September 13, 2009

If you haven't already picked up on it, let me state unequivocally that I do not adhere to, believe in or promote the most prevalent view of the End Times teachings so paramount today.  In fact, I believe it to be borderline heresy!  Most (though certainly not all) Dispensationalists are easily categorized as fundamentalist.  Most go so far as to push toward influencing the social and political landscape of the United States in a "protect Israel at all cost" attitude and strive to "force the kingdom of God" by way of their view of the End Times.  This attitude is dangerously close to that which is perpetrated by Islamic fundamentalists who also use government to wipe out Israel and its allies!  The difference between these two religious thoughts is Jihad!  Islam will use weapons of destruction, while Christian fundamentalists will use politics!  Both are not only dangerous, but, of themselves, self-serving and not Godly!

You may ask what belief system do I subscribe to.  And what will I be presenting in the study on the Book of Revelation and why.  If I have to be pigeon-holed let me say that I am unashamedly an Amillennialist!  I do believe, however, that the name amillennial is not a good term at all.  The term is not a happy one.  It suggests that amillennialists either do not believe in any millennium or that they simply ignore the first six verses of Revelation 20, which speak of a millennial reign.  Neither of these two statements is true.  Though it is true that amillennialists do not believe in a literal thousand-year earthly reign which will follow the return of Christ, the term amillennialism is not an accurate description of this view.  One of my professors at Westminster Theological Seminary once suggested that the term "amillennialism" should be replaced with the expression realized millennialism.  This term, to be sure, describes the amillennial position more accurately.  This is due to the belief that the millennium of Revelation 20 is not exclusively future but is now in process of realization.  This article will explain the full meaning why I see scripture as pointing to the understanding that we are, as Christians, already a part of the millennium.

Before I go any further, I must note that it has been said that the best way to have a good offense is to have a great defense.  As I stated in the last article, I want to expose the error, or I should say, the many errors of Dispensational theology, but having looked back at the first twelve articles, I believe that this has already been done in great detail.  But, what is the alternative?  In the last article, I presented the four schools of interpreting the millennium with Dispensationalism being the most popular and yet most recently "created" theory.  It should come as no surprise after reading the first twelve articles that of the three remaining theories, I believe the so-called Amillennial view best fits into the scheme of redemptive history.  This article will present a defense of this position from both a Biblical and a historical perspective.  I think it is best at this juncture to leave Dispensationalism alone.  I have sufficiently exposed what I believe to be the many holes in its theology and why the dispensational interpretation of Scripture is faulty.  It is time for me to defend what I see to be the most accurate, Biblical and historical view of the "End Times."

A common criticism of amillennial eschatology is that it is too negative!  That it spends its strength primarily in opposing and refuting the other three theories with which it does not agree.  Leaving aside the question of whether this criticism is true or false, I would like at this point to counteract the negativism of some amillennial views by sketching briefly some positive affirmations made by amillennialists.  In this way we shall be able to see amillennial eschatology in its totality, rather than just as a certain interpretation of the millennium in Revelation 20.

This sketch will cover two areas: first, what amillennial eschatology teachers with regard to what is called inaugurated eschatology, and second, what it teaches with reference to future eschatology.  Please don't let these terms throw you!!  By inaugurated eschatology I mean that aspect of eschatology which is already present now, that is, during the gospel era, or the church age.  The term inaugurated eschatology means that for the New Testament believer significant "future" events have already begun to happen while other future occurrences still lie in the future.  This means that with the death and resurrection of Christ - and since Pentecost, God has begun, or inaugurated the future plan He has for His people.

As regards inaugurated eschatology, then, amillennialism affirms the following:

    1.    Christ has won the decisive victory over sin, death and Satan.  By living a sinless life and by dying on the cross as the sacrifice of atonement for our sin, Christ defeated sin.  By undergoing death and then victoriously rising from the grave, Christ defeated death.  By resisting the devil's temptations, by perfectly obeying God, and by His death and resurrection, Christ delivered a deathblow to Satan and his evil hosts.  This victory of Christ's was decisive and final.  The most important day in history, therefore, is not the Second Coming of Christ which is still in the future but the first coming which lies in the past.  Because of the victory of Christ, the ultimate issues of history have already been decided.  It is now only a question of time until that victory is brought to its final consummation.

    2.    The kingdom of God is both present and future.  Amillennialists do not believe that the kingdom of God is primarily a Jewish kingdom which involves the literal restoration of the throne of David.  Nor do they believe that because of the unbelief of the Jews of His day Christ postponed the establishment of the kingdom to the time of His future earthly millennial reign.  Amillennialists believe that the kingdom of God was founded by Christ at the time of His sojourn on earth, is operative in history now and is destined to be revealed in its fullness in the life to come.  They understand the kingdom of God to be the reign of God dynamically active in human history through Jesus Christ.  Its purpose is to redeem God's people from sin and from demonic powers, and finally to establish the new heavens and the new earth.  The kingdom of God means nothing less than the reign of God in Christ over His entire created universe.

    The kingdom of God is therefore both a present reality and a future hope.  Jesus clearly taught that the kingdom was already present during His earthly ministry: But if I drive out demons by the Spirit of God, then the kingdom of God has come upon you (Matthew 12:28, New International Version).  When the Pharisees asked Jesus when the kingdom of God was coming, He replied, The kingdom of God is not coming with signs to be observed; nor will they say, "Lo, here it is!" or "There!" for behold, the kingdom of God is in the midst of you (Luke 17:20-21).  But Jesus also taught that there was a sense in which the kingdom of God was still future, both in specific sayings (like Matthew 7:21-23 and 8:11-12) and in eschatological parables (such as those of the Marriage Feast, the Tares, the Talents, the Wise and the Foolish Virgins).  Paul also makes statements describing the kingdom as both present (Romans 14:17, I Corinthians 4:19-20; and Colossians 1:13-14) and future (I Corinthians 6:9; Galatians 5:21; Ephesians 5:5; and II Timothy 4:18).

    The fact that the kingdom of God is present in one sense and future in another implies that we who are the subjects of that kingdom live in a kind of tension between the "already" and the "not yet."  We are already in the kingdom, and yet we look forward to the full manifestation of that kingdom; we already share its blessings, and yet we await its total victory.  Because the exact time when Christ will return is not known, the church must live with a sense of urgency, realizing that the end of history may be very near.  At the same time, however, the church must continue to plan and work for a future on this present earth which may still last a long time.

    Meanwhile, the kingdom of God demands of us all total commitment to Christ and His cause.  We must see all of life and all of reality in the light of the goal of the redemption not just of individuals but of the entire universe.  This implies that there is not a single inch of the universe about which Christ does not say, "It is mine!"

    This total commitment further implies a Christian philosophy of history.  All of history must be seen as the working out of God's eternal purpose.  This kingdom vision includes a Christian philosophy of culture: Art and science, reflecting as they do the glory of God, are to be pursued for His praise.  The vision of the kingdom also includes a Christian view of vocation:  All callings are from God, and all that we do in everyday life is to be done to God's praise, whether this be study, teaching, preaching, business, industry or housework!

    A common source of tension among Christians today is the question of whether the church should be primarily concerned with evangelism or social and political action.  It seems to me that a proper "kingdom vision" will help us to keep our balance on this question.  Needless to say, evangelism - which is bringing people into the kingdom of God - is one of the essential tasks of the church.  But since the kingdom of God demands total commitment, the church must also be vitally concerned about the implementation of Christian principles in every area of life, including the political and the social.  Evangelism and social concern, therefore, must never be thought of as options between which Christians may make a choice; both are essential to full-orbed kingdom obedience.

    3.    Though the last day is still future, we are in the last days now.  This aspect of eschatology, which is often neglected in Christian circles, is an essential part of the New Testament message.  When I say, " we are in the last days now," I understand the expression "the last days" not merely as referring to the time just before Christ's return, but as a description of the entire era between Christ's first and second coming.  New Testament writers were conscious of the fact that they were already living in the last days at the time they were speaking or writing.  This was specifically state by Peter in his sermon on the day of Pentecost when he quoted the Joel's prophecy about the pouring out of the Spirit upon all flesh in the last days (Acts 2:16-17).  He was thus saying in effect, "We are now in the last days predicted by the prophet Joel."  Paul made the same point when he described believers of his day as those "upon whom the end of the ages has come" (I Corinthians 10:11).  And the Apostle John told his readers that they were already living in "the last hour" (I John 2:18).  In the light of these New Testament teachings, we may indeed speak of an inaugurated eschatology, while remembering that the Bible also speaks of a final consummation of eschatological events in what John commonly calls "the last day" (John 6:39-40, 44, 54; 11:24; 12:48).

    The fact that we are living in the last days now implies that we are already tasting the beginnings of future blessings - that, as Paul says, we already have "the first fruits of the Spirit" (Romans 8:23). This means that we who are believers are to see ourselves not as impotent sinners who are helpless in the face of temptation but as new creatures in Christ (II Corinthians 5:17), as temples of the Holy Spirit (I Corinthians 6:19) and as those who have decisively crucified the flesh (Galatians 5:24), put off the old self and put on the new (Colossians 3:9-10).  All this involves having an image of ourselves which is primarily positive rather than negative.  It also involves seeing fellow Christians as those who are in Christ with us and for whom we should therefore thank God.

    4.    As far as the thousand years of Revelation 20 are concerned, we are in the millennium now!  If the millennium is the kingdom of God realized, and Jesus is "King of Kings and Lord of Lords" (present tense), then the millennium is a present essence, not just something in the future.  As I have said, the millennium extends from the first coming to just before the second coming of Christ when Satan will be loosed for a short time.  Therefore, John's use of the term "a thousand years" is not a literal thousand years, but a span of time symbolizing the church age, the gospel era.  The amillennial position on the thousand years of Revelation 20 implies that Christians who are now living are enjoying the benefits of this millennium since Satan has been bound for the duration of this period.  Please note, however, that the fact Satan is bound does not mean that he is not active in the world today, but that during this period he cannot deceive the nations - that is, cannot prevent the spread of the gospel.  It also means, that for the Christian, for the citizen of the millennium, Satan has no hold over him.  He cannot make you loose your salvation!  Satan is bound for the Christian!  The binding of Satan during this era, in other words, makes missions and evangelism possible and necessary.  This fact should certainly be a source of encouragement to the church on earth.

    Amillennialists also teach that during this same thousand year period the souls of believers who have died are now living and reigning with Christ in heaven while they await the resurrection of the body.  Their state is therefore a state of blessedness and happiness, though their joy will not be complete until their bodies have been raised.  This teaching should certainly bring comfort to those whose dear ones have died in the Lord.

Now, regarding future eschatology amillennialism affirms the following:

    1.    The "sign of the times" have both present and future relevance.  Amillennialists believe that the return of Christ will be preceded by certain signs: for example, the preaching of the gospel to all the nations, the conversion of the fullness of Israel, the great apostasy, the great tribulation and the coming of the Antichrist.  These signs, however, must not be thought of as referring exclusively to the time just preceding Christ's return.  They have been present in some sense from the very beginning of the Christian era and are present now.  This means that we must always be ready for the Lord's return and that we may never in our thoughts push the return of Christ off into the far-distant future.

    Amillennialists also believe, however, that these "signs of the times" will have a climactic final fulfillment just before Christ returns.  This fulfillment will not take the form of phenomena which are totally new but will rather be an intensification of signs which have been present all along.

    2.    The Second Coming of Christ will be a single event.  Amillennialists find no scriptural basis for the dispensationalist division of the Second Coming into two phases (called "the rapture" and "the return to earth"), with a seven-year period in between.  We understand Christ's return as being a single event.

    3.    At the time of Christ's return, there will be a general resurrection, both of believers and unbelievers.  Amillennialists reject the common premillennial teaching that the resurrection of believers and that of unbelievers will be separated by a thousand years.  They also reject the view of many Dispensationalists that there will be as many as three or four resurrections (since, in addition to the two resurrections just mentioned, Dispensationalists also teach that there will be a resurrection of tribulation saints and a resurrection of believers who died during the millennium).  We see no scriptural evidence for such multiply resurrections.

    4.    After the resurrection, believers who are then still alive shall suddenly be transformed and glorified.  The basis for this teaching is what Paul says in I Corinthians 15:51-52: Listen, I tell you a mystery: We shall not all sleep, but we shall all be changed - in a flash, in the twinkling of an eye, at the last trumpet.  For the trumpet will sound, the dead will be raised imperishable, and we shall be changed.  (New International Version)

    5.    The "rapture" of all believers now takes place.  It is not a rapture as is taught by Dispensationalists, rather a "catching up" of all believers in the end as the earth is about to be destroyed!  Believers who have just been raised from the dead, together with living believers who have just been transformed, are now "caught up" in the clouds to meet the Lord in the air (I Thessalonians 4:17).  That there will be such a "rapture" the Bible clearly teaches.  But I have put the word rapture between quotation marks in order to distinguish the amillennial conception of the rapture from the Dispensationalist view.  As I have pointed out in the first four articles, Dispensationalists teach that in the rapture the entire church will be taken up to heaven for a period of seven years while those still on earth are to undergo the great tribulation.

    Amillennialists see no scriptural evidence for such a seven-year period or for a transference of the church from earth to heaven (or the clouds near heaven) during that period.  Risen and glorified bodies of believers do not belong in heaven but on earth.  The Greek word translated "to meet" in I Thessalonians 4:17 is a technical term used in the days of the New Testament to describe a public welcome given by a city to a visiting dignitary.  People would ordinarily leave the city to meet the distinguished guest and then go back with him to the city.  On the basis of this analogy conveyed by the Greek word, all Paul is saying here is that raised and transformed believers are caught up in the clouds to met the descending Lord, implying that after this meeting they will go back with him to the earth.

    6.    Then comes the final judgment.  Whereas Dispensationalists commonly teach that there will be at least three separate judgments, amillennialists do not agree.  The amillennialist sees scriptural evidence for only one Day of Judgment which will occur at the time of Christ's return.  All men must then appear before the judgment seat of Christ.

    The purpose of the final judgment is not primarily to determine the final destiny of men since by that time that final destiny has already been determined for all men except those still living at the time of Christ's return.  Rather, the judgment will have a threefold purpose: First, it will reveal the glorification of God in the final destiny assigned to each person; second, it will indicate finally and publicly the great antithesis of history between the people of God and the enemies of God; and third, it will reveal the degree of reward or the degree of punishment which each shall receive.

    7.    After the judgment the final state is ushered in.  Unbelievers and all those who have rejected Christ shall spend eternity in hell, whereas believers will enter into everlasting glory on the new earth.  The concept of the new earth is so important for Biblical eschatology that we should give it more than a passing thought.  Many Christians think of themselves as spending eternity in some ethereal heaven while the Bible plainly teaches us that there will be a new earth.  When the Book of Revelation tells us that the holy city, the new Jerusalem, will come down from heaven to the new earth (21:2), that God will not have His dwelling with men (21:3) and the the throne of God and of the Lamb will be in the new Jerusalem (22:3), it is teaching us in figurative language that in the life to come heaven and earth will no longer be separated but will have merged.  In the final state, therefore, glorified believers will be both in heaven and on the new earth, since the two shall then be one.  We shall talk more of this concept in our last class in the study of the Book of Revelation on April 29th.

As I conclude this rather lengthy article (for which I won't apologize), I want to offer some of the implications of amillennial eschatology for our understanding.  I will present four of them here as I conclude this article.

    1.    What binds the Old and New Testaments together is the unity of the covenant of grace.  Amillennialists do not believe that sacred history is to be divided into a series of distinct and disparate dispensations but see a single covenant of grace running through all of that history.  This covenant of grace is still in effect today and will culminate in the eternal dwelling together of God and His redeemed people on the new earth.

    2.    The kingdom of God is central in human history.  That kingdom was predicted and prepared for in Old Testament times, was established on earth by Jesus Christ, was extended and expanded both in New Testament times and during the subsequent history of the church, and will finally be consummated in the life to come.

    3.    Jesus Christ is the Lord of history.  This means that all of history is under Christ's control and will ultimately prove to have been subservient to His purpose.  We must therefore be concerned not just with enjoying the blessings of our salvation but also with joyfully serving Christ as Lord in every area of our lives.

    4.    All of history is moving toward a goal: the total redemption of the universe.  History is not meaningless but meaningful.  Though we are not always able to discern the meaning of each historical event, we know what the ultimate outcome of history will be.  We eagerly look forward to the new earth as part of a renewed universe in which God's good creation will realize finally and totally the purpose for which He called it into existence: the glorification of His name.

    All this implies that regarding world history, amillennialists adopt a position of "realistic optimism."  Belief in the present rule of Christ, in the presence of God's kingdom and in the movement of history toward its goal is accompanied by a realistic recognition of the presence of sin in this world and of the growing development of the kingdom of evil.  Amillennial eschatology looks for a culmination of apostasy and tribulation in the final emergence of a personal Antichrist before Christ comes again.  Amillennialists do not expect to see the perfect society realized during this present age.

    Yet, since we know that the victory of Christ over evil was decisive and that Christ is now on the throne, the dominant mood of amillennialism is optimism - Christian optimism.  This means that we view no world crisis as totally beyond help and no social trend as absolutely irreversible.  It means that we live in hope - a hope that is built on faith and that expresses itself in love.

Amillennial eschatology, therefore, gives us a realistic, yet basically optimistic world-and-life view.  It is an eschatology which is exciting, exhilarating and challenging.  It is a belief system which gives us an inspiring vision of the lordship of Jesus Christ over history and of the ultimate triumph of His kingdom.

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