drawn have little relevance to that scripture. For example, recently we were
watching a popular religious TV program where it was stated that definitive biblical
proof of the rapture would be given. The only proof text given, however, was John 14:1-3:
Let not your heart be troubled: ye believe in God, believe also in me. In my
Father's house are many mansions: if [it were] not [so], I would have told
you. I go to prepare a place for you. And if I go and prepare a place for you,
I will come again, and receive you unto myself; that where I am, [there] ye
may be also.
From this all kinds of detail were surmised with regard to Jesus coming, the removal of
the saints from the world for a short time, a second appearance, etc., etc. In fact, the
preacher did not even present the clear truth taught in John 14:1-3; he just asserted his
imagination as to how things ought to be.
Now we are hasty to admit that just because one (or a million) false teacher(s) do
something obviously wrong, does not disprove their entire set of doctrines. In fact, very
few false teachers manage to get it all wrong. However, it is this type of speculative
binding of the imaginary that takes the emphasis away from the very clear doctrines on
the moral aspects of the individual Christian life and the true work of the Lord's church.
For, as long as we are engaged in speculation, we have little interest in learning the truth -
- indeed we tend to ridicule it as being intuitive and trivial.
Since there are so many variation of rapture and 1000-year-reign doctrines, we
cannot possibly hope to address them all. However, this is not necessary. In this chapter
we will present all of the scriptures which we have found that deal with the second
coming of Jesus. The intent is to determine exactly what will happen when that event
occurs. We will address only one aspect of the doctrine, as expressed by the following
question: will Jesus come to this earth at some time in the future and establish a literal kingdom
which will last for 1000 years?
Premillinialists generally teach that this is the case, and most of them further assert
that this kingdom will be a restoration of the literal kingdom of Israel centered at
Jerusalem. But we dare go no further for fear that someone will deny some of the details
that we might attribute to the belief. No matter; premillinialism rises and falls on whether
the bible supports the concept of Jesus coming back to earth to establish a literal kingdom.
If we demonstrate that this is a false doctrine, it will subject all such speculation to further
investigation. Hopefully, this will lead many to recognize that we do not need to add to
God's word for whatever reason (2 John 9).
6.2 A PROPOSED SCENARIO
There will be a large number of scriptures presented below -- in fact all that we
know which related to the events surrounding the second coming of Jesus and the
judgment. (If we have omitted any which in any way changes our conclusions, we seek
your help and pledge to make corrections.) We recognize that there are a wide range of
false teachings which might exist in many readers' minds which will be contradicted by
these scriptures. This section presents a simple scenario which will not be contradicted.
We present it here without scriptural reference. However, as the scriptures are presented
below, we will determine whether or not it is true. Do not accept it as reality at this point,
but test it against the scriptural references presented to determine for yourself if it is valid.
First let us define what we mean by the second coming (also translated presence) of
Jesus. This is important for we have not found this term used in the New Testament. We
define Jesus' first coming as being when He was born of a virgin and lived for thirty
some-odd years in human form on this earth, about 2000 years ago. His physical life was
ended by a brutal crucifixion. However, he was resurrected and appeared to many
people for 40 days, after which he ascended into heaven. While on this earth he promised
on many occasions that he would come again. We will see that while the commonly
popular "second coming" terminology does not appear in the New Testament, the
identical concept is conveyed by Jesus terminology in John 14:3, which we quoted above:
"And if I go and prepare a place for you, I will come again, and receive you unto myself ..."
The synopsis of this second coming is based upon these promises as well as the
revelation given to the apostles which are written in the New Testament. The proposed
scenario of the second coming of Jesus which we will evaluate is as follows:
1. Jesus' second coming could be at any time and we should always be ready for it.
2. Jesus' imminent physical recognition (presence) will be signalled by the voice of an
archangel and the trumpet of heaven. It will be an event that is obvious to all
people on the earth.
3. Jesus will appear in the clouds.
4. This will be followed almost immediately by a general resurrection of both the just and
the unjust.
5. The righteous dead will be caught up with Jesus in the air, after which those saved who
are still alive will also be caught up; this, by definition, will be a separation of the
saved from the lost, who will remain on the earth.
6. The righteous will live with Jesus, His father and the Holy Spirit forever in heaven.
7. The lost will be cast alive into the lake of fire where they will ever be doomed with the
devil and his angels.
We will show that these seven points are totally supported by the New Testament in the
sections below. While this is not an exhaustive list of all of the details of judgment, the
proof of this scenario contradicts all of the scenarios of premillinialism. There is no space
for a thousand year reign on this earth or any of the other events which are speculated to
occur on or around the judgment.
Again, we urge the reader to be totally skeptical of this scenario. We are not trying
to prejudice the reader into a preconceived viewpoint. Read the scriptures presented
below and determine for yourself if this is consistent with them or if some alternative is
more plausible. Extend your study to read the context of the scriptures given to assure
that we are not misapplying them. Finally, search the scriptures to assure that there are
no other significant teachings on the second coming which we have omitted.
With this, we will begin our study of the New Testament teachings with regard to
the second coming of Christ. As before, we will proceed generally from the milk to the
meat by starting with the gospels, proceeding through Acts and the letters to the
churches, and concluding with the book of Revelation.
6.3 SCRIPTURAL VIEW OF JUDGMENT
6.3.1 THE GOSPELS
There are a number of references to judgment in the book of Matthew, but the first
reference which deals with the events which will take place at the end of time is given in
Mat. 13:47-50: "Again, the kingdom of heaven is like unto a net, that was cast into the sea,
and gathered of every kind: Which, when it was full, they drew to shore, and sat down,
and gathered the good into vessels, but cast the bad away. So shall it be at the end of the
world: the angels shall come forth, and sever the wicked from among the just, And shall
cast them into the furnace of fire: there shall be wailing and gnashing of teeth." Note that
the timing of this event is at "the end of the world." It is important for us to determine if
there is a 1000 year reign, and, if so, whether it occurs before or after this event.
The next mention of the second coming by Matthew is in Matthew 24. Verses from
this chapter are often taken out of context, and admittedly, it is difficult to tell whether
some of them are talking about the second coming of Christ or the destruction of
Jerusalem. However, this should not give us a problem, since our inquiry is limited to an
examination of those events which will accompany the second coming. In those which
might be questionable, we will see that the premillinialist doctrines are not supported
even if we make the assumption that the questionable text is speaking of the second
coming.
First, note that there are three issues being considered simultaneously by Jesus as
determined in the preface to this chapter (Mat. 24:1-3):
"And Jesus went out, and departed from the temple: and his disciples came to [him]
for to show him the buildings of the temple. And Jesus said unto them, See
ye not all these things? verily I say unto you, There shall not be left here one
stone upon another, that shall not be thrown down. And as he sat upon the
mount of Olives, the disciples came unto him privately, saying, Tell us,
when shall these things be? and what [shall be] the sign of thy coming, and
of the end of the world?"
Jesus was dealing with: (1) when the destruction of the temple would take place (we
know now from history that it was destroyed when Jerusalem was destroyed in about 70
AD), (2) what shall be the sign of Jesus coming, and (3) what shall be the sign of the end of
the world. Now, (2) and (3) might be two different things, since the visitation of God's
wrath upon Jerusalem can certainly be considered an instance of a coming (or presence) of
Jesus. (However, this does not fit our definition, and we will not use the term second
coming in that way.) In any event, we need to read this chapter very carefully to attempt
to determine just which questions Jesus was addressing in each grouping of verses. We
ask the reader to verify that those verses that we do not quote are clearly references to the
destruction of Jerusalem.
It appears quite clear that Matthew 24:4-14 have quite general application. They
did apply to the destruction of Jerusalem, but they also apply equally as principles of
human nature today. We need to take these eternal sayings to heart; but they do not
relate directly to our subject.
It is equally apparent that Matthew 24:15-28 applies to the events prior to the
destruction of Jerusalem. History tells us the Christians heeded this warning and escaped
the city prior to the horrible siege which followed. Indeed, much of the language has no
application to the end of the world (e.g., references to those who are with child, and the
idea of flight). However, the last few verses are warnings not to believe that anyone at
this time is the Christ. He says that many will make that claim, but they should not be
believed because (Mat. 24:27-28) "... as the lightning cometh out of the east, and shineth
even unto the west; so shall also the coming of the Son of man be. For wheresoever the
carcass is, there will the eagles be gathered together." This figurative language make it
very clear that when Jesus does come again it will not be a hidden, secretive thing that is
known only to an elite few, as some false religions are prone to teach. The second coming
of Christ will be obvious, which we will see validated by many other scriptures.
The figurative language of the next few verses could be applied either to the
destruction of Jerusalem, to the second coming, or both (Mat. 24:29-31): "Immediately
after the tribulation of those days shall the sun be darkened, and the moon shall not give
her light, and the stars shall fall from heaven, and the powers of the heavens shall be
shaken: And then shall appear the sign of the Son of man in heaven: and then shall all the
tribes of the earth mourn, and they shall see the Son of man coming in the clouds of
heaven with power and great glory. And he shall send his angels with a great sound of a
trumpet, and they shall gather together his elect from the four winds, from one end of
heaven to the other." If Jesus was speaking about the second coming then it totally fits the
scenario proposed in Section 6.2. The fact that Jesus did not literally "send his angels with
a great sound of a trumpet ..." to "... gather together his elect from the four winds, from
one end of heaven to the other" at the destruction of Jerusalem is evidence that these
verses are referring to the second coming. However, we would not press the case.
Basically, the remainder of Matthew 24 makes it clear that no person knows or
ever will know the time of Jesus second coming until the event actually occurs. It is very
rich in inspirational figurative language, and we urge you to read it. The summary
admonition is given in the last verse of the chapter (24:44): "Therefore be ye also ready: for
in such an hour as ye think not the Son of man cometh."
The language in Matthew 24 has been debated by biblical scholars over the
centuries, and it furnishes us with a challenging study which can only build our faith.
Regardless of whether you lean toward the destruction of Jerusalem, the second coming
of Jesus, an intermixture of both, or dual meanings, one thing is certain: there is absolutely
nothing in Matthew 24 which in any way contradicts the scenario which we proposed
above. Some of the language reinforces it, if indeed it does apply to the second coming.
Matthew 25:1-30 contains two parables: the ten virgins and the talents. Both of
these refer to a time at which a judgment will take place. Those who are judged are
judged according to the preparations which they made and according to the abilities
which they were given, respectively. There was no second chance, and those who were
not prepared suffered extreme distress. Consider the summary verses to the two
parables. First Mat. 25:13: "Watch therefore, for ye know neither the day nor the hour
wherein the Son of man cometh." Then Mat. 25:30: "And cast ye the unprofitable servant
into outer darkness: there shall be weeping and gnashing of teeth." It is clear that the
discourse of Jesus, which has continued from Matthew 24, has now turned to His second
coming and the judgment.
This prepares us for Matthew 25:31-46, which is clearly talking about the second
coming and the judgment scene:
"When the Son of man shall come in his glory, and all the holy angels with him,
then shall he sit upon the throne of his glory: And before him shall be
gathered all nations: and he shall separate them one from another, as a
shepherd divideth [his] sheep from the goats: And he shall set the sheep on
his right hand, but the goats on the left. Then shall the King say unto them
on his right hand, Come, ye blessed of my Father, inherit the kingdom
prepared for you from the foundation of the world: For I was an hungered,
and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger,
and ye took me in: Naked, and ye clothed me: I was sick, and ye visited me:
I was in prison, and ye came unto me. Then shall the righteous answer him,
saying, Lord, when saw we thee an hungered, and fed [thee]? or thirsty, and
gave [thee] drink? When saw we thee a stranger, and took [thee] in? or
naked, and clothed [thee]? Or when saw we thee sick, or in prison, and
came unto thee? And the King shall answer and say unto them, Verily I say
unto you, Inasmuch as ye have done [it] unto one of the least of these my
brethren, ye have done [it] unto me. Then shall he say also unto them on
the left hand, Depart from me, ye cursed, into everlasting fire, prepared for
the devil and his angels: For I was an hungered, and ye gave me no meat: I
was thirsty, and ye gave me no drink: I was a stranger, and ye took me not
in: naked, and ye clothed me not: sick, and in prison, and ye visited me not.
Then shall they also answer him, saying, Lord, when saw we thee an
hungered, or athirst, or a stranger, or naked, or sick, or in prison, and did
not minister unto thee? Then shall he answer them, saying, Verily I say
unto you, Inasmuch as ye did [it] not to one of the least of these, ye did [it]
not to me. And these shall go away into everlasting punishment: but the
righteous into life eternal."
Jesus used an example of the fruits of the attitude of love that Christians will possess. It
certainly is not exclusive, and the fact that we meet the minimal qualifications given no
more guarantees our salvation than the fact that we have failed on so many occasions to
meet the minimal qualifications guarantees our damnation. However, what is clear is that
we will be judged according to our deeds -- the decisions which we have made while on
this earth, which were either motivated by our faith and love for the Lord or our love of
ourselves and faith in the teachings of man.
Compare this scene with the proposed scenario given above in Section 6.2. Jesus is
clearly talking about his second coming -- "When the Son of man shall come in his glory."
There is no mention of any thousand year reign intervening either before or after. The
judgment is immediate: "then shall he sit upon the throne of his glory: And before him
shall be gathered all nations: and he shall separate them one from another, as a shepherd
divideth [his] sheep from the goats: And he shall set the sheep on his right hand, but the
goats on the left ... And these shall go away into everlasting punishment: but the
righteous into life eternal." Finally, note that the scene takes place "upon the throne of his
glory," which is not necessarily on the earth.
Another reference to the second coming occurs shortly afterward when Jesus was
accused by the council (Mat. 26:62-64): "And the high priest arose, and said unto him,
Answerest thou nothing? what [is it which] these witness against thee? But Jesus held his
peace. And the high priest answered and said unto him, I adjure thee by the living God,
that thou tell us whether thou be the Christ, the Son of God. Jesus saith unto him, Thou
hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the
right hand of power, and coming in the clouds of heaven." Over and over again we hear
Jesus saying that when he appears it will be in the clouds. Let us be very attentive to see if
there are any scriptures at all that indicate that Jesus will set foot on the earth. (You might
recall that this was not in our proposed scenario.)
Mark's and Luke's accounts of Jesus teaching with regard to His second coming
reflect Matthew's very closely. Any good reference bible will show the parallel scriptures.
We urge the reader to look them up and verify that they confirm what we have presented
above.
The gospel of John contains a number of additional teachings of Jesus with regard
to His second coming. The first reference is found in John 5:22-29:
For the Father judgeth no man, but hath committed all judgment unto the Son:
That all [men] should honor the Son, even as they honor the Father. He that
honoreth not the Son honoreth not the Father which hath sent him. 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. Verily, verily, I say unto you, The hour is
coming, and now is, when the dead shall hear the voice of the Son of God:
and they that hear shall live. For as the Father hath life in himself; so hath
he given to the Son to have life in himself; And hath given him authority to
execute judgment also, because he is the Son of man. 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.
Note the following from this passage:
1. Jesus places the timing of the resurrection at the same time as the judgement,
2. "All men who are in the graves shall hear his voice." There will be a general resurrection
of all of the dead.
3. The judgment and the resurrection will be very closely connected events: "they that
have done ..., unto the resurrection of ..."
Once again, there is no contradiction with the scenario presented in Section 6.2.
The next reference we introduced briefly above (John 14:1-3): "Let not your heart
be troubled: ye believe in God, believe also in me. In my Father's house are many
mansions: if [it were] not [so], I would have told you. I go to prepare a place for you. And
if I go and prepare a place for you, I will come again, and receive you unto myself; that
where I am, [there] ye may be also." This was Jesus' last night with His disciples before
His crucifixion. He was trying to give them assurance that while He was away from them
they would be taken care of. He had a reason for leaving -- to prepare a place for them.
He promised "I will come again, and receive you unto myself." We need to be careful that
we do not allow false teachers to write things into passages that are not there. This
passage gives us very little detail compared to the many others which we have. It is a
very reassuring passage, which was Jesus' purpose; however, it tells us very little about
the events surrounding Jesus' second coming.
Another reference in John's gospel relates to our subject even though it does not
describe the events of the second coming. It does relate to the kingdom (John 18:33-37):
Then Pilate entered into the judgment hall again, and called Jesus, and said unto
him, Art thou the King of the Jews? Jesus answered him, Sayest thou this
thing of thyself, or did others tell it thee of me? Pilate answered, Am I a
Jew? Thine own nation and the chief priests have delivered thee unto me:
what hast thou done? Jesus answered, My kingdom is not of this world: if
my kingdom were of this world, then would my servants fight, that I
should not be delivered to the Jews: but now is my kingdom not from
hence. Pilate therefore said unto him, Art thou a king then? Jesus answered,
Thou sayest that I am a king. To this end was I born, and for this cause came
I into the world, that I should bear witness unto the truth. Every one that is
of the truth heareth my voice.
We quote this passage at this time to introduce a fundamental concept with regard to the
kingdom. Some premillinialists believe that it was God's purpose to establish a literal
kingdom in Jerusalem when Jesus came the first time, but that Jesus failed in this regard.
(This theory goes on to speculate that he will establish it upon His second coming.) Such
a doctrine flies in the face of Old Testament prophecy which predicted the minutest detail
of Jesus' purpose and how He would accomplish it by His death, burial and resurrection.
Jesus would have established a worldly kingdom if that had been God's will. In fact, his
obedience to God and failure to please the Jews in this regard is exactly what caused his
crucifixion. Jesus makes this very clear here: "My kingdom is not of this world: if my
kingdom were of this world, then would my servants fight ..." Further, Jesus asserts that
He is a king. If so, it is essential that He have a kingdom to rule over (otherwise His
kingship would be a sham).
The interrelationship between our understanding of the nature of the kingdom of
heaven and the 1000 year reign is very important, and we will discuss issues with regard
to the kingdom in a separate section below. At that time we will return to John 18:33-37.
6.3.2 THE BOOK OF ACTS
The passage related to the kingdom immediately above provides an excellent
introduction to the first reference to Jesus' second coming in the book of Acts. After Jesus'
resurrection it appears that the disciples still did not understand what Jesus meant when
He said: "My kingdom is not of this world." Consider Acts 1:6-11:
When they therefore were come together, they asked of him, saying, Lord, wilt
thou at this time restore again the kingdom to Israel? And he said unto
them, It is not for you to know the times or the seasons, which the Father
hath put in his own power. But ye shall receive power, after that the Holy
Spirit is come upon you: and ye shall be witnesses unto me both in
Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of
the earth. And when he had spoken these things, while they beheld, he was
taken up; and a cloud received him out of their sight. And while they
looked steadfastly toward heaven as he went up, behold, two men stood by
them in white apparel; Which also said, Ye men of Galilee, why stand ye
gazing up into heaven? this same Jesus, which is taken up from you into
heaven, shall so come in like manner as ye have seen him go into heaven.
Notice the following:
1. Jesus did not tell them the time of the "restoration of the kingdom." He could not
actually answer this question, because the question was improper (like the classical
"when did you stop beating your wife?"). Had he given a time, they would have
inferred that His concept of the kingdom was identical to their's, which it was not.
2. The response that he did give refers to the day of Pentecost when the first people were
commanded to be baptized by His authority and into Jesus Christ for the remission
of their sins. This established the church, which is synonymous with the kingdom,
as we shall show below.
3. Note the similarity between this reply and the reply that Jesus gave to Pilate in John
18:37: "Jesus answered, Thou sayest that I am a king. To this end was I born, and
for this cause came I into the world, that I should bear witness unto the truth.
Every one that is of the truth heareth my voice." Both refocus attention for literal
worldly kingdoms to what is really important: the truth. The most important aspect
of the outpouring of the Holy Spirit on the day of Pentecost was the communication of the
truth.
4. Relative to the second coming of Jesus, the two men in white apparel said Jesus "shall so
come in like manner as ye have seen him go into heaven."
This is totally consistent with everything that we have established so far.
As you recall, on the day of Pentecost the Holy Spirit was poured out upon the
apostles enabling them to preach the gospel as the Lord gave them guidance. A very
interesting part of Peter's sermon has to do with the kingdom. He had quoted an Old
Testament scripture written by David and was arguing that it applied to Christ, not David
(Acts 2:29-36):
"Men [and] brethren, let me freely speak unto you of the patriarch David, that he is
both dead and buried, and his sepulchre is with us unto this day. Therefore
being a prophet, and knowing that God had sworn with an oath to him, that
of the fruit of his loins, according to the flesh, he would raise up Christ to sit
on his throne; He seeing this before spake of the resurrection of Christ, that
his soul was not left in hell, neither his flesh did see corruption. This Jesus
hath God raised up, whereof we all are witnesses. Therefore being by the
right hand of God exalted, and having received of the Father the promise of
the Holy Spirit, he hath shed forth this, which ye now see and hear. For
David is not ascended into the heavens: but he saith himself, The Lord said
unto my Lord, Sit thou on my right hand, Until I make thy foes thy
footstool. Therefore let all the house of Israel know assuredly, that God
hath made that same Jesus, whom ye have crucified, both Lord and Christ."
The following conclusions can be drawn from this passage:
1. David spoke prophetically that one would sit on his throne. Peter said that he was, in
fact, speaking about the resurrection of Christ. The resurrection of Christ put Jesus
on "the right hand of God exalted," a throne far superior to any that David ever sat
on.
2. Jesus is king. He has ascended to the throne. The kingdom, is "not of this world" -- not
a political kingdom. Jesus is far above all such rule and authority (Revelation 5).
3. Premillinialism assumes that Jesus will leave this throne and take on a worldly throne
for 1000 years. There is certainly no evidence of that here. We need to recognize
that Jesus is king now, and that all Christians are citizens of His kingdom.
As we continue our survey of the scriptures that relate with the second coming, we
need to seek out and find anything which relates to Jesus coming to this earth and
establishing a worldly kingdom. If the bible does not teach it, neither should we.
This is all that we found in the book of Acts with regard to the second coming.
6.3.3 THE LETTERS TO THE CHURCHES
We will proceed systematically through the epistles in the order that they occur in
the New Testament. The first reference in the epistles, and probably the most detailed
account of the second coming in the bible, is in 1 Corinthians 15 beginning with verse 20.
Clearly there were some in Corinth who denied the resurrection of Jesus. Paul dealt with
this in a very systematic way, presenting over a dozen different arguments, the most
devastating probably being the argument relative to baptism for the dead (see Section
4.2.3.3). While the arguments supporting the resurrection are not directly related to our
subject, many of Paul's arguments are. We will deal with them a paragraph at a time
starting with 1 Cor. 15:20-28:
"But now is Christ risen from the dead, [and] become the firstfruits of them that
slept. For since by man [came] death, by man [came] also the resurrection
of the dead. For as in Adam all die, even so in Christ shall all be made alive.
But every man in his own order: Christ the firstfruits; afterward they that
are Christ's at his coming. Then [cometh] the end, when he shall have
delivered up the kingdom to God, even the Father; when he shall have put
down all rule and all authority and power. For he must reign, till he hath
put all enemies under his feet. The last enemy [that] shall be destroyed [is]
death. For he hath put all things under his feet. But when he saith all things
are put under [him, it is] manifest that he is excepted, which did put all
things under him. And when all things shall be subdued unto him, then
shall the Son also himself be subject unto him that put all things under him,
that God may be all in all."
This passage details the events at the end of time in considerable detail. Let us note:
1. Christ's resurrection was the forerunner of the resurrection of all Christians who will
have died prior to his second coming.
2. The resurrection of Christians will occur "at his coming." There is no intervening time.
The very next sentence says: "Then cometh the end, when he shall have delivered
up the kingdom to God, even the Father ..."
3. At the end, the judgment, Jesus will have "put down all rule and all authority and
power."
4. Jesus reigns now (Rev. 5, Acts 2:29-36, and many other references on the kingdom which
we will consider in Section 6.4). To affirm this is one reason that we introduced the
concept of the kingdom above. Thus, when it says: "For he must reign, till he hath
put all enemies under his feet," it is talking about His reign over the universe now.
However, while He has total authority and control, he is allowing the events of this
world to play themselves out: all enemies are not destroyed yet ...
5. "The last enemy [that] shall be destroyed [is] death." The remainder of the quoted
paragraph deals with the relationship between the father and the son.
The next paragraph is 1 Cor. 15:35-41:
"But some [man] will say, How are the dead raised up? and with what body do they
come? [Thou] fool, that which thou sowest is not quickened, except it die:
And that which thou sowest, thou sowest not that body that shall be, but
bare grain, it may chance of wheat, or of some other [grain]: But God giveth
it a body as it hath pleased him, and to every seed his own body. All flesh
[is] not the same flesh: but [there is] one [kind of] flesh of men, another flesh
of beasts, another of fishes, [and] another of birds. [There are] also celestial
bodies, and bodies terrestrial: but the glory of the celestial [is] one, and the
[glory] of the terrestrial [is] another. [There is] one glory of the sun, and
another glory of the moon, and another glory of the stars: for [one] star
differeth from [another] star in glory.
This discussion is actually a preparation to answering the question: "How are the dead
raised up?" Recall that the main issue that Paul was addressing was whether or not there
was a resurrection. The issues of the second coming are supplementary to convincing
them that the resurrection was not already past. In the passage above Paul emphasizes
differences which we observe in everyday life in order to open their minds to the fact that
something different from what we have ever seen or experienced could certainly occur by
the power of God. He uses this foundation in the next paragraph, which answers the
questions of the skeptics (1 Cor. 15:42-50):
"So also [is] the resurrection of the dead. It is sown in corruption; it is raised in
incorruption: It is sown in dishonor; it is raised in glory: it is sown in
weakness; it is raised in power: It is sown a natural body; it is raised a
spiritual body. There is a natural body, and there is a spiritual body. And
so it is written, The first man Adam was made a living soul; the last Adam
[was made] a quickening spirit. Howbeit that [was] not first which is
spiritual, but that which is natural; and afterward that which is spiritual.
The first man [is] of the earth, earthy: the second man [is] the Lord from
heaven. As [is] the earthy, such [are] they also that are earthy: and as [is]
the heavenly, such [are] they also that are heavenly. And as we have borne
the image of the earthy, we shall also bear the image of the heavenly. Now
this I say, brethren, that flesh and blood cannot inherit the kingdom of God;
neither doth corruption inherit incorruption."
Notice first that there is only one resurrection spoken of by Paul: "the resurrection." Those
who apply their physical, worldly reasoning in questioning the ability of God to
accomplish the resurrection might just as well question His ability to create the world.
This too is preparatory for the teaching with regard to the second coming of Jesus which
follows in the next paragraph (1 Cor. 15:51-53):
"Behold, I show you a mystery; We shall not all sleep, but we shall all be changed,
In a moment, in the twinkling of an eye, at the last trump: for the trumpet
shall sound, and the dead shall be raised incorruptible, and we shall be
changed. For this corruptible must put on incorruption, and this mortal
[must] put on immortality. So when this corruptible shall have put on
incorruption, and this mortal shall have put on immortality, then shall be
brought to pass the saying that is written, Death is swallowed up in victory."
Note, once again that this corresponds perfectly with the original scenario that we
presented in Section 6.2. Please re-read both Section 6.2 and the entire context of 1
Corinthians 15 to verify that this is so. All of the previous verses deal with fundamental
facts with regard to the resurrection. The passage given above addresses the
chronological events which will occur at the second coming of Christ. Absolutely nothing
is said about an intervening 1000-year reign.
For completeness, we present the remainder of 1 Corinthians Chapter 15 to
complete the thought. Recall, once again, that the apostle was completing his
argumentation in support of the resurrection of the body (1 Cor. 15:55-58):
"O death, where [is] thy sting? O grave, where [is] thy victory? The sting of death
[is] sin; and the strength of sin [is] the law. But thanks [be] to God, which
giveth us the victory through our Lord Jesus Christ. Therefore, my beloved
brethren, be ye steadfast, unmovable, always abounding in the work of the
Lord, forasmuch as ye know that your labor is not in vain in the Lord."
This completes the references to the second coming in the First Corinthian letter.
While the following rather lengthy reference in Paul's second letter to the
Christians at Corinth does not add any new information with respect to the events
surrounding Jesus' second coming, it does serve to further confirm our understanding of
the scriptures presented to this point; it comes from 2 Cor. 4:13 through 2 Cor. 5:10:
"We having the same spirit of faith, according as it is written, I believed, and
therefore have I spoken; we also believe, and therefore speak; Knowing that
he which raised up the Lord Jesus shall raise up us also by Jesus, and shall
present [us] with you. For all things [are] for your sakes, that the abundant
grace might through the thanksgiving of many redound to the glory of
God.
"For which cause we faint not; but though our outward man perish, yet the inward
[man] is renewed day by day. For our light affliction, which is but for a
moment, worketh for us a far more exceeding [and] eternal weight of glory;
While we look not at the things which are seen, but at the things which are
not seen: for the things which are seen [are] temporal; but the things which
are not seen [are] eternal.
"For we know that if our earthly house of [this] tabernacle were dissolved, we have
a building of God, an house not made with hands, eternal in the heavens.
For in this we groan, earnestly desiring to be clothed upon with our house
which is from heaven: If so be that being clothed we shall not be found
naked. For we that are in [this] tabernacle do groan, being burdened: not
for that we would be unclothed, but clothed upon, that mortality might be
swallowed up of life. Now he that hath wrought us for the selfsame thing
[is] God, who also hath given unto us the earnest of the Spirit.
"Therefore [we are] always confident, knowing that, whilst we are at home in the
body, we are absent from the Lord: (For we walk by faith, not by sight:) We
are confident, [I say], and willing rather to be absent from the body, and to
be present with the Lord. Wherefore we labor, that, whether present or
absent, we may be accepted of him. For we must all appear before the
judgment seat 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."
Notice that Paul at this point assumes that they understood the events surrounding the
second coming ("For we know ..."). Further, he binds the judgment closely to the
resurrection, and speaks of these as one event at the coming of Jesus.
The next references are in the letters of Paul to the Thessalonians. It was clear that
they had a misunderstanding of the events that were to surround the judgment and
second coming of the Lord. We will address these as we read the scriptures. The first is
an introductory reference in 1 Thes. 3:11-13: "Now God himself and our Father, and our
Lord Jesus Christ, direct our way unto you. And the Lord make you to increase and
abound in love one toward another, and toward all [men], even as we [do] toward you:
To the end he may establish your hearts unblamable in holiness before God, even our
Father, at the coming of our Lord Jesus Christ with all his saints." As in the passage in
Second Corinthians discussed in the previous paragraph, the teaching is that we need to
be faithful to assure that we are blameless when Jesus comes. This infers that the
judgment will take place at that time. Further, when Jesus comes, he will come "with all
his saints."
This last point was a very significant one for the Thessalonians, for it seems clear
that they had an idea that those who were still alive at Jesus coming would have some
advantage over those who had died physically prior to that grand event. This would
tend to promote additional grieving of those who would lose a loved one. Thus, he
comes back to the issue of the second coming in the same letter (1 Thes. 4:13-18):
"But I would not have you to be ignorant, brethren, concerning them which are
asleep, that ye sorrow not, even as others which have no hope. For if we
believe that Jesus died and rose again, even so them also which sleep in
Jesus will God bring with him. For this we say unto you by the word of the
Lord, that we which are alive [and] remain unto the coming of the Lord
shall not prevent them which are asleep. For the Lord himself shall descend
from heaven with a shout, with the voice of the archangel, and with the
trump of God: and the dead in Christ shall rise first: Then we which are
alive [and] remain shall be caught up together with them in the clouds, to
meet the Lord in the air: and so shall we ever be with the Lord. Wherefore
comfort one another with these words."
While Paul goes on to further discuss some other aspects of the second coming, let us
pause at this point to recognize the following points:
1. It is clear that "sleep" here means those who have died, and specifically here, those who
have died while in a saved condition (i.e., in Christ).
2. Those who are alive are the saved ones who survive until Jesus comes again. The word
prevent means to go before, or precede, and is so translated in most other versions. So
the idea is that those who are still alive will not precede, or have any other
advantage over those who have died in the Lord.
3. Note how consistent this is with all accounts which we have studied thus far: "For the
Lord himself shall descend from heaven with a shout, with the voice of the
archangel, and with the trump of God." Clearly Paul is describing the second
coming of Jesus. All accounts assert that he will appear in the sky, in the air, on in
the clouds; but will he set foot on this earth? Read on ...
4. "... and the dead in Christ shall rise first: Then we which are alive [and] remain shall be
caught up together with them in the clouds, to meet the Lord in the air: and so
shall we ever be with the Lord." This is so clear that any elaboration is merely
redundant. All of the saved will be caught up together and live eternally with the
Lord in heaven.
5. The words caught up are from the Greek word harpazo, which means to snatch or catch
away. This is the only place in the New Testament that can be in any way used to
call the second coming of Jesus the rapture. However, the use of this word was
never intended. We will not interrupt the thought to deal with this error at this
point. Rather, we refer the reader to Section 6.5 below.
Once again we urge the reader to compare this passage against the scenario in Section 6.2.
The use of some of the identical words is no coincidence.
This is not the end of the teaching in this context. Let us continue with the next
paragraph in First Thessalonians (1 Thes. 5:1-11):
"But of the times and the seasons, brethren, ye have no need that I write unto you.
For yourselves know perfectly that the day of the Lord so cometh as a thief
in the night. For when they shall say, Peace and safety; then sudden
destruction cometh upon them, as travail upon a woman with child; and
they shall not escape. But ye, brethren, are not in darkness, that that day
should overtake you as a thief. Ye are all the children of light, and the
children of the day: we are not of the night, nor of darkness. Therefore let
us not sleep, as [do] others; but let us watch and be sober. For they that
sleep sleep in the night; and they that be drunken are drunken in the night.
But let us, who are of the day, be sober, putting on the breastplate of faith
and love; and for an helmet, the hope of salvation. For God hath not
appointed us to wrath, but to obtain salvation by our Lord Jesus Christ,
Who died for us, that, whether we wake or sleep, we should live together
with him. Wherefore comfort yourselves together, and edify one another,
even as also ye do."
This is the essence of the teaching with regard to the second coming. The most important
thing is that we keep ourselves ready and anticipate that it will occur in the very near future.
However, to conclude that the arrival was necessarily imminent was something that the
Thessalonians erroneously concluded. Paul deals with this false impression in his second
letter to them.
There is, however, an introductory paragraph which will give this even greater
meaning (2 Thes. 1:3-10):
"We are bound to thank God always for you, brethren, as it is meet, because that
your faith groweth exceedingly, and the charity of every one of you all
toward each other aboundeth; So that we ourselves glory in you in the
churches of God for your patience and faith in all your persecutions and
tribulations that ye endure: [Which is] a manifest token of the righteous
judgment of God, that ye may be counted worthy of the kingdom of God,
for which ye also suffer: Seeing [it is] a righteous thing with God to
recompense tribulation to them that trouble you; And to you who are
troubled rest with us, when the Lord Jesus shall be revealed from heaven
with his mighty angels, In flaming fire taking vengeance on them that know
not God, and that obey not the gospel of our Lord Jesus Christ: Who shall
be punished with everlasting destruction from the presence of the Lord, and
from the glory of his power; When he shall come to be glorified in his saints,
and to be admired in all them that believe (because our testimony among
you was believed) in that day."
This is a very long sentence, but when we look at it one phrase at a time it is not difficult
to understand. Let us focus on the parts which deal with the second coming:
1. They were bearing up well under "persecutions and tribulations." Paul stated that it
would be "a righteous thing with God to recompense tribulation to them that
trouble you ... when the Lord Jesus shall be revealed from heaven with his mighty
angels ..." We learn clearly from the first paragraph of Chapter 2 (which we will
consider next) that this is the identically same event that Paul was discussing in
First Thessalonians (discussed immediately above).
2. "... In flaming fire taking vengeance on them that know not God, and that obey not the
gospel of our Lord Jesus Christ ..." This is a verse that you will not hear quoted
very often. Clearly, however, at the very same time that the saved are caught
away unto heaven, the lost will suffer the opposite fate in hell. This is as much a
description of reality as any other scripture in the bible, and those who ignore it do
so at their eternal peril!
3. Speaking of the lost, Paul goes on "... who shall be punished with everlasting destruction
from the presence of the Lord, and from the glory of his power; When he shall
come to be glorified in his saints, and to be admired in all them that believe
(because our testimony among you was believed) in that day." Clearly, these two
events -- the punishment and the glorification -- will occur "when he shall come."
4. Notice the last three words of this passage: "in that day." What day? Clearly this is the
day that the Lord will judge the world. What will happen in that day? Read back
and notice that both the punishment of the wicked and the glorification "in his
saints" will occur in that day. There is no 1000 year period between these two
events. If the 1000-year reign were as important as denominational teachers want
us to believe today, we wonder why the Holy Spirit did not mention it in any of
these scriptures?
As we go on reading into Chapter 2 we see that this is clearly the same event that Paul
was describing in First Thessalonians, in which the saints still alive are "caught up
together with them in the clouds, to meet the Lord in the air." (We observed above that
this is where authorization for the concept of the rapture is sought -- see Section 6.6.)
Here Paul addresses their misperceptions with regard to the timing of the coming of the
Lord (2 Thes. 2:1-12):
"Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and [by]
our gathering together unto him, That ye be not soon shaken in mind, or be
troubled, neither by spirit, nor by word, nor by letter as from us, as that the
day of Christ is at hand. Let no man deceive you by any means: for [that
day shall not come], except there come a falling away first, and that man of
sin be revealed, the son of perdition; Who opposeth and exalteth himself
above all that is called God, or that is worshipped; so that he as God sitteth
in the temple of God, showing himself that he is God. Remember ye not,
that, when I was yet with you, I told you these things? And now ye know
what withholdeth that he might be revealed in his time. For the mystery of
iniquity doth already work: only he who now letteth [will let], until he be
taken out of the way. And then shall that Wicked be revealed, whom the
Lord shall consume with the spirit of his mouth, and shall destroy with the
brightness of his coming: [Even him], whose coming is after the working of
Satan with all power and signs and lying wonders, And with all
deceivableness of unrighteousness in them that perish; because they
received not the love of the truth, that they might be saved. And for this
cause God shall send them strong delusion, that they should believe a lie:
That they all might be damned who believed not the truth, but had pleasure
in unrighteousness."
Consider the following points with regard to this passage:
1. Paul was concerned that they would be "shaken in mind" and "troubled" because of the
delay in Jesus' coming that they were not anticipating.
2. Prior to Jesus' coming there would be "a falling away first..." Paul goes on to describe
the apostasy in detail. It is clear that events which coincide with these details
occurred during the dark ages. The reformation was an attempt to overcome the
domination of this evil.
3. The evil that produced the falling away was already beginning to take its toll. There
seems to be a withholding by God to allow the entire New Testament to be
revealed. After that the falling away would come.
4. "And then shall that Wicked be revealed, whom the Lord shall consume with the spirit
of his mouth, and shall destroy with the brightness of his coming ..." This is the
same single coming that has been described in all of the scriptures that we have
cited in this chapter.
5. The verses that follow are quite enlightening, and they explain much about our current
situation. He states that the evil one "... is after the working of Satan with all power
and signs and lying wonders, And with all deceivableness of unrighteousness in
them that perish ..." The fact that powers, signs and wonders (the three words
used to describe miracles in the New Testament) might exist is no guarantee that
the one who performs them is from God. Why would God allow such powerful
deception? ...
6. "... because they received not the love of the truth, that they might be saved. And for
this cause God shall send them strong delusion, that they should believe a lie: That
they all might be damned who believed not the truth, but had pleasure in
unrighteousness." If this is not frightening to you, you should be gravely
concerned. It was Paul's intent to instill within them the knowledge that just
because a person is totally convinced of something does not make it reality. The
only reliable standard is the eternal word of God.
We apologize for getting a little off the track. To get back on, you might review the
scenario given in Section 6.2 once again, and assure that there is not contradiction to it in
the passages given above.
A minor reference is given in Paul's second letter to Timothy which is of interest (2
Tim. 4:6-8): "For I am now ready to be offered, and the time of my departure is at hand. I
have fought a good fight, I have finished [my] course, I have kept the faith: Henceforth
there is laid up for me a crown of righteousness, which the Lord, the righteous judge,
shall give me at that day: and not to me only, but unto all them also that love his
appearing." "That day" is the day that the "righteous judge" will give Paul his "crown of
righteousness," which is figurative of heaven. The fact that Paul links this with the
general reward to "all them also that love his appearing" infers that this will occur at the
time when Jesus appears again.
Another minor reference is in James 5:7-8 "Be patient therefore, brethren, unto the
coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth,
and hath long patience for it, until he receive the early and latter rain. Be ye also patient;
establish your hearts: for the coming of the Lord draweth nigh." The early Christians
understood that there was nothing complicated or mystical about the second coming.
The next major reference is given by Peter. It appears that those to whom he was
writing were being ridiculed by skeptics who were saying that the second coming should
have already occurred (2 Pet. 3:1-7):
"This second epistle, beloved, I now write unto you; in [both] which I stir up your
pure minds by way of remembrance: That ye may be mindful of the words
which were spoken before by the holy prophets, and of the commandment
of us the apostles of the Lord and Savior: Knowing this first, that there shall
come in the last days scoffers, walking after their own lusts, And saying,
Where is the promise of his coming? for since the fathers fell asleep, all
things continue as [they were] from the beginning of the creation. For this
they willingly are ignorant of, that by the word of God the heavens were of
old, and the earth standing out of the water and in the water: Whereby the
world that then was, being overflowed with water, perished: But the
heavens and the earth, which are now, by the same word are kept in store,
reserved unto fire against the day of judgment and perdition of ungodly
men."
Note that there is one "day of judgment" in question. Also, the "heavens and the earth,
which are now ... are ... reserved unto fire ..." This ties the destruction of the world as we
know it with the day of judgment, although admittedly, this is not definitive proof.
Now consider the very next paragraph (2 Pet. 3:8-10):
But, beloved, be not ignorant of this one thing, that one day [is] with the Lord as a
thousand years, and a thousand years as one day. The Lord is not slack
concerning his promise, as some men count slackness; but is longsuffering
to us-ward, not willing that any should perish, but that all should come to
repentance. But the day of the Lord will come as a thief in the night; in the
which the heavens shall pass away with a great noise, and the elements
shall melt with fervent heat, the earth also and the works that are therein
shall be burned up.
The first statement is obviously a figurative statement -- it is not to be used in conjunction
with other figurative statements to draw definitive mathematical calculations. Such is an
abuse of scripture. The meaning is clear: time does not have the same meaning to us as it
does to the eternal God. He might decide to wait a million years before keeping His
promises; or He might decide to keep them today. One thing is sure, however, He will
keep every one of His promises! The reason that He delays is given: He is "not willing that
any should perish." However, the "day of the Lord will come, and when it does every one
of us will experience it. Our prosperity in this life will be irrelevant at that point. Notice
the details of the day of the Lord:
1. It will come "as a thief in the night," i.e., as we saw in 1 Thes. 5:1-11 above, this means
that many will not be prepared, and as Jesus said in Mt. 24:36: "But of that day and
hour knoweth no [man], no, not the angels of heaven, but my Father only."
2. What will happen? "... the heavens shall pass away with a great noise, and the elements
shall melt with fervent heat, the earth also and the works that are therein shall be
burned up."
Now if this happened after a definitive 1000 year reign, it would not be "as a thief in the
night." However, this still totally conforms with the scenario which we presented in
Section 6.2.
The final paragraph in Peter's sequence is also very enlightening (2 pet. 3:11-13):
"[Seeing] then [that] all these things shall be dissolved, what manner [of persons]
ought ye to be in [all] holy conversation and godliness, Looking for and
hasting unto the coming of the day of God, wherein the heavens being on
fire shall be dissolved, and the elements shall melt with fervent heat?
Nevertheless we, according to his promise, look for new heavens and a new
earth, wherein dwelleth righteousness."
Again, the most important aspect of understanding the teachings on the second coming of
Christ is in answering the question: "What manner [of persons] ought ye to be in [all] holy
conversation and godliness ...?" The answer is embedded in the question: We ought to
live lives such that we are: "Looking for and hasting unto the coming of the day of God."
At that point near the end of time as we know it, "the heavens being on fire shall be
dissolved, and the elements shall melt with fervent heat." This describes once again the
fate of those who are not "caught up together with them in the clouds, to meet the Lord in
the air" (1 Thes. 4:17). To the saved, on the other hand, there is the hope of the promise of
God: "Nevertheless we, according to his promise, look for new heavens and a new earth,
wherein dwelleth righteousness."
Does this mean that there will be a 1000-year reign of Jesus on this earth? If so, it
will not be on this earth, but on a new earth. If so, we will need to read about its
initiation, duration, and termination from other scriptures. If so, it is not taught here. We
believe that this is figurative of the entirely transformed existence which we will have
which is described in 1 Corinthians 15 (see discussion on this above). In reality, it does
not matter where this existence is, and we do not believe that it can even be described in
terms of geography or astronomy. [Although it does matter that we do not bind our
opinions in an attempt to sway the unstable.] The important thing is that the saved will
be taken care of by God and can therefore look forward to this great day of God. Read
once again the scenario given in Section 6.2 and assure yourself that no assumptions are
being made. All of the details have been presented in the scriptures presented to this
point.
An incidental reference to the judgment was made by Jude, apparently to
demonstrate to Christians that they must remain faithful unto death (Jude 5-7): "I will
therefore put you in remembrance, though ye once knew this, how that the Lord, having
saved the people out of the land of Egypt, afterward destroyed them that believed not.
And the angels which kept not their first estate, but left their own habitation, he hath
reserved in everlasting chains under darkness unto the judgment of the great day. Even
as Sodom and Gomorrah, and the cities about them in like manner, giving themselves
over to fornication, and going after strange flesh, are set forth for an example, suffering
the vengeance of eternal fire." The judgment of the great day is the same judgment that
we have read about above, which will occur at the coming of the Lord.
We have progressed from the milk of the word toward the meat. It is important
that we do not take difficult scriptures and use them to force the meanings of the easy
scriptures. Most of the scriptures quoted above are very straightforward, and those
which might be subject to further discussion have absolutely no effect upon the scenario
which we are attempting to either confirm, deny, or improve.
6.3.4 THE BOOK OF REVELATION
There are many parts of the book of Revelation which are figurative. Early in the
book its author, the apostle John, stated (Rev. 1:1): "The Revelation of Jesus Christ, which
God gave unto him, to show unto his servants things which must shortly come to pass;
and he sent and signified [it] by his angel unto his servant John." The idea of signifying is
that it is presented as signs, not as the "real thing." However, it was written to be
understood and kept: "Blessed [is] he that readeth, and they that hear the words of this
prophecy, and keep those things which are written therein: for the time [is] at hand" (Rev.1:3).
The first reference to Christ's second coming reiterates what we learned in Acts
1:11 (Rev. 1:7): "Behold, he cometh with clouds; and every eye shall see him, and they
[also] which pierced him: and all kindreds of the earth shall wail because of him. Even so,
Amen."
There are a number of incidental references to the second coming, but they do not
contain any detail on the events surrounding its occurrence. The next reference which
does contain such detail begins with Rev. 19:5. Prior to this point judgements were being
meted out, but they were occurring on this earth prior to the final judgment. While they
are not all necessarily in perfect chronological order, there is a general sequence of events
which are progressing toward the final great day of the Lord. This is described in
Revelation 19 and most of the paragraphs that follow. We will discuss these one
paragraph at a time. The first is Revelation 19:5-10:
"And a voice came out of the throne, saying, Praise our God, all ye his servants, and
ye that fear him, both small and great. And I heard as it were the voice of a
great multitude, and as the voice of many waters, and as the voice of
mighty thunderings, saying, Alleluia: for the Lord God omnipotent
reigneth. Let us be glad and rejoice, and give honor to him: for the marriage
of the Lamb is come, and his wife hath made herself ready. And to her was
granted that she should be arrayed in fine linen, clean and white: for the
fine linen is the righteousness of saints. And he saith unto me, Write,
Blessed [are] they which are called unto the marriage supper of the Lamb.
And he saith unto me, These are the true sayings of God. And I fell at his
feet to worship him. And he said unto me, See [thou do it] not: I am thy
fellowservant, and of thy brethren that have the testimony of Jesus: worship
God: for the testimony of Jesus is the spirit of prophecy."
This paragraph essentially establishes that this great prophecy of John is now turning to
the end of time and the time of judgment. This is often referenced as the marriage feast of
the lamb (Jesus), where the bride is the church (see Ephesians 5:21-33).
Another point which is quite important is that "the Lord God omnipotent
reigneth." We mentioned above in our consideration of Acts 2 that Jesus has taken the
throne. This is further reinforced in Revelation chapters 4 and 5, which we encourage the
reader to review at this time. In addition, we will discuss the meaning of the figurative
use of the word kingdom in Section 6.5 below. For now, let us continue with John's vision
of the judgment (Rev.19:11-16):
"And I saw heaven opened, and behold a white horse; and he that sat upon him
[was] called Faithful and True, and in righteousness he doth judge and
make war. His eyes [were] as a flame of fire, and on his head [were] many
crowns; and he had a name written, that no man knew, but he himself. And
he [was] clothed with a vesture dipped in blood: and his name is called The
Word of God. And the armies [which were] in heaven followed him upon
white horses, clothed in fine linen, white and clean. And out of his mouth
goeth a sharp sword, that with it he should smite the nations: and he shall
rule them with a rod of iron: and he treadeth the winepress of the fierceness
and wrath of Almighty God. And he hath on [his] vesture and on his thigh
a name written, KING OF KINGS, AND LORD OF LORDS."
Clearly this is Jesus Christ (figuratively) upon the white horse. (Today he might be
pictured riding upon a tank or in a bomber; but recall that the primary targets of John's
prophesy were Christians in the first century.) Notice, however, that the final judgment is
not yet come: "... in righteousness he doth judge and make war." It is important that in
the next paragraphs we distinguish between His making war on the evils which exist in
this world today, and the final judgment.
With this in mind, let us consider the next paragraph (Rev. 19:17-21):
"And I saw an angel standing in the sun; and he cried with a loud voice, saying to
all the fowls that fly in the midst of heaven, Come and gather yourselves
together unto the supper of the great God; That ye may eat the flesh of
kings, and the flesh of captains, and the flesh of mighty men, and the flesh
of horses, and of them that sit on them, and the flesh of all [men, both] free
and bond, both small and great. And I saw the beast, and the kings of the
earth, and their armies, gathered together to make war against him that sat
on the horse, and against his army. And the beast was taken, and with him
the false prophet that wrought miracles before him, with which he deceived
them that had received the mark of the beast, and them that worshipped his
image. These both were cast alive into a lake of fire burning with
brimstone. And the remnant were slain with the sword of him that sat
upon the horse, which [sword] proceeded out of his mouth: and all the
fowls were filled with their flesh."
Is this the final judgment, or is it a "making war" judgment upon those who are exalting
themselves against Him at this time. It is clear that we are dealing with highly figurative
language, but the overall impression is quite clear: those who exalt themselves by their
high positions upon this earth will pay a very dear price. We believe that this is not the
final judgement because nowhere else in the bible is the final judgment portrayed as a
battle. However, life on this side of judgment is universally pictured as a constant battle.
Note, however, that although the entire forces of evil both in heaven and on earth are
unified against God and His church, there is no contest. No battle materializes! Instead
both the beast and they that worship his image are "cast alive into a lake of fire ... And the
remnant were slain with the sword ... which proceeded out of his mouth ..." The illusion
is clearly to the word of God (or the gospel) which is the power of God unto salvation
(Rom. 1:16), and which is also the only offensive weapon of the Christian (Eph. 6:17). [For
the identity of the beast, see Revelation chapter 13. While considerable figurative
language is used there, it is clear that the beast was a sacred-appearing operator of the
devil, since he deceived many into worshiping his image.]
At this point in the text Jesus has brought those who deceived the nations (the
beast and the false prophet), and those who worship the image of the beast under His
control. However, there is still the problem of the archenemy of mankind -- the devil (Rev
20:1-3):
"And I saw an angel come down from heaven, having the key of the bottomless pit
and a great chain in his hand. And he laid hold on the dragon, that old
serpent, which is the Devil, and Satan, and bound him a thousand years,
And cast him into the bottomless pit, and shut him up, and set a seal upon
him, that he should deceive the nations no more, till the thousand years
should be fulfilled: and after that he must be loosed a little season."
This is the only verse in the New Testament that the premillinialists have as the basis for
the "1000 year reign." What endless variations of concocted fables have resulted! Clearly
it does not contain the detail that they attribute to it. For that matter, we have no
assurance that it is even talking about the end of time as we know it -- or the time "after
the rapture" as is the common denominational teaching. But, what does it mean?
Consider the following possibility:
1. John's vision in the previous paragraph (Rev. 19:17-21) is one of reassurance to a people
who were being systematically killed for their belief that Jesus is the Son of God.
2. It would seem reasonable that this paragraph is a natural extension of that reassurance,
indicating that the devil himself is going to be figuratively "chained."
3. Insight can be obtained by comparing this paragraph with Luke 10:17-20, which
recounts Jesus' statements after the seventy teachers that He sent out returned to
Him: "And the seventy returned again with joy, saying, Lord, even the devils are
subject unto us through thy name. And he said unto them, I beheld Satan as
lightning fall from heaven. Behold, I give unto you power to tread on serpents and
scorpions, and over all the power of the enemy: and nothing shall by any means
hurt you. Notwithstanding in this rejoice not, that the spirits are subject unto you;
but rather rejoice, because your names are written in heaven." Is this not the same
reassurance that John was giving to the Christians to whom he was writing?
4. The purpose of this chaining is that "he should deceive the nations no more." This
chaining is accomplished the same way that the seventy controlled the devils -- by
the preaching of the truth. It is not a literal forcing of the enemy to submit via a
worldly military victory.
5. The duration is a figurative 1000 years. To make this literal places premillinialists in a
position where they would know exactly the end of the period at which the final
judgment will occur, putting them in direct contradiction to the words of Jesus (Mt.
24:36).
6. Figures are intended to reveal, not obscure. But, figurative of what? A 1000-year period
is figurative of a substantial but indefinite time to man, but a short interval with
God (2 Pet. 3:8). This is the duration that we should expect the Devil to be chained.
We can also expect that "after that he must be loosed a little season" -- some of the
same type of deception which occurred in the first century (and its accompanying
persecutions) will occur before the final judgment.
7. This verse says nothing about Jesus coming to this earth and establishing a worldly
kingdom at Jerusalem -- those that so teach are duty-bound to prove their
doctrines with scripture, not just their imaginations.
In fact, there is nothing in these verses that in any way conflicts with the scenario which
we gave in Section 6.2.
At this point assurance has been given to Christians that all of their enemies are
under control. Now attention is turned to the final judgment (Rev. 20:4-6):
And I saw thrones, and they sat upon them, and judgment was given unto them:
and [I saw] the souls of them that were beheaded for the witness of Jesus,
and for the word of God, and which had not worshipped the beast, neither
his image, neither had received [his] mark upon their foreheads, or in their
hands; and they lived and reigned with Christ a thousand years. But the
rest of the dead lived not again until the thousand years were finished. This
[is] the first resurrection. Blessed and holy [is] he that hath part in the first
resurrection: on such the second death hath no power, but they shall be
priests of God and of Christ, and shall reign with him a thousand years."
Remember that John is having a vision of future events both in heaven and on earth. See
what he saw. He sees the faithful (in various shapes and forms) "and they lived and
reigned with Christ a thousand years." This is where the term 1000 year reign came from.
Its proper use would be limited to exactly what John was describing at this point. But, is
this significantly different from the Apostle Paul's assurance to the Christians at Rome?
Consider these clear statements (Romans 8:31-39):
"What shall we then say to these things? If God [be] for us, who [can be] against us?
He that spared not his own Son, but delivered him up for us all, how shall
he not with him also freely give us all things? Who shall lay any thing to
the charge of God's elect? [It is] God that justifieth. Who [is] he that
condemneth? [It is] Christ that died, yea rather, that is risen again, who is
even at the right hand of God, who also maketh intercession for us. Who
shall separate us from the love of Christ? [shall] tribulation, or distress, or
persecution, or famine, or nakedness, or peril, or sword? As it is written,
For thy sake we are killed all the day long; we are accounted as sheep for
the slaughter. Nay, in all these things we are more than conquerors through
him that loved us. For I am persuaded, that neither death, nor life, nor
angels, nor principalities, nor powers, nor things present, nor things to
come, Nor height, nor depth, nor any other creature, shall be able to
separate us from the love of God, which is in Christ Jesus our Lord."
Premillinialists believe that they will be worldly conquerors with Christ when He comes
to reign on this earth for 1000 years; but Paul says that "we are more than conquerors
through him that loved us" now! And this is the essence of what the apostle John is
communicating. There is no reason to differentiate between these reigns. There is no
reason to believe (other than dissatisfaction with God's plan for us) that there is anything
sweeter on this earth than what we enjoy now. Indeed, the premillinialists make the same
mistake that the Jews who crucified Christ made -- they were not satisfied with a spiritual
kingdom; they had to have a literal, worldly rule.
We apologize for getting off on a tangent. Let us not, discard the teaching in
Revelation 20:4-6 as just being redundant with Romans 8:31-39. Indeed, it is much more
than this, and there are some complex figures which we must address. Let us go through
Revelation 20:4-6 once again, this time, one verse at a time:
"And I saw thrones, and they sat upon them, and judgment was given unto them:
and [I saw] the souls of them that were beheaded for the witness of Jesus,
and for the word of God, and which had not worshipped the beast, neither
his image, neither had received [his] mark upon their foreheads, or in their
hands; and they lived and reigned with Christ a thousand years."
This is clearly not speaking of anything on this earth. Remember that John's vision was of
heaven (Rev. 4:1), although the things which he saw there were reflective of what would
"shortly come to pass" on earth (Rev. 1:1). From the characteristics described we can see
that John, at this point, was seeing the fate of the righteous dead prior to the final
judgment.
We know that this vision was limited to the dead, because the next sentence talks
about the "rest of the dead," which must be the lost:
But the rest of the dead lived not again until the thousand years were finished.
It would seem reasonable that the lost did not live and reign with Christ, but instead
remained in a state of deadness -- separated from God. (This is consistent with the story
of Lazarus and the rich man which Jesus told as recorded in Luke 16:19-31.)
The next statement:
"This [is] the first resurrection."
clearly applies to those dead in Christ who lived and reigned with Christ for the
figurative 1000-year period in waiting for the final judgment and the general resurrection
of the just and the unjust. This is further confirmed in the next sentence:
"Blessed and holy [is] he that hath part in the first resurrection: on such the second
death hath no power, but they shall be priests of God and of Christ, and
shall reign with him a thousand years."
The second death is explained further below. It is the ultimate death that those who are
lost will experience at the final judgment, the first death being physical death. While
Christians who die physically experience this first death, the second death will have no
power over them.
Again, the language here does not necessitate a physical death. Peter stated: "But
ye [are] a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye
should show forth the praises of him who hath called you out of darkness into his
marvelous light: Which in time past [were] not a people, but [are] now the people of God:
which had not obtained mercy, but now have obtained mercy" (1 Peter 2:9-10). The
transition from physical life to physical death is a nominal one for the Christian. While
the main thrust of Revelation 20:6 is that the righteous dead are reigning with Christ,
there is no reason to believe that those of us on this earth do not share in this reign now.
One of the major losses of the premillinialists is that, in their quest for a worldly kingdom
in the future, they fail to recognize the blessings of Christ reigning in our lives now.
At this point we turn our attention to the next paragraph which elaborates upon
the events which will occur after the 1000 years have expired (Rev. 20:7-10):
"And when the thousand years are expired, Satan shall be loosed out of his prison,
And shall go out to deceive the nations which are in the four quarters of the
earth, Gog and Magog, to gather them together to battle: the number of
whom [is] as the sand of the sea. And they went up on the breadth of the
earth, and compassed the camp of the saints about, and the beloved city:
and fire came down from God out of heaven, and devoured them. And the
devil that deceived them was cast into the lake of fire and brimstone, where
the beast and the false prophet [are], and shall be tormented day and night
for ever and ever."
Recall that the purpose of the binding of Satan was that "he should deceive the nations no
more" (Rev. 20:3). The loosing of Satan will enable him to once again exercise the type of
deceptive control that was apparent during the dark ages. The nature of deception
indicates that this will not be very apparent to any but those who can see the degradation
of mankind in general.
Evidence that the nations are being deceived in a wholesale way abounds. In the
United States, which was long thought to be a bastion of the Lord's church, we see (1)
close to 30% of pregnancies terminated in abortion -- well over a million a year, and over
30 million since our supreme court was deceived into thinking that this was a good thing,
(2) pornography flowing totally unrestrained into virtually every household under the
guise of free speech, (3) a growing dependence of government upon taxes collected from
gambling, tobacco and alcohol, all of which give power-hungry politicians every incentive
to promote and grow these vices as being beneficial to society, (4) a total breakdown of
the family, with governmental incentives to people to have illegitimate children and not
live together as man and wife, (5) a divorce rate near 50%, (6) homosexuality being
promoted within our public school (i.e., by our government) systems as an "alternative
life style," (7) the giving up of our governmental officials on attempts to instill the values
of chastity, and the promotion of fornication by the distribution of condoms. We could go
on and on. But we leave you with this challenge: if Satan has not been loosed to deceive the
nations now, what more can we expect when he is? If Satan has not been loosed, then we are
certainly in an era of preparation for that very event. Christians are being assaulted on
every hand by the subtle influences of the devil. Clearly the battle has begun.
But there is hope: "and fire came down from God out of heaven, and devoured
them. And the devil that deceived them was cast into the lake of fire and brimstone,
where the beast and the false prophet [are], and shall be tormented day and night for ever
and ever." Soon the judgement will take place, and this is the scene of the next paragraph
(Rev. 20:11-15):
"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."
There can be no doubt that this is the judgment scene, and it is described in total
consistency with all of the very clear and literal descriptions given in the gospels and the
epistles. Notice that the second death is defined here -- it applies only to those who are
outside of Christ.
At this point the final judgment is over. John now looks forward to those events to
follow judgment for the saved (Rev. 21:1-4):
"And I saw a new heaven and a new earth: for the first heaven and the first earth
were passed away; and there was no more sea. And I John saw the holy
city, new Jerusalem, coming down from God out of heaven, prepared as a
bride adorned for her husband. And I heard a great voice out of heaven
saying, Behold, the tabernacle of God [is] with men, and he will dwell with
them, and they shall be his people, and God himself shall be with them,
[and be] their God. And God shall wipe away all tears from their eyes; and
there shall be no more death, neither sorrow, nor crying, neither shall there
be any more pain: for the former things are passed away."
Those who would apply any of this to the 1000-year reign would either be deceptive or
misguided, since it clearly applies to the time after the final judgment. Further, those who
teach that heaven will be on this earth fail to recognize the clear distinction that John
makes between the current heaven and earth and the new heaven and new earth. The
new heaven and earth will have little resemblance to the current earth, and to teach that
they are the same defies the distinction that John clearly intends to communicate here.
At this point John leaves the scene of the second coming of Christ, which puts it
out of the scope of our discussion. For completeness, the following gives a summary of
the remainder of the book of Revelation by paragraph:
21:5-8 The promise from the one that "sat upon the throne" that "I make all things new,"
the reassurance to believers and the threat that "the fearful, and
unbelieving, and the abominable, and murderers, and
whoremongers, and sorcerers, and idolaters, and all liars, shall have
their part in the lake which burneth with fire and brimstone: which is
the second death."
21:9-14 The demonstration to John of "the bride, the Lamb's wife," which included a view
of the "great city, the holy Jerusalem, descending out of heaven from God,"
and the figurative description of the eternal habitation of the saved.
21:15-21 A continuation of the description in terms of priceless jewels and metals.
21:22-27 The perfection of heaven; the fact that "the Lord God Almighty and the Lamb are
the temple and the lights of it, that "there shall be no night there," and "there
shall in no wise enter into it any thing that defileth, neither [whatsoever]
worketh abomination, or [maketh] a lie: but they which are written in the
Lamb's book of life."
22:1-5 The vision of "a pure river of water of life, clear as crystal, proceeding out of the
throne of God and of the Lamb," the tree of life, and further glories of
heaven.
22:6-7 The assurance that "These sayings [are] faithful and true," and the promise: "Behold,
I come quickly: blessed [is] he that keepeth the sayings of the
prophecy of this book."
22:8-9 John's attempt to "worship before the feet of the angel" which showed him these
things, and the rebuke and admonition: "worship God."
22:10-11 The further admonition to "Seal not the sayings of the prophecy of this book: for
the time is at hand. He that is unjust, let him be unjust still: and he which is
filthy, let him be filthy still: and he that is righteous, let him be righteous
still: and he that is holy, let him be holy still."
22:12-13 Jesus promise to "come quickly" and to reward "every man according as his work
shall be," followed by the assertion: "I am Alpha and Omega, the beginning
and the end, the first and the last."
22:14-15 Further blessedness of the saved and the terrible fate of the lost.
22:16 A note from the originator of the book: "I Jesus have sent mine angel to testify unto
you these things in the churches. I am the root and the offspring of David,
[and] the bright and morning star."
22:17 The plea: "And the Spirit and the bride say, Come. And let him that heareth say,
Come. And let him that is athirst come. And whosoever will, let him take
the water of life freely."
22:18-19 The threat to those who would add to or take away from these words: "For I
testify unto every man that heareth the words of the prophecy of this book,
If any man shall add unto these things, God shall add unto him the plagues
that are written in this book: And if any man shall take away from the
words of the book of this prophecy, God shall take away his part out of the
book of life, and out of the holy city, and [from] the things which are written
in this book." How fearsome should this be to those who freely add their wild
premiliniallist ideas and proclaim them as God's word and not just their opinions.
22:20-21 The closing: "He which testifieth these things saith, Surely I come quickly. Amen.
Even so, come, Lord Jesus. The grace of our Lord Jesus Christ [be] with
you all. Amen."
This summary is not an attempt to add to or to take away from God's word in any way.
Hopefully we have organized some of these thoughts for comparison with other
scriptures. But the ultimate authority is the word of God itself, there is absolutely no
substitute for the direct study of God's word, and we have stated from the outset that our
intent is not to add to God's word in any way, but to stimulate study of it so that we may
all arrive at a more accurate perception of the truth.
In this regard we wish to add that the author does not claim any type of the
inspiration that John, Paul, Peter and the writers of the New Testament possessed,
which enabled them to write in perfect harmony with the revelation of the Holy Spirit.
This being the case, we wish to emphasize especially for this section, that we are subject to
the same human error that any and every person in this world can make when discussing
possible meanings and applications of God's word.
We say that this is especially true for the book of Revelation because of its highly
figurative nature. It seems quite clear to us that God wants to challenge us to study all of
His word, and that some of it is quite difficult and hard to understand for this reason
(recall 2 Peter 3:16). We make no apology when we echo the words of the great Apostle
Paul when he said (Romans 11:33-36): "O the depth of the riches both of the wisdom and
knowledge of God! how unsearchable [are] his judgments, and his ways past finding out!
For who hath known the mind of the Lord? or who hath been his counsellor? Or who
hath first given to him, and it shall be recompensed unto him again? For of him, and
through him, and to him, [are] all things: to whom [be] glory for ever. Amen."
Thus, we challenge the reader, and emphatically state that it is your responsibility,
to determine the validity of our explanation (or anyone else's). Knowing that, if nothing
else, it is flawed by our own powers of expression, we further challenge you to improve
it. However, as you embark upon this endeavor we plead with you not to concoct strange
fables which go beyond (2 John 9) that which the Book of Revelation asserts, and then twist and
wrest the other very clear and obviously literal scriptures to fit these strange theories (see 2 Peter
3:16 once again).
6.3.5 A REVIEW OF OUR PROPOSED SCENARIO
The scenario which we presented in Section 6.2 was not a preconceived idea.
Indeed, as we presented the scriptures in the New Testament which deal with the second
coming of Jesus, we made a number of changes to assure that this scenario is not only
totally consistent with scripture, but that it also communicated the essence of the events as
they will unfold near or at the end of time as we know it.
We will hold to this scenario because we have studied God's word objectively and believe
that is is the most reasonable explanation to these passages, and because it is totally consistent
with what we know from the mild of God's word.
At this point we ask you to go back and read all of the scriptural references which
we have presented. Or, better yet -- read the entire New Testament through with the sole
purpose of identifying every scripture which states anything about the second coming or
the judgment. It will not take too long, especially if you are just reading for that purpose.
As you read, verify or improve upon the scenario which we proposed, which we now summarize
and present below for your convenience:
1. Jesus second coming could be at any time and we should always be ready for it.
2. Jesus' imminent physical recognition (presence) will be signaled by the voice of an
archangel and the trumpet of heaven. It will be an event that is obvious to all
people on the earth.
3. Jesus will appear in the clouds.
4. This will be followed almost immediately by a general resurrection of both the just and
the unjust.
5. The righteous dead will be caught up with Jesus in the air, after which those saved who
are still alive will also be caught up; this, by definition is a separation from the
saved from the lost, who will remain on the earth.
6. The righteous will live with Jesus, His father and the Holy Spirit forever in heaven.
7. The lost will be cast alive into the lake of fire where they will ever be doomed with the
devil and his angels.
8. This earth will be burned up as part of the process, and God has promised a new heaven
and a new earth to those who are saved.
Again, we do not claim that this scenario improves upon the bible's description -- it does
not! There is no better way to say it than the way that the bible does. We urge the reader
to pick up your bible and assure that the above is consistent with scripture.
If it is consistent, it leaves no room for "the rapture." The bible never speaks of the
second coming as "the rapture." Any attempt to furnish a scriptural basis is a play on
words, which we discuss in detail in Section 6.6. It is unfortunate that when the
denominational organizations might be doing so much to promote a respect for God's
word, that they have seen the need to "help God" by adding something that, had He
wanted it in His word, He surely would have put it there.
At this point we wish to go into a little more detail on two points which have
confused bible students for some time. The first of these relates to the chaining of Satan,
and it compares two scriptural passages which were discussed independently above. The
comparison gives additional insight into the meaning of the 1000 year reign. The other
subject involves an understanding of just what the New Testament means when it talks
about the "kingdom."
6.4 MORE ON THE CHAINING OF SATAN
Revelation 20:1-10 was written to Christians who were experiencing a great deal of
persecution and who needed hope that God would take care of them despite the
overwhelming worldly odds that we against them. Like the rest of the Book of
Revelation, it was written in figurative language to convey the essence of the message
without necessarily revealing the specific events to which these principles and promises
applied. Many of the figures used portray the basic principles of human nature as they
apply to man's response to a loving God who must allow the horrible consequences of sin
to be revealed in this world so that we will not have to experience it throughout eternity.
Even if we could definitively pin down the original application, these scriptures still
apply to all men everywhere in principle.
Second Thessalonians 2:1-12 was written to Christians who were not under the
same degree of persecution. However, they were deceived into thinking that the second
coming of Christ was necessarily imminent. Paul addressed their need in a more literal
way, although the specific application might still be subjected to argumentation. Since we
have given our explanation to both of these scriptures independently above, we will not
elaborate further. Instead, we will allow these two passages to provide a commentary on
each other. We will do this by interleaving the passages where we believe they have
similar application. We start with 2 Thes. 2:1-7:
"Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and [by]
our gathering together unto him, That ye be not soon shaken in mind, or be
troubled, neither by spirit, nor by word, nor by letter as from us, as that the
day of Christ is at hand. Let no man deceive you by any means: for [that
day shall not come], except there come a falling away first, and that man of
sin be revealed, the son of perdition; Who opposeth and exalteth himself
above all that is called God, or that is worshipped; so that he as God sitteth
in the temple of God, showing himself that he is God. Remember ye not,
that, when I was yet with you, I told you these things? And now ye know
what withholdeth that he might be revealed in his time. For the mystery of
iniquity doth already work: only he who now letteth [will let], until he be
taken out of the way."
The falling away was allowed by God. It could have been prevented, but to do so would
restrict the free will of man. Clearly, however, God will not allow Satan to have the
power to exercise this deception until the end of time. Thus, the promise that he will "be
taken out of the way," which is described in more detail in Revelation 20:1-3:
And I saw an angel come down from heaven, having the key of the bottomless pit
and a great chain in his hand. And he laid hold on the dragon, that old
serpent, which is the Devil, and Satan, and bound him a thousand years,
And cast him into the bottomless pit, and shut him up, and set a seal upon
him, that he should deceive the nations no more, till the thousand years
should be fulfilled: and after that he must be loosed a little season."
The chaining of Satan would lead to the revealing of those who are wicked and exercising
their control over the nations. This is reflected in 2 Thes. 2:8-10:
"And then shall that Wicked be revealed, whom the Lord shall consume with the
spirit of his mouth, and shall destroy with the brightness of his coming:
[Even him], whose coming is after the working of Satan with all power and
signs and lying wonders, And with all deceivableness of unrighteousness
in them that perish; because they received not the love of the truth, that they
might be saved."
Paul was emphasizing the time frame -- certain things had to happen before the second
coming: A falling away -- an apparent triumph of Satan. But it was to be only temporary.
On the other hand, John is emphasizing the hope that will still exist as long as we know
that God is in total control. We continue in Revelation 20:4-6:
"And I saw thrones, and they sat upon them, and judgment was given unto them:
and [I saw] the souls of them that were beheaded for the witness of Jesus,
and for the word of God, and which had not worshipped the beast, neither
his image, neither had received [his] mark upon their foreheads, or in their
hands; and they lived and reigned with Christ a thousand years. But the
rest of the dead lived not again until the thousand years were finished. This
[is] the first resurrection. Blessed and holy [is] he that hath part in the first
resurrection: on such the second death hath no power, but they shall be
priests of God and of Christ, and shall reign with him a thousand years.
And when the thousand years are expired, Satan shall be loosed out of his
prison, And shall go out to deceive the nations which are in the four
quarters of the earth, Gog and Magog, to gather them together to battle: the
number of whom [is] as the sand of the sea. And they went up on the
breadth of the earth, and compassed the camp of the saints about, and the
beloved city: and fire came down from God out of heaven, and devoured
them."
The battle is for the minds of men; it is not a military battle. Certainly, military battles will
result, which will demonstrate the true nature and the ultimate result of the influence of
Satan. But without deceit, Satan is powerless. It is man's misperception of reality that
causes all of his trouble (Jn. 8:32). The deceit is described by Paul in 2 Thes. 2:11-12:
"And for this cause God shall send them strong delusion, that they should believe a
lie: That they all might be damned who believed not the truth, but had
pleasure in unrighteousness."
This is attributed to God only because He allows Satan to exercise his deadly powers in
His presence. God cannot sin, and He cannot be tempted with sin (James 1:13), but it is
clear that, as part of His judgmental authority, He will allow men who do not have a love
for the truth to be deceived by the strong delusion of Satan. However, even the ultimate
deceiver will be destroyed. This judgment of the deceiver, which has already been
alluded to by Paul, is described by John (Rev. 20:10):
"And the devil that deceived them was cast into the lake of fire and brimstone,
where the beast and the false prophet [are], and shall be tormented day and
night for ever and ever."
The purpose here is not to present a chronology of events -- it is to compare the principles
which are being presented in both passages. Both deal with the second coming; both deal
with Satan -- his ability to deceive, God's allowing of him to function, and God's limiting
and ultimately eliminating his power.
We can understand this even if we have difficulty in pinning down the specific
dates of the 1000-year reign. In fact, there is no danger at all in presenting all that God has
given us on the subject, and allowing the hearers to draw their own conclusions.
Problems arise when influential teachers add to God's word and become not only the
deceived of Satan, but also deceivers themselves, binding others to their misperceptions.
6.5 ON THE KINGDOM
Entire books have probably been written on this subject, but our intent here is to
limit the discussion to the meaning of the word kingdom in the New Testament, especially
as it relates to the second coming of Jesus. These two concepts are interrelated, since some
premillinialists believe that Jesus attempted to establish a literal worldly kingdom during
His first coming. The implication is that He failed, but he will succeed during the 1000-
year reign.
It is difficult for us to see how this can be anything but an insult to God. Reread
Revelation 20:1-9. Is there anything there about the establishment of a kingdom? Is there
anything there (or anywhere else in the New Testament) about Christ coming to this
earth? (We agree that He will be in the new heaven and new earth, but that is clearly after
the 1000-year reign.)
But let us get back on the subject. We stated that we could not address the false
doctrines, because there are as many of them as there are false teachers. Without
scriptural authority, the variations of premillinialism are endless. However, if the nature
of God's kingdom is understood, these houses of cards fall of their own weight. We will
attempt to be as brief as possible while presenting the essence of the meaning of this word
as it affects the New Testament teachings with regard to Christ's second coming.
The first use of the word kingdom in the New Testament is in Matthew 3:1-2: "In
those days came John the Baptist, preaching in the wilderness of Judaea, And saying,
Repent ye: for the kingdom of heaven is at hand." This gives us an immediate insight into
the meaning as far as its availability was concerned. Prior to the death of Jesus on the
cross the kingdom of heaven was not directly accessible to mankind. There was a general
notion of eternal life with God (e.g., see Ecclesiastes 12:7). However, it was clear that the
Jews in Jesus' time did not understand the nature of the kingdom which John the Baptist
was introducing.
The Jews were a kingdom under the Old Testament. At first God was their king,
and then He allowed them in rebellion to appoint Saul, who was succeeded by David and
Solomon. Even after the divisions and enslavement which followed, the Jews still
understood that they were God's chosen people.
The Old Testament kingdom of Israel, however, could not have been the kingdom
of heaven that John the Baptist was talking about. If so, his statement would have been
senseless. "At hand" did not infer that it already accessible. Neither did it infer that it was
2000 years off, nor even 10 years off. "At hand" is a term which indicates that we can
reach right out and touch it, even though it might not be immediately grasped.
It is very important that we add a qualifier here. The word kingdom is used in a
variety of ways in the New Testament. What we are concerned with is the way that it was
most commonly used so that we can use it in this same biblical sense today. Otherwise
we cannot help but cause misunderstanding. We should answer the question: What did
Jesus mean when He used the word? and this should dictate the general meaning for us
today. In one sense, the literal kingdom under the Old Testament predated the coming of
Jesus to this earth. We see this usage in Matthew 21:42-43:
"Jesus saith unto them, Did ye never read in the scriptures, The stone which the
builders rejected, the same is become the head of the corner: this is the
Lord's doing, and it is marvelous in our eyes? Therefore say I unto you, The
kingdom of God shall be taken from you, and given to a nation bringing
forth the fruits thereof."
Here Jesus uses the word in two different senses: in the Old Testament sense: "The
kingdom of God shall be taken from you." In the New Testament sense it would be
"given to a nation bringing forth the fruits thereof." We shall see that when Jesus and
John the Baptist said it was "at hand," they were not talking about the literal kingdom of
Israel.
The teaching on the kingdom was very inviting to the Jews, and many were
baptized by John. Their concept, however, was that the messiah would make Israel the
central and only world power to dominate all of the other nations. This belief still persists
to this day with many Jews. Unfortunately, premillinialists cannot see that they are
making the identical mistake.
Lest we think it possible that John the Baptist was mistaken, notice Matthew 4:12-
17: "Now when Jesus had heard that John was cast into prison ... From that time Jesus
began to preach, and to say, Repent: for the kingdom of heaven is at hand." So Jesus
taught the identical teaching regarding the accessibility of the kingdom of heaven. It was
"at hand."
Teaching on the kingdom pervaded Jesus teachings. Sometimes He called it the
kingdom of God, at other times the kingdom of heaven, and often just the kingdom. It
appears nine times in Matthew's account of the sermon on the mount alone (read
Matthew 5, 6 and 7). Most of His parables dealt with matters of the kingdom (see, for
example, Mt. 13). It is very clear from the wealth of teaching that Jesus wanted us to
know exactly what the kingdom is.
The first mention of the church in the New Testament binds it tightly to the
kingdom. When Peter confessed: "Thou art the Christ, the Son of the living God (Mt.
16:16), Jesus responded: "... upon this rock I will build my church; and the gates of hell
shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven ..."
While this is not definitive proof that the two are one and the same, it begins to add to
the weight of evidence in this direction.
The next reference gives us more specifics as to the time when this kingdom would
become a reality (Mt. 16:28): "Verily I say unto you, There be some standing here, which
shall not taste of death, till they see the Son of man coming in his kingdom." Thus, we can
conclude that this event would have had to occurred sometime in or very shortly after the
first century. If it has not yet been established, then someone from the first century is still
alive. Common sense tells us that this is not what Jesus was trying to communicate.
The issue of when the kingdom would come was an important one in Jesus day
(Luke 17:20-21): "And when he was demanded of the Pharisees, when the kingdom of
God should come, he answered them and said, The kingdom of God cometh not with
observation: Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God
is within you." Clearly they were looking for a physical, political kingdom. Can we
understand this today? -- with our grand organizations and large buildings trying to
stake our claims to a piece of the kingdom? It is not in organizations and buildings, it "is
within you."
A kingdom requires a king, a dominion, and subjects. The King is clearly Jesus.
His dominion is heaven and earth -- the entire physical and spiritual universe. His
subjects are the saved -- on this earth now: Christians -- but also all of the saved that have
gone before. Let us observe this from Hebrews 12:18-24:
"For ye are not come unto the mount that might be touched, and that burned with
fire, nor unto blackness, and darkness, and tempest, And the sound of a
trumpet, and the voice of words; which [voice] they that heard entreated
that the word should not be spoken to them any more: (For they could not
endure that which was commanded, And if so much as a beast touch the
mountain, it shall be stoned, or thrust through with a dart: And so terrible
was the sight, [that] Moses said, I exceedingly fear and quake:) But ye are
come unto mount Zion, and unto the city of the living God, the heavenly
Jerusalem, and to an innumerable company of angels, To the general
assembly and church of the firstborn, which are written in heaven, and to
God the Judge of all, and to the spirits of just men made perfect, And to
Jesus the mediator of the new covenant, and to the blood of sprinkling, that
speaketh better things than [that of] Abel."
While the word kingdom is not stated explicitly in this verse, would any deny that we are
come unto the eternal kingdom of God?
The most critical aspect of the three aspects of the kingdom (a king, dominion, and
citizenship) to us is citizenship. It is essential that recognizing the nature of His kingdom
today that we, as His citizens, continue to be faithful in rendering obedience to Him. As
we continue to explore scriptures on the subject, let us validate that this is what Jesus had
in mind when he said "the kingdom of God is within you."
The confirmation of the saved being the subjects of the kingdom is clearly
established by John 3:1-5: "There was a man of the Pharisees, named Nicodemus, a ruler
of the Jews: The same came to Jesus by night, and said unto him, Rabbi, we know that
thou art a teacher come from God: for no man can do these miracles that thou doest,
except God be with him. Jesus answered and said unto him, Verily, verily, I say unto
thee, Except a man be born again, he cannot see the kingdom of God. Nicodemus saith
unto him, How can a man be born when he is old? can he enter the second time into his
mother's womb, and be born? Jesus answered, Verily, verily, I say unto thee, Except a
man be born of water and [of] the Spirit, he cannot enter into the kingdom of God." The
terms of entry into the kingdom are identical to those for entry into Christ's body, the
church.
John 18:33-37 gives us additional enlightenment:
"Then Pilate entered into the judgment hall again, and called Jesus, and said unto
him, Art thou the King of the Jews? Jesus answered him, Sayest thou this
thing of thyself, or did others tell it thee of me? Pilate answered, Am I a
Jew? Thine own nation and the chief priests have delivered thee unto me:
what hast thou done? Jesus answered, My kingdom is not of this world: if
my kingdom were of this world, then would my servants fight, that I
should not be delivered to the Jews: but now is my kingdom not from
hence. Pilate therefore said unto him, Art thou a king then? Jesus answered,
Thou sayest that I am a king. To this end was I born, and for this cause came
I into the world, that I should bear witness unto the truth. Every one that is
of the truth heareth my voice."
It is not at all strange that Pilate did not understand how anyone could be a king without
a visible, worldly, political kingdom. Jesus' communication to Pilate was given much
more for our edification than for his. Note the following:
1. Jesus' kingdom is not of this world. This does not necessarily mean that it does not
include citizens in this world, as we will see. It does mean that it is not the typical
"worldly" type political kingdom in which military power is used to enforce its
edicts ("my servants fight").
2. Jesus did assert that "Thou sayest that I am a king. To this end was I born, and for this
cause came I into the world, that I should bear witness unto the truth. Every one
that is of the truth heareth my voice." Clearly Jesus asserted that He was King.
The essence of this kingdom is an accurate perception of reality on the part of both the
King and His subjects.
The mistaken belief that the kingdom is of a political, worldly nature persists to
this day. This is expected, since even after all of Jesus' teaching on the subject, which were
carefully absorbed by His apostles, they were still unclear about its very nature. It is clear
that the crucifixion was precipitated by Jesus' unwillingness to meet the demands of the
Jews in this regard. However, we would expect that after the resurrection the apostles
would have a different view of the kingdom. That this was not the case is heavily
inferred by their questioning of Jesus at the very end of the forty-day period after His
resurrection and immediately before his ascension into heaven; recall Acts 1:6-9:
When they therefore were come together, they asked of him, saying, Lord, wilt
thou at this time restore again the kingdom to Israel? And he said unto
them, It is not for you to know the times or the seasons, which the Father
hath put in his own power. But ye shall receive power, after that the Holy
Spirit is come upon you: and ye shall be witnesses unto me both in
Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of
the earth. And when he had spoken these things, while they beheld, he was
taken up; and a cloud received him out of their sight.
While not definitively proven, the inference here is that they were still expecting a
worldly kingdom. Like many misdirected religious questions today, Jesus could not
answer this question "yes" or "no," since each of the simplistic answers would have been
misleading. In a sense he was going to establish the spiritual kingdom, His church (Mt.
16:18) imminently (within ten days during Pentecost -- Acts 2). But in the political sense,
which is probably the sense in which they were viewing the kingdom, this would not be
the case. In fact, there is no evidence in scripture anywhere that Jesus would establish
such a political kingdom. (Those teaching this error have the burden of proof in this
regard.)
The burden of proof is on us to show the nature of the kingdom that Jesus
established in fulfillment of Matthew 16:28: "Verily I say unto you, There be some
standing here, which shall not taste of death, till they see the Son of man coming in his
kingdom." This is not difficult. We merely look at the answer that Jesus gave to the
question of "wilt thou at this time restore again the kingdom to Israel?" in Acts 1. His
response was: "But ye shall receive power, after that the Holy Spirit is come upon you."
This occurred on the Day of Pentecost, as recorded in Acts 2. Peter, inspired by the Holy
Spirit stated things that he obviously did not understand prior to that time. Among them
are certain definitive statements with regard to the kingdom (Acts 2:25-28):
For David speaketh concerning him, I foresaw the Lord always before my face, for
he is on my right hand, that I should not be moved: Therefore did my heart
rejoice, and my tongue was glad; moreover also my flesh shall rest in hope:
Because thou wilt not leave my soul in hell, neither wilt thou suffer thine
Holy One to see corruption. Thou hast made known to me the ways of life;
thou shalt make me full of joy with thy countenance."
(Note: the Greek word interpreted hell in the King James Version is more accurately translated hades
by most other versions, indicating that this was the place of waiting of disembodied spirits
as opposed to the place of eternal damnation. The King James version makes no distinction
between the different Greek words. This detail has no bearing on the subject of the nature
or establishment of the kingdom.)
The Jews did not understand this prophecy from the Old Testament, or else they would
not have crucified Christ. The fact that the very ones who crucified Christ did understand
it after Peter explained it to them (under the guidance of the Holy Spirit) is ample proof of
the validity of Peter's explanation as well as the demonstration of the miraculous
outpouring of the Holy Spirit. His explanation follows (Acts 2:29-36):
"Men [and] brethren, let me freely speak unto you of the patriarch David, that he is
both dead and buried, and his sepulchre is with us unto this day. Therefore
being a prophet, and knowing that God had sworn with an oath to him, that
of the fruit of his loins, according to the flesh, he would raise up Christ to sit
on his throne; He seeing this before spake of the resurrection of Christ, that
his soul was not left in hell [hades], neither his flesh did see corruption.
This Jesus hath God raised up, whereof we all are witnesses. Therefore
being by the right hand of God exalted, and having received of the Father
the promise of the Holy Spirit, he hath shed forth this, which ye now see
and hear. For David is not ascended into the heavens: but he saith himself,
The Lord said unto my Lord, Sit thou on my right hand, Until I make thy
foes thy footstool. Therefore let all the house of Israel know assuredly, that
God hath made that same Jesus, whom ye have crucified, both Lord and
Christ."
Since we have already discussed this passage, we hesitate to comment further on it. Its
teachings are so clear that false teachers will need to write entire books to explain it away.
We humbly beg the reader to read it over ten or a hundred times and ponder over it. It
was convincing enough to make 3000 of the vilest of sinners -- the very ones who
crucified Christ -- to repent and be baptized in that same hour. If this passage will not
convince you that Jesus has taken the throne of David by ascending to heaven and sitting
at the right hand of God, nothing else that we might write will.
The major point of departure here is between worldliness and spirituality. Are
you willing to serve a spiritual king? Are you willing to give your life as a total sacrifice
(Rom. 12:1-2) to someone who will not come to this earth and establish a political
kingdom? Apparently very few are, for without the bait of the rapture and the 1000-year reign
on this earth, they will not worship the king. Can we not see that this is precisely
the error of the ones who crucified Christ the first time? Why do we continue to crucify
Christ afresh in our hearts (Heb. 6:6)?
We apologize if the paragraph above is offensive to some, for we anticipate that it
will be. If so, please read Acts 7. We value your offense so much more than your
complacency. Jesus said (Rev. 3:15-16): "I know thy works, that thou art neither cold nor
hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold
nor hot, I will spew thee out of my mouth." Your aggravation is better than your
complacency. Remember, our primary mission is to get you to read and study God's
word for yourself, not to formulate your conclusions for you. If what we are saying does
not coincide with the word of God, prove it!
But let us get on with our proof. Prior to Pentecost, the kingdom was always
spoken of in prospect -- as being "at hand" or to be established. After Pentecost (Acts 2),
the kingdom is never spoken of as being at hand -- it is always spoken of as reality. It is a
kingdom which we can now become citizens of due to the shedding of the precious blood
of Christ. The remainder of this section will present the verses that prove this.
The first of these is given in Acts 14:21-22: "And when they had preached the
gospel to that city, and had taught many, they returned again to Lystra, and [to] Iconium,
and Antioch, Confirming the souls of the disciples, [and] exhorting them to continue in
the faith, and that we must through much tribulation enter into the kingdom of God." We
cannot tell from this verse whether the Apostle is speaking of the present entering in or
some future entering. We present this verse merely for completeness. There are several
other references in the book of Acts that link the preaching of the gospel with the
preaching with regard to the kingdom of God. But, like this one, they shed little light on
whether the apostles felt that the kingdom had come, one way or the other. This should
not bother us, for the book of Acts is primarily a history, as opposed to a doctrinal
exposition.
The next reference is in Romans 14:16-17: "Let not then your good be evil spoken
of: For the kingdom of God is not meat and drink; but righteousness, and peace, and joy
in the Holy Ghost." This provides some evidence of a current realization of the kingdom,
but we do not feel that it is definitive. Similarly with 1 Corinthians 4:20: "For the kingdom
of God [is] not in word, but in power," where the word here is referring to the mere
reasoning of men. Both of these references as well as their counterparts in the most of the
epistles speak of the kingdom of God as being a reality now, not a prospect for the future.
The next reference indicates that some aspect of the kingdom is still in prospect (1
Cor. 6:9-11): "Know ye not that the unrighteous shall not inherit the kingdom of God? Be
not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers
of themselves with mankind, Nor thieves, nor covetous, nor drunkards, nor revilers, nor
extortioners, shall inherit the kingdom of God. And such were some of you: but ye are
washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the
Spirit of our God." There are many references comparable to this one which talk about
the inheritance of the kingdom. It is important to recognize that while Christians are
citizens of God's kingdom which exists now, the permanent inheritance of it will not be a
reality until after the judgement. Paul was making this point: Although Christians are
citizens of the kingdom, they can lose their eternal inheritance if they participate in these
vices.
Recognize further that Paul is not teaching on the subject of the establishment of
the kingdom here -- he is speaking of their eternal inheritance. The fact that a person is
currently in God's kingdom does not assure that he will inherit the kingdom. This is what
he is trying to impress upon them. They were washed from these things to enter into the
kingdom (John 3:3-5); however, it they go back to these things they will not inherit the
kingdom throughout eternity. The kingdom of heaven is also spoken of as an inheritance
in 1 Cor. 15:50, Gal. 5:21, Eph. 5:5, and many, many other places. In this regard it is not
something which we possess now in the sense that it cannot be lost (reference: Phil. 3:13-
14). However, those who are citizens of the kingdom can only be displaced from this
inheritance by their own volition (Rom. 8:35-39).
The next reference is in 1 Corinthians 15:24, which we discussed in great detail in
Section 6.3.3, above: "Then [cometh] the end, when he shall have delivered up the
kingdom to God, even the Father; when he shall have put down all rule and all authority
and power." This verse very clearly indicates the presence of the kingdom now, since you
cannot deliver up something which does not yet exist.
One of the most definitive references on the understanding of the apostles with
regard to the existence of the kingdom is given in Colossians 1:12-13: "Giving thanks unto
the Father, which hath made us meet to be partakers of the inheritance of the saints in
light: Who hath delivered us from the power of darkness, and hath translated [us] into the
kingdom of his dear Son: In whom we have redemption through his blood, [even] the
forgiveness of sins." This clearly teaches that Christians are citizens of the kingdom now,
and that their entry into the kingdom took place when their sins were forgiven, which is
totally consistent with John 3:3-5.
The apostle Peter put it this way (1 Peter 2:9): "But ye [are] a chosen generation, a
royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises
of him who hath called you out of darkness into his marvelous light: Which in time past
[were] not a people, but [are] now the people of God: which had not obtained mercy, but
now have obtained mercy." The holy King of this "holy nation" is Jesus, and among its
subjects were the Christians to whom Peter was writing.
There are many other references to the kingdom of God or the kingdom of heaven
in the New Testament, and we urge the reader to obtain a concordance and look them all
up. See if any of them predict the establishment of a kingdom of any type some time in
the future. All of the references to the kingdom after the Day of Pentecost either describe
the responsibilities of Christians as citizens of the kingdom or else they look forward to
our final inheritance of the kingdom after Jesus comes again.
The reason that we have included this subsection is that most premillinialist
doctrines use the word kingdom almost exclusively to refer to a political, worldly
government that Jesus will establish when He comes again. We have shown that the bible
contains no such indication. If we use bible words in bible ways it would be difficult to
infer biblical authority for things which are totally foreign to the scriptures.
We have shown the verses that demonstrate the reality of the kingdom for us
today. Those who believe that it has not yet been established must fly in the face of these
clear verses; or else they must explain that there are really two kingdoms, one which is
now and another which is to come. We do not deny that the word kingdom is sometimes
used in the New Testament in reference to eternity (as opposed to the current time).
However, the false teacher is duty bound to prove that these are two different kingdoms.
They are not since they have the same King (Jesus), the same dominion (the universe),
and the same subjects (the saved). The burden of proof is upon them. We appeal to the
reader to put them to the same test that you have put us. Let them present evidence like
that presented in this chapter, rather than just writing all of this off as being divisive and
negative. They will not, only because they cannot!
6.6 ON THE WORD "RAPTURE"
Many use biblical words (such as fellowship, church and Christian) are commonly
used by denominational teachers in ways that they are never used in the bible. While not
sinful in an of itself, it becomes sinful when done to infer biblical authority for worldly practices, and it is
nothing short of being dishonest. Either the false teachers do not recognize that what they
are inferring is counter to the truth, or else they are intentionally attempting to mislead.
In either case, they should not be teaching things that do not originate from God's word (2
Jn. 9), and followers should insist that they provide the proof or cease such teaching; if
not, they share in the guilt (2 Jn. 10-11).
What about the word rapture? We cannot complain about this being a bible word
used in an unscriptural way, since the word rapture (as used by denominational teachers)
is totally foreign to the bible. The reader is urged to check any complete concordance to
confirm this.
The general definition of rapture as we use this word in the English language is very
great joy; ecstasy. Absolutely no one that I know disputes the fact that there will be very
great joy (rapture, if you will) in heaven. For those who are saved, there will be rapture at
the arrival of Jesus to judge the world as described in the scriptures which we have
presented above. But does this authorize us to give the second coming of Jesus this name:
"the rapture."
The only defense of this term that the author has heard is obtained from 1
Thessalonians 4, which we have already discussed above. Let us consider it again, this
time to see how the word rapture might apply (1 Thes. 4:13-18):
"But I would not have you to be ignorant, brethren, concerning them which are
asleep, that ye sorrow not, even as others which have no hope. For if we
believe that Jesus died and rose again, even so them also which sleep in
Jesus will God bring with him. For this we say unto you by the word of the
Lord, that we which are alive [and] remain unto the coming of the Lord
shall not prevent them which are asleep. For the Lord himself shall descend
from heaven with a shout, with the voice of the archangel, and with the
trump of God: and the dead in Christ shall rise first: Then we which are
alive [and] remain shall be caught up together with them in the clouds, to
meet the Lord in the air: and so shall we ever be with the Lord. Wherefore
comfort one another with these words."
Those who seek biblical authority for the use of the word rapture state that the Latin root
for the term caught up is the same as for our word rapture. This is the sum total of their
authority.
Is this reasoning valid? Is this the way that we establish authority for the words
that we use and the things that we teach?
First, let us admit that this has a shred validity. New Webster's Dictionary
indicates that the word rapture is derived from the Latin "rapere, raptum to seize and carry
away." We have heard rapture proponents state that the word rapture means to be
"caught up, snatched." However, this is the meaning of the Latin root, not our current
English word. Several other English words, including the word rape, are also derived
from these Latin words, but that does not change their English meanings. No one would
dare intimate that "caught up" in 1 Thes. 4:17 would authorize us to substitute the word
rape because it is derived from the same Latin root.
If 1 Thes. 4:17 provides the scriptural basis for calling the events which it describes
"the rapture," then why would not a Greek word having the meaning of our word rapture
(i.e., great joy, ecstasy) be used? Examination of a Greek interlinear bible and Vine's
Expository Dictionary show that the Greek words chara, agalliasis, or euphrosune indicate
joy. Properly qualified, one of them would come close to the meaning of our English
word rapture.
But the Greek word used in 1 Thes 4:17 is harpazo, which means "to snatch or catch
away." This has the meaning of physically moving with no reference to emotions whatsoever.
It could have a positive sense, such as snatching someone out of the path of a speeding
automobile; or it could have a negative implication, such as seizing someone to kidnap
them. The word in its scriptural context has no moral or emotional implications at all.
In their ardor to bring legitimacy to a term foreign to scripture, false teachers have
engaged in religious double-speak. Why can't we be satisfied with using the words that
the Holy Spirit used in describing Christ's second coming? Our attempts to "help" God in
this regard inevitably mislead and deceive. If it cannot be found in God's word, then it is
not the truth and it should not be taught. If it is not the truth, then it is of the devil and
can only bring the consequences of deception.
6.7 IS THIS IMPORTANT?
Once again we anticipate this question. After all, what's the big deal? If people
want to believe that Jesus is going to come to this earth and establish a kingdom for a
thousand years, what can it hurt?
What can any lie hurt? If we have no regard for reality, then it just does not
matter. If religion is just some game that we play, and one belief is just as good as
another, then it does not matter. If we really don't believe that the bible is the truth
anyway, then it just does not matter. If we think that God does not care, then it just does
not matter.
However, if we believe that God is the author of the bible and that He wants us to
constrain our teaching to just what he has given us there, then it does matter. If we
believe that the word of God is sacred and we dare not pollute it with the teaching of
man, then it does matter. If we believe that Jesus is going to judge us by His gospel, then
it matters. If we believe that the truth liberates and that falsehood enslaved, then it
matters.
If nothing else, it matters because of the attitude toward God's word which any
departure creates. If we can make it up as we go along with regard to Christ's second
coming, then why can't we make it up as we go along on moral issues? How much of the
immorality and disrespect for God's word in denominational churches has been caused
by disrespect of God's word on the simplest of doctrinal matters?
The substitution of fairy tales and fables for reality creates the type of mystical
approach to religion that pervades the denominations. The gospel of Christ is not a fairy
tale. It is an historical and doctrinal presentation that can be validated by secular history,
by the fulfillment of Old Testament prophesy, and by the written testimony of honorable
and just men who gave their very lives for the truth. It is the pure and perfect word that
God wants us to learn and teach. Why waste time diluting the truth with the contrivances
and imaginations of men?
But if all of this does not prove the point, perhaps 2 John 9-11 can: "Whosoever
transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in
the doctrine of Christ, he hath both the Father and the Son. If there come any unto you,
and bring not this doctrine, receive him not into [your] house, neither bid him God speed:
For he that biddeth him God speed is partaker of his evil deeds." If you believe this verse
you will not teach anything that cannot be definitively proven from God's word, and you
will insist that your teachers give book, chapter and verse for all that they teach.
It does matter that we teach the truth on all subjects to the utter best of the abilities
that God has given us. To turn our back on the truth for any reason is to exhibit our
dissatisfaction with what God has given to us.
Go to the next chapter