Eschatology 101 1

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

Eschatology:
a. Inaugurated Eschatology

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

including the use of the Old Testament, the ministry of Christ, salvation, justification, the New
Covenant, the resurrection of Christ, the Holy Spirit, as well as Paul’s Gentile mission. In the Old
Testament and intertestamental period the general Jewish eschatology was dualistic represented
by two ages. First was ‘this age’ followed by God’s saving climatic activity, including the
manifestation of His saving and judging righteousness that would result in ushering in of the ‘age
to come’. Yet what we see in the New Testament that some of the key events of the ‘age to
come’ have penetrated into the ‘present age’ inaugurating this ‘age to come’.1 The present age
will continue to until the parousia. The kingdom of God/heaven is primarily as reign begun at
Christ’s resurrection but will be realized on the realm of earth during the millennium when Christ
brings the kingdom to earth physically. The tension held to is often referred to as an
‘already’/’not yet’ tension.2

In the gospels we see the inauguration of the ‘age to come’ in the ministry of Christ.
There are clearly some ‘not yet’ aspects to the kingdom in the ministry of Christ for example, the
Lord’s prayer, the beatitudes, the messianic banquet, and the Last Supper to name a few.
However there are some ‘already’ aspects to the kingdom of God in the life of Christ. In
Matthew 12:28 Jesus links his activities with driving out the demons with the presence of the
kingdom of God in his ministry. He is clear that the kingdom of God has come (ἔφθασεν). The
kingdom of God/heaven refers primarily to a reign rather than a realm, although it will be a
realm in the millennium. The presence of John the Baptist before the ministry of Christ as

1 For diagrams see Ladd, George E. A Theology of the New Testament. Revised Ed. (Grand Rapids, MI.: Eerdmans,
1974) 66-7.
2 One does not have to read far in New Testament studies to come across this concept. For introductory reading,

Ladd, George E. A Theology of the New Testament. Revised Ed. (Grand Rapids, MI.: Eerdmans, 1974) and The
Presence of the Future. (Grand Rapids, MI.: Eerdmans, 1964). Beasley-Murray, G.R. Jesus and the Kingdom of
God. (Grand Rapids, MI.: Eerdmans, 1986). Stein, Robert. Jesus the Messiah: A Survey of the Life of Christ.
Downers Grove, Ill.: InterVarsity. 1996. esp. 123-131. For the significance of inaugurated eschatology in Pauline
studies see: Gaffin, Richard, Jr. Resurrection and Redemption: A Study in Paul’s Soteriology. (Phillipsburg, N.J.:
Presbyterian and Reformed, 1978). Ridderbos, Herman. Paul: An Outline of His Theology. (Grand Rapids, MI.:
Eerdmans, 1975) 44-90. (There is some debate over how much is inaugurated and how much is not. To hold to such
an inaugurated view does not mean one is an amillenialist. Cf. Blaising, Craig and Darrell Bock. Progressive
Dispensationalism. [Wheaton, Ill.: BridgePoint, 1993]).
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fulfillment of Isaiah 40:1-5 is key to this concept as well.3 The miracles of Christ fulfill some key
Old Testament passages. These passages are generally in the context of God’s eschatological
activity. Jesus' teaching emphasized that the kingdom of heaven had come, it had come through
His ministry but there still remained a future element of the kingdom. The future element was
the judgment. The kingdom of heaven in Matthew is the same as the kingdom of God, which is
used by Mark and Luke. In Matthew 13, Jesus is using parable because the many did not
understand or believe His teachings. In Matthew, understanding is synonymous with believing.
The parables illustrated the truth of the kingdom of heaven only to those who already
understood. Those who believed and understood the truth were the ones in whom the teachings
of Jesus produced fruit. They are willing to give up all because of the value of the kingdom of
heaven.4 Jesus' teaching took what was understood about the kingdom of heaven and explained
the new mystery of the kingdom of heaven. This mystery, or secret, was that Christ would first
come to save and would later return to judge. Matthew thirteen contains seven parables that
illustrate to those who understand truth, helping them see the mystery of the kingdom.5 The
kingdom was inaugurated in human history by the death of Christ and will be consummated at
the end of the age. While there is more evidence in the gospels, lest we spend all our time
defending inaugurated eschatology from the gospels we shall move on.

Another key passage is Romans 1:2-4. 6 Here Paul defines the gospel he was called to
proclaim as the message of God’s inscripturated promises in the messianic career and
resurrection of Jesus Christ, the Son of God.7 The gospel of God has its background in Isaiah
40:9 and 52:7. Romans 1:3,4 describes that Christ was born from the seed of David in the
likeness of flesh. This most certainly has its background in II Sam. 7:12-14. Verse 4 says that he
was appointed Son of God in power, this alludes to Psalm 2:7.8 Paul is using the flesh/Spirit
contrast to contrast the two ages alluding to inauguration of the age to come with the reference to
the coronation of the king of Israel in the age to come. Son of God here is his messianic title not
his ontological nature.9 The resurrection is significant in appointing Christ as king in power.

3 Isaiah 40-55 is key for understanding this eschatological activity of God in the gospels with Christ as the suffering
servant, also it contains two key uses of the word ‘gospel’ that Paul picks up on in the New Testament. This supports
the inaugurated eschatology.
4 Unfortunately we do not have space for an exegesis of Matt. 13 but any recent commentary (Carson, Davies &

Allison, Hagner) will discusses it as well as: Beasley-Murray, G.R. Jesus and the Kingdom of God. (Grand Rapids,
MI.: Eerdmans, 1986).
5 The background for the of the sower in this chapter (Isaiah 55:10-11).
6 The view articulated here is argued in commentaries by Murray, Cranfield, Fitzmyer, Moo, and Schriener. Also in

Ridderbos, Herman Paul: An Outline of His Theology. (Grand Rapids, MI.: Eerdmans, 1966) and R.B. Gaffin
Resurrection and Redemption: A Study in Paul’s Soteriology. (rev. ed.; Phillipsburg, N.J.: Presbyterian and
Reformed, 1987) 98-114.
7 Another important but subtle indicator is 3:20,20 where Paul clearly contrasts the law with a temporal ‘but now’

and the manifestation of δικαιοσύνη θεοῦ.

8 ὁρίζω is mistranslated by most translations to mean ‘declared’. It more accurately means ‘appointed’ in this

context here (EDNT ii.531-2).

9 If Paul is quoting from Psalm 2:7 here, we must consider the implications between Psalm 2:8 and his mission of

the Gentiles.
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The resurrection was also significant in the Old Testament. It would mark the beginning
of the age to come. In 1 Corinthians 15:23, Jesus is the firstfruits guaranteeing the resurrection of
those who are in Christ. With Christ’s resurrection the age to come have been inaugurated. He is
reigning (1 Cor. 15:25: βασιλεύειν); this is present tense. This is on the Davidic throne.

Hebrews chapter one is key as well. Several of the Old Testament passages are quoted
that mark the coronation of the Davidic King (Ps. 2:7; 45:6,7; 110:1). Christ is clearly the
Davidic Messiah. He is reigning on the Davidic throne at the right hand of God. At His return He
will bring the kingdom with Him to earth. Elsewhere in Hebrews, Christ has clearly ushered in
the New Covenant which was a promise of the ‘age to come.’10

In the New Testament we have Christ fulfilling elements the Abrahamic covenant.11 We
have him fulfilling elements of the Davidic covenant.12 We have Christ fulfilling elements of the
New Covenant.13 Yet we still have some not yet promises that remain, including the intermediate
(mediatorial, physical) kingdom14 and the New Heavens and the New Earth.15 In Galatians 1:4
and Colossians 1:13 this eschatological scheme appears, we have been rescued from the present
age. Yet we still remain and are not to conform to this present age (Romans 12:2; Titus 2:11-12).
Paul can definitively declare that is Christ we are a New Creation precisely because of the
inauguration of the age to come.16 This is only an introductory defense and discussion of
inaugurated eschatology. However, it does play a significant role in understanding the New
Testament in its original context.17

10 Especially ch. 8. We celebrate the New Covenant every time we take communion.
11 Gal. 3:6-9, 16-17,29.
12 Acts 2:24-26; 13:26-41 (esp. 32-34); Rom. 1:3-4; 1 Cor. 15:20-28.
13 Luke 22:20//1 Cor. 11:25 (Matt. 26:28; Mark 14:14); 2 Cor. 3:1-18; Heb. 8:6-13.
14 Rev. 20:1-6; 1 Cor. 15:23-28.
15 Rev. 21-22.
16 2 Cor. 5:17, et al. Also again we should highlight the importance of the Spirit again. Justification is the present

declaration of a righteous status before God which is a marks among other things the new creation. The fact that
justification is available now marks the inauguration of the age to come because in the Old Testament and Jewish
intertestamental literature ‘justification’ was often associated with the transition from the ‘present evil age’ into the
‘age to come’. This justification has broken-in because of the death and resurrection of Christ guaranteeing hope for
the believers at the final judgment which will eradicate the ‘present evil age’. For a discussion on justification and
its eschatological significance see Stuhlmacher, Peter. Revisiting Paul’s Doctrine of Justification: A Challenge to the
New Perspective. (Downers Grove, Ill.: InterVarsity, 2001).
17 Particularly in Galatians. Silva notes, “[W]e cannot possibly grasp Paul’s teaching about the law unless we

understand his eschatology” (Exploration in Exegetical Method: Galatians as a Test Case. [Grand Rapids, MI.:
Baker, 1996] 169).
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b. Intermediate State

When a Christian dies he goes consciously into the presence of the Lord because Christ’s
righteous standing that has been imputed to him. The key texts that teach that one goes to be with
the presence of the Lord are Philippians 1:21-26 and 2 Corinthians 5:1-10. Paul is clear in
Philippians that to depart from the body is a far greater thing because to when he departs he will
“be with Christ.” He expects to be immediately in communion with Christ. The nature of
grammar indicates that departing and being with Christ happens simultaneously. To suggest a
period of time that might pass in between (even if the ‘soul’ is not consciously aware of it) seems
to violate the grammar. In 2 Corinthians 5:1-10, there is a longing to be present with the Lord.
Verses 6-8 seem to indicate that there is an intermediate state that is away from the body but
present with the Lord. While Paul does not say that the ‘soul’ will be with the Lord this seems to
be the indication. He does not speak of a new body here but absence from the body and a
presence with the Lord. Luke 23:43, Jesus indicates the criminal one the cross with him that
“Today you will be with me in paradise.” Prior to the resurrection, at death the believer goes
directly to the presence of the Lord.

Luke 16:19-31 and Revelation 20:13 seem to indicate that there is intermediate suffering
for the unsaved. However, while it can be argued that Luke is a parable it seems that there is
truth behind this parable to indicate suffering of the unsaved before the judgment. Revelation
20:13 also indicates that the sea as well gives up its dead. We do know that the suffering of the
unbeliever before the judgment is not as terrible as the ultimate punishment when they are
thrown into the lake of fire (Rev. 20:10-15).

c. Apocalyptic Literature

In determining ones eschatology it is important to take into consideration the genre of the
book of Daniel (chapters 7-12) and Revelation.18 The style of this genre is often neglected or
under estimated by those who wish to be too dogmatic about a specific timeline of events. In the
past, dogmatic views over what the books teach have been presented regardless of the
apocalyptic style of the books which was designed to give hope but not spell out all every single
detail.19 D. Brent Sandy and Martin Abegg Jr. give a good definition of apocalyptic literature:
Apocalyptic addresses a serious crisis of faith. If God is truly in control, why has
he allowed things to get so bad here on this earth? In reply, apocalyptic proclaims

18 There are several other passages that are considered apocalyptic: Isaiah 24-27, 56-66; Ezekiel 38-39; Joel
2:28-3:31; Zechariah 1-6 and 12-14.
19 Since the genre is mysterious to us, interpretation must take into consideration first century Jewish and Christian

apocalyptic literature.
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that God has not turned his back on the world but will radically and unexpectedly
intervene and introduce a universal solution that will solve all problems.20
They go one and suggest eight guidelines to interpreting apocalyptic literature:
1. Study Biblical apocalyptic in light of apocalyptic ways of thinking in the
ancient world.
2. Read apocalyptic in view of a context of crisis.
3. Do not look for something in apocalyptic that it does not intend to disclose.21
4. Expect apocalyptic to be full of metaphoric language.
5. Do not attempt to identify the significance of every detail in apocalyptic.22
6. Keep all options open for how apocalyptic predictions will be fulfilled.
7. Seek to understand the main point of apocalyptic text.23
8. Appreciate the full and rich symbolism of apocalyptic.24

d. What do the Scriptures say about the events associated with Christ’s return?

Before the return of Christ the antichrist, or man of lawlessness will be revealed. In the
zest to determine whom the final antichrist might be and consider his role in the Biblical end
times we often forget that according to John anyone who denies that Christ came in the flesh is
an antichrist (1 John 4:3; 2 John 7). Yet there will be an ultimate antichrist who will lead the
world in rebellion against God. Paul calls him the ‘man of lawlessness.’ He will even demand
worship and proclaim himself to be God (2 Thes. 2:3-4). Revelation 13 also describes him as the
beast. The antichrist will not be revealed until the one who holds it back is taken out of the way
(2 Thes. 2:7-8). There is not enough exegetical evidence to indicate who this is, although it might
be the Holy Spirit. We do know that coming of the ‘man of lawlessness’ is in accordance with
the work of Satan. Ultimately it is the Lord Jesus who will overthrow this man by the splendor of
His coming to earth (2 Thes. 2:8).

The second coming of Christ will be a literal physical return of Christ to the earth. Acts
1:10-11 tells us that the same why Christ ascended into the sky He will descend. He ascended in
his glorified body; he will also descend in his glorified body. The return of Christ to the earth is
described most fully in Revelation 19. It will precede the resurrection of those who are ‘in
Christ’. This return of Christ is also described in 1 Cor. 15:51-57 and 1 Thes. 4:16-5:10 but in

20 Sandy, D. Brent and Martin G. Abegg, Jr. “Apocalyptic.” Cracking Old Testament Codes: A Guide to Interpreting
the Literary Genres of the Old Testament. (Nashville: Broadman & Holman, 1995) 186.
21 Here they note, “[A]pocalyptic is generally not a chronological account of the future but a literary shock treatment

of bold and graphic images to take our attention away from the problems we currently face and give us hope that
God will win a resounding victory over all evil” (188).
22 “If we could solve all the puzzles of apocalyptic, it would defraud the genre of the mystery that is intended to

surround it” (189).

23 “Likewise, correct interpretation of apocalyptic seeks to understand the big picture—the meaning of the whole

rather than the meaning of parts” (189).

24 Sandy, D. Brent and Martin G. Abegg, Jr. “Apocalyptic.” Cracking Old Testament Codes: A Guide to Interpreting

the Literary Genres of the Old Testament. (Nashville: Broadman & Holman, 1995) 188-190.
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less detail. However, only God the Father knows the exact time of the second coming of Christ
(Matt. 24:36, et al).

The ultimate hope of the believer is the resurrection. Even in the Old Testament the
resurrection is the primary hope of the believer (Daniel 12:1-3; Ezekiel 37:1-14; et al). Christ’s
own resurrection, that inaugurated the age to come, is the ‘firstfruits’ that guarantees the
resurrection of those who are ‘in Christ’ (1 Cor. 15 esp.: v.23.). This resurrection will be to a
glorified body (1 Cor. 15:42-49). The resurrection of the dead is the key eschatological event a
believer looks for in anticipation that must remain foundational to our understanding of the Word
of God concerning the end times, second only to the literal physical return of Christ. Therefore, it
seems wise that we should not split up or divide the resurrection without clear explicit exegetical
warrant. I do not believe there is the exegetical warrant for splitting the resurrection up more
than is explicitly stated in Rev. 20. Revelation 20:4-5 indicates that the first resurrection is
immediately prior to the millennium. If this is explicitly the first resurrection then I do not
believe we have support for splitting up the resurrection of believers.25

1 Corinthians 15 teaches that our resurrection is based on the fact of the resurrection of
Christ. 1 Corinthians 15:50-57 is often used to defend the pretribulation rapture of the church.
The context is clearly the resurrection. Similarly, 1 Thessalonians 4:13-5:11 (esp. 16-1826 ) is
also used to defend the pretribulation rapture of the saints. This also seems to refer to the
resurrection because here also is where we find the ‘trumpet call of God’. This context seems to
indicate the coming of the Lord and the resurrection happen together. Since Rev. 20:4-5, places
this first resurrection before the millennium I do not believe there is enough exegetical evidence
to split the rapture and resurrection of the church with the resurrection of tribulation saints.

Interestingly, in 2 Thessalonians when Paul was writing to them in assurance that the
‘Day of the Lord’ had not yet begun he does not say, “What are you worried about? You know
you won’t be here for it and the fact that you are still here should tell you it hasn’t begun.” What
he does tell them is that it has not begun because the man of lawlessness has not been revealed
(2:3-4). While this argument is an argument from silence, it does hold some weight. If Paul was
clearly believed in a pretribulation rapture and the Thessalonians really understood Paul’s
teaching before he left they should not have been worrying in the first place and Paul could have

25 Obviously the very first resurrection is the resurrection of Christ. Yet there does not seem to be enough warrant for
saying the resurrection of the church and the resurrection of Israel are two separate events. However the second
resurrection (in Rev 20:5) seems to refer to the resurrection of the unrighteous.
26 1 Thes. 4:17 says that the believer will be ‘caught up’ and the purpose will be ‘to meet the Lord in the air’ εἰς

ἀπάντησιν τοῦ κυρίου εἰς ἀέρα]. While the word ἀπάντησις is not necessarily a technical term it is often
used in secular Greek literature (especially with παρουσία) to describe a group of loyal subjects going out to meet
coming king and usher him into their city with celebration. While it is not clear whether we can press this meaning
onto the text here there is a good chance that may be what Paul has in mind. (Bruce, F.F. 1 & 2 Thessalonians.
WBC. [Waco, Tx.: Word, 1982] 102-3. Balz, Horst and Gerhard Schneider. Exegetical Dictionary of the New
Testament. (Grand Rapids, MI.: Eerdmans, 1978) vol. 1 page 115)
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simple reassured them that the rapture was pretribulational. Another important point that must be
considered from 2 Thes. 1:6-10 is that at the same time the just judgment of God is described
right along with God’s provision of relief for the believer. The passage describes one coming of
the Lord which provides both relief for the believer and everlasting destruction for the
unbeliever:
God is just: He will pay back trouble to those who trouble you and give relief to
you who are troubled, and to us as well. This will happen when the Lord Jesus is
revealed from heaven in blazing fire with his powerful angels. He will punish
those who do not know God and do not obey the gospel of our Lord Jesus. They
will be punished with everlasting destruction and shut out from the presence of
the Lord and from the majesty of his power on the day he comes to be glorified in
his holy people and to be marveled at among all those who have believed. This
includes you, because you believed our testimony to you.

In light of the context it seems to argue for a single coming of the Lord because this
coming is when the Lord will be glorified in his people. Paul is specific that this group of people
does include the Thessalonians because they believe. What Paul seems to indicate is that all
Christians in the church will be glorified at the return of Christ, this would also include the large
number of Jews which Rom. 11:26 seems to speak of.

Rev. 3:10 is most often used to support a pretribulation rapture. While it is possible that it
does indicate a pretribulation rapture, it could also mean the God will protect his church during
the tribulation. The text reads of Rev 3:10 “κἀγώ σε τηρήσω ἐκ τῆς ὥρας τοῦ
πειρασμοῦ τῆς μελλούσης ἔρχεσθαι ἐπὶ τῆς οἰκουμένης” (NIV: I will also keep you
from the hour of trial that is going to come upon the whole world…). The pretribulationist argues
that τηρήσω ἐκ denotes physical ‘removal from’. The first problem is that nowhere in Biblical
Greek does ἐκ (from) mean ‘outside position’ as if marking physical or spatial position outside
of.27 The preposition ἐκ generally marks separation from [out of] not physical or separation
[outside of]. John 17:15b combines the Greek words τηρέω (keep or protect) and ἐκ in the only
other combination in Scripture besides Rev. 3:1028. Whereas in John 17:15a when Jesus said,
“My prayer is not that you take them out of the world” the verb αἴρω is used for ‘removal’ from
[out of] the world ἐκ τοῦ κόσμου). In John 17:15b the two words (τηρέω and ἐκ) clearly do
not mean “removal from” or “keep them outside of”; given that the same author writes
Revelation there could be a parallel here. Rev. 3:10 could mean ‘protection from’ marking

27 Cf. Feinberg, Paul “The Case for the Pretribulation Rapture Position” in Three Views of the Rapture: Pre- Mid- or
Post-Tribulational? (Grand Rapids, Zondervan, 1996) 63-69. And Douglas Moo’s rebuttal concerning ek pp 90-97.
Moo notes that in classical Greek ek can occasionally mean physical or spatial separation from [i.e. the idea: outside
of] (p.91).
28 Moo also notes Acts 15:29 with a very similar construction with its use of ἐκ and διατηρέω (which means

virtually the same thing as τηρέω) as another example of ‘keeping from’ without denoting ‘removal from’ (Ibid.
94).
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spiritual protection within but not ‘removal from’ or ‘keep outside of’ the tribulation.29 Rev. 3:10
most likely refers to God’s protection upon his people within the tribulation, the ‘hour of trial’.
This interpretation seems to consistently reflect the use of τηρέω and ἐκ. It is God who protects
and preserves his people so that they do not experience his wrath, although they will experience
persecution. We should point out while the pretribulation view puts a lot of weight on this verse,
the argument for the pretribulation rapture or the posttribulation rapture does not rise or fall on a
single verse.

Paul is clear 1 Thes. 5:9 “For God did not appoint us to suffer wrath but to receive
salvation through our Lord Jesus Christ.” This wrath however, does not have to be referring to
the wrath of the tribulation but the final judgment from which we will be saved. Paul seems to
use ‘God’s wrath’ and ‘wrath’ primarily in connection with the final judgment and not the
tribulation.

I believe in the posttribulation rapture. My reasoning is primarily because of the

significance of the resurrection above ‘schemes’ and ‘timelines,’ which often may be imposed on
the text. This is compounded by the generally recognized fact that the genre of apocalyptic
literature is intended by the author to be highly symbolic and provide hope for the future rather
than a detailed roadmap.30 Two points of elaboration should be made with regard to this.

First, I think we need to be careful before assuming the tribulation is an exact seven-year
period and adding a detailed extrapolation of dates within it. The only warrant for this seven-year
period comes in the highly debatable passage of Daniel 9:20-27 (esp. 26-27). Elsewhere in
Scripture, as we have noted, there will be a period of worsening trials and troubles, culminating
in a great tribulation or hour of trial. It is quite possible that the tribulation is referred to as the
last week in Daniel but there is too much debate surrounding this passage in my mind at this
point. For example, George Eldon Ladd argues that Daniel 9:27 the words “and he shall make a
covenant with many for one week” literally translated means “He shall cause the covenant to
prevail”. He concludes “The messianic interpretation sees the subject as Christ, [as apposed to
the interpretation that the subject is the antichrist] who confirms and fulfills the covenant already
in existence so that its terms and conditions are now to be made more effective.”31 Rev. 7:14
speaks of the ‘great tribulation’, Revelation never seems to set a specific timetable of seven years

29 Moo. Ibid. 198.

30 For an example of some discussion on apocalyptic as a genre cf. Sandy, D. Brent and Martin G. Abegg, Jr.
“Apocalyptic.” Cracking Old Testament Codes: A Guide to Interpreting the Literary Genres of the Old Testament.
(Nashville: Broadman & Holman, 1995) 177-196. For example they say: “[A]pocalyptic is generally not a
chronological account of the future but a literary shock treatment of bold and graphic images to take our attention
away from the problems we currently face and give us hope that God will win a resounding victory over all
evil” (188). “If we could solve all the puzzles of apocalyptic, it would defraud the genre of the mystery that is
intended to surround it” (189). “Likewise, correct interpretation of apocalyptic seeks to understand the big picture—
the meaning of the whole rather than the meaning of parts” (189). Any interpretation of the text needs to respect the
genre of the literature, I have not done enough personal work in revelation to wrestle with all the details.
31 George Eldon Ladd, The Last Things. (Grand Rapids: Eerdmans, 1978) 61.
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to it. Regardless of one’s view of the tribulation, as Christians we should not discount suffering
as something we will never undergo (Phil. 1:29). Revelation, consistent with the genre of
apocalyptic literature, is written not so that believers can relax because they will not face trials
and persecution, but so that the believer will stand strong and firm through persecution, trial and
tribulation knowing that no matter what happens the final victorious outcome is assured.

Jesus does speak of the worsening times of tribulation that will immediately precede the
coming of the Son of Man (Matt 24, and parallels). It will be a horrific time: “For then there will
be great distress, unequaled from the beginning of the world until now” (Matt 24:21) We should
remain clear that if Christians are on earth during the tribulation God’s wrath will not be poured
out on them although they will suffer the wrath of the beast and unbelievers, which John makes
clear in Revelation.

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

Christ. The ‘day of the Lord’ does come like a thief in the night, yet it should not surprise
believers (1Thes. 5:1,2,4). Imminence does not necessarily demand ‘any moment’. However we
must never fall into the trap of trying predicting the return of Christ either exactly or with a
degree of certainty. We are to look forward to Christ return with hope knowing that he will
establish a 1,000-year earthly reign, we will receive the resurrection and reign with Christ, and at
the end of the 1,000 years Satan will be defeated. This hope of return of Christ should play a
large part in our daily living in light of any present trials or sufferings. Our ultimate victory
remains secure because we are ‘in Christ’ and will be resurrected just as he was.

e. What do the Scriptures say about the millennium?

While the reign of Christ began at Christ’s resurrection and exaltation, his kingdom will
be brought to earth at his second coming. This reign of a physical kingdom over all the earth lasts
1,000 years while Satan is bound up. Rev. 20:1-5 teaches that this reign is a literal one thousand
years. In this age the promises that where inaugurated at the first advent of Christ, such as the
Holy Spirit with us, will reach their climax. All the Davidic promises that have not been fulfilled
will be fulfilled.
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While some debate whether or not John’s mention of ‘coming to life’ the first time refers
to a “spiritual” coming to life or if it refers to a bodily resurrection, the latter is more likely for
five reasons. First, while other New Testament passages talk about our present reign with Christ
(Col 3:1; Eph. 2:6;), even Paul speaks of a future reign if we endure (2 Tim. 2:12). John also
earlier gives hope for those who overcome are promised to reign, something clearly future (Rev.
2:26; 3:21). Indeed with many aspects of the kingdom of God there is a tension of an already/not
yet that cannot be overlooked. There is no indication in Scripture that we presently exercise
judgment over the world. In fact 1 Cor. 6:2,3 speaks of a future judgment being exercised by
believers. John is clear that this installment of reigning with Christ is one of judgment (Rev. 2:4).
The ἔζησαν ‘came to life’ and appointment to judge are related so ἔζησαν is not a spiritual
coming to life but a bodily physical resurrection.

Second, it would be awkward, to say ‘the rest of the dead came to life’ if the first
reference of coming to life was ‘spiritual’. In fact, all would then have to yet participate in
second ‘coming to life’, what the amillennial view sees as bodily the resurrection. The fact that
the 20:5 says, “the rest of the dead” indicates that it is those who did not experience this first
resurrection who will come to life after the 1,000 years are over. These dead come to life before
the judgment in Rev. 20:12-15.

Third, it is difficult to image that John would use ἔζησαν twice within two verses and
have a double meaning. While we cannot rule out the use of double meaning as a literary device
(Cf. John 3:7ff ‘born again’ can mean ‘born from above), it seems unlikely here since John gives
little contextual reason for the meaning to change. We cannot make an appeal to symbolism or a
spiritual meaning without sufficient exegetical warrant, such as clear contextual indication that
the subject has shifted, which the text does not contain.

Fourth, the progression of the passage, which speaks of the dead of the martyrs followed
by the statement καὶ ἔζησαν καὶ ἐβασίλευσαν μετὰ τοῦ Χριστοῦ χίλια ἔτη, (‘and
they came to life and ruled with Christ for 1,000 years’) would seem to suggest physical realities
are in view. Note that in 6:9ff, the souls of the martyrs await God’s justice giving no indication
that they are reigning with Christ as Rev 20 describes. It is in Rev. 20 they are raised to physical
life they receive and exercise justice. IF John had want to point to the spiritual life and spiritual
reign of the believer it would make more sense to place the statement καὶ ἔζησαν καὶ
ἐβασίλευσαν μετὰ τοῦ Χριστοῦ χίλια ἔτη (and perhaps the statement Αὕτη ἡ
ἀνάστασις ἡ πρώτη ‘this is the first resurrection’) before drawing attention to the beheaded
martyrs who experienced physical death.

Fifth, there are numerous passages that speak of the activity of Satan in this present age
(cf. Luke 22:3; Acts 5:3; 2 Cor. 4:3-4; 11:14; Eph. 2:2; 1 Thes. 2:18; 2 Tim. 2:26; and 1 Pet. 5:8).
To see the binding of Satan in Rev. 20:1-3 as in anyway a present experience of the world or the
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church at best minimizes the vividness of the language in Revelation along with certainty and
comprehensive nature of Satan’s captivity, and at worst removes all meaning from the idea of a
real imprisonment and real binding. Satan’s hold on individuals is defeated by the power of God
in the gospel but this is not the type of binding described in Rev. 20:1-3. Rev. 20:3 says Satan
cannot deceive the nations, presently Satan does blind people in unbelief (2 Cor. 4:3-4). He is
clearly not yet bound, in fact “he prowls around like a roaring lion” (1 Peter 5:8). The
comprehensive binding of Satan immediately precedes ἔζησαν (the first resurrection) and the
1,000 years, indicating the first resurrection and 1,000-year reign is something we are clearly
awaiting as long as Satan remains unbound.32

While arguments can be (and most certainly have been) mounted against a premillennial
interpretation, this interpretation seems strongest based on the context. However, we will briefly
respond to two common critiques to a premillennial position. First, is the critique that all other
references to the resurrection indicate only one physical resurrection where both the righteous
and unrighteous appear to be raised at the exact same time. This is not insurmountable, without
discussing every Scriptural presentation of the resurrection we can simply point out that in the
Old Testament even the first and second advent of Christ is telescoped in such a way that they
often appear as one event. Second, it is often objected that if the premillennial position is true
Revelation 20 is the only place that speaks of it have a time of 1,000 years. Without trying to
flippantly dismiss the objection, it is sufficient to respond here simply by noting the progressive
nature of God’s revelation. Only at this point did God seem fit to spell out more specifically the
nature and extent our reign with Christ in his kingdom. Giving the organic nature of revelation,
the passage expands and grows upon what is previously revealed.

We should point out that even for the premillennialist the ultimate hope is not the 1,000
years but the new heavens and the new earth. We cannot be so focused on the 1,000 years that we
neglect the new heavens and the new earth. When discussing the 1,000 years and our eternal life
with God in the new heavens and the new earth, we must be sure to stress the quality of our
reigning with Christ and fellowship with God and not simply the extent as if only the extent of
what happens is what makes it superior. When we think of the extent of our future we should
automatically think of the quality and when we think of the quality we should automatically
think of the extent.

f. The Judgments

There are two judgments one for the saved and one for the unsaved. The first is the bema
seat of Christ. The bema seat is described by Paul in Romans 14:10, 1 Corinthians 3:9-15, and 2
Corinthians 5:10. At this judgment the believers’ eternal destiny is not at stake rather his position

32For basically the same point cf. Mounce, Robert H. The Book of Revelation. Revised. NICNT. (Grand Rapids,
Eerdmans. 1998) 361-2.
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in the kingdom of God. He is judged by the deeds he has done. Paul describes it as a fire that
tests the quality of each person’s work. The person himself remains saved. It light of this
judgment we are to carefully devote ourselves to the Lord’s service using the gifts he has given
us.

The next judgment is the Great White Throne judgment. This is described in 20:11-15.
This is the judgment for those who are unsaved. No one will have any excuse as they stand
before God, only those who are covered by the righteousness of Christ and have his work
imputed to their account will not be condemned on this day. Paul in his argument that both Jew
and Gentile are under sin goes into some detail in Romans 2. In 2:1-5 the self-righteous and
hypocritical Jew demonstrates a recalcitrant heart and thus is not exempt from God’s judgment
against sin. In 2:6-11, Paul explains that God’s eschatological judgment will be rendered
impartially to Jew and Gentile alike on the basis of their works. He goes on in 2:12-16 showing
that God’s eschatological judgment will be rendered impartially to Jew and Gentile alike in
accordance with the form of law God has given them. The Jews have not kept the law so the
Jews’ presumption of privilege, based on the covenantal advantages of law and circumcision, is
invalidated (2:17-29). Yet the one who is a true “Jew” is not one who conforms outwardly to the
covenant sign of circumcision, but rather one who is “circumcised” and transformed inwardly by
the Spirit (2:28-29). Paul is perfectly comfortable with God’s judgment based on works. The
works however are not a relative or sliding scale. All have fall short. Yet it is those who are
justified by faith and have the Spirit in their hearts who will stand in the judgment because their
sins were paid for (Rom. 5:9 et al in Romans; 2 Thes. 1:8). We also know that God’s judgment
will be just (2 Thes. 1:6).

g. The Eternal State

The eternal state for the non-Christian is everlasting conscious suffering in the lake of fire
(Rev. 20:11-15). Paul is quite clear that those who are unbelievers will be exclude from God's
presence: 2 Thessalonians 1:9 "They will suffer the punishment of eternal destruction, away from
the presence of the Lord and from the glory of his might." The final state for the believer will be
in resurrected bodies dwelling on the New Heaven and the New Earth. God will dwell with them
and they will dwell with God for eternity (Rev. 21,22). This resurrected body, for believers, is
exactly like the resurrected body that Christ presently possesses. The eternal state is not a ‘soul’
apart from a ‘body’. The eternal state is the glory that God intended humanity to enjoy in the
garden had they obeyed.