A biblical response to the teachings of Zane Hodges, Joseph Dillow, and the Grace Evangelical Society.
"To Him who loved us and washed us from our sins in His own blood, and has made us kings and priests to His God and Father, to Him be glory and dominion forever and ever. Amen." (Revelation 1:5b-6)
I first wrote this article many years ago in response to a Free Grace pastor who taught that not all Christians will rule and reign with Christ in the future 1000-year millennial kingdom. The Free Grace pastor who I'm referring to was influenced by the teachings of Zane Hodges, Joseph Dillow, and the Grace Evangelical Society (GES), who unfortunately teach that not all Christians will reign with Christ in the Millennium.
The title of this paper is adapted from and in response to Joseph Dillow's book The Reign of the Servant Kings, which he has since updated and the book is now titled Final Destiny. Dillow takes the view that only "servant kings" (i.e. faithful Christians) will rule and reign with Christ in the Millennium. But in contrast to Dillow's view, the Bible teaches that all Christians will rule and reign with Christ as "kings and priests unto God" (Revelation 1:6, KJV) not only in the millennial kingdom, but also on into eternity forever and ever!
Although I am a proponent of Free Grace Theology, I do not agree with Zane Hodges, Joseph Dillow, and the GES on this issue. Actually, a lot of Free Grace people (and also many evangelical Christians in general) don't agree with Zane Hodges, Joseph Dillow, and the GES on this issue. There are good Bible teachers on both sides, but from my research most of them take the position which I set forth in this paper, which is that all Christians will rule and reign with Christ in His 1,000-year millennial kingdom and on into eternity.
Introduction
In 1 Corinthians 6:3, the apostle Paul says to the carnal believers in Corinth: "Do you not know that we shall judge the angels? How much more, then, the things of this life!" It's unfortunate that the subject of ruling and reigning with Christ is such a neglected area of biblical and practical theology. As good friend of mine once told me, the subject of reigning with Christ in His future kingdom is "an undeveloped topic in a lot of believers' lives". In researching this topic, I was surprised to find out how little
is actually written on the subject. Furthermore, often what is written is
not what the Bible teaches. A true story illustrates this unfortunate reality.
Several years ago, I sent an email to twelve Christian men (many of whom were
pastors, teachers, and Bible conference speakers) asking them their thoughts on
what the role of the church would be in the Millennium as it pertains to
reigning with Christ. Would all Christians reign with Christ in His kingdom?
Only two men (one a pastor and the other a Bible conference speaker and author)
responded to my questions. In part, the pastor's response was as follows:
"You asked whether believers of this age will rule with Christ in the
Millennium. There is no place in the Bible, to my knowledge, where the Bible
explicitly states that." The Bible conference speaker wrote, "I can
only give you an opinion, since neither are delineated in Scripture." He
went on to tell me that in his opinion reigning with Christ is a reward for
only a relatively small number of faithful Christians.
It is my prayer
that God will use Every Christian's Final Destiny to help shed some
biblical light on this often neglected and much misunderstood prophetic
subject.
RELEVANCE
If you’re a Christian, this topic is about you! You’ll be amazed to see what the Bible says about the glorious future God has prepared for each and every Christian in the coming 1,000-year millennial kingdom that Jesus Christ will set up on this earth: “Blessed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a thousand years”
(Revelation 20:6).
RIGHT OR REWARD?
Is reigning with Christ in His millennial kingdom in "the blessed by and by" the right of every blood-bought child of God or is it a conditional reward based upon the believer’s earthly walk in "the nasty now and now"? To put the question another way: Will all church-age Christians reign with Christ in His 1,000-year kingdom or will this be a privilege enjoyed by only a relatively few believers?
Some people in the Free Grace movement teach that
reigning with Christ in His millennial kingdom is a special privilege granted
to only a few faithful saints. Regarding this teaching one pastor has written
the following:
"Participation in this aspect [the 1,000 years] of the
kingdom (for church age believers) is a reward based on faithful service and
obedience to the commands of Scripture. Ruling and reigning with Christ is
granted to those who 'overcome and keep' his deeds; in order to reign with
Christ you must endure…Rev. 2:26, 27…2 Tim. 2:12…Authority in this 1000-year
kingdom is a privilege and not to be mistaken as a spiritual blessing bestowed
upon all Christians at the moment of salvation….You must deny yourself and become worthy
in your walk in order to reign in the 1000-year kingdom".[1]
Similarly, another pastor writes that “we will be judges in the
Millennial Kingdom ‘if’ we pass the test of a godly walk filled with an
abundance of righteous acts….REV. 20:6 A
promise for WORTHY Christians. CONDITIONAL.”[2] Likewise,
Bob Wilkin of the Grace Evangelical Society asserts:
"Some mistakenly think that reigning with Christ is
synonymous with being a Christian. However, Paul makes it clear in this passage
[2 Timothy 2:11-13] that only Christians who endure will reign. While all Christians
have life, even faithless ones (vv 11, 13), only persevering Christians will
rule with Christ. The Lord Jesus also made it clear that only overcoming
Christians will rule with Him. Compare Luke 19:11-26; Rev 2:26; 3:21. While all
Christians will be in His kingdom, only Christians who endured in this life
will be part of His kingdom administration….If we don’t endure, we shall not
reign with Him."[3]
Contrary
to the belief which says that reigning with Christ is a conditional reward for
only a relatively few faithful Christians, the Scriptures set forth with a
divine unity the fact that all church-age believers will reign with Christ in
His future 1,000-year millennial kingdom, and on into eternity forever and ever. This amazing privilege is every Christian's final destiny!
Consider the following:
REASONS WHY ALL CHRISTIANS WILL REIGN WITH CHRIST
REASON # 1: The church is different and distinct from Israel (Rom. 9-11; 1
Cor. 10:32; Phil. 3:5-6) — particularly concerning her
spiritual blessings (Eph. 1:3, 3:8; Col. 2:10) and promises (1 Cor. 3:21-23; 2
Cor. 1:20, 6:10; 2 Pet. 1:3-4), and exalted position and destiny (Eph. 1:18-23,
2:4-7; Rev. 3:21).[4]
REASON # 2: The Christian is not under the dispensation of law,
but under the dispensation of grace (Rom. 6:14-15, 7:4, 7:6; Gal. 3:19; Eph.
3:2-9; Col. 1:24-27; 1 Cor. 9:17-21). It's
important to recognize that the grace dispensation teachings for the church are
contained primarily in the epistles, not the Gospels. The epistles are written
specifically to the church (1 Cor. 1:2), whereas in the Gospels the church is
referred to as something still future (Matt. 16:18) – for it began on the day
of Pentecost in Acts chapter 2 with the indwelling of the Holy Spirit baptizing
both Jew and Gentile into one body (1 Cor. 12:13; Gal. 3:27-28; Eph. 3:5-6;
Col. 1:25-26). The Gospels of Matthew, Mark, Luke, and parts of the Gospel of
John do not describe the church of Jesus Christ in the dispensation of grace,
but instead describe events that occurred prior to the church-age during the
dispensation of law. Therefore, the biblical truths contained in the Gospels of
Matthew, Mark, Luke, and John do not contradict the grace dispensation truths
contained in the epistles which reveal that every believer in Christ will reign
with Christ and will enter into all the promises and blessings given to church-age believers in Christ.
REASON # 3: All Christians have an indivisible union and oneness with the risen and ascended Christ (Jn. 14:20; Rom. 12:5; 1
Cor. 12:12, 14:26; Gal. 3:28; Eph. 2:14-16, 4:4-6; Col. 3:3).
REASON # 4: The church
is “one body” - the body of Christ - with Christ as its Head (1 Cor. 12:27;
Eph. 1:20-23, 4:4, 5:30; Col. 1:17-18, 1:24).
REASON # 5: The church is the bride of Christ (Jn. 3:29,
14:1-3; Rom. 7:4; 1 Cor. 6:15-17; 2 Cor. 11:2-3; Eph. 5:23-32; Rev. 19:7-8).[5]
REASON # 6: The church-age believer’s position in Christ is different from his or her condition in this world. The
believer’s position has been defined as “that which is true of me according to
God’s Word, regardless of how I feel or even what I do”. Some examples of
positional truth can be found in 1 Corinthians 1:1-9, 6:2a, 6:3a, and 6:11. The
believer’s condition has been defined as “that which I find to be true in my
practice and experience, concerning my feelings and conduct”. Some examples of
conditional truth can be found in 1 Corinthians 1:10-12, 3:1-4, and 6:4-6. Dr. C.
I. Scofield writes:
"A distinction of vast
importance to the right understanding of the Scriptures, especially of the
Epistles, is that which concerns the standing or position of the believer, and
his state, or walk. The first is the result of the work of Christ, and is
perfect and entire from the very moment that Christ is received by faith.
Nothing in the afterlife of the believer adds in the smallest degree to his
title of favor with God, nor to his perfect security. Through faith alone this
standing before God is conferred; and before Him, the weakest person, if he be
but a true believer on the Lord Jesus Christ, has precisely the same title as
the most illustrious saint."[6]
The church-age believer’s right to reign with
Christ in the Millennium is based on the believer’s heavenly position in Christ (1 Cor. 6:2-3; Eph.
2:6-7; Rev. 1:5-6, 5:9-10, 17:14, 20:4, 20:6), whereas the believer’s reward of
reigning to a greater extent or degree with Christ in the Millennium is based
on the believer’s earthly condition
(Matt. 19:28; 2 Tim. 2:12).[7]
REASON # 7: All Christians are purchased with the blood of
Christ (Acts 20:28; Rev. 1:5-6, 5:9-10).
REASON # 8: All Christians are adopted into God’s family with
all the rights and privileges of adult sons (cf. Gal. 3:23-27, 4:1-7) –
including being “heirs also, heirs of God and fellow heirs with Christ, if
indeed we suffer with Him in order that we may also be glorified with Him”
(Rom. 8:17; cf. Rom. 8:15-17, 8:23; Gal. 3:26, 4:4-7; Eph. 1:5; Titus 3:7).[8] Romans
8:17a says that Christians are “heirs also, heirs of God and fellow heirs with
Christ”. Free Grace theologian William R. Newell comments:
"Heirs of God, and joint-heirs with Christ – I could not have the presumption to write these
words if they were not in God’s Holy Book. That a guilty, lost, wretched child
of Adam the First should have written of him, a joint-heir with Christ, the Eternal Maker of all things, the
Well-beloved of the Father, the Righteous One, the Prince of life – only God,
the God of all grace could prepare
such a destiny for such a creature!
And, we may humbly say, perhaps, that God
could only do this by joining us in eternal union with His beloved Son, as the
Last Adam, the Second Man; having released us from Adam the First and all his
connections, at the cross, and having placed us in Christ Risen, in all the
boundless and everlasting rights of His dear Son, whom He has 'appointed heir
of all things!' Ages after ages of ever-increasing blessing forever and forever
and forever, lie in prospect for believers – for the joint-heirs!"[9]
Similarly, John Nelson Darby writes:
"But what is the extent
of this grace towards us? It has given us the same position that the Lord Jesus
has. 'We are heirs of God, and joint-heirs with Christ.' It is not only certain
that grace has visited us, has found us when we were 'in our sins,' but it is
also certain that it has set us where the Lord Jesus Christ is; that we are
identified with Him in all but his essential glory as God."[10]
REASON # 9: Concerning "things to come," the church possesses "all things" thru Christ (1 Cor. 3:21-23; cf. Rom. 8:30-32; 2 Cor. 6:10).
REASON # 10: All
Christians are Christ’s brothers (Jn. 20:17; Rom. 8:29; Heb. 2:11-12). As the
songwriter has penned: “You’re my friend and You are my brother, even though You are my king, I love You more than any other, so much more than anything!” Commenting on Romans 8:29, the words of William R. Newell are appropriate when he writes:
"That He might be the First-born among many brethren—In Christ, like Christ, brethren there with the First-born! This is the highest place, shall we not say, that God could give creatures! God puts us there: and of Christ it is written, 'He is not ashamed to call them brethren'; because we are 'all of one' with Christ! (Heb. 2:11). 'This, in fact, is the thought of grace, not to bless us only by Jesus, but to bless us with Him'." (Newell, Romans Verse-By-Verse, pp. 231-232, emphasis his.)
REASON # 11: All Christians
are “in Christ” and Christ overcame (Jn. 16:33; cf. Rom. 12:4-5; 1 Cor. 1:30;
Eph. 1:3; Col. 2:10, 3:3).
REASON # 12: All
Christians are overcomers (1 Jn. 5:4-5).
REASON # 13: All
Christians are super-overcomers (Rom. 8:37).
REASON # 14: All
Christians are victorious through Jesus Christ (1 Cor. 15:50-57). The gospel
song “Victory in Jesus” captures this truth well. Here are a few stanzas
from the song and the refrain:
I heard an old, old story,
How a Savior came from glory,
How He gave His life on Calvary
To save a wretch like me;
I hear about His groaning,
Of His precious blood’s atoning,
Then I believed what Jesus did
And won the victory!
O victory in Jesus, My Savior, forever.
He sought me and bought me
With His redeeming blood;
He loved me ere I knew Him,
And all my love is due Him,
He plunged me to victory,
Beneath the cleansing flood.
I heard about a mansion
He has built for me in glory.
And I heard about the streets of gold
Beyond the crystal sea;
About the angels singing,
And the old redemption story,
And some sweet day I’ll sing up there
The song of victory!
REASON # 15: The promises
given to the believer in Christ throughout the New Testament match the promises
given to the overcomer in Revelation chapters 2-3. Concerning
the promises to the overcomer in Revelation 2-3, Dr. John Whitcomb says, “All
the promises to these churches apply to you and me.”[11]
REASON # 16: All Christians
are overcomers because there is no tautology in Revelation 2:26. The word
tautology means the “needless repetition of an idea, statement, or word”.[12] This needless repetition exists in Revelation 2:26 when the overcomer is
defined as a faithful Christian who “runs and finishes the race, II Tim. 4:7”.[13] But when the overcomer is defined as a Christian who “runs and finishes the
race,” then Revelation 2:26 would read something like this: “And he who runs
and finishes the race [i.e. he who keeps My deeds until the end], and he who keeps My deeds until the end, to him I will
give authority over the nations….” This needless repetition vanishes when the
overcomer in Revelation 2:26 is defined to be simply a believer in Christ (Rom.
8:37; 1 Jn. 5:4-5; Rev. 2:11, 20:6, 21:6-8).
REASON # 17: The
overcomer in Revelation 21:7 is contrasted with the unsaved in Revelation 21:8.
In
Revelation 21:7-8 the apostle John speaks of only two groups of people:
(1.) the
overcomer who is God’s son (Rev. 21:7) – i.e. the saved
(2.) the unsaved who experience the second death in
the lake of fire (Rev. 21:8) – i.e. the unsaved
Notice
that in Revelation 21:7-8 John does not
speak of three groups of people:
(1.) the
overcomer (i.e. the faithful, enduring believer – as some define it)
(2.) the non-overcomer (i.e. the unfaithful
believer – as some define it)
(3.) the unsaved
In both
1 John 5:4-5 and here in Revelation 21:7-8 the apostle John views all
Christians as overcomers.
REASON # 18: No Christian
will be hurt by the second death (Rev. 2:11, 20:6).
In
Revelation 2:11 a strong promise is given to the overcomer. Christ declares:
“He who has an ear, let him hear what the Spirit says to the churches. He who
overcomes shall not be hurt by the second death”. The word “not” is actually a
double negative in the Greek language (ou me) and can literally be translated:
“not at all” or “in no way”. Therefore Revelation 2:11 teaches that the
overcomer shall “not at all be injured” by the second death! Revelation 2:11 is
consistent and harmonious with Revelation 20:6 which says that the second death
has “no power” over those who have a part in the first resurrection – i.e. all
believers (Jn. 5:25-29; 1 Cor. 15:20-23; Rev. 20:4, 20:5b, 20:6). Thus, the
promise given to “he who overcomes” in Revelation 2:11 is true of all believers
(cf. Rev. 20:6, 20:14-15, 21:7-8).
Some non-traditional Free Grace teachers say that Revelation 2:11 and Revelation 20:6 should be understood to mean that Christians who are
unfaithful in evangelism can be “indirectly hurt” by the second death of the
unsaved. Unfaithful believers, they say, can be hurt by the second death. For example, one pastor writes:
"Smyrna is known as the
persecuted church. Notice that they are not told to repent, but to be faithful
unto death. If they are killed for their testimony they will be given a Crown
of Life (Purple Heart). If they overcome, they will not be hurt by the second
death. Now, if you are saved, how are you hurt by the second death? True
believers do not go to the Lake of Fire. So what does this mean? If you, as a
believer, are not faithful to the King of Kings, you will see those people who
you were ashamed to witness to DROP INTO THE LAKE OF FIRE. SERIOUSLY CONSIDER
THIS."[14]
This
teaching fails to recognize the fact that the second death has “no power” over those who
have a part in the first resurrection. In other words, the second death has no power over those who believe in
Christ. Revelation 20:6 does not say that
the second death has some power, a little power, indirect power, influential
power, or slight power. But
Revelation 20:6 does say: “Blessed and holy is the one who has a part in the
first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will
reign with Him for a thousand years" (emphasis added).
There is
something else to notice in the quote mentioned above. In regards to the crown
of life, the quote says: “If they [the church in Smyrna] are killed for their
testimony they will be given a Crown of Life (Purple Heart).” However, in the
Bible “the crown of life” (Rev. 2:10) has more to do with enduring trials than
winning souls (see James 1:2-4, 12; Rev. 2:10). (The apostle Paul refers to the
soul-winner’s crown as a totally different crown altogether. He calls it the
“crown of rejoicing” in 1 Thessalonians 2:19.) If Christ had (as some suppose)
been speaking of evangelism in Revelation 2:8-11, why did He not promise the
church in Smyrna the crown of rejoicing (i.e. the soul-winner’s crown)?
Instead, Christ promised the church in Smyrna “the crown of life” (i.e. the
martyr’s crown). Could it be that in Revelation 2:8-10 Christ wasn’t speaking
of winning souls but of enduring trials?
The
differences of reward crowns (relating to Rev. 2:8-10), as well as the fact
that no Christian will be hurt in any way by the second death (Rev. 2:11) – for
it has “no power” over them (Rev. 20:6) – are further reasons why many believe
that all Christians will reign with Christ in the Millennium.
REASON # 19: All
believers in Christ have a part in the first resurrection (Jn. 5:25-29,
6:28-29, 39-40; Acts 24:15; 1 Cor. 15:20-23, 15:51-52; 1 Thess. 4:14-16, 4:18;
Rev. 20:4-6), including carnal believers (1 Cor. 15:22, 51; 1 Thess. 5:4-11).
Concerning Revelation 20:6, notice that it does not say, “some of them will be priests of God and of Christ and
some of them shall reign with Him for a thousand years”. Commenting on
Revelation 20:6, Arno C. Gaebelein writes:
"They lived and reigned with
Christ a thousand years. The first resurrection is passed and all who have part
in it reign with Christ, as priests of God and of Christ and shall reign with
Him a thousand years."[15]
REASON # 20: All Christians will enjoy Christ and be “caught
up” or raptured (Rev. 2:28; cf. Rev. 22:16; 1 Cor. 15:51-52; 1 Thess. 5:4-11).
Revelation 2:28 begins with the connective word “and,” joining it to
verses 26-27. Since all church-age believers will enter into the promise of
Revelation 2:28 and be raptured, it’s reasonable to conclude that these same
people also enter into the promises spoken of in Revelation 2:26-27 because of
the coordinating conjunction word “and” linking verses 26-27 with verse 28.
REASON # 21: All
Christians will be physically “with the Lord” following the Rapture (Jn. 14:3;
2 Cor. 5:8; 1 Thess. 4:15-17).
REASON # 22: All Christians will be with Jesus Christ in God
the Father’s house following the Rapture (Jn. 13:36-14:6, 14:16-18, 14:27-29).
REASON # 23: The twenty-four elders in Revelation chapter 4
seem to represent the Church (Rev. 4:4).[16]
REASON # 24: All Christians will receive the inheritance (Acts
20:32; 1 Cor. 1:2, 6:9-11; Gal. 3:18, 3:22, 3:26-29; Eph. 1:11-14; Col. 1:5,
1:12-13; Heb. 2:11, 10:10; 1 Pet. 1:3-5, etc.). Concerning this truth, even Joseph
Dillow affirms:
"All believers will
receive some inheritance, simply because God chooses to bestow it on all (cf.
John 3:3, 5, 16, 36; Rom. 5:1, 9; 8:1, 31-39; 1 Cor. 15:53-57; 1 Thess. 1:10;
4:13-17; 1 Pet. 1:9)."[17]
REASON # 25: All Christians are inheriting a kingdom (1 Cor.
6:9-11, 15:49-50; Gal. 4:26, 4:28-31; Eph. 1:11-14; Col. 1:12-13; Heb. 12:28; 1
Pet. 1:3-5). John Nelson
Darby writes:
"Begin at verse 12 [of
Colossians 1], which shews where we (I mean all believers) are: 'Giving thanks
unto the Father, which hath made us meet [i.e. qualified, worthy].' He has made us meet [i.e. qualified, worthy] – that is all
settled. You will always find this in Scripture; you will not find anything
there about growing up to be meet [i.e. qualified, worthy]; it speaks about growing up to Christ in
everything; but this is a different thing. 'Which hath made us meet [i.e. qualified, worthy] 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'."[18]
REASON # 26: All Christians will return with Christ at His
second coming to the earth at the end of the seven-year Tribulation to set up
His kingdom (Col. 3:4; 1 Thess. 3:13; Jude 14; Rev. 2:26-27, 17:14, 19:14).
REASON # 27: Those in Revelation 20:4 who sit on thrones and
receive the right to judge are seen in context to be the returning and victorious armies
of Christ, particularly His bride the church (Rev. 17:14, 19:7-8, 19:14,
19:19-20:4; compare with 1 Cor. 6:2-3).
The
heavenly armies that return to earth with Christ at His Second Coming consist, at least,
of angels (Matt. 25:31; 2 Thess. 1:7; cf. 2 Kings 6:16-17; Matt. 26:53; Lk.
24:4; Rev. 5:11, 12:7, 15:6, 19:14) and church-age believers (Col. 3:4; 1
Thess. 3:13, 4:17b; Rev. 17:14, 19:7-8, 19:14, 19:19-20:4).
Revelation 19:19 describes in a general way those who fight in the battle of
Armageddon (cf. Rev. 16:13-16, 17:11-14). Then Revelation 19:20-20:3 implies the
victory of the Lamb and His armies by describing those who are defeated in the battle. And
finally, in context Revelation 20:4 describes the victorious ones as those who sit on thrones and
the authority to judge is given to them.
There
are several things to notice in this passage that help to identify those who
sit on thrones and receive the authority to judge:
(1.) Revelation 20:4 begins with the connective
word “and” which functions as a linking word connecting Revelation 20:4 with
the previous verses.
(2.) Revelation 20:1 also begins with the
connective word “and” which links it with the previous verses in Revelation chapter
19.
(3.) The chapter division of Revelation chapter 20
is man-made (as are the rest of the chapter divisions in the New Testament).[19]
(4.) The word “they” in Revelation 20:4a is a
pronoun. A pronoun is a word used in place of a noun. What noun does the
pronoun “they” replace? It probably doesn’t make very much sense to say that
the pronoun “they” refers to the kings of the earth deceived by Satan because
those kings and their armies were defeated and killed (Rev. 19:20-20:3; cf.
Rev. 16:13-16). Rather, in light of the context it becomes clear that the
pronoun “they” in Revelation 20:4a refers to the victorious “army” (Rev. 19:19)
of Christ – particularly His bride the church (1 Cor. 6:2-3; Rev. 1:5-6,
5:9-10, 17:14).[20]
“Lamb of God, when Thou in glory
Shalt to this sad earth return,
All thy foes shall quake before Thee,
Then shall we, at Thine appearing,
With Thee in Thy kingdom reign:
Thine the praise and Thine the glory,
Lamb of God, for sinners slain.”[21]
REASON # 28: The right to “judge the world” and “judge angels”
is based upon the church’s position
in Christ, not her condition in this
world (1 Cor. 6:2-3; Rev. 20:4, 20:6).
Regardless of when the judgments of 1 Corinthians 6:2-3 occur, the truth
that judgment will be committed to all Christians due to their position in
Christ emphasizes every believer’s exalted position and place of privilege in
Christ. John Nelson Darby writes the following:
"It is strange to see
how the church of God has lost the sense of all things; and I refer to these
passages to shew how the saints are associated with Christ, even with reference
to those extreme cases. 'Do ye not know,' says Paul to the Corinthians, 'that
the saints shall judge the world?' He tells them just to think of that, and
then to consider whether they were not worthy 'to judge the smallest matter' (speaking of saints going to law with one another). Are you not able, any of you,
to settle the commonest things between yourselves? 'Know ye not that we shall
judge angels?' It was necessary to tell them this, because they had not got
hold of a right understanding of the place in which Christ has put the saints
because they did not see their association with Christ in all the fullness of
its meaning." (J. N. Darby, "The Second Coming of Christ," Lecture 2.)
In 1
Corinthians 6:2-3, Paul says to the carnal Corinthians, “the saints will judge
the world” (cf. 1 Cor. 1:2), and “we shall judge angels”. The apostle does not
make exceptions or distinctions. He does not say, for example: “the faithful
saints,” “the spiritual saints,” “the enduring saints,” “the deserving saints,”
“some saints,” or “a few saints”. Instead, he simply says “the saints will
judge the world”. Concerning this, one Free Grace pastor wrote the following (but thankfully he changed his position after I discussed it with him), he said:
"I don’t think that 1
Cor. 6:2-3 is necessarily teaching that each and every saint in Christ will
exercise rule with Christ in the millennium and into eternity. It could simply
be a reference to believers in Christ generally speaking (ie – 'don’t you know
that we as Christians will…') or it could be a reference simply to the fact
that we’ll be present to consent to the final judgment of unsaved mankind
(Matt. 12:41-42) and the fallen angels."
In 1
Corinthians 6:2-3, does the apostle Paul speak of believers consenting or does he speak of believers
judging? Is Paul saying that the
saints will simply assent or agree with the judgments of someone else, or is he
teaching that the saints will actually make judgments themselves? Paul is
clearly teaching that the saints themselves will make judgments, for he says,
“the saints will judge the world” (1 Cor. 6:2) and “we shall judge angels” (1
Cor. 6:3). In both cases the verb “judge” in the original Greek is a future
tense, active voice, indicative mood verb. The Greek future tense corresponds
to the English and indicates that the event has not yet occurred. The active voice represents the subject as
the doer or the performer of the action. The indicative mood is a simple
statement of fact. William R. Newell affirms: "The Church will reign with Christ in glorified bodies like His (I Corinthians 6:2, 3) ... Judgment, and not the mere execution of it, will belong to—be 'given to'— the Church." (Newell, Revelation Verse-By-Verse, p. 324, emphasis his.)
The
apostle Paul reasons that the carnal Corinthians were competent to judge
“matters of this life” before the millennial kingdom is set up, as well as
“judge angels” after the Millennium.[22] If
all Christians are “competent” (1 Cor. 6:2, NASB) and “worthy” (KJV) to judge
things in this life prior to the Millennium, and these same people will judge
angels at the conclusion of the Millennium, wouldn’t it be appropriate to place
these believers in places of authority during the Millennium as well? And this
is indeed the case, as 1 Corinthians 6:2 and Revelation 20:4-6 indicate.
REASON # 29: Judgment is a privilege and responsibility of
kings (1 Cor. 6:2-3). Kings
sit on thrones and judge (1 Kings 3:16-28; Prov. 16:10, 20:8; Rev. 20:4).
REASON # 30: If “the friend of the bridegroom” (Jn. 3:29)[23] will
reign with Christ (Dan. 7:27; cf. Rev. 20:4b), how much more will the bride of Christ (Eph. 5:23-32; Rev. 1:5-6, 5:9-10, 20:4-6)!
REASON # 31: The redeemed
are called “a royal priesthood” (1 Pet. 2:9; cf. 1 Pet. 1:18-19) and “kings and
priests: and we shall reign on the earth” (Rev. 5:9-10, KJV; cf. Rev. 1:5-6,
20:4, 20:6).[24]
REASON # 32: All Christians are royal kings and priests according to
the order of Melchizedek (1 Pet. 2:9; Rev. 1:6, 20:6) under Jesus Christ, their
High Priest (Heb. 3:1, 5:10, 6:20).
REASON # 33: All Christians will be greater than angels in the millennial kingdom (1 Cor. 6:3; Heb. 2:5-8).
REASON # 34: All Christians will exercise dominion over the
earth in the millennial kingdom (Eph. 1:20-23, 2:6-7; Heb. 2:5-8; Rev. 5:9-10,
20:4, 20:6).
REASON # 35: The church is seated with Christ “not only in this
age but also in that which is to come” (Eph. 1:20-23, cf. Eph. 2:6-7; Col.
3:1-3). When the
apostle Paul says “this age” (Eph. 1:21, Greek: toutō aiōn), he means the
church age.[25] When Paul says “that
which is to come,” he means the age or period of time to come after the church-age, which is the millennial kingdom-age (the Millennium).
REASON # 36: All Christians will be seated with Christ on His
throne (Rev. 3:21).
Notice
in Revelation 3:21 that church-age believers will be seated with Christ and
that they will be seated on His throne. One pastor suggested the following
analogy to me in an attempt to support his belief that not all Christians will
rule and reign with Christ in the millennial kingdom: “A two year old prince
may be seated upon the lap of his father the king, and yet, all the subjects
know that the prince is not exercising any rule, yet he is to be honored along
with the king.” But this analogy is unbiblical for the following reasons:
(1.) Christians are adopted into God’s family
with all the rights and privileges of adult sons (Gal. 3:22-4:7).
(2.) Christians will be
kings who reign in the Millennium, not simply honored princes (1 Pet. 2:9; Rev.
1:5-6, 5:9-10, 20:4, 20:6).
(3.) Christians will be seated with Christ (not
upon Christ) on His throne (Rev. 3:21).
(4.) Christ is not the Christians’ father; Christ
is our brother (Psa. 22:22; Jn. 20:17; Rom. 8:29; Heb. 2:11-12).
REASON # 37: It is consistent with the grace of God to say that
all Christians will reign with Christ in His millennial kingdom (1 Cor. 6:2;
Eph. 1:20-23, 2:4-7). Arno C.
Gaebelein writes:
"Oh! Wonderful grace
which has saved us! Grace which has saved us in Christ and through His ever
precious blood delivered us from eternal perdition! Grace which saved us from
Satan’s power, from sin and all its curse! Grace which has lifted into such
heights of glory and has made us the sons of God and the joint-heirs of the
Lord Jesus Christ! And how little after all we enter into all these things,
which ought to be our daily joy and delight. How little we know of the power of
the coming glory of being with Christ and reigning with Him!"
REASON # 38: 2 Timothy 2:12 refers to the reward of an elevated
position of reign with Christ in the Millennium, not the right of reigning with
Christ which all believers are promised (Rev. 1:5-6, 5:9-10, 20:6).
In 2
Timothy 2:12 the apostle Paul says that Christians must “endure” in order to
receive the reward of reigning to a greater extent or degree with Christ.
Exactly what are Christians called to “endure”? From the immediate context, it
becomes clear that Paul is talking about enduring suffering, hardship, and
persecution for Christ (see 2 Tim. 1:12, 2:3, 2:8-10, 4:5).
It’s
important to point out that Paul’s statement “if we endure” (2 Tim. 2:12), is not true of all Christians. Although all
Christians suffer for Christ and experience tribulation in this life as a
result of their faith (Jn. 16:33, 17:14; Acts 14:22; Rom. 8:17-18, 8:23; 1 Cor.
12:26; 2 Cor. 1:7; Phil. 1:29; 1 Pet. 5:9-10; 2 Pet. 2:7-8; Rev. 1:4, 1:9,
3:14-18), it’s clear that not all Christians endure suffering for Christ or persevere through tribulation (2
Tim. 4:5; Heb. 12:1-3; Jms. 1:4; 2 Pet. 1:5-11). For example, if all
Christians automatically endured suffering, hardship, and persecution for
Christ, then it would be unnecessary for the apostle Paul to command us to
“endure hardship” (2 Tim. 4:5).
REASON # 39: The
Christian’s right to reign with Christ is not a reward (1 Cor. 6:2-3; Rev.
1:5-6, 5:9-10, 20:4, 20:6). In other words, reigning with Christ is a salvation
blessing granted to all Christians.
REASON # 40: Ezekiel
44:10-14 is consistent with Revelation 20:6.
Ezekiel 44:10-14 describes how the resurrected
Levites will serve God in the future millennial temple. The faithful Levitical
priests, the sons of Zadok, who kept charge of God’s sanctuary when the sons of
Israel went astray from God during the reign of King Josiah, will be privileged
come near to God to minister to Him in the Millennium (Ezek. 44:15). These
faithful Levitical priests will stand before God to offer Him the fat and the
blood (Ezek. 44:15). In other words, one of their duties in the future Millennium
will be to keep charge of the altar (Ezek. 40:46).
The unfaithful Levitical priests, those
who went far from God after idols and became a stumbling block of iniquity to
the house of Israel during the reign of King Josiah, will “bear their iniquity”
(Ezek. 44:10, 12, KJV) and “the shame of their detestable practices” (Ezek.
44:13, NIV).
In other words, they will “bear the consequences of their sin” (Ezek. 44:10,
12, NIV). These Levites are eternally saved and forgiven – for they enter into
the Millennium in their resurrected bodies to minister in God’s sanctuary
(Ezek. 40:45, 44:10-14; Rev. 20:6). Although these unfaithful Levites will be
priests in the Millennium, they will be excluded from the higher priestly
duties (Ezek. 44:13).
From the example of the unfaithful
Levitical priests it becomes clear that unfaithful Old Testament believers are
still given a place of service in the millennial kingdom. Matthew Henry
comments, “Those who may not be fit to be employed in one kind of service, may
yet be fit to be employed in another; and even those who have offended may yet
be made use of, and not quite thrown aside, much less thrown away.”
No wonder the apostle John can say, “Blessed and holy is the one who has a part
in the first resurrection; over these the second death has no power, but they
will be priests of God and of Christ and will reign with Him for a thousand
years” (Rev. 20:6).
REASON # 41: The clear
teaching of any Scripture must validate the main truth of any parable.
When interpreting parables, one must
“validate truths observed with what the Scriptures teach elsewhere”. Greek
scholar Kenneth Wuest has noted: “No conclusion must be gathered from any part
of a parable or type which is in its doctrine inconsistent with the clear
revelation of Scripture.”
This principle is important because some Free Grace Bible teachers are trying to use the parables of Jesus to prove that not all
Christians will reign with Christ in the millennial kingdom. For example, they
say that the parable of the ten virgins in Matthew 25 proves that attending the
wedding feast at the beginning of the Millennium is a reward given only to
faithful and obedient Christians. But that conclusion is unbiblical because the
clear teaching of Scripture does not validate such an interpretation. The clear
teaching of Scripture in regards to the church is set forth in the New
Testament epistles, not in the four Gospels.
REASON # 42: The parables of Jesus in the Gospels should not be made the first nor the only source of Scripture doctrine.
REASON # 43: Many
dispensational Bible teachers, pastors, and theologians agree that all
Christians will reign with Christ in His millennial kingdom. Those who teach that all Christians will
reign with Christ in the Millennium include men such as: Donald Grey Barnhouse,
E. W. Bullinger,
Lewis Sperry Chafer,
John Nelson Darby,
Charles L. Feinberg,
Arno C. Gaebelein,
Billy Graham,
Oliver B. Green,
Robert Gromacki,
M. R. DeHaan,
Herman Hoyt,
Thomas Ice,
H. A. Ironside,
Grant R. Jeffrey,
William Kelly,
Tim LaHaye,
Clarence Larkin,
John MacArthur,
Alva J. McClain,
James H. McConkey,
J. Vernon McGee,
Dwight L. Moody,
William R. Newell,
William Orr,
Rene Pache,
J. Dwight Pentecost,
William Pettingill,
John Phillips,
John R. Rice,
Charles Ryrie,
C. I. Scofield,
Thomas Scott,
Renald Showers,
J. B. Smith,
Lehman Strauss,
John Walvoord,
John Whitcomb, Warren Wiersbe (see his commentary on Revelation), Leon J. Wood,
Kenneth Wuest,
and George Zeller.
Why Even Carnal Christians Will Be Married to
Christ
(2
Corinthians 11:1-4)
The apostle Paul betrothed the Corinthian
Christians to Christ through the gospel, not through their good works (2 Cor.
11:2; cf. Rom. 6:1-5, 7:1-5; 1 Cor. 6:15-17; Eph. 5:23). As the Corinthians
spiritual father (1 Cor. 4:14-15), Paul desired that they be completely pure
and devoted to Christ (2 Cor. 11:2-3; cf. 2 Cor. 12:20-21). But Paul feared
that the Corinthians might be deceived into accepting a false gospel (2 Cor.
11:3-4; cf. Gal. 1:8).
In this world the church is often sinful
and impure (1 Cor. 3:1-3; 2 Cor. 12:21). But when Christ returns to take His
bride to heaven, the church will be glorified in the twinkling of an eye and
will be as pure as Christ is pure (1 Cor. 1:7-8, 15:50-58; Phil. 1:6, 3:20-21;
1 Jn. 3:2-3). Then in heaven the church will be rewarded at the Judgment Seat
of Christ in preparation for the marriage of the Lamb (1 Cor. 3:10-15; 2 Cor.
5:10; Rev. 19:7). After the church is glorified and rewarded, Christ will
present the church to Himself in heavenly marriage as a completely pure and
spotless bride (Eph. 5:26-27; 1 Jn. 3:2-3; Rev. 19:7-8),
Here are three more points to consider in
regards to why all Christians will be married to Christ:
(1.) In 2
Corinthians 11:2 the verb translated “might present” (NASB) should more
literally be translated “to present” (HCSB) because in the original Greek the
verb is an infinitive.
(2.) In 2 Corinthians 11:3 Paul compares the
Corinthians to Eve, Adam’s wife. Several times in the Bible Adam is compared
and contrasted with Christ (Rom. 5:12-21; 1 Cor. 15:21-22, 15:45-47). Just as
Eve was still married to Adam after she was deceived, the carnal Corinthians
would still be betrothed to Christ even if they should be led astray. This is
because Christians are betrothed to Christ through the gospel, not through good
works (Rom. 6:1-5, 7:1-5; 1 Cor. 6:15-17; Eph. 5:23).
(3.) The Judgment Seat of Christ is part of the
church’s preparation for the marriage of the Lamb (Rev. 19:7), and every
Christian will be present at the Judgment Seat of Christ (Rom. 14:10; 1 Cor.
3:10-15; 2 Cor. 5:10).
Christ’s Message to the Church in Sardis
(Revelation
3:1-6)
It’s evident that in Revelation 3:1-6
Christ is addressing people who are eternally saved. There are several reasons
for this conclusion:
(1.) Christ’s message to the church in Sardis
concerns rewards for good deeds. The Bible makes it clear that the unsaved have
no deeds that are truly good (Isa. 64:6; Phil. 3:7-9).
(2.) Unbelievers cannot “strengthen the things that
remain” (Rev. 3:2), for they are “without strength” (Rom. 5:6).
(3.) Most of those in the Sardis church had soiled
their clean garments (Rev. 3:4). The unsaved never had clean garments to soil
(Isa. 64:6).
(4.) Believers can be “dead” (Greek nekros, see Lk. 15:24; Jms. 2:17).
(5.) Christ can come “as a thief” for believers (Lk.
12:40; 1 Thess. 5:2-11; Rev. 3:3, 16:15).
Although the church people in Sardis are
eternally saved, they are for the most part “carnal” (or “fleshly,” see 1 Cor.
3:1-3). Notice what Christ says to them: “I know your deeds, that you have a
name that you are alive, but you are dead [Greek nekros]” (Rev. 3:1). The apostle James says something similar to
the Christians he’s writing to in his epistle. He writes: “Even so faith, if it
has no works, is dead [Greek nekros],
being by itself” (Jms 2:17, also see 2:14, 2:16). This dead faith that James
talks about is a near fruitless faith, a faith “by itself” – much like the
faith of the carnal Christians in the Sardis church.
The Christians in Sardis are told to “wake up” (Rev. 3:2) or “be watchful”
(Rev. 3:2, NKJV). They are challenged to “strengthen the things that remain”
(Rev. 3:2).
As mentioned above, Christ can come “as a
thief” upon unspiritual carnal believers (Rev. 3:3, also see Lk. 12:40; 1
Thess. 5:1-11; Rev. 16:15). This simply means that when Christ returns – either
for His church at the Rapture prior to the Tribulation (1 Thess. 5:1-11; Rev.
3:3) or for those left behind on earth at the end of the Tribulation (Lk.
12:40; Rev. 16:15), some believers will not be ready for Christ’s return and
will not be looking for Him nor expecting Him.
Only a “few” people in the Sardis church
were spiritual (Rev. 3:4) and walking in a manner worthy of their heavenly
calling, like it says in Ephesians 4:1. These few are described as those “who
have not soiled their garments (Rev. 3:4). The implication is that most of the
Christians in the Sardis church had soiled their clean garments.
The phrase “and they will walk with Me in
white; for they are worthy” (Rev. 3:4) speaks of reward (compare also 1 Tim.
5:18; Rev. 22:12).
Although all Christians will be physically with the Lord forever following the
Rapture (see Jn. 14:3, 17:24; 1 Thess. 4:15-17), walking with Him seems to be a
reward for those who are “worthy” (Rev. 3:4) and “deserving” (Rev. 16:6).
Pastor Dennis Rokser of Duluth Bible Church believes that the term “walk” in
Revelation 3:4 teaches the following principle: “My walk and service for Christ
after salvation will determine my walk and service for Christ in the future.”
Rokser goes on to add: “The whole concept of rewards comes into play here.”
Concerning the term “worthy” in Revelation
3:4, notice that it is not connected with the idea of reigning with Christ
(that is, the right of reigning with Christ which all believers are promised),
but with walking with Christ. Unworthy and worthy Christians will reign with
Christ (1 Cor. 6:2-3; Rev. 1:5-6, 5:9-10, 20:6, 21:6-8); worthy Christians will
also “walk with Christ in white” (Rev. 3:4). This may indicate a higher
position of rule and responsibility in the 1,000 year millennial kingdom.
The promises to the overcomers in the
Sardis church begin in Revelation 3:5. Keep in mind that the promises to the
overcomers in Revelation chapters 2 and 3 act as encouragements, incentives,
and motivations to repent (appropriate for the churches in Ephesus, Pergamum,
Thyatira, Sardis, and Laodicea), or to press on in faithfulness (appropriate
for the churches in Smyrna and Philadelphia) based on what the Christian
already possesses in Christ (see Eph. 4:1; Col. 3:1-11; Titus 2:12; Heb.
12:28).
In
Revelation 3:5 it says, “He who overcomes shall thus be clothed in white
garments”. The Holman Christian Standard Bible (HCSB) reads: “In the same way,
the victor will be dressed in white clothes” (Rev. 3:5). The “victor” (or
overcomer) refers to each and every Christian (see Jn. 16:33, Rom. 8:37, 1 Jn.
5:4-5, Rev. 2:11, 20:6, 21:6-8). Notice that the promise to the overcomer in
Revelation 3:5 is about wearing white garments and says nothing about walking
with Christ.
In other words, all Christians will wear white garments, but walking with
Christ seems to be a reward for only those Christians who are worthy. There are
many Bible verses showing that each and every believer in the Lord Jesus Christ
will be clothed in white apparel (compare Job 29:14, Isa. 61:10, Jn. 9:7,
13:10, 1 Cor. 3:15, 6:11, Gal. 3:27, Eph. 5:27, Rev. 1:5, 4:4, 7:9-10, 7:14,
19:8, 22:14). So the wearing of white garments in Revelation 3:5 is a promise
to all believers.
The promise to the overcomer continues:
“and I will not erase his name from the book of life” (Rev. 3:5).
This is not a threat but a promise! Christ is not implying that a Christian can
have his or her name erased from the book of life. Instead, Christ is
emphasizing that He will never erase the name of any Christian out of the book
of life! This has to do with the eternal security of the believer. Every
Christians name is permanently recorded in the book of life (see Jn. 5:24-25,
6:37, 6:39, 6:40; Rev. 20:6, 20:15).
Christ also promises the overcomer: “and I
will confess his name before My Father, and before His angels” (Rev. 3:5). Keep
in mind that each part of this three-part promise is exactly that – a promise
(not a warning). In other words, each part is true of all Christians. How can
the promise that Christ will confess the name of every overcomer to the Father
be reconciled with Christ’s warning of denial in Matthew 10:32-33, Mark 8:38,
Luke 9:26, and Luke 12:8-9? While Christ’s words in Revelation 3:5 are spoken
to the church (which was a “mystery” in the Old Testament and a parenthesis
between the 69th and 70th weeks of Daniel), Christ’s
words in the Gospel accounts were spoken to those living under the Mosaic Law
and during the 70 weeks of Daniel – that is, Old Testament Jewish believers
(see Matt. 10:1-5; Mk. 8:38; Lk. 11:29-32, 11:45-54, 12:1, 12:11).
Notice the context of Matthew 10:32-33, Mark 8:38, Luke 9:26, and Luke 12:8-9:
- the exclusively Jewish emphasis (Matt. 10:5-6,
10:23; Mk. 7:27)
- the special gifts (Matt. 10:8; Lk. 9:2)
- the ministry requirements of the twelve disciples
(Matt. 10:9-14; Lk. 9:3-5)
- the proclamation of the kingdom gospel (Matt.
10:7; Lk. 9:2)
- Christ’s command of silence that He is the Messiah
(Mk. 8:30; Lk. 9:21)
- the blasphemy against the Holy Spirit (Lk. 12:10)
- the unique ministry of the Holy Spirit (Lk.
12:11-12)
- the focus on the Second Advent of Christ to the
earth as opposed to the Rapture of the church (Matt. 10:22-23; Mk. 8:38; Lk.
9:26)
In
the Gospels, Christ’s confession and denial of men is said to occur after His
Second Coming to earth (Matt. 10:22-23; Mk. 8:38; Lk. 9:26), not after the
Rapture at the Judgment Seat of Christ. As His Second Coming to the earth,
Christ will not deny His wife (Rev. 19:7), for she is:
- already glorified (1 Cor. 15:50-58; Phil. 3:21; 1 Jn.
3:2-3)
- already judged (1 Cor. 4:5; 2 Tim. 4:8; Rev. 22:12;
cf. Rev. 4:4-10, 19:7-8)
- altogether holy and blameless (Eph. 5:27; 1 Thess.
3:13; Rev. 19:8, 19:14, 20:6)
- victorious with Him (Col. 3:4; 1 Thess. 3:13,
4:17b; 2 Thess. 1:10; Jude 14; Rev. 2:26-27, 17:14, 19:14)
It
seems that the confession and denial of individuals spoken of in the Gospels
will occur at the Rod Judgment of Israel (Matt. 24:29-31; Ezek. 20:33-38) –
which occurs after the Second Coming
of Christ to the earth (Matt. 24:29-51, 25:31).
It is true that believers can be
personally ashamed before Christ “at His coming” at the Rapture (1 Jn. 2:28).
Christians can suffer loss of a reward (1 Cor. 3:14-15), lose their crown (2
Jn. 8; Rev. 3:11), be disqualified for a prize (1 Cor. 9:24-27), and denied the
reward of an exalted position of rule and reign in the millennial kingdom (2
Tim. 2:12b).
Yet Christ’s direct promise to church-age believers still stands, and will
stand: “I will confess his name before My Father, and before His angels” (Rev.
3:5). What amazing grace from the God of all grace (Eph. 2:4-7; 1 Pet. 5:10)!
“To Him who sits on the throne, and to the Lamb, be blessing and honor and
glory and dominion forever and ever” (Rev. 5:13). Amen!
Will
Unfaithful Christians Be Naked and Ashamed in Heaven?
(Revelation 16:15)
Revelation 16:15 reads as follows:
“Behold, I am coming like a thief. Blessed is the one who stays awake and keeps
his garments, lest he walk about naked and men see his shame.”
Does this Bible verse teach that certain
unfaithful Christians will enter into the millennial kingdom and maybe even
enter into eternity naked and ashamed? Some Bible teachers think it does. For
example, one non-traditional Free Grace author puts it this way:
"The
question is: 'When we stand before Him, will we be presented holy, blameless
and beyond reproach, or will we be presented before our Father with shame…Rev.
16:15…?'”
"They
[Christians] will enter into eternity in shame."
"Where
will people be walking around naked? They will be walking around outside the
city on the new earth in eternity."[83]
However, in Revelation 16:15, God
is not directly speaking to church-age believers (Christians). Instead, He is
speaking to believers living during the future seven-year Tribulation period.
This is true for at least three reasons:
- The
context of the passage has to do with the end of the seven-year Tribulation.
Revelation 16:15 takes place after the sixth bowl judgment (the Euphrates River
dries up, Rev. 16:17) and before the seventh bowl judgment (the destruction of
the city of Babylon, Rev. 16:17).
- The church is not on earth during the Tribulation, for the Rapture of the church occurs prior to the Tribulation - most likely in Revelation 4:1 (also see 1 Cor. 15:52; 1 Thess. 4:16-17).[84]
- The coming of Christ spoken of in Revelation 16:15 refers to the Second Coming of Christ to the earth at the end of the Tribulation (see Rev. 17:14, 19:1); it does not refer to the Rapture of the Church nor does it have to do with the Judgment Seat of Christ.[85]
Although Christ’s announcement in
Revelation 16:15 is addressed to believer’s who will be living during the
coming seven-year Tribulation, what Christ says to them is similar to His
message to the believers in the Sardis church (see Revelation 3:1-6). In both
instances, Christ encourages believers to be watchful for His return and
faithful and pure so that they will not be ashamed when He comes.
Christians can be carnal and “naked” in
their condition in this world like it says in Revelation 3:17-18. Christians
can be “ashamed” at Christ’s coming at the Rapture like it says in 1 John 2:28.
Christians can “suffer loss” of a reward like it says in 1 Corinthians 3:14-15
and 2 John 8. But praise God that we will one day be completely sanctified
through glorification (1 Cor. 15:50-58; Phil. 3:20-21; 1 Jn. 3:2-3) and
prepared (Rev. 19:7) by the Judgment Seat of Christ to marry the Lamb of God,
the blessed Lord Jesus (Rev. 19:7-8), judge angels and the world (1 Cor.
6:2-3), and reign with Christ for 1,000 years (Rev. 20:6) and then on into
eternity forever and ever (Rev. 22:5)! “Not to us O LORD, not to us, but to Thy name be the
glory, because of Thy righteousness, and because of Thy truth!” (Psa. 115:1).
The
Christians’ Wedding Garment
(Revelation 19:8)
While Revelation 19:8 speaks of fine linen
in the singular, the terms “righteous acts” and “people” are plural. This is
because the Bible says that although we are one body we are individually
members of it (Rom. 12:4-5, 1 Cor. 12:27). William R. Newell concludes: “Now,
although for our service each one in the kingdom will ‘receive his own reward
according to his own labor [1 Cor. 3:8],’ yet all the works wrought through
Jesus Christ by the Holy Spirit in and by the saints of the Bride will all
belong alike to that holy Bride: for the whole Church is the Bride.”
The
Judgment Seat of Christ
(Romans 14:10-12; 1 Cor. 3:10-15, 4:5; 2 Cor. 5:10)
What is the Judgment Seat of Christ?
The Judgment Seat of Christ is the
judgment of the church of Jesus Christ.
The Bible says that “judgment must begin with the house of God” (1 Pet. 4:17). The
Judgment Seat of Christ is also called the Bema Seat Judgment because the Greek
word for “judgment seat” in Romans 14:10 and 2 Corinthians 5:10 is bēma.
When is the Judgment Seat of Christ?
Concerning the timing of the Judgment Seat
of Christ, C. I. Scofield writes: “THE WORKS OF BELIEVERS ARE TO BE
JUDGED. – Time, when Christ comes [1
Cor. 4:5]. Place, ‘In the air [1 Thess. 4:17].’”
When Christ returns at the Rapture, all Christians will be caught up together
with the Lord in the air and will be transformed into the very image of Christ
(Rom. 8:29-30; 1 Cor. 15:43, 15:49-58; 2 Cor. 3:18, 5:2-4; Phil. 3:20-21; 1
Thess. 4:16-17; 2 Pet. 1:4; 1 Jn. 3:2-3) and then rewarded for their good works
(1 Cor. 3:13-15, 4:5; 2 Tim. 4:8).
And so, the Judgment Seat of Christ occurs after the church is resurrected and caught
up to be with the Lord in Heaven (1 Thess. 4:16-17; Rev. 22:12).
The Purposes of the Judgment Seat of Christ
The Judgment Seat of Christ has at least
four purposes:
1.) revelation
of
each Christian’s earthly works, including the things hidden in the darkness and
the motives of men’s hearts (1 Cor. 3:13, 4:5),
2.) evaluation of the quality of each Christian's earthly work (Rom. 14:10; 1 Cor. 3:12-13; 2 Cor. 5:10),
3.) compensation for
“deeds in the body,” according to what he had done, whether good or bad (1 Cor.
3:13-15, 4:5; 2 Cor. 5:10; 2 Tim. 4:8; 1 Pet. 1:17; 2 Jn. 8), and
4.) preparation of the
bride for the marriage of the Lamb (Rev. 19:7-8).
The Judgment Seat of Christ does not
involve purification of the Christian as some people think.
Every Christian arrives at the Judgment Seat of Christ already fully purified
from the presence and power of sin (1 Cor. 15:50-57; Phil. 3:21; 1 Jn. 3:2-3). In
the words of F. W. Grant, the Christian arrives at the Judgment Seat of Christ
“in resurrection glory, and in the image of His Lord”.
Although all believers will be glorified (Matt. 13:43; Rom. 8:30; 1 Cor. 15:40,
49), some may shine brighter than others (see Daniel 12:3).
Regarding the supposed purification of the
Christian at the Judgment Seat of Christ it has been said, “Christians will
have to face fire!”
But in light of the truths set forth above it would seem more accurate to say,
“The earthly works of Christians will
have to face fire!” Although the Judgment Seat of Christ does not exist for the
purpose of further purifying glorified believers, it should have a purifying
effect on the daily lives of Christians now (Rom. 14:13; 1 Cor. 9:24-27; 2 Cor.
5:9-10; Col. 3:23-25; Heb. 10:35, 12:28-29; 1 Pet. 1:17; 1 Jn. 2:28; Rev.
2:10).
Furthermore, the Judgment Seat of Christ
does not involve damnation of the Christian, or of anyone for that matter.
Writing to Christians about “the Day” (1 Cor. 3:13) of their judgment (the day
of the Judgment Seat of Christ), the apostle Paul says in 1 Corinthians 3:15,
“If anyone’s work is burned, he will suffer loss; but he himself will be saved,
yet so as through fire.” Paul likewise says in 1 Corinthians 4:5: “Therefore
judge nothing before the appointed time; wait until the Lord comes. He will
bring to light what is hidden in darkness and will expose the motives of the
heart. At that time each will receive their praise from God.”
Sins and
the Judgment Seat of Christ
It is true that concerning salvation,
judgment is over for the Christian (see John 5:24). However, concerning rewards
all Christians still face judgment (Rom. 14:10; 1 Cor. 4:5; 1 Pet. 1:17).
Christians will appear before the Judgment Seat of Christ so that each one may
be recompensed for the deeds done in the body for which one might expect to
receive a reward and to see whether those deeds were truly good (2 Cor.
5:10-11; cf. 1 Cor. 3:14, 4:5; Col. 4:23-24; 1 Tim. 5:25) or if they just
looked good but were actually bad (2 Cor. 5:10-11; cf. 1 Cor. 3:15, 9:27; Col.
3:25; 1 Tim. 1:19-20, 5:24; 2 Tim. 4:14; 1 Jn. 2:28; 2 Jn. 8).
The Judgment Seat of Christ is not for
the purpose of judging sin because Christ has put away our sins by the
sacrifice of Himself (Heb. 9:26). “He has removed our sins as far from us as
the east is from the west” (Psa. 103:12, NLT). Yet the Judgment seat of Christ
necessarily involves sin because the apparent “good” works of some Christians
were in reality done with sinful motives or attitudes and in the end will be
judged to be actually bad works (1 Cor. 3:15, 4:5; Phil. 1:15-17; Col. 3:22-25;
1 Tim. 1:19-20, 5:24-25; 2 Tim. 4:14; Heb. 4:12-13; Jms. 5:9; Rev. 2:23).
Some people say that according to 2
Corinthians 5:10 and Colossians 3:25, unconfessed and unforsaken sin will be
judged at the Bema Seat.
This teaching implies that sin (at least unconfessed sin) is the focus of
judgment at the Judgment Seat of Christ. It must be clearly stated here that it
is Christian works which are the focus of judgment at the Bema Seat of Christ, not sins
per se (see 1 Cor. 3:13-15; 2 Cor. 5:10; 1 Pet. 1:17). The purpose of the
Judgment Seat of Christ is not to judge sin but Christian works—works for
which one might expect to receive a reward (1 Cor. 3:10-12; cf. Gal. 1:8; Col.
4:17; Jms. 3:1; 1 Pet. 4:11). In light of Colossians 3:25, the bad works of 2
Corinthians 5:10 are seen to be works that are apparently or outwardly good, such as
outward obedience, external service, and pleasing people (Col. 3:22; cf. Eph.
6:6-7).
But these works are actually judged to be “bad” (Greek kakos, 2 Cor. 5:10) and “wrong” (Greek adikeo, Col. 3:25) due to the underlying attitude of the worker.
So what happens when the works of a Christian are judged to be “bad” and
“wrong” at the Judgment Seat of Christ? The apostle Paul says: “But he that
doeth wrong shall receive for the wrong which he hath done: and there is no
respect [favoritism] of persons.” (Col. 3:25, KJV) This seems to speak of a
loss of reward, like Paul makes clear elsewhere when he says: “If anyone’s work
is burned up, he will suffer loss, though he himself will be saved, but only as
through fire” (1 Cor. 3:15, ESV; cf. 1 Cor. 3:14; 2 Jn. 8; Rev. 3:11).
Does James 5:9-10 teach that Christ will
judge the sins of Christians on the Day of Judgment? James 5:9-10 reads: “Murmur
not, brethren, one against another, that ye be not judged: behold, the Judge
standeth before the doors. Take, brethren, for an example of suffering and of
patience, the prophets who spake in the name of the Lord.” The word “murmur”
(Greek stenazō) in James 5:9
literally means “groan”.
This Greek word is used in other places in the Bible where it is said that
Jesus groaned (Mk. 7:34), the Holy Spirit groans (Rom. 8:26), and godly
Christians groan for heavenly glorified bodies (2 Cor. 5:2, 4). And so while godly
groaning is good, apparently Christians can groan with a wrong attitude and
then this work for which one might expect to receive a reward is really not
good, but bad. The Greek word for “judged” in James 5:9 is katakrino, which means “judged against”. So while this verse says
that Christians can be judged against when the Lord returns for His church, it
doesn’t say that sins will be the focus of judgment. Rather, the focus is on
the apparent good works of groaning (Jms. 5:9; cf. Mk. 7:34; Rom. 8:23; 2 Cor.
5:2, 5:4; Heb. 13:17) and suffering (Jms. 5:10). The afflicted Christians
spoken of in James chapter 5 probably appeared to be meek and patient (see
James 5:4, 6, 7ff). However, Christ will judge against these believers because
their groaning was actually done with an impatient attitude, for it was
“against one another” (Jms. 5:9; cf. 2 Cor. 5:10; Col. 3:25). Their groaning
involved an impatient, irritable, critical, and condemning spirit (Jms.
5:7-11), and an anxious heart (Jms. 5:8).
And so James 5:9 simply gives an example of the “bad” deeds spoken of in 2
Corinthians 5:10.
Punishment and the Bema Seat of Christ
Will Christians be punished by the Lord at
the Judgment Seat of Christ? According to the Bible, it doesn’t appear that
believers will be punished by Christ at the Bema Seat. However, Christians can
be punished during their earthly lives by the local church (2 Cor. 2:6), the
government (1 Pet. 2:14), by their own hearts (1 Jn. 4:16-18), and by God
Himself (Heb. 10:26-31).
The Scriptures clearly teach that Christ will punish the unsaved in the
afterlife (Matt. 25:46; 2 Thess. 1:9; 2 Pet. 2:9; Jude 7).
Blessed
Are Those Who Wash Their Robes
(Revelation 22:14)
Revelation 22:14 in the New American
Standard Bible reads this way: “Blessed are those who wash
their robes, so that they may have the right to the tree of life, and may enter
by the gates into the city.” I remember quoting this verse to a Christian brother
in an attempt to show him that since all Christians have washed their robes in
the blood of the Lamb, all Christians therefore have a right to the tree of
life and may enter by the gates into the city. The brother responded by asking
me if the washing of the robes referred to justification or sanctification? In
answer to this question, I would say that the phrase “wash their robes” in
Revelation 22:14 is referring to justification, not sanctification. There are
at least three reasons for this conclusion:
1.) Those who “wash their robes” (Rev. 22:14) are
contrasted with those “outside” the city (Rev. 22:15). The word “outside” is
often used to describe the unsaved (Mk. 4:11; Jn. 12:31; 1 Cor. 5:12-13; Col.
4:5; 1 Thess. 4:12; Rev. 20:10). Those who are “outside” in Revelation 22:15
are outside of God’s eternal kingdom in Hell (see Jn. 12:31; Rev. 20:10,
20:14-15, 21:8).
2.) Revelation 22:14 is consistent with what the
apostle John had written earlier on the same subject (see Revelation 7:9-14).
In Revelation 7:13 one of the elders asks the apostle John, “These who are
clothed in the white robes, who are they…?” The answer is given by the elder
that they are the ones who have “washed their robes and made them white in the
blood of the Lamb” (Rev. 7:14).
This speaks of “salvation” (Rev. 7:9-10) – that is, salvation in the sense of
going to Heaven (see Rev. 7:15-17), which is justification.
3.) Human volition is involved in salvation, that is,
justification (see Jn. 7:37-38; Rev. 22:17). The verb “wash” (Gr. pluno) is in the active voice in
Revelation 7:14 and Revelation 22:14. This simply means that the subject is the
doer or performer of the action. In the New Testament, the term “wash” (Gr. pluno) is used figuratively of those who
through faith so appropriate (take possession of) the results of Christ’s
propitiation (satisfactory payment or sacrifice) that they are regarded by God
as pure and sinless (see Rom. 3:24-26; Rev. 1:5, 5:9).
Who Has a Part in the Tree of Life and in the Holy City?
(Revelation 22:18-19)
“I testify to everyone who hears the words
of the prophecy of this book: if anyone adds to them, God shall add to him the
plagues which are written in this book; and if anyone takes away from the words
of the book of this prophecy, God shall take away his part from the tree of
life and from the holy city, which are written in this book” (Revelation
22:18-19, NASB).
Saved or Unsaved?
The false prophets who add to and take away from God's Word: are they saved or unsaved?
There are three reasons showing that the
warnings of Revelation 22:18-19 are directed toward and referring to the
unsaved.
These three reasons all begin with the letter “c” – they are: context,
characteristics, and consequences.
First, concerning the context surrounding
Revelation 22:18-19, the unsaved are referred to in the verses preceding Revelation
22:18-19. Notice that in Revelation 22:15 the unsaved are referred to as those
“outside” God’s eternal kingdom in Hell.
The unsaved are also addressed in Revelation 22:17. In verse 17 they are given
four invitations to “take the water of life without cost”.
In light of the immediate context, verses 18-19 of Revelation 22 are probably
written to the unsaved.
Second, the characteristics of those
described in Revelation 22:18-19 are typically those of the unbeliever,
particularly false prophets (see
Matthew 24:11, 24). In contrast, believers are typically described as “those
who heed the words of this book” (see Revelation 22:7, 22:9, 22:18-19).
Third, the consequences for adding to the words of the prophecy of
Revelation are that God shall add to him “the plagues which are written in this
book” (Rev. 22:18). These plagues are none other than the plagues of the Great
Tribulation! These plagues are the plagues of God’s wrath poured out upon the
unsaved world! These plagues include:
- Evil angels are released to lead an army of 200
million horse-like creatures with demonic riders to plague and kill one-third
of mankind (Rev. 9:13-21). This is the sixth trumpet judgment of the
Tribulation. Obviously, these plagues will not smite unfaithful church-age
believers because the church will not be on earth during the Tribulation (see 1
Cor. 15:51-52; 1 Thess. 4:13-18; Rev. 4:1, 17:14, 19:7-9). The church will be
“caught up” (raptured) prior to the Tribulation (Rom. 5:9; 1 Thess. 1:10,
5:9-11; Rev. 3:10).
- God grants His two witnesses the authority to
devour their enemies with fire, shut up the sky, turn water into blood, and
smite the earth with every plague, as often as they desire (Rev. 11:3-6). As
stated, unfaithful Christians will not be on earth during the Tribulation to
undergo the plagues of God’s two witnesses.
- Seven angels pour out seven bowl judgments upon
the earth which are the plagues of God’s wrath (Revelation chapters 15 and 16).
If in Revelation 22:18 God was speaking about church-age believers it would
mean that Christians would be destined to go through the Great Tribulation and
worse yet it would mean that Christians would directly experience God’s wrath
as He pours out judgment plagues upon the earth!
The consequences for taking away from the words of the prophecy of Revelation are that
God shall “take away his part from the tree of life and from the holy city,
which are written in this book” (Rev. 22:19). Concerning the phrase, “God shall
take away his part from the tree of life and from the holy city” (Rev. 22:19),
it cannot mean that Christians will be banned or restricted from the New
Jerusalem, for all Christians will have access to the city (see 1 Cor. 6:11;
Jn. 13:10; Heb. 12:22-24; Rev. 7:10, 7:14, 20:15, 21:9, 21:14, 21:27, 22:14).
Clearly, the consequences for taking away from the words of the prophecy of
Revelation can only be true of the unsaved. Commenting on Revelation 22:18-19,
Donald Grey Barnhouse affirms:
"Let us
not forget that the Apocalypse was written not only to inform the believer of
the events which close the history of time and open the history of eternity,
but it was also written to warn the lost of their eternal doom and to bid them
seek the Savior who alone can deliver them from a godless eternity."
In
light of the consequences for adding to and taking away from the words of the
prophecy of the book of Revelation, it becomes clear that verses 18-19 of
chapter 22 are written to the unsaved.
A Universal Opportunity To Be Saved
Anyone can potentially have a part in “the
tree of life” and “the holy city,” the New Jerusalem (Revelation 22:19, also
see Heb. 12:22-24; Rev. 20:15, 21:27) – for a part has been purchased for all
(see Heb. 2:9; 2 Pet. 2:1; 1 Jn. 2:2; Rev. 22:17). John R. Rice says:
"Rev.
22:19 mentions a 'part' in the book of life [or 'tree of life' (NASB)]....Every man in this world has a part in the book of life if he will take it (1
John 2:1, 2), but one’s name is not written down in the book of life unless he
is saved."
Similarly,
he writes:
"Verse 19
means that Christ has died for sinners everywhere and everyone has a part in
the book of life [or 'tree of life' (NASB)] bought for him by the blood of
Christ, but one will lose that opportunity to be saved by rejecting the things
written in the Bible."
Revelation
22:17 speaks of universal opportunity: “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.” (Rev. 22:17, KJV, also see
Jn. 7:37) An individual can choose to have a “part” of life or death (Rev.
20:6, 21:7, 22:19).
The
Marriage of the Lamb
(Revelation 19:7-8)
In Revelation 19:7-9, the apostle John
refers first to “the marriage of the Lamb” (v. 7) and next to “the marriage
supper of the Lamb” (v. 9). These two events will be considered in the Biblical
order, first the Marriage of the Lamb, and second, the Marriage Supper of the
Lamb.
The Time of the Marriage of the Lamb
When does the Marriage of the Lamb take
place? In Revelation 19:7, the apostle John declares that the Marriage of the
Lamb “has come”. The phrase “has come” is significant, for it tells the timing
of the marriage. J. Dwight Pentecost explains, “The aorist tense, elthen, translated ‘is come,’ signifies
a completed act, showing us that the marriage has been consummated.”
The popular Biblical Greek scholar William D. Mounce affirms that “the
aorist…describes an undefined action normally occurring in the past.”
Hence, the Marriage of the Lamb takes place before
Revelation 19:7.
Additionally, it can be shown that the
Marriage of the Lamb takes place after
the catching away of the church to Heaven at the Rapture, which occurs at the
beginning of Revelation chapter 4. Notice that in Revelation 4:1 the apostle
John writes: “After these things” – that is, after the church related things of
Revelation chapters 2 and 3, or after the church-age. The prolific Baptist
author and evangelist John R. Rice affirms: “Compare verses 1-3 [of Revelation
chapter 4] with 1 Thes. 4:13-18 and 1 Cor. 15:51, 52. The similarity could not
be accidental. Notice the door opened in heaven, the trumpet, the call ‘come up
hither.’ If chapters 2 and 3 [of Revelation] picture the church age, then
obviously chapter 4 pictures the rapture.”
Furthermore, it can also be seen from the
Bible that the Marriage of the Lamb takes place after the Judgment Seat of
Christ. Concerning the timing of the Bema Seat Judgment, J. Dwight Pentecost
writes:
"The bema
of Christ takes place immediately following the translation of the church out
of this earth’s sphere. There are several considerations that support this. (1)
In the first place, according to Luke 14:14 reward is associated with the resurrection.
Since, according to 1 Thessalonians 4:13-17, the resurrection is an integral
part of the translation, reward must be a part of that program. (2) When the
Lord returns to the earth with His bride to reign, the bride is seen to be
already rewarded. This is observed in Revelation 19:8, where it must be
observed that the 'righteousness of the saints' is plural and can not refer to
the imparted righteousness of Christ, which is the believer’s portion, but the
righteousnesses which have survived examination and have become the basis of
reward. (3) In 1 Corinthians 4:5; 2 Timothy 4:8; and Revelation 22:12 the
reward is associated with 'that day,' that is, the day in which He comes for
His own. Thus it must be observed that the rewarding of the church must take
place between the rapture and the revelation of Christ to the earth."
And
so it can be shown from the Bible that the Marriage of the Lamb must occur after the Rapture of the Church (pictured
in Revelation 4:1) and after the
Judgment Seat of Christ, but before
Revelation 19:7 and before the Second
Coming of Christ to the earth with His bride (see Rev. 19:11-16).
The Location of the Marriage of the Lamb
Where does the Marriage of the Lamb take
place? The location of the marriage can be nowhere else but Heaven itself. In
Revelation 19:1 John’s attention is drawn to Heaven, and this is the stage for
the Marriage of the Lamb (in vv. 7-8). After the marriage, the bride
accompanies the Lamb as He descends to earth for the Battle of Armageddon (Rev.
19:11-19; cf. Jude 14-15; Rev. 17:14).
The Bridegroom of the Marriage of the Lamb
Who is the Bridegroom in the Marriage “of
the Lamb”? The Lamb is a reference to Jesus Christ. This is made clear in John 1:29, where the apostle John writes:
“The next day he [John the Baptist] saw Jesus coming to him, and said, ‘Behold
the Lamb of God who takes away the sin of the world!’” Likewise, the Lamb is
clearly identified with Christ in Revelation 5:5-10. The Lamb can be none other
than the person of Christ. The Marriage of the Lamb is the marriage of Jesus
Christ.
The Bride of the Marriage of the Lamb
Now that the Bridegroom has been
identified, who is the bride? There are those who advocate that Israel is the
bride, as she is called the “wife” of Jehovah (see Isa. 54:6; cf. Ezek. 16;
Hosea 2:19-20). However, Revelation 19:7 is not speaking of the wife of Jehovah
but the bride of Christ. Concerning this, Clarence Larkin states:
"We must
not forget that there are 'Two Brides' mentioned in the Scriptures. One is in
the Old Testament, and the other in the New. The one in the Old Testament is
Israel, the Bride of Jehovah; the one in the New Testament is the Church, the
Bride of Christ.”
Similarly,
W. A. Criswell writes:
"The bride
is not the Old Testament Israel. Old Testament Israel in Isaiah, in Ezekiel and
in Hosea is described as the wife of Jehovah who is now a put-away wife. Israel
is a forsaken wife, she is a repudiated wife. Because of her idolatries and her
adulteries and because of her rejection of her great Maker to whom God married
her, she is a divorced wife. The prophets say that some day she will be
restored. But when she is restored, when she comes back, even then she will not
be a bride. No restored wife is ever referred to as a virgin. But this bride in
Revelation is a virgin."
In
Revelation chapter 19, Christ is not marrying Israel, for that nation is
presently rejecting Him in unbelief (see Rom. 11:15, 20), and will continue to
do so throughout the 7-year Great Tribulation. It is only when the Deliverer
comes from Zion at the Second Coming (Zech. 12:10; Matt. 24:29-30; Rev. 1:7)
that ungodliness will be removed from Jacob and all Israel will be saved (Rom.
11:26). In other words, the salvation of Israel does not occur until after the
Marriage of the Lamb (which occurs in Heaven while the Great Tribulation is
taking place on earth) and after Christ’s Second Coming to the earth. Thus, it
is impossible for the heavenly Marriage of the Lamb to be referring to the
union of Christ and the unbelieving (and earthly)
nation of Israel. It is clear that the bride of the Lamb can only be the
church. In Ephesians 5:22-32, the apostle Paul speaks of the husband and wife
relationship as picturing Christ and the church (v. 32). Paul, speaking to the
church in Corinth says, “For I am jealous for you with a godly jealousy; for I
betrothed you to one husband, that to Christ I might present you as a pure
virgin” (2 Cor. 11:2). J. Dwight Pentecost affirms: “The marriage of the Lamb
is an event which evidently involves only Christ and the church”.
Clarence Larkin adds:
"Many
assume that the 'Bride' is composed of all the saints from Abel down to the
time of the taking out of the Church, but this cannot be so, for the Church did
not exist until the Day of Pentecost, and only those who live and die in Christ
between Pentecost and the taking out of the Church [at the Rapture] belong to
the Church."
It's clear from God's Word that the bride of the Lamb is the church of Jesus Christ.
The Preparation for the Marriage of the Lamb
What is meant in Revelation 19:7 when the
apostle John says that the “bride has made herself ready”? Has the bride made
herself ready for the marriage or has she made herself ready for the marriage
supper? It seems that the bride’s preparation has more to do with the marriage
than the marriage supper. The bride’s preparation in verse 7 is related to her
wedding gown in verse 8. The fine linen of the gown is “the righteous acts of
the saints” (Rev. 19:8). So the Judgment Seat of Christ (which occurs
immediately prior to the Marriage of the Lamb) plays an important part in
readying the bride. It seems best to interpret the Judgment Seat of Christ as
the means by which the bride prepares herself for the marriage. Lehman Strauss
writes: “The wedding gown, then, will be made up of the good works that remain
after the testing of the Judgment Seat of Christ. Now you can see how the wife
makes herself ready”.
The Participants in the Marriage of the Lamb
Who are the participants in the heavenly
Marriage of the Lamb? According to the Bible, it appears that only Christ and
the church actually participate in the marriage. 1 Thessalonians 4:14-16
indicates that only believers “in Christ” will be resurrected and caught up to
Heaven at the Rapture. Those “in Christ” are those in the body of Christ – the
church. Since the Day of Pentecost, believers are placed into the body of
Christ through the baptism of the Holy Spirit (1 Cor. 12:13). Old Testament and
Tribulation believers are never said to be “in Christ”. They are not part of
the church, Christ’s body. Such passages as Isaiah 26:19-21 and Daniel 12:1-3
and 12:13 show that the resurrection of Israel and other Old Testament
believers will not take place until after the Second Coming of Christ to the
earth at the battle of Armageddon (Rev. 19:11), which occurs after the Marriage
of the Lamb. Like the Old Testament believers, the Tribulation believers will also
be resurrected after the Second Coming and take part in the 1,000 year kingdom
(Rev. 20:4-6).
So there are several reasons indicating
that Old Testament and Tribulation believers will not be the ones married or
given in marriage:
1. They are not part of the church, Christ’s bride.
2. They are not resurrected with the church, so they
are not rewarded nor prepared for the marriage at the time it occurs.
3. They are not raptured with the church, so they are
not physically present for the marriage - although they could observe since
their souls are present in Heaven.
Referring
to the Marriage of the Lamb, J. Dwight Pentecost writes: “While it would be
impossible to eliminate these groups [i.e. Old Testament and Tribulation
saints] from the place of observers, they can not be in the position of
participants in the event itself.”
Thus it is clear that only church-age believers “in Christ” will participate in
the Marriage of the Lamb.
The Guests at the Marriage of the Lamb
Who attends the Marriage of the Lamb? Here
one should not confuse the marriage with the marriage feast. The marriage
occurs in heaven, but the marriage feast occurs on earth. The marriage is
wholly heavenly. First, “a great multitude” (Rev. 19:1) is seen in attendance
at the marriage. Second, the twenty-four elders and the four living creatures
are also present at the marriage (Rev. 19:4).
Third, “servants” are seen to be present at the Marriage of the Lamb (Rev.
19:5, KJV). This is possibly a reference to the souls of martyred Tribulation
saints (see Revelation 6:9-11, 7:15).
The Duration of the Marriage of the Lamb
While the church is presently united with
Christ spiritually (1 Cor. 12:13; Eph. 5:30), after the Rapture when the bride
is taken to be with Christ in the Father’s house, she will then also be united
with Him physically (Jn. 14:3; 1 Thess. 4:17). While it may be impossible to
know the exact duration of any ceremony that takes place when the bride is
presented to the Bridegroom (Eph. 5:27, 5:32), the marriage occurs while the
seven-year Tribulation is unfolding on earth. Renald Showers writes:
"As the
Jewish bride remained hidden in the bridal chamber for seven days after
arriving at the bridegroom’s father’s house, the church will remain hidden for
seven years after arrival at Christ’s Father’s house in heaven. While the
seven-year Tribulation period is occurring on the earth, the church will be in
heaven, totally hidden from the sight of those living on Earth."
The
important thing to remember is that the marriage is an eternal union between
Christ and the church, for then “we shall always be with the Lord” (1 Thess.
4:17b).
The
Marriage Supper of the Lamb
(Revelation 19:9)
In Revelation 19:9, an angel speaks to the
apostle John, saying, “Write, ‘Blessed are those who are invited to the
marriage supper of the Lamb.’” The subject now shifts from the Marriage of the
Lamb to the Marriage Supper of the Lamb.
The Time of the Marriage Supper of the Lamb
When does the marriage supper take place?
It almost goes without saying that the marriage supper takes place after the
marriage (Rev. 19:7-9).
The Location of the Marriage Supper of the Lamb
Where does the marriage supper take place?
While the announcement of the marriage supper takes place in heaven (Rev.
19:9), it declares an event which is about to take place on earth. The marriage
supper takes place on earth during the Millennial Kingdom, after the heavenly
marriage. After the Marriage of the Lamb, Christ descends to earth with His
bride (Zech. 12:10, 14:1-4; Matt. 24:27-30; Jude 14-15; Rev. 19:11-19). Tim
LaHaye and Thomas Ice write: “the Marriage Supper of the Lamb does not commence
until after the second coming of Christ, during the first part of the
Millennium, when all believers throughout the ages will be present to enter
into the festivities (Matthew 8:11; Mark 14:25; Luke 13:29; 14:12-15).”
The Host of the Marriage Supper of the Lamb
Who hosts the great marriage feast? The
host of the marriage supper is none other than God Himself! The prophet Isaiah
identifies Him as Jehovah, saying: “And the LORD of hosts will prepare a lavish
banquet for all peoples on this mountain [that is, on Mount Zion in Jerusalem
(Isa. 24:23)]; a banquet of aged wine, choice pieces with marrow, and refined,
aged wine” (Isa. 25:6). Although the feast will be given by the Father for His
Son (Matt. 22:2), it appears that Christ will help serve at His own marriage
feast. Luke 12:37 says, “Blessed are those slaves whom the master [equated with
the Son of Man in verse 40] shall find on the alert when he comes [to earth at
His Second Coming]; truly I say to you, that he will gird himself to serve, and
have them recline at the table, and will come up and wait on them.” During the
Last Supper, Jesus said to His disciples: “For who is greater, the one who reclines
at the table, or the one who serves? Is it not the one who reclines at the
table? But I am among you as the one who serves. And you are those who have
stood by Me in My trials; and just as My Father has granted Me a kingdom, I
grant you that you may eat and drink at My table in My kingdom, and you will
sit on thrones judging the twelve tribes of Israel” (Lk. 22:27-30).
The Guests at the Marriage Supper of the Lamb
Who are the guests at the Marriage Super
of the Lamb? Clearly, the bride is not a guest at her own wedding supper! She
does not need to be “invited” (Matt. 22:4), for there could be no wedding
supper without her. The guests are not to be equated with the bride. The guests
at the marriage supper appear to be all the saints of all time – excluding
church-age believers because these people are the bride of Christ – who have
been redeemed by the blood of the Lamb. These guests include Old Testament
believers like Abraham, Isaac, Jacob, as well as all the prophets (Matt. 8:11;
Lk. 13:28-29, 14:14-15; cf. Job 19:25-26; Dan. 12:1-3, 12:13). John the Baptist
considered himself a guest, saying that he was not the bride nor the
bridegroom, but a “friend of the bridegroom” (Jn. 3:29). Those redeemed during
the Tribulation period will also be guests at the marriage supper. Clarence
Larkin summarizes:
"Thus we
see that the righteous of all the past Ages and Dispensations, and all the
Saints of God who shall be worthy, and who are not included in the Bride (The
Church), will be 'Guests' at the 'Marriage Supper of the Lamb.' Angels will be 'spectators' of the scene but they cannot be 'Guests,' for that honor is
reserved for only those who have been redeemed by the 'Blood of the Lamb.'”
As
Larkin noted, it does not appear that angels will be guests at the marriage
feast. Although the angels will probably be spectators, “the marriage of the
Lamb” (Rev. 19:9) has special significance and reference to those redeemed by
the blood of the Lamb.
Angels are not included in this group (Heb. 1:14, 2:16; 1 Pet. 1:9-12).
The Duration of the Marriage Supper of the Lamb
How long does the marriage supper last? In
Old Testament times, the wedding festivities might last a day or longer (Gen.
29:22; Judg. 14:12; Esth. 2:18; Jn. 2:1-2). In Matthew 22, the marriage supper
seems to be equated with the Millennial Kingdom. It is possible that the
marriage supper will extend the entire 1,000 years! What a glorious future awaits every
believer in Christ!
"…just as
it is written, 'THINGS WHICH EYE HAS NOT SEEN AND EAR HAS NOT HEARD, AND WHICH
HAVE NOT ENTERED THE HEART OF MAN, ALL THAT GOD HAS PREPARED FOR THOSE WHO LOVE
HIM.' For to us God revealed them through His spirit; for the Spirit searches
all things, even the depths of God." (1 Corinthians 2:9-10.)
The
Identity of the Overcomer
(1 John 5:4-5)
God’s Word sets forth the fact that every
Christian is an overcomer (Rom. 8:37; 1 Jn. 4:4, 5:4-5; Rev. 2:11, 20:6,
21:6-8) because of the fact that we are in Christ, and Christ overcame (Jn.
16:33; cf. Psa. 68:18; Jn. 12:31, 16:11; Rom. 8:37; Gal. 1:4). And so the
overcomer is simply one who has believed in Christ as their Savior.
A key verse in connection with the
identity of the overcomer is 1 John 5:4-5 which says, “For whatever is born of
God overcomes the world. And this is the victory that has overcome the world –
our faith. Who is he who overcomes the world, but he who believes that Jesus is
the Son of God?” George Zeller comments:
"Please
note that this is the only place in the New Testament where the question, 'Who
is he that overcometh?' is asked and answered. Also note that the answer was
given by the Apostle John, the same man who was the human penman for Revelation
chapters 2-3. [Zane] Hodges goes so far as to say that it is 'totally illicit' (illegal!) to appeal to 1 John 5:4-5 in order to understand who the 'overcomer' really is (Grace in Eclipse, p. 108). Is it illegal to let God’s Word explain
its own terms? Is it illegal to compare Scripture with Scripture? Is it illegal
to allow the Apostle John to define the word 'overcomer'? Hodges is concerned
because the Apostle John’s definition of an 'overcomer' in 1 John 5:4-5 is not
in agreement with his own definition of an overcomer. For my part, I choose to
agree with the Apostle John.”
It will be interesting to notice the
following similarities between the overcomer and the
believer in Christ in order to highlight the fact that every Christian is an
overcomer:
1.) The overcomer is someone who has believed in
Christ (1 Jn. 5:5). Likewise, the Christian is anyone who has believed
in Christ (Jn. 7:38; Eph. 1:13-14; 1 Jn. 5:13).
2.) The overcomer is a child of God (1 Jn. 5:4; Rev.
21:7). Likewise, the Christian is a child of God (Jn.
1:12).
3.) The overcomer has received undeserved favor,
namely the gift of eternal life (Rev. 3:5, 21:6-7, 22:17). Likewise, the Christian has received undeserved
favor, namely the gift of eternal life (Jn. 7:37-38, 20:31; 1 Jn. 5:5).
4.) The overcomer will be allowed “to eat of the tree
of life, which is in the Paradise of God” (Rev. 2:7). Likewise, the Christian will be granted “the right
to the tree of life” in the new heaven and the new earth (Rev. 22:1-2, 22:14,
22:17) and presumably in the Millennium as well (Ezek. 47:12; Joel 3:18; Zech.
14:8). Just as the first Adam had the right to the tree of life and could eat
freely of it (Gen. 2:9, 2:16, 3:24), so those in the Last Adam – those in
Christ (1 Cor. 15:22, 5:45; Eph. 1:3) – will again have the right to the tree
of life (Rev. 22:14) and be granted the privilege of eating its fruit (Rev. 2:7,
22:2).
5.) The overcomer will not be hurt by the second death
(Rev. 2:11, 3:5, cf. 20:14-15, 21:8). Likewise, the Christian will not be hurt by the
second death, for it has “no power” over him or her (Jn. 3:16, 5:24, 11:25;
Rev. 20:6, 20:14-15, 21:8).
6.) The overcomer partakes of the hidden manna, and is
given a white stone with a new name on it (Rev. 2:17). Likewise, the Christian partakes of the living manna
(Jn. 6:31-33, 6:48-51, 6:58; cf. Ex. 16:11-15; Psa. 78:24) and is given a white stone with a new name on it (2 Cor. 1:20). What is the white stone with a new name on it that Christians will receive? In Greek courts of the New Testament era,
jurors would use black stones to vote for a person’s guilt but white stones to
vote for innocence (cf. Acts 26:10).
Of course, every Christian is forgiven and innocent in God’s sight, not guilty
(Rom. 4:6-8; 1 Cor. 6:11; Rev. 1:5, 7:14). The white stone could also signify
friendship. White stones were given by the Romans as badges of friendship and
alliance, and on which some device was engraved, as a testimony that a contract
of friendship had been made between the parties.
Concerning the new name written on the stone, Merrill Unger notes: "Princes often changed their names on their accession to the
throne (2 Kings 23:34; 24:17). This was also done in the case of private
persons on entering upon public duties of importance (Num. 13:16; cf. John
1:42; Acts 4:36). So the prophet Nathan, on assuming the charge of Solomon’s
education, gave him the name Jedidiah (2 Sam. 12:25)."Christians also will ascend to
sit on thrones (Rev. 1:6, 3:21, 5:9-10, 20:4, 6) and enter into public duties
of importance in the Millennial Kingdom (1 Cor. 6:2) and serve Christ into
eternity (1 Cor. 6:3; Rev. 22:3). Commenting on Revelation 2:17, Tim LaHaye similarly writes: "The stone indicates acquittal from our sins, and our new name, just as Christ renamed Peter and Paul after their conversion, points to the new life we have in Him." (LaHaye, Revelation Unveiled [Grand Rapids: Zondervan, 1999], p. 94.) Although the exact meaning of the white stone with a new name on it is somewhat unclear, there are many interpretations of it that are consistent with every Christian being an overcomer.
7.) The
overcomer who keeps Christ's deeds until the end will be given "authority
over the nations; and he shall rule them. . . and I will give him the morning
star" (Rev. 2:26-28). The promise given to the overcomer who
keeps Christ's deeds until the end begins in Revelation 2:26. Christ's promise given here to the
overcomer who keeps His deeds until the end contains three main parts: (a) authority over the nations (Rev.
2:26b), (b) rule (Rev. 2:27), and
(c) the morning star (Rev. 2:28). Looking at the first two parts of this
three part promise, it is stated that the overcomer who keeps Christ's deeds
until the end will be given authority over the nations and will rule them
"with a rod of iron, as the vessels of the potter are broken to pieces, as
I also have received authority from My Father" (Rev. 2:26-27). In Revelation 2:26-27, Christ quotes
from Psalm 2:8-9. Psalm 2:8-9 has reference to Christ returning to earth to put
down all rebellion and set up His millennial kingdom (cf. Rev. 12:5, 19:15).
Then, at His second coming to earth, Christ will return as Judge (Psa. 2:9;
Rev. 19:15). In Revelation 2:26-27, the overcomer who keeps Christ's deeds until the end is promised authority and rule over the nations as promised to Christ (Psa. 2; Isa. 11:10; Rom. 15:12; Rev. 12:5, 19:15), the tribulation saints (Rev. 20:4b), all the saints of all time (Psa. 149:5-9; Dan. 7:18, 7:22, 7:27; Rev. 20:4-6), and His very own Church (1 Cor. 6:2; Rev. 1:5-6, 4:4, 5:9-10, 17:14, 19:14, 20:4, 20:6). As mentioned above, the promises given to the overcomer who keeps Christ's deeds until the end in Revelation 2:26-27 are not exclusive promises. They are not given only to "he who overcomes, and he who keeps My deeds until the end". Notice that Christ does not say, "he who overcomes, and he who keeps My deeds until the end, only to him I will give authority over the nations; and only he shall rule them". The promises in Revelation 2:26-27 are addressed to the overcomer who keeps Christ's deeds until the end, but the promises do not exclude others from partaking of them. The Bible makes it clear that all Christians will return with Christ at His Second Coming to the earth and will share in His victory and rule (Col. 3:4; 1 Thess. 3:13; 2 Thess. 1:10, 1:12; Rev. 17:14, 19:11-20:6) and will be given authority and rule over the nations (1 Cor. 6:2; 1 Pet. 2:5-9; Rev. 1:5-6, 4:4, 5:9-10, 20:6). To repeat for clarification: The promises found in Revelation 2:26-27 are true of "he who overcomes, and he who keeps My deeds until the end," and (as seen from other Scriptures) these promises are also true of those who simply overcome (that is, all Christians). The bride of Christ
will partake of these promises when she returns with Christ at His Second
Coming (Dan. 2:40-45; Zech. 14:5; Col. 3:4; 1 Thess. 3:13, 4:17b; 2 Thess.
1:10; Jude 14; Rev. 17:12-14, 19:11-20:6) when she shares in His rule over the
earth (1 Cor. 6:2; 1 Pet. 2:5-9; Rev. 1:5-6, 4:4, 5:9-10, 20:6). If the Bible indicates that all Christians
enter into the promises of Revelation 2:26-27 (cf. 1 Cor. 6:2; 1 Pet. 2:5-9;
Rev. 1:5-6, 4:4, 5:9-10, 17:14, 19:14, 20:6), then why are these promises (in
Revelation 2:26-27) specifically given to the overcomer who keeps Christ’s
deeds until the end? The answer it seems is because Christ wants to motivate the believers in the church of
Thyatira (and by extension all Christians) to keep His deeds as opposed to the
deeds of Jezebel (cf. Rev. 2:20-22). It reminds me of how in the Old Testament, the angel of the Lord appeared to Gideon while he was hiding from the Midianites in a winepress and yet the angel of the Lord still addressed Gideon by saying, "Oh mighty man of valor!" (See Judges 6:11-12, ESV.) Notice that in Judges 6:12, God does not call Gideon what he is - a fearful man, but instead God calls him what He plans him to be - a valiant warrior! How gracious is our God! Similarly, in the New Testament the apostle Paul says that the believers in Corinth are "saints by calling" (1 Cor. 1:2). He goes on to instruct these carnal believers in proper conduct by pointing out how God sees them and drawing attention to the wonderful future they have in Christ. "Don't you realize," Paul says, "that someday we believers will judge the world? And since we are going to judge the world, can't you decide even these little things among yourselves? Don't you realize that we will judge angels? So you should surely be able to resolve ordinary disputes in this life" (1 Cor. 6:2-3, NLT). I’ve found that people who think
Revelation 2:26-27 contain exclusive promises for the super-saints are not
really consistent with their interpretation of Scripture when it comes to the
promise contained in Revelation 2:28. They seem to forget that without verse
28, verses 26-27 are an incomplete sentence and thought. Revelation 2:28 is the
conclusion of the three-part promise begun in Revelation 2:26. In Revelation
2:28, Christ promises that the overcomer who keeps His deeds until the end will
be given “the morning star” (Rev. 2:28). This is a reference to Christ Himself
(cf. Rev. 22:16) and it seems to refer to Christ as the One coming for His
church (Rev. 22:7, 22:12, 22:17, 22:20) before the establishment of His
glorious kingdom on earth (Num. 24:17; Mal. 4:2; 2 Pet. 1:17-19; Rev. 22:16).
John Walvoord writes, “The morning star (2:28) refers to Christ returning
before the dawn, suggesting the Rapture of the church before the establishment
of the kingdom (cf. Rev. 22:16; 2 Peter 1:19).”[128]
Similarly, George N. H. Peters writes: "We have in the 'Morning Star' an implied reference
to the first state of the Advent, the thief-like coming for the saints, and to
obtain it indicates that we are worthy of the better [i.e. first] resurrection,
or (if living) of the translation. The mention of this in such a connection is
also exceedingly significant of the exaltation of the saints to coheirship with
Christ when the morning breaks."[129] All
church-age believers will participate in the promises of Revelation 2:26-27
(“authority” and “rule”), so it would be consistent to also see all church-age
believers partaking of the last portion of this three-part promise found in
Revelation 2:28 (“the morning star”). This in fact is the case, as all
Christians – whether spiritual or carnal – will be “caught up [raptured] . . .
to meet the Lord in the air, and so we shall always be with the Lord” (1 Thess.
4:17; cf. 1 Cor. 15:22, 15:51; 1 Thess. 5:4-11) in His kingdom (Col. 1:12-13;
Heb. 12:28; 1 Pet. 1:3-5). Let us “encourage one another with these words” (1
Thess. 4:18)!
8.) The overcomer will “be clothed in white garments;
and I will not erase his name from the book of life, and I will confess his
name before My Father, and before His angels” (Rev. 3:5). This three-part promise is true of all
Christians. Every Christian will be clothed in white garments (Job 29:14; Isa.
61:10; Jn. 13:10; 1 Cor. 3:15, 6:11; Gal. 3:27; Eph. 5:27; Rev. 1:5, 4:4, 7:9,
7:10, 7:14b, 19:8, 19:14, 22:14). Every Christians’ name is permanently
recorded in the book of life. In Philippians 4:3, the apostle Paul describes Christians
as those whose names are “in the book of life”. The preposition “in” (Greek en) has the primary idea of rest.
It denotes a fixed position and signifies something that remains in place.
Similarly, Christ says, “I will not erase his name from the book of life” (Rev.
3:5). If the name of any believer could be erased from the book of life it
would mean that “brethren” (Phil. 4:1) could be “thrown into the lake of fire”
(Rev. 20:15) and experience the second death (Rev. 21:8). Such is impossible however,
for the second death has “no power” over believers (Rev. 20:6). Lastly, Christ
will confess the names of all Christians before His Father and before His
angels (cf. Rom. 2:29; 1 Cor. 4:5b).
9.) The overcomer will be made “a pillar in the temple
of My God, and he will not go out from it anymore; and I will write upon him
the name of My God, and the name of the city of My God, the New Jerusalem,
which comes down out of heaven from My God, and My new name” (Rev. 3:12).
William R. Newell comments, “Pillars (like Boaz and Jachin) in Solomon’s
temple, exhibited permanency, strength, and beauty.”Similarly, the Bible teaches that like
immovable pillars, all Christians will be forever and permanently with the Lord
following the Rapture (1 Thess. 4:17; Rev. 3:12) and specially associated with
the New Jerusalem (cf. Heb. 12:22-24; Rev. 21:9, 21:14, 21:27). Christians
“like living stones, are being built into a spiritual house to be a holy
priesthood, offering spiritual sacrifices acceptable to God through Jesus
Christ” (1 Pet. 2:5, NIV). We are “a chosen race, a royal priesthood, a holy
nation, a people for God’s own possession” (1 Pet. 2:9; cf. Rev. 1:4-6, 3:12,
5:9-10, 20:6).
10.) To the
overcomer, Christ declares: “I will grant him to sit down with Me on My throne,
as I also overcame and sat down with My Father on His throne” (Rev. 3:21). Similarly, the Bible teaches that
Christians will be seated with Christ in the millennial kingdom (Eph. 1:20-23,
2:6-7; Col. 3:1-4). The victorious church (1 Thess. 3:13; Rev. 17:14, 19:14,
19:19, etc.), composed of all
Christians, will sit on thrones (Rev. 20:4a; cf. 1 Cor. 6:2) in the Millennium
and “will reign with Him for a thousand years” (Rev. 20:6), and even into
eternity (Rev. 22:5).
Who Will
Not Inherit the Kingdom?
(Rom. 7-8; 1 Cor. 6; Gal. 5; Eph. 5; Rev. 21, 22)
Some Free Grace people teach that not all
Christians will inherit the millennial kingdom. This teaching stems in part
from failing to distinguish between the believer’s condition in this world and
his position in Christ, as well as failing to recognize the believer’s exalted
and glorious position in Christ. Notice what Zane Hodges writes:
"There is
no difficulty at all in speaking of people who live in the Kingdom of God but
who do not inherit that Kingdom...the heirs of the Kingdom, then, are its
owners, not merely its residents or citizens."
Similarly,
Joseph Dillow says:
"All
Christians will enter the kingdom, but not all will rule there, i.e., inherit
it....They will, having been justified, be in the kingdom; however, they
will not inherit it...There is a difference between being a resident of the
kingdom and inheriting it."
"They [the
residents of the kingdom who do not inherit the kingdom] will be in the kingdom
but not at the wedding feast."
Also,
Merrill F. Unger writes:
"The
apostle warns that believers failing to separate from this polluted paganism,
[1 Cor. 6:] 9-10, 'shall not inherit the kingdom of God,' i.e., shall suffer
loss of reward (cf. 3:11-15)...."
"These
sins characterize the unsaved, [Eph. 5:] 5-7, upon whom the wrath of God rests,
6, (cf. Rom. 1:18). Should they characterize the professing believer, if truly
regenerate, he forfeits any reward or inheritance in the kingdom of God..."
Concerning
these statements, the question must be asked, “But what does the Scripture
say?” (Gal. 4:30).
Romans 7-8
The Bible makes a distinction between the
Christian’s condition in this world and the Christian’s position in Christ. In
regards to the Christian’s condition in this world, the Christian can choose to
live either “according to the flesh” (Rom. 8:4, 8:12-13) or “according to the
Spirit (Rom. 8:4-6, 8:13).
However, in regards to the Christian’s position in Christ, the Christian is not
“in the flesh” (Rom. 7:4-6, 8:8-9), but “in the Spirit” (Rom. 8:9; cf. Gal.
4:6). These distinctions will be important in this study.
1 Corinthians 6
In 1 Corinthians 6:1-11, the apostle Paul
reproves the Corinthian Christians because “brother goes to law with brother,
and that before unbelievers” (1 Cor. 6:6). The Corinthians were apparently
taking each other to court and the cases were being judged by unsaved judges (1
Cor. 6:1, 6:4, 6:6). This was a problem and it prompted the apostle Paul to
ask: “Or do you not know that the unrighteous shall not inherit the kingdom of
God?” (1 Cor. 6:9). The word “unrighteous” in 1 Corinthians 6:1 and 6:9 is the
Greek word adikos. It refers to the
unjust or unjustified - those who have not been justified or declared righteous
by God (1 Cor. 6:11). These people are unsaved, and God still sees these
unsaved people in their sins (Jn. 8:24; 1 Cor. 6:9-11). Paul goes on to say to
the Corinthians: “Does any one of you, when he has a case against his neighbor,
dare to go to law before the unrighteous and not before the saints? Or do you
not know that the saints will judge the world? If the world is judged by you,
are you not competent to constitute the smallest law courts?
Do you not know that we will judge angels? How much more matters of this life?
So if you have law courts dealing with matters of this life, do you appoint
them as judges who are of no account in the church? I say this to your shame.” (1 Cor. 6:1-5)
The Corinthian Christians were carnal in
their condition in this world. They were even committing some of the same sins
that the unsaved were committing which are listed in 1 Corinthians 6:9-10 (see
1 Cor. 5:1, 11:19, 11:21). Yet the Corinthian believers had a position in
Christ in which God still saw them as washed, sanctified, and justified (1 Cor.
6:11; cf. 1 Cor. 1:2; Rev. 1:5-6, 5:9-10)! Commenting on 1 Corinthians 6:9-11, Joseph
Dillow writes:
"All
Christians will enter the kingdom, but not all will rule there, i.e., inherit
it....They will, having been justified, be in the kingdom; however, they
will not inherit it....There is a difference between being a resident of
the kingdom and inheriting it."
Unfortunately, Joseph Dillow makes a false distinction between entering (or being a resident in) the
kingdom and inheriting (or ruling in) the kingdom. No such distinction exists in
1 Corinthians 6:1-11. The apostle Paul contrasts the saved carnal Corinthians
(1 Cor. 6:11) with the unsaved who will not inherit the kingdom (1 Cor. 6:1,
6:4, 6:6, 6:9-10) – implying that the saved carnal Corinthians will inherit the
kingdom (1 Cor. 6:2-3; Rev. 1:5-6, 5:9-10, 20:4, 20:6). The contrast is not
between the sins of the saved and the sins of the unsaved because the sins of
the saved and the sins of the unsaved are the same (compare 1 Cor. 5:1, 11:19,
11:21 with 1 Cor. 6:9-10)! The contrast is between how God views the saved (as
washed of their sins, sanctified, and justified – forgiven of sin and legally
declared to be perfectly righteous) and how God views the unsaved (as still in
their sins). Even though the carnal Corinthians were living “according to the
flesh” (Rom. 8:4, 8:12-13), God did not view them as “in the flesh” (Rom. 7:4-6,
8:8-9), but as “in the Spirit” (Rom. 8:9; 1 Cor. 6:11). The unsaved, however,
are viewed by God as “in their sins” (Jn. 8:24) and “in the flesh” (Rom. 7:5),
regardless of how moral or religious they might be (Isa. 64:6; Phil. 3:8-9).
Galatians 5
Another passage that relates to the topic
of not inheriting the kingdom is Galatians 5:16-26. For the purposes of this
study, only verses 19-21 of Galatians chapter 5 will be specifically discussed.
Here the apostle Paul writes: “Now the works of the flesh are manifest, which
are these; adultery, fornication, uncleanness, lasciviousness, idolatry,
witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,
envyings, murders, drunkenness, revellings, and such like: of the which I tell
you beforehand, as I have also told you in time past, that they which do such
things shall not inherit the kingdom of God” (Galatians 5:19-21, KJV).
It must be clearly stated here that the
carnal Corinthian believers were committing many of the sins listed in
Galatians chapter 5 (see 1 Cor. 3:3-4, 5:1, 11:21). Yet the apostle Paul
teaches that the Corinthians will inherit the kingdom of God, and even be given
positions of authority in that kingdom: “Or do you not know,” the apostle Paul
says to the Corinthians, “that the saints will judge the world? And if the
world is judged by you, are you not competent to constitute the smallest law
courts? Do you not know that we shall judge angels?” (1 Cor. 6:2-3).
The apostle Paul does not have Christians
nor even carnal Christians in view when he says in Galatians 5:21, “of the
which I tell YOU beforehand, as I have also told YOU in time past, that THEY
which do such things shall not inherit the kingdom of God.” Who is Paul
talking about when he says, “THEY which do such things shall not inherit the
kingdom of God”? Paul is clearly not referring to the Galatian
Christians because (a) Paul changes pronouns from “you” to “they” (b) Paul has
already said that the Galatians are “heirs” (Gal. 4:30-31) of “the Jerusalem
above” (Gal. 4:26). Someone might insist that the apostle must be referring to
other believers like the sinful Corinthians. But it has already been shown from
the Scriptures why this cannot be (see above). What Paul says in Galatians
5:19-21 is very similar to what he says in 1 Corinthians 6:9-11. In both
passages, Paul speaks of the unsaved as those who will not inherit the kingdom.
Ephesians 5
Ephesians 5:5-8 is another Bible passage
that should be considered in regards to the question, “Who will not inherit the
kingdom?” In this section of Scripture, the apostle Paul writes: “For this you
know with certainty, that no immoral or impure person or covetous man, who is
an idolator, has an inheritance in the kingdom of Christ and God. Let no one
deceive you with empty words, for because of these things the wrath of God
comes upon the sons of disobedience. Therefore do not be partakers with them;
for you were formerly darkness, but now you are light in the Lord; walk as
children of light”. Notice what George Zeller says about this passage:
"In
considering the Ephesians 5:5 passage, the very next verse speaks of God’s
wrath coming upon THE UNSAVED because of their sins: 'Let no man deceive you
with vain words: for because of these things (see v.5) cometh the wrath of God
upon the CHILDREN OF DISOBEDIENCE' (Eph. 5:6). If the Hodges/Dillow view were
correct, we might expect Paul to discuss how God’s wrath will come upon saved
people, the carnal ones who are persisting in such sins; but instead Paul
discusses God’s wrath upon the children of disobedience (the unsaved)."
It is true that believers can be
disobedient in their walk and condition in this world. However, in their
position in Christ, God views believers as children of light (Eph. 5:8; cf. Jn.
12:36; 1 Thess. 5:5), not sons of disobedience (Eph. 5:6). The phrase “sons of
disobedience” (Eph. 5:6) does not refer to carnal believers, but to the unsaved
(Eph. 2:1-7).
Revelation chapter 21
Revelation 21:7-8 is another Bible passage
that relates to the subject of inheriting and not inheriting the kingdom. There
are only two groups of people referred to in this passage: the overcomers who are
sons and who have an inheritance (Rev. 21:7), and the non-inheritors who have a
part in the Lake of Fire and the second death (Rev. 21:8). God’s Word contrasts
the overcomer with the unbeliever. The approved student of God’s Word would do
well to do likewise (2 Tim. 2:15).
Appendix 1:
Questions and Answers
Question # 1: “One
thing I’m curious about...is this, and please, if you’re able to look at
it, tell me if it works well: since John (1 Jn. 2:13-14; 4:4; 5:4-5) and Christ
(Rev. 2:7, 11, 17, 26; 3:5, 12, 21) both say that one overcomes the world
through faith, could [it] be said that LS [Lordship Salvation] exegetes’
commentaries on Rev. 22:14 (assuming, for the sake of argumentation, they use
the Majority Text reading)--as though this were an indictment against our views
and an aid to theirs--is an example of a non-sequitor? In other words, to
say that the one who keeps the commandments of God (22:14) can enter the city
and eat from the Tree of Life is not, however, to say that those who don’t do
these things won’t inherit (compare Rev. 2:7; 21:7), but is perhaps just
focusing on the positive with an affirmation that we should live godly in
Christ because of being reconciled to the Lord. Yet, one thing I’m just a bit
confused on (and why I ask) is about the texts of Rev. 21:8, 27; 22:11, 15, 19
(which appear to place some contingency on reigning and/or kingdom
entrance via obedience, which we know is false, as we’re saved, adopted
into the family of God, overcome the world, et al, on account of
our faith in Christ and not works). Furthermore, what about the Lord’s
promises of ‘thrones’ (Rev. 3:21; also see Rev. 4:4; 11:16; 20:4a) or even
white garments (Rev. 3:4-5; also see Rev. 3:10; 4:5; 6:11; 7:9, 13-14; 19:8,
14), or His other promises for that matter? Are all these also ‘descriptive’
and not ‘prescriptive’ in nature?”
Answer: Good
thoughts on Revelation 22:14. I've come across a couple interpretations that I
think are consistent with Free Grace theology. I address that Bible verse in my article Every Christian's Final Destiny, but let me just clarify that what you
said is, I think, a plausible interpretation (i.e. it could be that it is
descriptive, not prescriptive, or just emphasizing the positive for reasons of
encouragement). Also, we could take the non-Majority Text reading and work with
that instead of building a case on the Majority Text (MT). If we take the non-MT
reading of Revelation 22:14 it says, "Blessed are those who wash their
robes". Okay, well that could mean wash their robes in the blood of
the Lamb like it says in Revelation 7:10-14, and is I believe, a reference to
"salvation" (verse 10). Another interpretation I've heard
(getting back to the MT reading of Rev. 22:14) is that some think there is
a difference between doing God's commandments (as in "blessed are
those who do His commandments") and keeping His commandments.
In other words, repentance and faith in Christ are God's commandments and the
unsaved should "do" them, i.e. get saved (see Jn. 6:28-29, Acts
16:30-31; 17:30, etc.). But keeping
God's commandments is something different, and verse 14 doesn't say "keep",
only "do".
The way I understand Revelation 21:8, 21:27;
22:11, 22:15, and 22:19 is that these are descriptions of the unsaved based on
1 Corinthians 6:9-11. Although the Corinthians were still committing some of
the very sins named in verses 9-11 (fornication, idolatry, drunkenness, etc.), the apostle Paul
specifically says "such were some of you". God still sees the unsaved in their sins,
but Christians have been washed, (positionally) sanctified, and justified "in the
name of the Lord Jesus Christ and in the Spirit of our God" (1 Cor. 6:11). Praise
the Lord! Furthermore, if you do a study on "those that are
outside" like it says in Revelation 22:15 (or "without" as the
KJV says) - in other words, if you do a study on
"outsiders" in the New Testament, you will see that it’s a
description of the unsaved. For example, see Colossians 4:5.
In regards to when you ask: "Furthermore,
what about the Lord’s promises of 'thrones' (Rev. 3:21; also see Rev. 4:4;
11:16; 20:4a) or even white garments (Rev. 3:4-5; also see Rev. 3:10; 4:5;
6:11; 7:9, 13-14; 19:8, 14), or His other promises for that matter? Are all
these also 'descriptive' and not 'prescriptive' in nature?" I would say the short answer is yes. I
get into this more in my article Every Christian's Final Destiny, but one thing that I can share briefly that
might be helpful is that I believe all Christians will rule and reign with
Christ in some capacity (see 1 Cor. 6:2-3; Rev. 20:6, etc.), but there are different positions of rule and
authority assigned to individuals based upon one's faithfulness to the
Lord. For example, Jesus told His disciples in Matthew 19:28: "You who
have followed me will sit on twelve thrones judging the twelve tribes of
Israel". Jesus is referring to a higher position of rule and authority
(over Israel) for the 12 disciples (Judas being replaced by Matthias, see
Acts 1:15-26).
Question # 2: “You
assert that Matt. 10:32-33; Mk. 8:38; Lk. 9:26; 12:8-9 were said under the
Mosaic Law dispensation and thus, if I might say it this way, for I’m not sure
how else to word it, don’t apply in relation to Rev. 3:5. Yet, how is this
correct, for it was said to the Apostles? I don’t mean to say that I don’t
agree with it, but I’m just wondering: if we argue that the above doesn’t connect
with Rev. 3:5, how do we understand Jn. 15:1-6? Why should one not apply across
dispensations while the other does? I hope you understand what I’m trying to
ask."
Answer: My basic
response is that the contexts of Matthew 10:32-33; Mark 8:38; Luke 9:26, and Luke 12:8-9
indicate a different dispensation than John 15:1-6. Or to say it another way:
in John chapters 14-15, Jesus is looking ahead to when the Holy Spirit will
come and indwell believers on the day of Pentecost in Acts chapter 2. So Jesus
is looking ahead to the dispensation of grace and that's the context of John
chapters 14-15. But as I understand the passages in Matthew, Mark, and Luke
that I mentioned, the contexts of those passages have to do more with the nation
of Israel and with the return of Christ to the earth at the end of the Great
Tribulation. And so the contexts of those passages are in regards to those people
who will be living on the earth when Jesus returns for the battle of Armageddon
(Rev. 19:11-21). In my understanding of prophecy, the people living on the
earth at that time are not the church because the church has already been
"caught up" (1 Thess. 4:17; cf. 1 Cor. 15:52; Rev. 4:1) in the
air to be with Christ previous to the battle of Armageddon.
Question # 3:
“Furthermore...what do we make of 2 Tim. 2:12b (that says if we deny Him
then He will deny us)?....In relation to the above, you say that 2 Tim.
2:12a is about the 'reward of an elevated position of reign' (page 19). Yet,
how so? The text, as it appears, paints everything in a very black-and-white
way. If we endure then we’ll reign, but if we don’t endure we (presumably)
won’t. Please, if you could, might you give me your reasons for saying that? Is
there something in the context or even in the original Greek that lends itself
to that interpretation? Thanks."
Answer: As to
your first question about why I say the "reward of an elevated position of
reign" - you are right that the text doesn't explicitly say this, but an
elevated position of reign is still reigning with Christ as 2 Timothy 2:12a
says, and so I believe that my interpretation is consistent with what the text
says. Furthermore, Scripture is the best interpreter of Scripture. And other
Scriptures indicate that those who endure trials and suffering for the Lord
will be given an elevated position of reign in Christ's future kingdom. For
example, in Matthew 19:28 Jesus says to His disciples, "Assuredly I say to
you, that in the regeneration, when the Son of Man sits on the throne of His
glory, you who have followed Me will also sit on twelve thrones, judging the
twelve tribes of Israel." In my paper Every Christian's Final Destiny,
I mentioned some other Scriptures that indicate degrees of reign. I'm not sure
if I mentioned Ezekiel 34:34 in my paper, but it indicates an elevated position
of rule in Christ's future kingdom. It says, "And I, the LORD, will be
their God, and My servant David will be prince among them; I the LORD have
spoken."
Second, Paul doesn't state the negative of
what happens if believers don't endure. In other words, he doesn't say "if
we don't endure we won't reign". So I'm hesitant to conclude that,
especially when I don't believe that it best fits the whole counsel of God's
Word. To be more specific, I believe the Bible clearly indicates that all
Christians - even carnal Christians like the Corinthian Christians - will reign
with Christ in one capacity or another (e.g. 1 Cor. 6:2-3; Rev. 1:5-6, 5:10,
20:6). So I'm hesitant to presume to conclude the opposite based on one Bible
verse.
I just thought of an example of how I
understand 2 Timothy 2:12 where it says, "if we endure we will reign with
Him, if we deny Him, He will also deny us". The apostle Peter denied
Christ, yet according to Matthew 19:28, the Lord still promised that Peter
would reign with Christ in His future kingdom and even be given an elevated
position of rule and reign. And so this is a good example, I think, to show
that 2 Timothy 2:12 doesn't mean that Christians who deny Christ won't
reign - because the apostle Peter denied Christ three times and Christ knew
this all along and still promised in Matthew 19:28 that the twelve apostles
would reign with Christ in His coming kingdom. By the way, I think that the
place of Judas Iscariot was given to Matthias according to what the Bible says
in Acts 1:12-26.
The
apostle Peter no doubt will be denied some rewards because he denied Christ,
but he confessed his sin and went on to endure great suffering and persecution
for the name of Christ even to the point of being killed for his faith. And so
because Peter endured, he therefore will receive an exalted position of rule and
reign in Christ’s future kingdom.
RECOMMENDED
LITERATURE
LaHaye,
Tim, and Thomas Ice. Charting The End
Times. Eugene, OR: Harvest House Publishers, 2001.
McGee, J.
Vernon. Reveling Through Revelation,
Part I. Pasadena: Thru The Bible Books, 1979.
McGee,
J. Vernon. Reveling Through Revelation,
Part II. Pasadena: Thru The Bible Books, 1979.
McClain,
Alva J. The Greatness of the Kingdom.
Winona Lake: BHM Books, 1983.
Newell,
William R. Revelation Chapter-By-Chapter.
Grand Rapids: Kregel, 1994.
Pentecost,
J. Dwight. Things To Come. Grand
Rapids: Zondervan, 1964.
Ventilato,
James M. A Scriptural Refutation of the
Teachings of Zane Hodges, Joseph Dillow and the Grace Evangelical Society, with
Respect to the Future Inheritance, Glory, and Destiny of the Church – Christ’s
Beloved Body & Bride. (Available from Middletown Bible Church: www.middletownbiblechurch.org.)
Whitcomb,
John C. Daniel. Chicago: Moody Press,
1985.
Whitcomb,
John C. The Rapture, The Great
Tribulation, and The Millennium.
Whitcomb,
John C. The Thousand-Year Reign of Christ
Over the Earth STUDY-GRAPH. Etna Green: Whitcomb Ministries, Inc., 1994.
[13] Pastor Chet Schmear of Good New Messengers Church writes:
"In Rev. 2:7, Christ tells them ‘to him who overcomes, (runs and finishes the
race, II Tim. 4:7), to him I will give to eat from the tree of life, which is
in the midst of the paradise of God.’ Remember that no one has eaten from the
tree of life yet. This is not salvation!!! This has to do with reward.”
(Schmear, Will All Christians Inherit the
Kingdom?, pp. 2, 3.) Similarly, “[Zane] Hodges and [Joseph] Dillow…teach
that a large number of saved people will not qualify as overcomers. They also
teach that being an overcomer is something that must be earned and achieved by
faithful living.” (George Zeller, “Who Is The Overcomer of Revelation 2-3?,” p.
4.)
[19] The chapter divisions in the New Testament where
added by Stephen Langton, Archbishop of Canterbury, in A. D. 1227.
When Paul says “we shall judge angels” (1 Cor.
6:3), he is likely referring to the judgment of Satan and the fallen angels
(see 2 Peter 2:4, Jude 6, and Revelation 20:7-10). This judgement occurs after
the Millennium. (For more information see Charles Ryrie, Basic Theology, p. 515.)
2 Timothy 2:12 is not the only place in Scripture
that speaks of the reward of an elevated position of reign. Other Scriptures
include: Ezekiel 34:23-24, 37:24, 40:46, 44:10-15, Daniel 12:2-3, Matthew
19:28, Hebrews 11:35, and 1 Peter 4:13-17.
Literally bēmati and bēmatos respectively.
